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<NAME>Alexis Jakobson</NAME>
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<P>&Tgr;&Rgr;&Ogr;&Pgr;&Ogr;&Sgr;&KHgr;&EEgr;&Mgr;&Agr;&Lgr;&Ogr;&Ggr;&Igr;'&Agr;: Tropes and Figures; OR, A TREATISE OF The Metaphors, Allegories, and expre&s;s Simili|tudes, <HI>&amp;c.</HI> contained in the Bible of the Old and New Te&s;tament.</P>
<P>To which is prefixed, Divers ARGUMENTS to prove the Divine Authority of the HOLY SCRIPTURES Wherein al&s;o 'tis largely evinced, That by the <HI>Great Whore, [MYSTERY BABYLON]</HI> is meant the Papal Hierarchy, or pre&s;ent State and Church of <HI>Rome.</HI></P>
<P>Philologia Sacra, <HI>The Second Part.</HI></P>
<P>Wherein the Schemes, or Figures in Scripture, are reduced under their proper Heads, with a brief Explication of each.</P>
<P>Together with a TREATISE of <HI>Types, Parables, <HI>&amp;c.</HI></HI> with an Improvement of them Parallel-wi&s;e.</P>
<P>By <HI>B. K</HI></P>
<Q>Oratio Metaphorica e&s;t per&s;picua &s;en&s;ibus, &amp; ad animum affect&uacute;&s;&abque; movendos apti&s;&s;ima. <BIBL><HI>Burger&s;d. Log. lib. 1.</HI></BIBL></Q>
<Q><BIBL><HI>Ho&s;. 12.1.</HI></BIBL> I have u&s;ed Similitudes by the Mini&s;try of the Prophets.</Q>
<Q><BIBL><HI>Gal. 4.24.</HI></BIBL> Which Things are an Allegory, <HI>&amp;c.</HI></Q>
<Q><BIBL><HI>Heb. 8.5.</HI></BIBL> Who &s;erve unto the Example and Shadow of heavenly Things.</Q>
<P><HI>LONDON,</HI> Printed by <HI>John Darby,</HI> for the Author. MDCLXXXII.</P>
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<DIV1 TYPE="to the reader">
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<HEAD>THE EPISTLE TO THE READER.</HEAD>
<P>THou ha&s;t here a Multitude of <HI>Scripture-Metaphors, Types, Similies,</HI> and other <HI>borrowed Terms,</HI> opened, and practi|cally improved, which ('tis hoped) may tend to the Advantage of all who love to read the Holy Scrip|tures, and long after Knowledg, either Natural or Di|vine. The wi&s;e&s;t of Men tells us, that the great Le&s;&s;on his Father taught him, was to get Wi&s;dom and Under&s;tanding, becau&s;e 'tis the principal Thing. Where to find this invaluable Jewel, we are infor|med by the Son of God, <HI>Search the Scriptures,</HI> &amp;c. <HI>Which,</HI><NOTE PLACE="marg">John 5.39.</NOTE> as the great Apo&s;tle &s;aith, <HI>are able to make us wi&s;e unto Salvation, through Faith in Je&s;us Chri&s;t.</HI> How to obtain it, we are el&s;ewhere told, <HI>We mu&s;t ask it of God, who giveth liberally, and upbraideth not, and it &s;hall be given to us.</HI><NOTE PLACE="marg">James 1.5.</NOTE> In a word, <HI>It is to be cried after, &s;ought as Silver,</HI><NOTE PLACE="marg">Prov. 2.3, 4.</NOTE> <HI>and &s;earched for as hid Trea&s;ures.</HI> He who &s;incerely giveth up him&s;elf to frequent Prayer and Meditation, and re&s;olves to be in the continual Pur&s;uit of this chief of Ble&s;&s;ings, may a&s;&s;ure him&s;elf of Succe&s;s, having the Promi&s;e of a faithful God, who cannot lie, for his Security. The Means are plain, and the Encouragement great, beyond compari&s;on: It is there|fore the Intere&s;t of every Chri&s;tian to conver&s;e with the Word of God, in order to obtain a Purcha&s;e &s;o eminently dignified with the Title of <HI>Principal Thing.</HI></P>
<P>No Age &s;ince the Infancy of Chri&s;tianity had greater Advantage to arrive at Scripture-Knowledge than we enjoy; nor does the Light of the Go&s;pel &s;hine with more eminent Lu&s;tre in any Nation, than in <HI>England</HI> at this time, (which cau&s;es Satan, and his <HI>Helli&s;h Emi&s;&s;aries,</HI> to &s;trive to darken or eclip&s;e its Glory, by introducing Popery, Super|&s;tition, and Error among&s;t us.) <HI>England,</HI> and particularly its famous <HI>Metropolis,</HI> is the very Butt of Antichri&s;tian Spite and Fury, becau&s;e it is indeed thought to be the main Bulwark of the true Prote&s;tant Religion throughout the World. We have the Scriptures tran&s;lated in our Mother-Tongue, which the &s;acrilegious Adver&s;aries of <HI>Truth</HI> lock'd up in Languages unknown to the Vulgar. We have the Com|ments and Expo&s;itions of the Learned, in&s;tead of the pe&s;tilent and
<PB REF="3"> <HI>Heretical</HI> Glo&s;&s;es of <HI>Rome;</HI> we have &s;till, notwith&s;tanding all the Ma|chinations of the Enemies of the Go&s;pel, a painful, powerful, prea|ching Mini&s;try. And if we improve not all the&s;e Mercies to the acqui|&s;ition of this divine and &s;ublime Knowledg, how inexcu&s;able &s;hall we be, and how ju&s;t in God, &s;hould he in one day deprive us of all?</P>
<P>It was &s;aid by the Learned <HI>Illyricus, In &s;acris Literis ampli&s;&s;imus &amp; in&s;tructi&s;&s;imus The&s;aurus paratus est,&mdash; ut nos inde omnia nobis nece&s;&s;aria, ac &s;alutoria Remedia hauriamus:</HI> In the holy Scriptures a va&s;t and mo&s;t im|men&s;e Trea&s;ure is provided, from whence we may be furni&s;hed with what&s;oever is nece&s;&s;ary and whole&s;om. Here is a large Field of &s;piri|tual Employment. <HI>I adore,</HI> &s;aith <HI>Tertullian, the Fulne&s;s of the Holy Scrip|tures.</HI> What a va&s;t Number of <HI>Commentaries, Expo&s;itions,</HI> and <HI>Elucidati|ons</HI> are extant! yea, one &s;ingle Ver&s;e affords a mo&s;t learned and pro|copious Theme for a whole Volume; yet there's Work enough &s;till left, and the learned and profitable Labours of tho&s;e eminent Worthies that have gone before us, do not prohibit the Additions of &s;ub&s;equent Ages, nor render them unnece&s;&s;ary. All &s;orts of Knowledg are impro|vable, and that which is divine, calls for the mo&s;t earne&s;t and &s;ollici|tous pur&s;uit, becau&s;e all other Sciences are vain and u&s;ele&s;s without it; and is comprehen&s;ive (in as much as it gives a full Di&s;covery of Chri&s;t) of what is nece&s;&s;ary to Salvation, 1 <HI>Cor.</HI> 2.2. <HI>Phil.</HI> 5.8. This renders it univer&s;ally good; and Good is communicative. It is a Talent that calls for Improvement, to the Profit of Communities. It is called <HI>Light,</HI> the Nature of which is perfectly diffu&s;ive of its Radiance, and bright Illu&s;trations; and 'tis not to be put under a Bu&s;hel, but in a Can|dle&s;tick, to enlighten the whole Hou&s;e. Every Chri&s;tian is to improve and &s;tir up the Gift that is in him: And tho a <HI>Work</HI> be not done &s;o well by one Man, as it might by another, who hath greater <HI>Accompli&s;hments,</HI> (were it &s;et upon his Heart to undertake it) yet may the Profit to &s;ome Souls countervail the Labour, and the Whole ble&s;s the World more, than not to have it done at all: Be&s;ides, what Man, in this nice and cen&s;orious Age, can give Content to all?</P>
<P>The&s;e Con&s;iderations &s;eemed &s;o weighty, as to incline me to em|ploy &s;ome of that Time and Talent the Lord hath entru&s;ted me with, to compleat this Work.</P>
<P>'Tis obvious to every one's Ob&s;ervation, that the Holy Scripture abounds with <HI>Metaphors, Allegories,</HI> and other <HI>Tropes</HI> and <HI>Figures</HI> of Speech. Similitudes are borrowed from Vi&s;ible Things, to &s;et forth and illu&s;trate the excellent Nature of Invi&s;ible Things; yea, heavenly Things are often called by the very Names that material or earthly Things are called, which is not to ob&s;cure or hide the meaning of them from us, but to accommodate them to our Under&s;tanding; God by a gracious <GAP DESC="foreign">, or Conde&s;cen&s;ion, conveying the Knowledg of Him&s;elf, and &s;piritual Things, by preaching them by their re&s;pective
<PB REF="3"> earthly Similitudes, <HI>&amp;c. If I have told you of earthly Things, and ye be|lieve not; how &s;hall ye believe, if I tell you of heavenly Things?</HI> John 3.12. And tho the Stile of the Holy Scripture is not varni&s;h'd with that De|licacy of &s;uperficial Ornament, that jingling Cadency of Sounds, and Fancy-plea&s;ing Trifles, as the pompous Oratory of <HI>Greece</HI> and <HI>Rome</HI> is beautified with; yet it has Qualities far more excellent: 'Tis grave and ma&s;culine; it hath a magnificent, commanding Elegance, peculiar to it &s;elf, &s;uitable to the lofty Things it treats of, which no other Writing can imitate; reaching the inner Rooms of the Soul, and &s;tirring up Affections, in &s;o &s;piritual and &s;ublime a kind, as the artificial Bravery of <HI>Cicero,</HI> or <HI>Quintilian</HI>'s Elocution, could never do. There are My&s;teries, which Nature, as &s;uch, (however adorned with Philo&s;o|phical Notions, or Metaphy&s;ical Speculations,) cannot comprehend: They are like the Waters of the Sanctuary, where a Lamb may wade, and an Elephant may &s;wim: A weak Chri&s;tian that is gracious, may go through, were the un&s;anctified Schoolman may be plunged and overwhelmed: They are &s;o plain and ea&s;y, that a Babe in Chri&s;t may under&s;tand them; and &s;ome Places &s;o difficult, as to find Work for the utmo&s;t Study and Inqui&s;ition of the mo&s;t knowing.</P>
<P>This is the Second, and La&s;t Volume, and perfects our whole De|&s;ign, which I thought at fir&s;t might have came into one entire Book. That which was promi&s;ed at fir&s;t, concerning the Divine Authority of the Scripture, and the Whore of <HI>Babylon,</HI> you will find here. And tho there is one Thing omitted, or left out, which was in the <HI>Specimen,</HI> viz. <HI>Demon&s;trations touching the Validity of our Tran&s;lation,</HI> which we lately found done &s;ome time &s;ince by the Learned Dr. <HI>Owen,</HI> and others: Yet you have in the room of it a <HI>Treati&s;e of Types,</HI> which I am per&s;uaded will be more acceptable to mo&s;t Men, and hath been much more laborious and chargeable to compleat, it containing divers Sheets. A Treati&s;e of Types under the Law, carefully opened, we have ground to believe, will be very &s;erviceable, e&s;pecially to tho&s;e in the Mini&s;try: And &s;uch hath been my Care, that I have not run one Parallel concerning Types, but what I have had the Opinion of the mo&s;t learned <HI>Typical</HI> Writers upon; &s;o that I readily confe&s;s, 'tis rather theirs than mine.</P>
<P>And tho there is a great difference between <HI>Metaphorical</HI> or <HI>Allegori|cal,</HI> and <HI>Typical</HI> Scriptures; yet we thought an E&s;&s;ay to open the mo&s;t eminent <HI>Types</HI> found in the <HI>Old-Te&s;tament,</HI> would well &s;uit with this &s;ublime Subject: And becau&s;e &s;ome, for want of Study or Learning, may not readily under&s;tand the Difference that is between them, we will give you here the Sence of the Learned upon it,<NOTE PLACE="marg">See Mr. <HI>D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r|ham</HI> of <HI>Gla&s;|gow,</HI> Key to his <HI>Clavis Cantici.</HI></NOTE> particularly be|tween what is <HI>Allegorical</HI> and <HI>Typical,</HI> (we take <HI>Allegory</HI> here as Divines do, who take it not as <HI>Grammarians</HI> or <HI>Rhetoricians,</HI> for a continued Di&s;cour&s;e of many Figures together) <HI>properly,</HI> or <HI>&s;trictly</HI> taken: For &s;ometimes an Allegory may be taken largely, and &s;o may compre|hend
<PB REF="4"> what&s;oever is figurative, whether Typical, Tropological, Ana|logical, <HI>&amp;c.</HI> as the Apo&s;tle hath it in <HI>Gal.</HI> 4. &s;peaking of <HI>Abraham</HI>'s two Sons, <HI>I&s;aac</HI> and <HI>I&s;hmael,</HI> which is yet properly a Type, differeth from Types, or Typical Scripture, thus:</P>
<P N="1">1. Types &s;uppo&s;e &s;till the Verity of &s;ome Hi&s;tory, as <HI>Jonah</HI>'s being three Days and three Nights in the Fi&s;hes Belly; when it is applied to Chri&s;t in the New Te&s;tament, it &s;uppo&s;eth &s;uch a thing was once done, <HI>&amp;c.</HI> Allegories again have no &s;uch nece&s;&s;ary Suppo&s;ition, but are as Parables, propounded for &s;ome my&s;tical End. Thus whil&s;t it is &s;aid, <HI>Mat.</HI> 21. <HI>A certain King made a Marriage for his Son, planted a Vineyard,</HI> &amp;c. Tho&s;e Places &s;uppo&s;e it not nece&s;&s;ary as to the being of the Allegory, that ever &s;uch a thing was; but a Type cannot be without reality in the thing, as Fact, which is made a Type.</P>
<P N="2">2. Types look only to Matter of Fact, and compare one Fact with another, (as Chri&s;t being &s;lain, and lying three Days in the Grave, to the Pa&s;chal Lamb, and <HI>Jonah's</HI> lying &s;o 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.</P>
<P N="3">3. Types compare Per&s;ons and Facts under the Old-Te&s;tament, with Per&s;ons and Facts under the New, and is made up of &s;omething that is pre&s;ent, prefiguring another to come: Allegories look e&s;pe|cially to Matters in hand, and intend the explaining &s;ome hidden and my&s;tical Sence upon the Words, which at pre&s;ent they &s;eem not to bear.</P>
<P N="4">4. Types are only Hi&s;torical, as &s;uch; and the Truth of Fact a|greeing in the Antitype makes them up: it being clear in Scripture, that &s;uch things are Types; for we mu&s;t not forge Types without Scripture-Warrant: But Allegories, <HI>&amp;c.</HI> are principally Doctrinal, and in their Scope intend not to clear or compare Facts, but to hold forth and explain Doctrines, or by &s;uch Similitudes to illu&s;trate, and make them the better under&s;tood, and to move and affect the Heart the more, or the more forcibly to convince the Con&s;cience; as <HI>Na|than</HI> made u&s;e of a Parable, when he was about to convince <HI>David.</HI></P>
<P N="5">5. Types in the Old-Te&s;tament re&s;pect only &s;ome Things, Per|&s;ons, and Events; as Chri&s;t, the Go&s;pel, and the &s;preading thereof, <HI>&amp;c.</HI> and cannot be extended beyond the&s;e: But Allegories, Similitudes, <HI>&amp;c.</HI> take in every thing, that belongs either to Doctrine, or In&s;truction in Faith, or Practice, for ordering of one's Life. Hence, according to the Judgment of the Learned, Metaphors, Allegories, <HI>&amp;c.</HI> are more exten&s;ive and comprehen&s;ive in their Meaning and Application, than Types; tho 'tis not denied, but that care ought to be had that they be not run beyond the <HI>Analogy of Faith;</HI> and many times it behoveth to &s;ee we go not beyond the Scope of the Text, which plainly &s;hews the whole Mind of the Spirit, in making u&s;e of &s;uch Similitudes, for
<PB REF="4"> Illu&s;tration &s;ake; and we hope we have kept within a due compa&s;s in this re&s;pect, and avoided whatever may give <HI>ju&s;t cau&s;e of Offence</HI> to any.</P>
<P>You had in the <HI>Fir&s;t Volume</HI> a Treati&s;e of <HI>Tropes,</HI> reduced under their proper Heads; and here you have the <HI>Schemes</HI> or <HI>Figures</HI> in Scripture handled after the &s;ame manner. And becau&s;e there is &s;ome difficulty to under&s;tand <HI>Allegorical</HI> Scriptures, or to know what Places are to be taken <HI>metaphorically,</HI> we &s;hall &s;hew,<NOTE PLACE="marg">See, Key to <HI>Clavis Cantic.</HI></NOTE> (as 'tis noted by the Learned) 1. What an <HI>Allegory</HI> or <HI>figurative</HI> Scripture is. 2. When 'tis nece&s;&s;ary to under&s;tand a Scripture <HI>figuratively,</HI> or in an <HI>Allegorick</HI> Sence.</P>
<P>For the fir&s;t, there is a great difference betwixt an <HI>Allegorick</HI> Expo|&s;ition of Scripture, and an Expo&s;ition of <HI>Allegorick</HI> Scripture: The fir&s;t is that which the Fathers and School-men fail in, <HI>i. e.</HI> when they al|legorize plain Scriptures and Hi&s;tories, &s;eeking to draw out &s;ome &s;ecret meaning, other than appears in the Words, and &s;o would fa&s;ten many Sen&s;es upon one Scripture. This is indeed un&s;afe, and is ju&s;tly repro|vable; for this makes clear Scripture dark, and obtrudes Meanings on the Words never intended by the Spirit: As &s;uppo&s;e one &s;peaking of <HI>Goliah</HI>'s Combat with <HI>David,</HI> &s;hould pa&s;s by the <HI>Letter,</HI> and expound <HI>Goliah</HI> to be the Fle&s;h, or the Devil; and <HI>David,</HI> to mean the Spirit or Chri&s;t. Such Expo&s;itions may have &s;ome plea&s;antne&s;s, but very little &s;olidity; and &s;uch who commonly thus interpret Scripture, often fall into Errors, and guilty of this Fault <HI>Origen</HI> is thought to be.</P>
<P N="2">2dly, An Expo&s;ition of <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">llegorical</HI> Scripture is the opening and ex|pounding of &s;ome dark Scripture, (wherein the Mind of the Spirit is couched and hid under Figures, <HI>&amp;c.</HI>) making it plain and edifying, by bringing out the Sence according to the meaning of the Holy Spirit in the place, tho at fir&s;t it &s;eems to bear no &s;uch thing. So <HI>Mat.</HI> 13. Chri&s;t expounds that Parable or Allegory, (for tho <HI>Rhetoricians</HI> make a diffe|rence between <HI>Metaphors, Similes, Parables,</HI> and <HI>Allegories,</HI> yet in Divi|nity there is none, but that <HI>Allegories</HI> are more large and continued) calling the <HI>Seed</HI> the <HI>Word,</HI> and the <HI>Sower</HI> the <HI>Son of Man,</HI> &amp;c. This way of expounding &s;uch dark Scriptures is both u&s;eful and nece&s;&s;ary, and was often u&s;ed as edifying by our Lord Je&s;us to his Di&s;ciples. Now 'tis this we &s;peak of, which teacheth how to draw <HI>plain Doctrines</HI> out of <HI>Metaphors, Allegories,</HI> &amp;c. and not to draw <HI>Allegories</HI> out of <HI>plain Hi&s;tories.</HI></P>
<P>Secondly, it may be asked, <HI>When we are to account a Place of Scripture figurative or allegorick, and &s;eek &s;ome other meaning than what at fir&s;t appears.</HI></P>
<P><HI>An&s;w.</HI> 1. When the literal proper meaning looks ab&s;urd-like, or is empty, nothing to Edification; as when 'tis &s;aid, <HI>Unle&s;s ye eat the Fle&s;h of the Son of Man,</HI> &amp;c. <HI>This is my Body,</HI> &amp;c. And &s;o tho&s;e Scriptures that command to <HI>pluck out the right Eye,</HI> and <HI>cut off the right Hand, take up our Cro&s;s,</HI> &amp;c. All which, if literally under&s;tood, were ab&s;urd and ri|diculous; and therefore the mi&s;taking &s;uch <HI>Scriptures,</HI> hath occa&s;ioned many <HI>grievous Errors,</HI> as that of the <HI>Anthropomorphites,</HI> attributing <HI>Members
<PB REF="5"> viz.</HI> Head, Hands, Feet, <HI>&amp;c,</HI> to God; and <HI>Pa&s;&s;ions,</HI> yea, <HI>Infirmities,</HI> as Anger, Repenting, <HI>&amp;c.</HI> becau&s;e the <HI>Scriptures</HI> in &s;uch places, &s;peaking after the manner of Men, <HI>metaphorically</HI> attribute &s;uch things to him.</P>
<P N="2">2. Tho&s;e Places of <HI>Scripture</HI> are to be accounted <HI>Metaphorical</HI> or <HI>Alle|gorick,</HI> which reach not the <HI>Scope of Edification</HI> intended by them, if lite|rally under&s;tood; as, when Chri&s;t &s;poke of <HI>Sowing, Mat.</HI> 13. the Di&s;ci|ples thought, &s;omething more was intended than at fir&s;t appeared, for his Aim could not be to di&s;cour&s;e of Husbandry to them.</P>
<P N="3">3. When a <HI>literal Sence</HI> would obtrude &s;ome Fal&s;ity on the <HI>Scripture,</HI> then &s;uch Places are to be taken <HI>Allegorically;</HI> as when Chri&s;t &s;aid, <HI>De|&s;troy this Temple, and I will build it up again in three Days:</HI> Which if under|&s;tood of the <HI>Material Temple,</HI> Chri&s;t's Words would not have had their Accompli&s;hment; But he &s;poke, <HI>figuratively,</HI> of his Body. So when Chri&s;t &s;aid, <HI>Except a Man eat my Fle&s;h, and drink my Blood, he cannot live;</HI> it cannot be under&s;tood literally, becau&s;e many who have obtained Life, never did &s;o eat his Fle&s;h, <HI>&amp;c.</HI></P>
<P N="4">4. Any <HI>Scripture</HI> is to be accounted <HI>Figurative</HI> or <HI>Allegorical,</HI> when the <HI>literal Sence</HI> agrees not with other <HI>Scriptures,</HI> and is repugnant to the Analogy of Faith, or Rules of good Manners; as when we are com|man<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed to <HI>heap Coals of Fire upon the Head of our Enemy;</HI> now we being required not to avenge our &s;elves, it followeth clearly, this <HI>Scripture</HI> is not properly or literally under&s;tood.</P>
<P N="5">5. When a <HI>literal Sence</HI> an&s;wers not to the pre&s;ent 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 <HI>Mat.</HI> 3.10. when <HI>John</HI> is pre&s;&s;ing Repentance, he &s;aith, <HI>Now is the Ax laid to the Root of the Tree,</HI> &amp;c. And the Parable of Chri&s;t, <HI>Luk.</HI> 13.7. If the&s;e Places were only properly to be under&s;tood, they would not enforce Repentance.</P>
<P><HI>And now, <HI>Reader,</HI> had we not had good Encouragement from divers worthy Mini&s;ters in this City, this, as well as the former, had never &s;een the Sun; but the readine&s;s of divers Per&s;ons, upon the coming out of the Fir&s;t, to &s;ub&s;cribe for this, hath midwiv'd it into the World, where we expect it will meet with diffe|rent Entertainment; but I hope by this time, through the Grace of God, I have learned not to be concerned, either about the Prai&s;e of &s;ome on the one hand, or Di&s;prai&s;e and Contempt of others, on the other hand: not doubting, but that this, or the &s;ucceeding Age, may receive Advantage by it, and many ble&s;s God for it: And if it bring Glory to God, and Profit to his Church, I have my chief End, and &s;hall be content, tho I pa&s;s under the Cen&s;ures of captious Men, <HI>&amp;c.</HI> I mu&s;t confe&s;s, it is not all of my own compiling; I have made u&s;e of &s;ome help from others, partly to expedite the Work, and partly for want of &s;ome Literature. And now, <HI>Reader,</HI> that I may not retain thee longer at the Door, I &s;hall commit Thee and the Work to the Ble&s;&s;ing of the Lord, heartily begging an Intere&s;t in thy Prayers, engaging not to forget thee in this evil and perilous Hour, &s;ub&s;cribe my &s;elf,</HI></P>
<CLOSER><SIGNED>Thy Servant for Je&s;us's &s;ake, BENj. KEACH.</SIGNED>
<DATELINE><HI>London,</HI> <DATE><HI>Augu&s;t</HI> 9. 1682.</DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="5">
<HEAD>A TABLE OF The Heads of tho&s;e Metaphors, Similes, borrowed Terms, Types, Figures, and other chief Things, in&s;i&s;ted upon in this Book.</HEAD>
<LIST>
<ITEM>THe Divine Authority of the Holy Scripture a&s;&s;erted and vindicated, <HI>Page j, to xvj</HI></ITEM>
</LIST>
<LIST>
<HEAD>The Fifth HEAD of Metaphors, Similes, <HI>&amp;c.</HI></HEAD>
<ITEM>GRace compared to Salt, <HI>Page 1</HI></ITEM>
<ITEM>Truth compared to a Girdle, <HI>Page 3</HI></ITEM>
<ITEM>Righteou&s;ne&s;s a Brea&s;t-plate, <HI>Page 9</HI></ITEM>
<ITEM>Faith a Shield, <HI>Page 13</HI></ITEM>
<ITEM>Faith more precious than Gold, <HI>Page 15</HI></ITEM>
<ITEM>Hope an Helmet, <HI>Page 22</HI></ITEM>
<ITEM>Hope an Anchor, <HI>Page 25</HI></ITEM>
<ITEM>Love compared to Death and the Grave, and to Flames of Fire, <HI>Page 30, 31</HI></ITEM>
<ITEM>Love compared to Wine, <HI>Page 32</HI></ITEM>
<ITEM>Bapti&s;m a Burial, <HI>Page 35</HI></ITEM>
<ITEM>The Lord's Supper, <HI>Page 38</HI></ITEM>
<ITEM>Chri&s;t our Pa&s;&s;eover, <HI>Page 45</HI></ITEM>
</LIST>
<LIST>
<HEAD>The Sixth HEAD, <HI>&amp;c.</HI> concerning Angels, and the Soul of Man.</HEAD>
<ITEM>Angels Watchers, <HI>Page 50</HI></ITEM>
<ITEM>Angels Morning-Stars, <HI>Page 52</HI></ITEM>
<ITEM>Angels Sons of God, <HI>Page 53</HI></ITEM>
<ITEM>Angels God's Ho&s;t, <HI>Page 55</HI></ITEM>
<ITEM>Angels compared to the Face of a Man, a Lion, an Ox, and an Eagle, <HI>Page 57</HI></ITEM>
<ITEM>Angels compared to the Wind, and Flames of Fire, <HI>Page 61</HI></ITEM>
<ITEM>Angels called Hor&s;es, red, white, &s;peckled, <HI>&amp;c. Page 63, 64</HI></ITEM>
<ITEM>Soul of Man compared to a Ship, <HI>Page 64</HI></ITEM>
<ITEM>Spirit of Man a Candle, <HI>Page 67</HI></ITEM>
<ITEM>Con&s;cience a Witne&s;s, <HI>Page 69</HI></ITEM>
</LIST>
<LIST>
<HEAD>The Seventh HEAD <HI>&amp;c.</HI> con|cerning God's Church.</HEAD>
<ITEM>CHurch a City, <HI>Page 76, to 85</HI></ITEM>
<ITEM>Church compared to the Moon, <HI>Page 86</HI></ITEM>
<ITEM>Church the Temple of God, or the Anti-type of <HI>Solomon's</HI> Temple, <HI>Page 87</HI></ITEM>
<ITEM>Church the Anti-type of the Second Temple, <HI>Page 89</HI></ITEM>
<ITEM>Church called an Olive-Tree, <HI>Page 91</HI></ITEM>
<ITEM>Church compared to an Inn, <HI>Page 92</HI></ITEM>
<ITEM>Church a Vine, <HI>Page 93</HI></ITEM>
<ITEM>Church compared to a Dove, <HI>Page 94</HI></ITEM>
<ITEM>Church compared to the Body natural, <HI>Page 97</HI></ITEM>
<ITEM>Church a Vineyard, <HI>Page 99</HI></ITEM>
<ITEM>Church called a Virgin, <HI>Page 102</HI></ITEM>
<ITEM>Church a Wife, <HI>Page 103</HI></ITEM>
<ITEM>Church compared to a Bu&s;h on fire, <HI>Page 106</HI></ITEM>
<ITEM>Church compared to a Mother, <HI>Page 109</HI></ITEM>
<ITEM>Church a Garden, <HI>Page 112</HI></ITEM>
<ITEM>Church a Lilly among Thorns, <HI>Page 115</HI></ITEM>
<ITEM>Church compared to a Merchant-Ship, <HI>Page 118</HI></ITEM>
<ITEM>Church a Golden Candle&s;tick, <HI>Page 120</HI></ITEM>
<ITEM>Church called a Flock of Sheep, <HI>Page 121</HI></ITEM>
<ITEM>Church compared to an Hou&s;e, <HI>Page 123</HI></ITEM>
<ITEM>Church a Family, <HI>Page 128</HI></ITEM>
</LIST>
<LIST>
<HEAD>The Eighth HEAD, <HI>&amp;c.</HI> concerning, 1. Men in general, 2. Good Men, 3. Wicked Men.</HEAD>
<ITEM>MAn compared to Earth, <HI>Page 133</HI></ITEM>
<ITEM>Man compared to a Worm, <HI>Page 135</HI></ITEM>
<ITEM>Man compared to a Flower, <HI>Page 138</HI></ITEM>
<ITEM><LIST>
<HEAD>Concerning the Saints, or Good Men.</HEAD>
<ITEM>Saints called Babes, <HI>Page 140</HI></ITEM>
<ITEM>Saints Children, <HI>Page 142</HI></ITEM>
<ITEM>Saints Heirs, <HI>Page 145</HI></ITEM>
<ITEM>Saints Eagles, <HI>Page 146</HI></ITEM>
<PB REF="6">
<ITEM>Saints Souldiers, <HI>Page 148, to 161</HI></ITEM>
<ITEM>Saints Runners, <HI>Page 162</HI></ITEM>
<ITEM>Saints the Salt of the Earth, <HI>Page 166</HI></ITEM>
<ITEM>Saints Merchants, <HI>Page 168</HI></ITEM>
<ITEM>Saints Pilgrims, <HI>Page 170</HI></ITEM>
<ITEM>Saints compared to Palm-Trees, <HI>Page 175</HI></ITEM>
<ITEM>Saints compared to Wheat, <HI>Page 178</HI></ITEM>
<ITEM>Saints compared to Light, <HI>Page 180</HI></ITEM>
<ITEM>Saints compared to Cedars, <HI>Page 182</HI></ITEM>
<ITEM>Saints compared to Myrtle-Trees, <HI>Page 184</HI></ITEM>
<ITEM>Saints compared to Willows, <HI>Page 185</HI></ITEM>
<ITEM>Saints why called Ve&s;&s;els, <HI>Page 186</HI></ITEM>
<ITEM>Saints why called Lions, <HI>Page 188</HI></ITEM>
<ITEM>Saints compared to Gold, <HI>Page 190</HI></ITEM>
<ITEM>Saints compared to Doves, <HI>Page 192</HI></ITEM>
<ITEM>Some Saints like Lambs in a large Place, <HI>Page 193</HI></ITEM>
<ITEM>The Heart of a Saint compared to an Heart of Fle&s;h, <HI>Page 194</HI></ITEM>
<ITEM>Saints Stewards, <HI>Page 195</HI></ITEM>
<ITEM>Saints why called Jewels, <HI>Page 196</HI></ITEM>
<ITEM>Saints why called Kings, <HI>Page 199</HI></ITEM>
<ITEM>Saints called Prie&s;ts, <HI>Page 200</HI></ITEM>
</LIST>
<LIST>
<HEAD>Concerning Wicked Men.</HEAD>
<ITEM>Wicked Men Captives, <HI>Page 201</HI></ITEM>
<ITEM>Wicked Men why called Sluggards, <HI>Page 209</HI></ITEM>
<ITEM>Wicked Men Fools or Idiots, <HI>Page 211</HI></ITEM>
<ITEM>Some wicked Men like painted Sepulchres, <HI>Page 215</HI></ITEM>
<ITEM>Wicked Men compared to Swine, <HI>Page 216</HI></ITEM>
<ITEM>Wicked Men Debtors, <HI>Page 219</HI></ITEM>
<ITEM>Wicked Men why called the Red of God, <HI>Page 221</HI></ITEM>
<ITEM>Wicked Men compared to Tares, <HI>Page 222</HI></ITEM>
<ITEM>Wicked Men compared to Chaff, <HI>Page 223</HI></ITEM>
<ITEM>Wicked Men compared to Thorns, <HI>Page 224</HI></ITEM>
<ITEM>Wicked Men compared to Mountains, <HI>Page 225</HI></ITEM>
<ITEM>Wicked Men dead in Sin, what meant thereby, <HI>Page 227, 228</HI></ITEM>
<ITEM>Wicked Men mad, or be&s;ides them&s;elves, <HI>Page 231</HI></ITEM>
<ITEM>Wicked Men called Dogs, <HI>Page 232</HI></ITEM>
<ITEM>Wicked Men called Bulls, <HI>Page 235</HI></ITEM>
<ITEM>Wicked Men called Lions, <HI>Page 237</HI></ITEM>
<ITEM>Wicked Men compared to Foxes, <HI>Page 241</HI></ITEM>
<ITEM>Wicked Men compared to Goats, <HI>Page 243</HI></ITEM>
<ITEM>Wicked Men compared to Thieves, <HI>Page 245</HI></ITEM>
<ITEM>Wicked Men naked, <HI>Page 247</HI></ITEM>
<ITEM>Wicked Men Vipers, <HI>Page 248</HI></ITEM>
<ITEM>Wicked Men poor and mi&s;erable, <HI>Page 250</HI></ITEM>
<ITEM>The Heart of a Wicked Man like a Rock <HI>Page 251</HI></ITEM>
<ITEM>Wicked Men why called Eagles <HI>Page 253</HI></ITEM>
<ITEM>Wicked Men why called Devils <HI>Page 254</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>The Ninth HEAD, <HI>&amp;c.</HI> concerning True Mini&s;ters, Fal&s;e Mini&s;ters, and Fal&s;e Churches.</HEAD>
<ITEM>TRue Mini&s;ters why called Angels <HI>Page 256</HI></ITEM>
<ITEM>True Mini&s;ters Stars, why &s;o called <HI>Page 258</HI></ITEM>
<ITEM>Chri&s;t's Mini&s;ters called Labourers <HI>Page 259</HI></ITEM>
<ITEM>Chri&s;t's Mini&s;ters called Watchmen <HI>Page 265</HI></ITEM>
<ITEM>Chri&s;t's Mini&s;ters why called Trumpeters <HI>ibid</HI></ITEM>
<ITEM>Mini&s;ters Chri&s;t's Spoke&s;men <HI>Page 267</HI></ITEM>
<ITEM>Chri&s;t's Mini&s;ters why called Clouds <HI>Page 269</HI></ITEM>
<ITEM>Chri&s;t's Mini&s;ters why called Fathers <HI>Page 271</HI></ITEM>
<ITEM>Chri&s;t's Mini&s;ters called Planters <HI>Page 273</HI></ITEM>
<ITEM>Chri&s;t's Mini&s;ters called Shepherds <HI>Page 281</HI></ITEM>
<ITEM>Chri&s;t's Mini&s;ters Amba&s;&s;adors <HI>Page 282</HI></ITEM>
<ITEM>Chri&s;t's Mini&s;ters called Rulers <HI>Page 287</HI></ITEM>
<ITEM><LIST>
<HEAD>Concerning Fal&s;e Teachers.</HEAD>
<ITEM>Fal&s;e Teachers why compared to Wolves <HI>Page 291</HI></ITEM>
<ITEM>Fal&s;e-Teachers called Foxes <HI>Page 293</HI></ITEM>
<ITEM>Fal&s;e-Teachers called Wells without Water <HI>Page 293</HI></ITEM>
<ITEM>Fal&s;e-Teachers why called Clouds without Rain, <HI>Page 294</HI></ITEM>
<ITEM>Fal&s;e-Teachers called Deceivers <HI>Page 294</HI></ITEM>
</LIST>
<LIST>
<HEAD>Fal&s;e Churches.</HEAD>
<ITEM>My&s;tery <HI>Babylon,</HI> or the Great Whore, proved to be the pre&s;ent State and Church of <HI>Rome Page 297, to 330</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>The Tenth HEAD of Metaphors, concerning Sin and the Devil.</HEAD>
<ITEM>SIn why called a Thief <HI>Page 331</HI></ITEM>
<ITEM>Sin a Debt <HI>Page 335</HI></ITEM>
<ITEM>Sin an heavy Burthen, <HI>Page 343</HI></ITEM>
<ITEM>Sin a Sting, <HI>Page 344</HI></ITEM>
<ITEM>Sin a Wound, <HI>Page 345</HI></ITEM>
<ITEM>Sin a Plague, <HI>Page 349</HI></ITEM>
<ITEM>Sin compared to deadly Poy&s;on, <HI>Page 350</HI></ITEM>
<ITEM>Sin a Sickne&s;s, <HI>Page 352</HI></ITEM>
<ITEM>Sin compared to an abominable Vomit, <HI>Page 354</HI></ITEM>
<ITEM>Sin an &V;ncleanne&s;s, or nothing &s;o loath&s;om as Sin, <HI>Page 355</HI></ITEM>
<ITEM>Sin compared to Gray-Hairs, <HI>Page 357</HI></ITEM>
<ITEM><LIST>
<HEAD>Concerning the Devil.</HEAD>
<ITEM>The Devil why called the God of this World, <HI>Page 359</HI></ITEM>
<ITEM>The Devil why called a Prince, <HI>Page 360</HI></ITEM>
<ITEM>The Devil a Hunter, <HI>Page 361</HI></ITEM>
<ITEM>The Devil a Fowler, <HI>Page 362</HI></ITEM>
<ITEM>The Devil why called a Lion, <HI>Page 363</HI></ITEM>
<ITEM>The Devil why called a Dragon, <HI>Page 364</HI></ITEM>
<ITEM>The Devil a Serpent, <HI>Page 365</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>The Eleventh HEAD, <HI>&amp;c.</HI> con|cerning the Means of Grace, and Providence.</HEAD>
<ITEM>THe Day of Grace, what, <HI>Page 367</HI></ITEM>
<ITEM>Means of Grace compared to Summer, <HI>Page 369</HI></ITEM>
<ITEM>Means of Grace compared to Harve&s;t, <HI>Page 369</HI></ITEM>
<ITEM>Godline&s;s called a Trade, largely opened, <HI>Page 371, 376</HI></ITEM>
<PB REF="6">
<ITEM><LIST>
<HEAD>Of Providence and Afflictions.</HEAD>
<ITEM>Afflictions compared to Clouds, <HI>Page 377</HI></ITEM>
<ITEM>Afflictions compared to Fire, <HI>Page 378</HI></ITEM>
<ITEM>Afflictions why called a Rod, <HI>Page 379</HI></ITEM>
<ITEM>Afflictions compared to a Furnace, <HI>Page 381</HI></ITEM>
<ITEM>Afflictions compared to Winter, <HI>ibid</HI></ITEM>
<ITEM>Afflictions compared to Darkne&s;s, <HI>Page 383</HI></ITEM>
<ITEM>Afflictions compared to Tempe&s;ts, <HI>Page 385</HI></ITEM>
<ITEM>Afflictions compared to a Flood, <HI>Page 386</HI></ITEM>
<ITEM>Afflictions compared to great Heat, <HI>Page 387</HI></ITEM>
<ITEM>Afflictions compared to Wormwood and Gall, <HI>Page 388</HI></ITEM>
<ITEM>Afflictions called God's Arrows: God hath many &s;harp Arrows, <HI>Page 389</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>The Twelfth and La&s;t HEAD, con|cerning the World, the Life of Man, and the four la&s;t Things.</HEAD>
<ITEM>THe World compared to a Wilderne&s;s, <HI>Page 391</HI></ITEM>
<ITEM>THe World a Field, <HI>Page 392</HI></ITEM>
<ITEM>The End of the World why called an Harve&s;t, <HI>ibid</HI></ITEM>
<ITEM><LIST>
<HEAD>Of the Life of Man.</HEAD>
<ITEM>The Life of Man compared to a &s;wift Po&s;t, <HI>Page 393</HI></ITEM>
<ITEM>The Life of Man compared to a &s;wift Ship, <HI>ibid</HI></ITEM>
<ITEM>The Life of Man compared to an Eagle ha&s;tening to her Prey, <HI>Page 394</HI></ITEM>
<ITEM>The Life of Man compared
<LIST>
<ITEM>To a Weaver's Shuttle, <HI>Page 394, 395, 396</HI></ITEM>
<ITEM>To the Wind, <HI>Page 394, 395, 396</HI></ITEM>
<ITEM>To a Cloud, <HI>Page 394, 395, 396</HI></ITEM>
<ITEM>To a Flower, <HI>Page 394, 395, 396</HI></ITEM>
<ITEM>To a Shadow, <HI>Page 394, 395, 396</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>Of Death.</HEAD>
<ITEM>The Body of Man in the Grave compared to Seed &s;own, <HI>Page 398</HI></ITEM>
<ITEM>Death compared to Sleep, <HI>Page 398, 399</HI></ITEM>
<ITEM>Death a Departure, <HI>Page 400</HI></ITEM>
<ITEM>Death a Re&s;t, <HI>ibid</HI></ITEM>
</LIST>
<LIST>
<HEAD>Of the Re&s;urrection.</HEAD>
<ITEM>The Re&s;urrection compared to the Morning, <HI>Page 401</HI></ITEM>
<ITEM>The Re&s;urrection compared to an awaking out of Sleep. <HI>Page 402</HI></ITEM>
<ITEM>The Re&s;urrection-Day a Man's Reaping-Day, <HI>Page 403</HI></ITEM>
<ITEM>Re&s;urrection-Day, a Saint's Coronation-Day, <HI>Page 405</HI></ITEM>
</LIST>
<LIST>
<HEAD>Of the Judgment-Day.</HEAD>
<ITEM>The Day of Judgment called an A&s;&s;ize, <HI>Page 406, 407</HI></ITEM>
</LIST>
<LIST>
<HEAD>Of Heaven.</HEAD>
<ITEM>Heaven called Paradi&s;e, <HI>Page 407</HI></ITEM>
<ITEM>Heaven the Crown of Life, <HI>Page 409</HI></ITEM>
</LIST>
<LIST>
<HEAD>Of Hell.</HEAD>
<ITEM>Hell a Furnace of Fire, <HI>Page 410</HI></ITEM>
<ITEM>Hell utter Darkne&s;s, <HI>Page 411</HI></ITEM>
</LIST>
<LIST>
<HEAD><HI>Mo&s;es's Vail removed,</HI> OR, A Treati&s;e of TYPES.</HEAD>
<ITEM><HI>ADam</HI> wherein a Type of Chri&s;t, <HI>Page 413</HI></ITEM>
<ITEM><HI>Noah</HI> how a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM><HI>Melchi&s; deck</HI> a Type of Chri&s;t, <HI>Page 414</HI></ITEM>
<ITEM><HI>Abraham</HI> a Type of Chri&s;t, <HI>Page 415</HI></ITEM>
<ITEM><HI>I&s;aac</HI> a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM><HI>Jacob</HI> how a Type of Chri&s;t, <HI>Page 416</HI></ITEM>
<ITEM><HI>Jacob's</HI> Ladder a Tyye of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM><HI>Jo&s;eph</HI> in what re&s;pect a Type of Chri&s;t, <HI>Page 416, 417</HI></ITEM>
<ITEM><HI>Mo&s;es</HI> in how many things a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM><HI>Samp&s;on</HI> a Type of Chri&s;t, <HI>Page 418</HI></ITEM>
<ITEM><HI>David</HI> in ten things a Type of Chri&s;t, <HI>Page 418, 419</HI></ITEM>
<ITEM><HI>Solomon</HI> in how many things a Type of Chri&s;t, <HI>Page 420</HI></ITEM>
<ITEM><HI>Eli&s;ha</HI> a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM><HI>Jonah</HI> wherein a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM><HI>Zerubbabel a</HI> Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM><HI>Aaron</HI> a Type of Chri&s;t, <HI>Page 421</HI></ITEM>
<ITEM>The High-Prie&s;t a Type of Chri&s;t, <HI>Page 421, 422, 423</HI></ITEM>
<ITEM>What the Tabernacle was a Type of, <HI>Page 423, 424</HI></ITEM>
<ITEM>The Vail of the Holie&s;t, what it was a Type of, <HI>Page 424</HI></ITEM>
<ITEM>The Ark a Type of Chri&s;t, <HI>Page 425</HI></ITEM>
<ITEM>The Mercy-Seat a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM>The Table of Shewbread what a Type of, <HI>ibid</HI></ITEM>
<ITEM>The Candle&s;tick what a Type of, <HI>Page 426</HI></ITEM>
<ITEM>The Altar of Perfume a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM>The Altar of Burnt Offering a Type of Chri&s;t, <HI>Page 427</HI></ITEM>
<ITEM>The Brazen Laver what it was a Type of, <HI>ibid</HI></ITEM>
<ITEM>The Sacrifice of Bea&s;ts a Type of Chri&s;t, <HI>Page 428</HI></ITEM>
<ITEM>The Burnt-Offering of Fowls a Type of Chri&s;t, <HI>Page 429</HI></ITEM>
<ITEM>The Daily Sacrifice a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM>The Sin-Offering a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM>The Meat-Offering what it was a Type of, <HI>Page 430</HI></ITEM>
<ITEM>The Peace-Offering, and what it was a Type of, <HI>Page 431</HI></ITEM>
<ITEM>The &s;olemn yearly Sacrifice of the Bullock and He-Goat, a Type of Chri&s;t, opened in nine Things <HI>Page 432</HI></ITEM>
<ITEM>The Scape Goat a Type of Chri&s;t <HI>ibid</HI></ITEM>
<ITEM>The red Heifer a Type of Chri&s;t, <HI>Page 433</HI></ITEM>
<ITEM>Circumci&s;ion what it was a Type of, <HI>ibid</HI></ITEM>
<ITEM>The Rock that was &s;mitten a Type of Chri&s;t, <HI>Page 434</HI></ITEM>
<ITEM>Pillar of Cloud and Fire a Type of Chri&s;t, <HI>ibid</HI></ITEM>
<ITEM>Pa&s;&s;eover a Type of Chri&s;t <HI>Page 435</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<PB REF="7">
<HEAD>PHILOLOGIA SACRA. The Second Part. The Schemes or Figures in Scripture opened.</HEAD>
<ITEM>OF the Figures of a Word <HI>Page 1</HI></ITEM>
<ITEM>Of a <HI>Paranoma&s;ia Page 3</HI></ITEM>
<ITEM>Of <HI>Antanacla&s;is Page 4</HI></ITEM>
<ITEM>Of the Figures of a Sentence in Logi&s;m <HI>Page 5, to 11</HI></ITEM>
<ITEM>Of an <HI>Erote&s;is,</HI> or Interrogation <HI>Page 12</HI></ITEM>
<ITEM>Of Figures of a Sentence in Dialogi&s;m <HI>Page 14</HI></ITEM>
<ITEM>Of other Schemes of Sentences, and Ampli|fications, <HI>Page 15 to 25</HI></ITEM>
</LIST>
<LIST>
<HEAD>A Learned Di&s;cour&s;e of TYPES, PARA|BLES, &amp;c. wherein you have,</HEAD>
<ITEM><HI>1.</HI> The Definition of a Type, <HI>Page 25</HI> to <HI>28</HI></ITEM>
<ITEM><HI>2.</HI> The Divi&s;ion of Types; <HI>Page 28</HI></ITEM>
<ITEM><HI>3.</HI> Prophetical Types, and typical and &s;ymbo|lical actions, <HI>ibid.</HI></ITEM>
<ITEM><HI>4.</HI> Prophetical and Typical Vi&s;ions, <HI>Page 29</HI></ITEM>
<ITEM><HI>5.</HI> An Hi&s;torical Type, and its fir&s;t Divi&s;ion. <HI>Page 31</HI></ITEM>
<ITEM><HI>6.</HI> Other Divi&s;ions of an Hi&s;torical Type <HI>Page 41</HI></ITEM>
<ITEM><HI>7.</HI> Nine <HI>Canons</HI> or <HI>Rules</HI> expounding Types, <HI>Page 41</HI> to <HI>45</HI></ITEM>
</LIST>
<LIST>
<HEAD>Of PARABLES.</HEAD>
<ITEM>Wherein &s;hall be given, <HI>1.</HI> The Definition of the Word and Thing. <HI>2.</HI> Its Divi&s;ion. <HI>3.</HI> Canons re&s;pecting it. <HI>Page 46,</HI> &amp;c.</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="errata">
<HEAD>ERRATA.</HEAD>
<P>PAge 25. line 35. for <HI>Faith,</HI> read <HI>Hope.</HI> P. 27. l. 29. for <HI>he undertook,</HI> read, <HI>he hath undertaken.</HI> P. 269. l. 2. dele <HI>for.</HI> P. 336. l. 27. dele <HI>viz.</HI></P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="treatise">
<PB N="i" REF="7">
<HEAD>Tropes and Figures; OR, A TREATISE of the METAPHORS, ALLEGORIES, TYPES, <HI>&amp;c.</HI> contained in the Holy Bible of the Old and New Te&s;tament.</HEAD>
<DIV2 TYPE="preface">
<HEAD>The Divine Authority of the Holy Scriptures a&s;&s;erted and vindicated, and the groundle&s;s Cavils again&s;t the &s;ame detected and confuted.</HEAD>
<P>_THE main Scope of this Work, being to offer &s;ome A&s;&s;i&s;tance towards the explaining and finding out the true Sen&s;e and Meaning of the <HI>Holy Scriptures,</HI> it will be convenient (accord|ing to our <HI>Promi&s;e</HI> in our <HI>Specimen</HI> of this Undertaking) to premi&s;e &s;omething touching the <HI>Divine Authority</HI> of that ble&s;&s;ed Book. For tho it be commonly own'd by Chri&s;tians to be the Word of God, yet &s;ince on the one Hand, there are (e&s;peci|ally in this Athei&s;tical Age) too many among&s;t us, who&s;e Love of Sin, and Re&s;olutions to continue therein, tempt them to &s;eek for &s;helter in bold Contempt of, or &s;ubtile Cavils again&s;t tho&s;e <HI>Heavenly Oracles;</HI> and on the other hand, not a few poor Souls are &s;ome|times &s;haken with <HI>Temptations,</HI> and know not how to di&s;charge them&s;elves from the en|&s;naring Que&s;tions that they are often attaqued with, touching the Divine Original and Authority of tho&s;e Sacred Records; Not &s;o much for want of <HI>A&s;&s;ent</HI> thereunto, as of a right Under&s;tanding or Con&s;ideration of the <HI>Grounds</HI> of that A&s;&s;ent, and the true formal Rea&s;on thereof; Therefore that with a perfect Security to our pre&s;ent and future Well|fare, we may rely on that Book, as the infallible Store-hou&s;e of Heavenly Verities, that great and <HI>only Revelation,</HI> whereby God does <HI>Inform, Rule,</HI> and will <HI>Judg</HI> the World; we &s;hall &s;et forth &s;ome Con&s;iderations evincing this mo&s;t important Truth: But finding that divers able and worthy Men have of late wrote mo&s;t learnedly and excellently upon this Subject, we &s;hall upon that account be the more conci&s;e; and tho we have &s;aid but <HI>little,</HI> yet we hope <HI>enough</HI> to &s;atisfy any rational con&s;idering Man, and confute the vain Cavils of the Adver&s;ary; for all along in <HI>this E&s;&s;ay</HI> we &s;trive to join <HI>Per&s;picuity</HI> with <HI>Brevi|ty,</HI> and to &s;peak &s;o plainly and familiarly, that the weake&s;t Capacity may with ea&s;e ga|ther it up; (the neglect hereof having rendred the Labours of &s;ome others on the &s;ame Subject le&s;s &s;erviceable to the vulgar unlearned Reader.) It being our great De&s;ign to en|deavour the Help and E&s;tabli&s;hment of the Unskilful, and to a&s;&s;i&s;t weak Chri&s;tians; knowing, that if Satan can once bring them into a diffidence of the Truth and Authori|ty of God's Word, he at the &s;ame In&s;tant &s;hakes the very Foundation of all their Hope and Religion: <HI>And if the Foundations fail, what &s;hall the Righteous do?</HI> P&s;al. 11.3.</P>
<DIV3 TYPE="part">
<PB N="ii" REF="8">
<HEAD>That the Scripture, or Book called the <HI>Bible,</HI> is of Divine Original, In&s;pired by the Spirit of God, and therefore of infallible Truth and Authority, Appears,</HEAD>
<P N="1"><NOTE PLACE="marg"><HI>1.</HI> The &s;ublime Matter of the Scriptures &s;hew them to be Divine.</NOTE>I. By the <HI>Contents,</HI> or Matters therein di&s;covered and treated of, which are &s;o tran&s;|cendently <HI>&s;ublime</HI> and <HI>my&s;terious</HI> that they could never be the product of Human Invention, or Di&s;covery; and therefore tho written by Men, as In&s;truments, mu&s;t needs be reveal|ed from <HI>above:</HI> for what Human Brain could ever have imagined a<NOTE N="*" PLACE="marg">Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 28.19. 1 Joh. 5.7.</NOTE> <HI>Trinity</HI> in the <HI>Deity,</HI> or &s;uch an Exi&s;tence of one &s;imple E&s;&s;ence as this Book acquaints us withal? It de&s;cribes the Per&s;on of Chri&s;t, &s;o plainly, fitly and excellently, that if the Mind of Man con&s;ider it attentively, of nece&s;&s;ity it mu&s;t needs acknowledg, it doth far exceed the reach of a finite Under&s;tanding. It di&s;covers unto us the Mi&s;ery and Corruption of Man by Nature, together with that general defect of the whole Creation (which tho &s;ome of the Heathen had &s;ome glimp&s;e of) yet could never find out the Cau&s;e, nor how it came to pa&s;s; No finite Intellect could ever have travell'd into &s;uch Heights and Depths, touching the Na|ture of God and his Eternal Coun&s;els that &s;tupendious <HI>Contrivement</HI> for the Salvation of Man, that the &s;econd Per&s;on &s;hould de&s;cend from Heaven, and a&s;&s;ume Human Nature into a Conjunction with the <HI>Divine,</HI> take upon him in his own Per&s;on the <HI>Sin</HI> of Mankind, and die for the World, thereby making a &s;atisfaction <HI>proportionate</HI> to infinite Ju&s;tice, &s;o that God may &s;how the utmo&s;t Act of <HI>Mercy,</HI> in a Conjunction with the highe&s;t Exerci&s;e of <HI>Ju&s;tice:</HI> Nothing le&s;s than an Infinite Under&s;tanding could have found out Expedients to reconcile tho&s;e two infinite Attributes, in his dealings with an Apo&s;tate Creature. It unfolds the Covenant of Grace, which God made after the Fall, all which can be drawn from no other Fountain but Divine<NOTE N="*" PLACE="marg">1 Cor. 2.7. Eph. 3 4, 5.</NOTE> Revelation; it contains the Law of God, which is wi&s;e and ju&s;t, the <HI>Gentiles</HI> them&s;elves being<NOTE N="&dagger;" PLACE="marg">Dan 4 5, 6, 7.</NOTE> Judges. In its Precepts &s;hines forth its Divinity; 1. The &s;urpa&s;&s;ing Excellency of the Act, requiring that we &s;hould deny our &s;elves in all tho&s;e 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 &s;trangene&s;s of &s;ome Acts, which a natural Man would account Fooli&s;hne&s;s, and yet pre&s;cribed as ab&s;olutely nece&s;&s;ary;<NOTE N="&Verbar;" PLACE="marg">Joh. 3 36. &amp; 8.24.</NOTE> &s;hews its Divine Original. 4. The manner how Obedience is required, <HI>viz.</HI> that it proceed from a pure Heart, a good Con&s;cience, and Faith unfeigned<NOTE N="*" PLACE="marg">Deut. 6.5. 1 Cor. 13.1. 1 Tim. 1.4, 5.</NOTE>: Take a view of the Ten Commandments, are they not plain, brief, perfect, ju&s;t, extending to all, binding the Con&s;cience, and reaching to the very Thoughts? And do not all the&s;e things commend unto us the Ju|&s;tice, Wi&s;dom, Holine&s;s, Omnipotence, Omni&s;cience, Perfection, and ab&s;olute Sove|raignty of the Law-Maker?</P>
<P>'Tis a Book that comprehends an Univer&s;al Hi&s;tory of the World, pa&s;t, pre&s;ent, and to come; <HI>Its Contents</HI> reach as far as the fir&s;t Foundations of the Earth and Hea|vens, give us an Account of God's <HI>Revelations</HI> to Man ever &s;ince his fir&s;t <HI>make,</HI> and the particulars of an Entercour&s;e between God and the World, for near upon two thou&s;and and five hundred Years, before they were any where extant upon Record; What other Book, &s;ince the World began, &s;o much as pretended to do this? A Book! which as it was &s;ixteen hundred Years a writing (for &s;o long it was from the Time of <HI>Mo&s;es,</HI> till <HI>John</HI> clo&s;ed it with the <HI>Revelations</HI>); &s;o the Matters it treats of, are of the mo&s;t excellent Nature, and highe&s;t Concernment.</P>
<P>To give the World a &s;atisfactory Account not only of its <HI>Original,</HI> but of its <HI>End</HI> too; To bring Man acquainted with his true Soveraign Happine&s;s, and a mo&s;t wonderful and a&s;toni&s;hing method of <HI>Reconciliation</HI> with his Maker; Its <HI>Promi&s;es</HI> are everla&s;ting Glory, and never-fading Crowns: Its <HI>Precepts,</HI> perfect<NOTE N="&dagger;" PLACE="marg">Gal. 3.10.</NOTE> Righteou&s;ne&s;s, and altogether &s;uch as tend mo&s;t to the Honour of God, the Happine&s;s of a Man's Self, and the Quiet of the World: Its <HI>Threatnings</HI> are of Mi&s;eries that are endle&s;s: Its whole <HI>Tendency</HI> is to a Pro&s;pect be|yond the Grave: what Heathen ever &s;o much as dream'd of the Re&s;urrection? Who but the Lord could be Author of &s;uch Laws, that only can give eternal Life, and inflict eternal Death? The&s;e things can move the Con&s;cience of none, but &s;uch who acknow|ledg the Precepts thereof to be divine. In a Word, its <HI>General Subjects</HI> are My&s;teries no where el&s;e to be heard of, and without &s;uch a Manife&s;tation, <HI>unconceivable.</HI> Now con&s;idering the Premi&s;es, what le&s;s than Infinite VVi&s;dom, can be the &s;uppo&s;ed Author of &s;uch a Book?</P>
<P N="2"><NOTE PLACE="marg"><HI>2.</HI> The Anti|quity of the Holy Scriptures.</NOTE>II. By its <HI>Antiquity.</HI> The Books of <HI>Mo&s;es,</HI> (wherein in Promi&s;es, Prophecies, Types, and Shadows, the Sum and Sub&s;tance of all the re&s;t of the Bible is compri&s;ed) were the fir&s;t Writings in the World, (next to tho&s;e by the Finger of God on Mount <HI>Sinai.</HI>) This
<PB N="iii" REF="8"> is fully proved by <HI>Ju&s;tin Martyr,</HI> an ancient Writer, that lived within one hundred and thirty Years after Chri&s;t, in his <HI>Paroenetick</HI> to the Greeks; who comparing the Times of all Human Writers, Poets, Philo&s;ophers, Hi&s;torians, and Law-givers, e&s;teemed mo&s;t ancient, demon&s;trates them all to be but <HI>Punies</HI> to <HI>Mo&s;es. Eu&s;ebius</HI> al&s;o, who followed <HI>Ju&s;tin Martyr</HI> at about two hundred Years di&s;tance, in the 2d and 3d Books of his <HI>Evan|gelical Preparation,</HI> pro&s;ecutes the &s;ame Argument at large, and from abundance of Te&s;ti|monies and Confe&s;&s;ions, out of the be&s;t and mo&s;t authentick Heathen Authors them&s;elves, undeniably evinces, That <HI>Mo&s;es</HI> was the mo&s;t ancient of all the Writers that were known or named among&s;t them. And <HI>Tertullian</HI> &s;o confidently upbraids the Gentiles in this matter, that we think it not ami&s;s to recite his Words, in the 19th Chapter of his Apology. &mdash; <HI>Our Religion</HI> (&s;aith he, &s;peaking to the Heathens,) <HI>far out-does all that you can boa&s;t of in that kind: For the Books of one of our Prophets only,</HI> viz. Mo&s;es, <HI>(wherein it &s;eems God hath enclo&s;ed, as in a Trea&s;ury, all the Chri&s;tian Religion preceding &s;o many Ages together) reach beyond the anciente&s;t you have, even all your Publick Monuments, the Antiquity of your Origi|nals, the E&s;tabli&s;hment of your E&s;tates, the Foundations of your Cities, all that are mo&s;t advanced by you in all Ages of Hi&s;tory, and Memory of Times; the Invention even of the Characters, which are Interpreters of Sciences, and the Guardians of all Things excellent: I think I may &s;ay more, they are elder than your very Gods, your Temples, Oracles, and Sacrifices. Have you not heard mention made of that great Prophet,</HI> Mo&s;es? <HI>He was contemporary with</HI> Inachus, <HI>and preceded</HI> Danaus, <HI>(the anciente&s;t of all that have a Name in your Hi&s;tories)</HI> 393 <HI>Years: He lived &s;ome Hundreds of Years before the Ruine of</HI> Troy. [And <HI>Homer,</HI> the elde&s;t Writer among&s;t the <HI>Grecians,</HI> lived, as <HI>Pliny</HI> &s;aith, 250 Years after the Subver&s;ion of that City.] <HI>Every of the other Prophets &s;ucceeded</HI> Mo&s;es, <HI>and yet the la&s;t of them was of the &s;ame Age as your prime Wi&s;e-Men, Law-givers, and Hi&s;torians were.</HI></P>
<P>So that 'tis a Thing out of di&s;pute, that for Antiquity, neither the Writings of <HI>Orpheus,</HI> or <HI>Homer,</HI> or <HI>Tri&s;megi&s;tus,</HI> or <HI>Pythagoras,</HI> or <HI>Bero&s;us,</HI> nor any other, can com|pare with the <HI>Pentateuch.</HI> The&s;e <HI>Gray-Hairs</HI> &s;hew them to be the Off-&s;pring of the <HI>An|cient of Days;</HI> for Truth is always the Fir&s;t-born.</P>
<P>And if we con&s;ider, how low, mean, and imperfect all humane Inventions were in tho&s;e Times; and what fooli&s;h, irrational, and ab&s;urd Conceptions, both the <HI>Egyptians</HI> and <HI>Grecians,</HI> (Nations mo&s;t celebrated for Wi&s;dom) had of Things Divine, and the Duty and Happine&s;s of Man; we cannot but conclude, That &s;o clear an Account of the World's Beginning, Depravation, De&s;truction by the Flood, and Re-peopling; &s;uch a mo&s;t excellent Law and Doctrine, in reference both to God and Man, <HI>&amp;c.</HI> could not be of <HI>Humane Extract,</HI> but mu&s;t needs be in truth, what it pretends it &s;elf to be, a <HI>Divine Revelation.</HI> Be&s;ides, who can believe the <HI>fir&s;t</HI> Religion &s;hould be the wor&s;t, or the mo&s;t timely Notions of God the fal&s;e&s;t? Were this &s;o, and the Bible not a <HI>Divine</HI> Book, but compo&s;ed by <HI>Impo&s;tors,</HI> then it follows, That the mo&s;t primitive Account we have of Religion is counterfeit; that the Devil &s;et up his Chappel, before God built his Church; that in the earlie&s;t Notices we have of God, of the World's Original, Man's Fall, and the Way of his Recovery, the World is <HI>deceived</HI> and <HI>abu&s;ed;</HI> and that God &s;uffered the Devil, in the fir&s;t place, (and without any Thing publickly extant from him, either be|fore or &s;ince, to contradict it) in his Name, and under pretence of his Authority, to delude and mi&s;lead Mankind, with a fal&s;e Account of all tho&s;e Things which they are mo&s;t concerned to know, and upon the right Knowledg of which their pre&s;ent and future Happine&s;s depends: All which, as it is unworthy of God, &s;o it is no le&s;s repugnant to the Dictates of Rea&s;on. But on the contrary, 'tis mo&s;t rational to believe, that God's Revelations were as early as Man's Nece&s;&s;ities; and that the Bible being the mo&s;t <HI>ancient,</HI> as well as the <HI>wi&s;e&s;t</HI> Book in the World, is al&s;o the <HI>true&s;t,</HI> and proceeded from the God of Truth.</P>
<P N="3">III. This <HI>Royal De&s;cent,</HI> or Divinity of the Scriptures, further appears,<NOTE PLACE="marg"><HI>3.</HI> The Maje&s;ty and Strange|ne&s;s of the Stile.</NOTE> by that <HI>Ma|je&s;ty</HI> and <HI>Authoritativene&s;s</HI> of the Spirit of God &s;peaking in them, and that extraordinary and inimitable Stile wherein they are written. As 'tis &s;aid of our ble&s;&s;ed Lord, <HI>Mat.</HI> 7.28. <HI>That he taught as one having Authority, and not as the Scribes:</HI> So the Scriptures teach with an awful Authority.<NOTE N="&dagger;" PLACE="marg">See the Epi&s;t. to the Fir&s;t Volume.</NOTE> The Stile of the Sacred Scripture is &s;ingular, and has peculiar Properties, not el&s;ewhere to be found; its Simplicity is joined with Maje&s;ty, command|ing the Veneration of all &s;erious Men.<NOTE N="*" PLACE="marg">Lib. <HI>3.</HI> Con|fe&s;&s;. cap. <HI>5.</HI></NOTE> <HI>Augu&s;tine</HI> &s;ays, That the Holy Scriptures &s;eemed rude and unpoli&s;h'd to him, in compari&s;on of <HI>Cicero</HI>'s adorned Stile, becau&s;e he did not then under&s;tand its (<HI>interiora,</HI> or) inward Beauty: But when he was converted to Chri&s;tianity, declared,<NOTE N="&Verbar;" PLACE="marg">Lib. <HI>4</HI> de Doctrin. Chri&s;t. cap. <HI>6.</HI></NOTE> That when he under&s;tood them, no Writing appeared more wi&s;e and eloquent.<NOTE N="&dagger;" PLACE="marg"><HI>Budoeus,</HI> lib. <HI>5.</HI> de A&s;&s;e, &amp; partibus ejus. <HI>p. 754.</HI></NOTE> <HI>Greg. Nazianzen,</HI> a Man of prodigious Wit, Learning, and Elo|quence,
<PB N="iv" REF="9"> when he came to &s;tudy the &s;acred Scriptures, vilifies all Ornaments of Literature among&s;t the Greek Philo&s;ophers, as infinitely below tho&s;e Divine Oracles. <HI>Illyricus</HI> &s;ays, That altho we find not in the Holy Scripture that idle or delicate Itch of Words, that external Sweetne&s;s or Allurement, that Numero&s;ity of Sounds, or tho&s;e plea&s;ing Triffes, which vain-glorious Orators of <HI>Greece</HI> and <HI>Rome</HI> beautified their &s;o much fam'd Harangues with; yet we find there a grave and ma&s;culine Eloquence, exceeding all others. And &s;hall we indeed think, that the great God would u&s;e Inductions, as <HI>Plato;</HI> Syllogi&s;ms, as <HI>Ari&s;totle;</HI> Elenchs, as the <HI>Carmeades;</HI> Epiphonema's, as <HI>Cicero;</HI> Subtilties, as <HI>Seneca;</HI> or Words far fetch'd, joined together with an artificial <HI>Syntax,</HI> with re&s;pect to Weight, Number, and Sound? If a Royal Edict were publi&s;hed in that kind of Speech, con|&s;i&s;ting of School-Follies, every wi&s;e Man would laugh at it. The more plain therefore the Word and Law of the great God is, 'tis (we &s;ay) the more becoming the Author thereof, and an Evidence of his Divine Stamp and Authority. Yet in that Humility of Stile in Scripture, there is far more Height and Loftine&s;s, and more Profoundne&s;s in its Simplicity, more Beauty in its Nakedne&s;s, and more Vigor and Acutene&s;s in its (&s;eeming) Rudene&s;s, than in tho&s;e other Things Men &s;o much prai&s;e and admire, <HI>&amp;c.</HI> Ea&s;ine&s;s and Plainne&s;s doth be&s;t become the Truth. A Pearl needs no painting; it becomes not the Maje&s;ty of a Prince to play the Orator. In the holy Scripture is a peculiar and admirable Eloquence. What are all the elaborate Blandi&s;hments of Human Wri|ters, to that grave, lively, and venerable Maje&s;ty of the Prophet <HI>I&s;aiah</HI>'s Stile, as the <HI>Exordium</HI> of his Prophecy &s;hews, al&s;o in <HI>chap.</HI> 25, 26, <HI>&amp;c.</HI> That which Criticks admire in <HI>Homer, Pindar,</HI> &amp;c. &s;ingly, are univer&s;ally found here, tho not that Elegancy that tic|kles the Ear and Fancy, and reli&s;hes with the Fle&s;h, but the noble and immortal Part, <HI>viz.</HI> an illuminated Soul. Commandments are here given forth, and Subjection peremp|torily required, with great Severity, and with no &s;tronger Arguments than the Will of the Law-maker. Promi&s;es above likelihood are made; to allure of performance, no Rea&s;on is alledged, but <HI>I the Lord have &s;poken</HI><NOTE N="*" PLACE="marg">I&s;a. 51.22. &amp; 52.4.</NOTE>: And to encourage again&s;t Difficulties, <HI>&amp;c.</HI> divine A&s;&s;i&s;tance is promi&s;ed, both as nece&s;&s;ary and &s;ufficient, in the manner of its<NOTE N="&Verbar;" PLACE="marg">Gen. 17 1. E<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">od. 12. Jo&s;h 1.9.</NOTE> Threats. Al&s;o the Divinity of the Stile may be ob&s;erved, that without re&s;pect of Per&s;ons, all degrees of Men are concerned, High and Low, Rich and Poor, Noble and Ignoble, Kings and Pea&s;ants, commanding what is di&s;ta&s;teful to their Natures, and forbidding what they approve; promi&s;ing not terrene Honour, but Life everla&s;ting; threatning not with Rack and Gibbet, but eternal Pain, and Torment in Hell-Fire.</P>
<P>Of all Writings in the World, the Sacred Scriptures a&s;&s;ume mo&s;t unto them&s;elves; they tell us,<NOTE PLACE="marg">Ioh. 12.48. 2 Tim. 3.16 Rev. 2.29 1 Pet. 1.23. E<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">od. 20.1, 2.</NOTE> that they are the <HI>Words of Eternal Life;</HI> that they are <HI>by the In&s;piration of the Holy-Gho&s;t,</HI> the <HI>Te&s;timony of Je&s;us Chri&s;t,</HI> the <HI>Faithful Witne&s;s;</HI> that they &s;hall <HI>judg the World;</HI> that they are able to <HI>make wi&s;e unto Salvation;</HI> that they are the <HI>Im|mortal Seed,</HI> of which the Sons and Daughters of God mu&s;t be begotten. Their Tenor is, <HI>Thus &s;aith the Lord;</HI> and no Conclu&s;ion, but, <HI>The Lord hath &s;poken; Hear the Word of the Lord; He that hath Ears to hear, let him hear,</HI> &amp;c. The Nature, Quality, or Com|po&s;ure of the Stile or Phra&s;e (we &s;ay) is emphatically and &s;ignally different from that of all Humane Writings what&s;oever. Here are no <HI>Apologies,</HI> begging Pardon of the Reader, or in&s;inuating into his good Opinion by Devices of Rhetorick, but a <HI>&s;tately Plainne&s;s,</HI><NOTE PLACE="marg">1 Cor. 2.13.</NOTE> and <HI>my&s;terious Simplicity. We al&s;o &s;peak</HI> (&s;aith the Apo&s;tle) <HI>not in the Words which Mans Wi&s;dom teacheth, but which the Holy-Gho&s;t, comparing,</HI> (or rather <HI>&s;uiting</HI> or <HI>fitting,</HI> <GAP DESC="foreign">,) <HI>&s;pirituals with &s;pirituals,</HI> (for &s;o only the Original runs, <GAP DESC="foreign">,) that is, <HI>Matter</HI> or <HI>Things,</HI> which for their Nature and Sub&s;tance are <HI>&s;piri|tual,</HI><NOTE PLACE="marg">Augu&s;tin.</NOTE> with <HI>Words</HI> or <HI>Phra&s;es</HI> which are &s;piritual al&s;o, and &s;o &s;uitable to them. Hence, well &s;aith one of the Ancients, <HI>The Scripture &s;o &s;peaketh, that with the</HI> Height <HI>of it, it laughs proud and lofty-&s;pirited Men to &s;corn; with the</HI> Depth <HI>of it, it terrifies tho&s;e who with Attention look into it; with the</HI> Truth <HI>of it, it feeds Men of the greate&s;t Knowledg and &V;nder&s;tanding; and with the</HI> Sweetne&s;s <HI>of it, it nouri&s;heth Babes and Sucklings.</HI></P>
<P N="4"><NOTE PLACE="marg">4. <HI>Its de&s;ign to promote Holi|ne&s;s.</HI> Lev. 11.44. 1 Pet. 1.15.</NOTE>IV. That excellent Spirit of Holine&s;s, which every where breaths in and from the Scriptures, is another <HI>fair Lineament</HI> of the <HI>Hand of God</HI> in the framing them. To this Holine&s;s they mo&s;t powerfully per&s;uade Men, by expre&s;s <HI>Commands: Ye &s;hall be holy, for I am holy. As he who hath called you is holy; &s;o be ye holy in all manner of Conver&s;ation.</HI> And by Threatnings, <HI>Without Holine&s;s no Man &s;hall &s;ee God.</HI> Heb. 12.14. And by a Multitude of Examples of holy Men, as <HI>Abraham, David,</HI> and all the Prophets and A|po&s;tles, and e&s;pecially of that immaculate Lamb of God, the ble&s;&s;ed JESUS. As on the other &s;ide, it &s;ets before us the dreadful Vengeance that attends all Prophanene&s;s, Un|righteou&s;ne&s;s, Uncleanne&s;s, Pride, and worldly Lu&s;ts; requires not only an Ab&s;tinence
<PB N="v" REF="9"> from the gro&s;s outward Acts of Sin, but &s;earches the Heart, and condemns the very Thoughts and Inclinations: <HI>He that hateth his Brother, is a Murtherer. He that lu&s;teth after a Woman, hath committed Adultery.</HI> The Doctrine taught every-where in this Book, is directly oppo&s;ite to the whole Corporation of debauched and wicked Men; de&s;tructive to all Impiety, and corrupt Doctrines and Practices what&s;oever, and perfectly ruinous and de&s;tructive to the Intere&s;ts of the Devil in the World: A Doctrine, that has vi&s;ibly the highe&s;t Tendency to tho&s;e two great Ends of all Religion, the <HI>Honour of God,</HI> and <HI>Man's pre&s;ent and future Happine&s;s.</HI> What pitiful, crooked, and imperfect Lines have the wi&s;e&s;t and be&s;t of meer Men, as <HI>Socrates, Plato, Ari&s;totle, Tully, Seneca, Plutarch,</HI> or any others, drawn, in their faire&s;t Documents, both Moral and Divine, compared with this compleat and tran&s;cendent Rule of holy Living! What undefiled Religion, what pure and &s;piritual Wor&s;hip is here! How &s;uitable to the holy Nature of God! What &s;uperlative Piety and Vertue, without any &s;pot of Vice! What punctual and perpetual Truth and Hone&s;ty is here required! yet without the lea&s;t Taint of ba&s;e Means, or unworthy &s;ordid Ends! No Vain-Glory! no E&s;teem of Men! no corrupt Advantages! But on the contrary, what Charity is here required! What repeated Commands not to offend weak Ones! What mutual Forgivene&s;&s;es! What Provocations to Love! With what Patience and Meekne&s;s, Ju&s;tice and Mode&s;ty, are we taught to be|have our &s;elves! In a word, 'Tis &s;uch a Doctrine as makes a Man perfect, <HI>throughly furni&s;hed to every good Work;</HI> which brings Men to the be&s;t Way of <HI>Living,</HI> the noble&s;t Way of <HI>Suffering,</HI> and the comfortable&s;t Way of <HI>Dying.</HI> &mdash; Now mu&s;t not &s;uch pure Streams needs flow from the Fountain of all Perfection? Does &s;uch a &s;erious and ef|fectual Advancement of Holine&s;s in the World, look like an Intrigue of polluted Man, or any unclean Spirit? How can we better judg of a Law, that declares it proceeds from God, and is of Divine Obligation, than by its Nature, Tendency and Influence on humane Life? Whether it be &s;uitable to tho&s;e Preten&s;ions, and &s;uch an adorable and un&s;potted Original? And when we find &s;o holy and excellent a De&s;ign, as appears throughout this whole Book, for the Honour of God, and compleating the Happine&s;s of Men, by Methods &s;o agreeable, and yet above the reach of Humane Invention; what can we judg, (unle&s;s we will be ob&s;tinately perver&s;e) but that &s;uch a Book's Te&s;timony of it &s;elf is true, and that it is indeed of God, and not of Men?</P>
<P N="5">V. The <HI>&s;weet</HI> and admirable <HI>Agreement,</HI> Con&s;ent, Dependence, and Harmony,<NOTE PLACE="marg"><HI>5.</HI> The Har|mony of the Scriptures.</NOTE> that we find in all and every part of Scripture, tho there are &s;o many Books thereof, written by &s;o many different Per&s;ons, of various Conditions, many Ages remov'd, in &s;everal Places, and in different Languages, yet all agreeing with each other, and every part with the whole, which could not be fore&s;een or contriv'd by any humane Wi&s;dom or Cunning, in the writing of any one Part: For all the Hi&s;tories, Prophecies, Promi&s;es, Types, and Doctrines, in an orderly Connection, tend to promote the &s;ame Thing; and every Age proves a fre&s;h Interpreter, and reveals to us more and more of this ad|mirable Concord, which could not be the Effect of humane Artifice, nor of any other Cau&s;e, but an infinite Comprehen&s;ion and Fore-&s;ight, and that the &s;everal Writers of this Book were in all Times guided in what they wrote by the Supreme Wi&s;dom of that one God, who is always con&s;tant to him&s;elf, <HI>and the &s;ame ye&s;terday, to day, and for ever.</HI></P>
<P N="6">VI. This further appears from the Credit and Sincerity of tho&s;e that were the Pen-men.<NOTE PLACE="marg"><HI>6.</HI> The Credit of the Pen-men.</NOTE> If the Scriptures were not what they pretend to be, <HI>viz.</HI> the Word of God, and dictated to the Writers thereof by his holy Spirit, it would be the greate&s;t Affront to the Divine Ma|je&s;ty, and the gro&s;&s;e&s;t Cheat towards Mankind, that ever was put upon the World. But if we con&s;ider the Pen-men thereof, we &s;hall find them all of undoubted Credit, generally e&s;teemed holy and good Men in the Ages they liv'd in, &s;o no way to be &s;u&s;pected of Impo&s;ture. Some of them were Kings, and of the deepe&s;t Learning, not likely to be guilty of &s;uch a mean-&s;pirited Ba&s;ene&s;s, as Lying and Forgery. Many of the Prophets, and mo&s;t of the Apo&s;tles were Men illiterate, of Parts and Education &s;o mean, that of them|&s;elves they &s;eem no way capable to write &s;o profoundly, or lay &s;o deep a Contrivance for deluding the World. And as 'tis incredible, that &s;o many Men, of &s;uch di&s;tant Times, Qualities, and Abilities, &s;hould all agree in the &s;ame Impo&s;ture, and &s;o harmo|nize in promoting it; &s;o neither could any Intere&s;t or Ambition prompt them thereunto: For as the main Tendency of this Book is, to mortify Mens Ambitions and Lu&s;ts; &s;o mo&s;t of them expo&s;ed them&s;elves, by publi&s;hing the&s;e Writings, to great Hazards and Per&s;ecutions. Nor have &s;everal of them been &s;hie to record the great Failings and Im|perfections of them&s;elves, or their Brethren. Thus <HI>Mo&s;es</HI><NOTE N="(a)" PLACE="marg">Exod. 3, &amp; 4 chapters.</NOTE> relates his own Infidelity,
<PB N="vi" REF="10"> and Aver&s;ene&s;s to &s;ubmit to the extraordinary Call of God. In another place<NOTE N="(b)" PLACE="marg">Numb. 11.21.</NOTE>, he records the Shame of his Di&s;tru&s;tfulne&s;s, or at lea&s;t the Carnality of his Conceit or Apprehen&s;ion of the Power of God. Again,<NOTE N="(c)" PLACE="marg">Numb. 20.12.</NOTE> he in&s;erts God's heavy Sentence, and the Ground thereof, again&s;t him. The &s;ame <HI>Mo&s;es</HI> did not &s;et up any of his own Po&s;te|rity to &s;ucceed him in the Guidance of <HI>I&s;rael,</HI> but left <HI>Jo&s;hua</HI> to &s;ucceed him, <HI>&amp;c.</HI> and pla|ced the Kingly Superiority over that People in another Tribe from his own, <HI>viz.</HI> the Tribe of <HI>Judah.</HI> Indeed, throughout the whole Book there is a vi&s;ible Antipathy to all <HI>&s;elf-&s;eeking</HI> Flattery or Compliance: God alone is exalted, and all Mens Per&s;ons, Actions, and Reputations are laid in the Du&s;t, in re&s;pect of his Honour, and the Truths there|in delivered. Be&s;ides, the&s;e very Writers appear them&s;elves to be under a &s;ubjection to the Doctrine they taught, and no way Ma&s;ters of it, as their own. All which plainly &s;hews, that they were in&s;pired from above, and wrote not their own Words, or for their own Honour, but as in&s;pired, and for the Honour of God.</P>
<P N="7"><NOTE PLACE="marg"><HI>8.</HI> Scripture-prophecies, and their Accom|pli&s;hments, prove 'tis di|vine.</NOTE>VII. Another Demon&s;tration or Proof, that the Scriptures are from God, is the exact and punctual fulfilling of the <HI>Prophecies</HI> therein contained. To foretell Events, is the Prerogative of God:<NOTE N="(d)" PLACE="marg">I&s;a 41.22.</NOTE> <HI>Let them bring forth,</HI> (&s;aith God, the Lord, expo&s;tulating with his People about the Vanity of Idols) <HI>and &s;hew us, [What &s;hall happen]: Shew us the Things that are to come hereafter, that we may know that ye are Gods.</HI> Now the Body of the Scriptures is enlivened with the Spirit of Prophecy (almo&s;t) throughout. That of <HI>Jacob,</HI> recorded by <HI>Mo&s;es,</HI><NOTE N="(e)" PLACE="marg">Gen. 49.10</NOTE> <HI>That the Scepter &s;hould not depart from</HI> Judah, <HI>nor a Law-giver from between his Feet untill</HI> Shiloh <HI>come; and to him &s;hall the gathering of the People be:</HI> was not compleatly fulfilled till well near two thou&s;and Years after, tho made good du|ring a great part of that Time, <HI>viz.</HI> from the Entrance of the Tribe of <HI>Judah</HI> upon the Government, in King <HI>David,</HI> until the going of it out again in the Per&s;on of <HI>Hir|canus,</HI> whom <HI>Herod</HI> &s;lew, as <HI>Jo&s;ephus</HI> te&s;tifies. But when the Time appointed was expi|red, the Prophecy it &s;elf was compleatly fulfilled: For when <HI>Herod,</HI> a Stranger, and of another Nation, had cut off the Hou&s;e and Line of <HI>Judah</HI> from the Government of <HI>Jewry,</HI> then and at that Time <HI>Shiloh,</HI> the long-expected <HI>Me&s;&s;iah,</HI> our Lord Chri&s;t, punctu|ally came into the World: for that by <HI>Shiloh</HI> is meant the <HI>Me&s;&s;iah,</HI> the Jewi&s;h Rabbies do not deny. Now at the Time of <HI>Jacob</HI>'s uttering the&s;e Words, there was little pro|bability, that any of his Po&s;terity &s;hould have a Scepter, or any <HI>Kingly Power,</HI> being <HI>poor, few,</HI> and in a <HI>&s;trange Land:</HI> Or, if they &s;hould thrive &s;o, as to become a Kingdom, or Nation, why &s;hould <HI>Judah</HI> have the Government, &s;eeing there were three elder Bro|thers, <HI>Reuben, Simeon,</HI> and <HI>Levi?</HI> Nor was there likelihood of this Prophecy's being accompli&s;h'd, when <HI>Mo&s;es</HI> &s;et it down in Writing; for then he him&s;elf (who was of the Tribe of <HI>Levi</HI>) was in the actual Po&s;&s;e&s;&s;ion of the Government, and put into it by God him&s;elf, who appointed for his Succe&s;&s;or, <HI>Jo&s;hua,</HI> not of the Tribe of <HI>Judah,</HI> but of <HI>Ephraim.</HI> Whence we have a notable Evidence of the Truth and Sincerity of this Prediction; for had not <HI>Jacob</HI> really uttered it, we cannot imagine <HI>Mo&s;es</HI> would have put &s;uch a Prophecy in Writing, to the di&s;paragement of his own Tribe. How accu|rately are the four great Monarchies of the World de&s;cribed by <HI>Daniel?</HI><NOTE N="(f)" PLACE="marg">Dan 7.3.</NOTE> &s;o lively, as if he had lived under them, and had that experience of them all re&s;pectively, which the World hath &s;ince had of them. How wonderful is that Prophecy of <HI>I&s;aiah,</HI> at the end of his 44th, and the beginning of the 45th Chapter, touching <HI>Cyrus,</HI> delivered at lea&s;t an hundred Years (&s;ome &s;ay, two hundred) before he was born, wherein yet he is not only expre&s;ly named, <HI>Thus &s;aith the Lord to his Anointed</HI> Cyrus; but it is foretold, he &s;hould conquer <HI>Babylon,</HI> and rebuild the Temple of <HI>Jeru&s;alem:</HI> which came to pa&s;s ac|cordingly. Nor can this Prophecy be &s;u&s;pected of <HI>Forgery,</HI> or to be &s;uppo&s;ititious in any kind, &s;ince it was pronounced openly, as other Prophecies were, in the hearing of all the People, and &s;o divulged into many hands, before the Captivity, and then al&s;o carried into <HI>Babylon,</HI> where no doubt it was peru&s;ed by many, long before the accom|pli&s;hment of it. And that there was &s;uch a Man as <HI>Cyrus</HI> many Years afterwards, that conquered <HI>Babylon,</HI> and re&s;tored the <HI>Jews</HI> from their Captivity, and furthered the Buil|ding of the Temple, all Heathen Authors, that write of tho&s;e Times, do affirm. And indeed one great Inducement of his Kindne&s;s to the <HI>Jews,</HI> was, becau&s;e he under&s;tood how his Succe&s;&s;es had been thus prophe&s;ied of, &s;o long before, by one of that Nation. So that it appears the &s;aid Prophecy was then publickly known, and its Truth and Authentick|ne&s;s no way doubted of. How manife&s;tly are the many Prophecies of the Old-Te&s;ta|ment, concerning our Saviour, fulfilled? And how dreadfully his Prophecy of the De|&s;truction of <HI>Jeru&s;alem,</HI> was made good about forty Years after his Crucifixion, we find in the Hi&s;tory of <HI>Jo&s;ephus,</HI> exactly corre&s;ponding to what is foretold in <HI>Mat.</HI> 24. And
<PB N="vii" REF="10"> how many other Prophecies of the New-Te&s;tament, and e&s;pecially of the <HI>Revelations,</HI> do we daily find Verified in and by the Apo&s;tacy, and wicked U&s;urpations of the Church of <HI>Rome?</HI> Since therefore to foretell &s;o plainly, Particulars and Events &s;o remote, and depending on the meer Motions and Acts of the Wills of particular Per&s;ons, yet unborn, is an evident Mark of Omni&s;ciency; we cannot but conclude, that the Scriptures, which are fill'd with &s;o many evident and certain Predictions, mu&s;t certainly <HI>proceed from the Finger of God.</HI></P>
<P N="8">VIII. Tho&s;e Writings, and that Doctrine,<NOTE PLACE="marg"><HI>8.</HI> Miracles confirm its di|vine Original.</NOTE> which were confirmed by many and real <HI>Miracles,</HI> mu&s;t needs be of God: But the Books and Doctrines of Canonical Scriptures were &s;o confirmed. Many and great Wonders, &s;uch as Satan him&s;elf cannot imitate, &s;uch as exceed the Power of any, yea, of all the Creatures in the World; &s;uch as the mo&s;t ma|licious Enemies could not deny to be divine, hath the Lord openly wrought by the hands of <HI>Mo&s;es,</HI> and the Prophets, Chri&s;t, and his Apo&s;tles, for the Confirmation of this Truth.<NOTE N="(g)" PLACE="marg">Numb. 11.9. Exod. 19.16. 1 Kings 17.24. Mark 16.20. Acts 5.12.</NOTE> The&s;e Miracles are recorded and atte&s;ted by Per&s;ons of unque&s;tionable Credit, that were Eye and Ear-Witne&s;&s;es. The Things done, as rai&s;ing the Dead to Life, curing the Blind, <HI>&amp;c.</HI> were Matters of Fact, ea&s;y to be di&s;cerned. They were not done once or twice, but very often; not in the Night, or in a Corner, but in the open Light, in the mid&s;t of the People, in the pre&s;ence of great Multitudes, who were generally Enemies to tho&s;e that wrought the&s;e Miracles: So that if the Relations of them were fal&s;e, they would pre&s;ently have di&s;proved them; or if there had been any Deceit, they would &s;oon have detected it.</P>
<P><Q>When God puts forth his Miracle-working Power,<NOTE PLACE="marg">Dr. <HI>Owen.</HI></NOTE> in the Confirmation of any Word or Doctrine, he avows it to be of and from him&s;elf, to be ab&s;olutely and in|fallibly true; &s;etting the fulle&s;t and opene&s;t Seal unto it, which Men, who cannot di&s;|cern his E&s;&s;ence or Being, are capable of receiving or di&s;cerning. And therefore when any Doctrine, which in it &s;elf is &s;uch as becometh the Holine&s;s and Righteou&s;|ne&s;s of God, is confirmed by the Emanation of his Divine Power in working of Mira|cles, there can no greater A&s;&s;urance, even by God him&s;elf, be given to confirm the Truth of it.</Q></P>
<P><Q>And as we have the Te&s;timony of the Evangeli&s;ts, to confirm the many Miracles that Je&s;us did; we al&s;o plead the Notoriety of tho&s;e Miracles wrought by him, and the Traditions delivering them down to us: They were openly wrought, and were all or mo&s;t of them perform'd before the Eyes of Multitudes, who envied, hated, and per&s;ecuted him, and that in the mo&s;t knowing Days of the World, when Rea&s;on and Learning had improved the Light of the Minds of Men to the utmo&s;t of their Capacity; in and upon Multitudes, for &s;undry Years together, being all of them &s;ifted by his Ad|ver&s;aries, to try if they could di&s;cover any thing of Deceit in them.</Q></P>
<P>Be&s;ides, the very Enemies have not had the impudence to deny &s;uch notorious Matters of Fact, as our Saviour's Miracles;<NOTE PLACE="marg"><HI>Jo&s;ephus,</HI> in his <HI>Antiquity of the Jews,</HI> makes menti|on of the mighty Mira|cles that Je&s;us did. See <HI>p.</HI> 400.</NOTE> only they a&s;cribe them to other Cau&s;es. Even to this Day, the Jews acknowledg much of the Works of Chri&s;t, but &s;landerou&s;ly and bla&s;phemou&s;ly father them on the Power of the Devil, or upon the Force of the Name of God &s;owed up in his Thigh; and &s;uch like ridiculous Stories they have. Even the <HI>Turks</HI> confe&s;s much of the Miracles of our Lord, and believe him to be a great Prophet, though they are profe&s;t Enemies to the Chri&s;tian Name. Nor could all the Adver&s;aries of the&s;e Miracles and Relations, with all their Arguments or Violence, hinder Thou&s;ands from believing them, and even expo&s;ing their Lives on that Belief, in the very Time and Country where they were done. So that we mu&s;t &s;ay, Either they were <HI>Miracles,</HI> or <HI>not:</HI> If they were, why do you not believe? If they were not, behold the greate&s;t Miracle of all, that &s;o many Thou&s;ands (even of the Be|holders) &s;hould be &s;o blind, as to believe Things that never were, e&s;pecially in tho&s;e very Times, when it was the ea&s;ie&s;t Matter in the World to have di&s;proved &s;uch Fal&s;|hoods. Indeed the Miracles of Je&s;us, and tho&s;e of his Di&s;ciples and Servants, in the Primitive Times, were in Fact &s;o many, &s;o eminent, &s;o vi&s;ible, and la&s;ted &s;o long, (for they continued in the Church two or three hundred Years) and the Account of them has de&s;cended down to us by &s;uch a con&s;tant, uninterrupted <HI>written</HI> and <HI>unwritten</HI> Tra|dition, that &s;carce any Man has a&s;&s;umed Impudence enough to gain&s;ay them. <HI>Irenaeus</HI> (who lived about the Year of our Lord 200) affirmeth, that in his Time the working of Miracles, the <HI>rai&s;ing of the Dead,</HI> the <HI>ca&s;ting out of Devils, healing the Sick by meer laying on of Hands, and Prophe&s;ying, were &s;till in force; and that &s;ome that were &s;o rai&s;ed from the Dead, remained alive amongst them long after.</HI> And <HI>Cyprian</HI> and <HI>Tertullian</HI> mention the ordinary ca&s;ting out of Devils, and challenge the Heathen to come and &s;ee it. Re|markable
<PB N="viii" REF="11"> are tho&s;e Words of the latter,<NOTE N="(h)" PLACE="marg">Tertullian Apol. Ca. <HI>23.</HI></NOTE> <HI>Let any one be brought before your Tribunals, who is apparently po&s;&s;e&s;&s;ed with a Devil, that Spirit, being commanded by any Chri&s;tian, &s;hall con|fe&s;s of truth him&s;elf to be a Devil, as at other Times he boa&s;ts him&s;elf a God.</HI> And in his Book to <HI>Scapula,</HI> the Procurator of <HI>Africk, Cap.</HI> 4. he repeats &s;everal miraculous Cures done by Chri&s;tians: <HI>Quanti hone&s;ti viri,</HI> &amp;c. <HI>How many Per&s;ons of good Quality and E&s;teem,</HI> &s;ays he, <HI>(for we &s;peak not of the Vulgar Sort) have been remedied either from Devils or Di&s;ea&s;es?</HI> Severus <HI>him&s;elf, the Father of</HI> Antoninus, <HI>was recovered by Chri&s;tians,</HI> &amp;c. So that here we have the <HI>be&s;t Doctrine</HI> under the <HI>highe&s;t Atte&s;tation,</HI> God him&s;elf &s;etting thereunto his &s;upernatural Seals, to convince us of the Truth thereof. And this was the great Argument, whereby Chri&s;t all along convinced the World; for upon his beginning of <HI>Miracles,</HI> at <HI>Cana</HI> in <HI>Galilee,</HI> he manife&s;ted his Glory, and his Di&s;ciples believed in him<NOTE N="(i)" PLACE="marg">Joh. 1.48.</NOTE>. The <HI>Jews</HI> therefore enquired for <HI>Signs,</HI> as that which mu&s;t confirm any new Revelation to be of God<NOTE N="(k)" PLACE="marg">Joh. 2.18.</NOTE>. And tho Chri&s;t blames them for their unrea&s;onable un&s;a|tisfied Expectations herein, and would not humor them in each Particular; yet he con|tinued to give them Miracles as great as they de&s;ired. They that &s;aw the Miracles of the <HI>Loaves,</HI> &s;aid, <HI>This is of a truth the Prophet that &s;hould come into the World</HI><NOTE N="(l)" PLACE="marg">Joh. 6 14.</NOTE>. <HI>Many believed, when they &s;aw the Miracles which he did</HI><NOTE N="(m)" PLACE="marg">Joh. 10.4<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. Acts 4.16. Heb. 2.4.</NOTE>. <HI>If I had not done the Works that no Man el&s;e could do, ye had not had Sin</HI> (in not believing)<NOTE N="(n)" PLACE="marg">Joh. 15.24.</NOTE>. And the Way of bringing Men to believe in the&s;e Days is expre&s;&s;ed, <HI>Heb.</HI> 2.3, 4. <HI>How &s;hall we e&s;cape, if we neglect &s;o great Salvation, which at the fir&s;t began to be &s;poken by the Lord, and was confirmed to us by tho&s;e that heard him,</HI> [There is the Evidence of Sen&s;e to the fir&s;t Re<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eivers, and their Tradition to the next] <HI>God al&s;o bearing them witne&s;s, both with Signs and Wonders, and di|vers Miracles?</HI> Let us conclude this Argument with that &s;mart Interrogation of that blind Man,<NOTE N="(o)" PLACE="marg">Joh. 19.16</NOTE> <HI>Can a Man that is a Sinner do &s;uch Miracles?</HI> Natural Rea&s;on &s;hewing us, that God being the true and merciful Governor of the World, the Cour&s;e of Na|ture cannot be altered, but by his &s;pecial Appointment; and that he will never &s;et the Seal of his Omnipotency to a Lie, nor &s;uffer the la&s;t and greate&s;t Inducement to Belief, to be u&s;ed to draw Men to embrace Fal&s;hood and Forgeries.</P>
<P N="9"><NOTE PLACE="marg"><HI>9.</HI> The won|derful Pre&s;er|vation of the Scriptures.</NOTE>IX. To the&s;e a&s;toni&s;hing Miracles we may fitly add, the <HI>Pre&s;ervation</HI> of the&s;e holy Writings for &s;o many Ages, being it &s;elf little le&s;s than <HI>miraculous,</HI> and &s;uch as is a great Argument, that they belong to God, as the Author and Parent of them: It being rea|&s;onable to derive that from God, as a Book of his own Dictates, about which he has exerci&s;ed a <HI>peculiar Care.</HI> Were not the Bible what it pretends to be, there had been nothing more &s;uitable to the Nature of God, and more becoming Divine Providence, than <HI>long &s;ince to have blotted it out of the World:</HI> For why &s;hould he &s;uffer a Book to continue from the beginning of Times, fal&s;ly pretending his Name and Authority? How do learned Men accu&s;e <HI>Time</HI> of Injuries, for &s;wallowing up the Works of many excellent Authors! and bewail the Lo&s;s of divers of <HI>Livy</HI>'s Decades, and other <HI>choice</HI> Books, which are now <HI>no where to be found!</HI> Nay, tho the <HI>Romans</HI> were &s;o careful for the pre&s;ervation of the Books of the <HI>Sybils,</HI> that they lock'd them up in Places of greate&s;t Safety, and appointed &s;pecial <HI>Officers</HI> to look after them; yet many Ages &s;ince they are gone and peri&s;hed, and only &s;ome few <HI>Fragments</HI> do now remain. Whereas on the con|trary, the Bible, notwith&s;tanding part of it was the <HI>fir&s;t Book</HI> in the World, (as we proved in the &s;econd Argument) and tho the Craft of Satan, and the Rage of Man|kind, have from time to time combin'd utterly to <HI>&s;uppre&s;s</HI> it; yet it has born up its Head, and remains not only extant, but <HI>whole and entire,</HI> without the lea&s;t Mutilation or Cor|ruption. <HI>Antiochus Epiphanes,</HI> when he &s;et up the Abomination of De&s;olation in the Jewi&s;h Temple, in the Days of the <HI>Machabees,</HI> with utmo&s;t diligence made <HI>&s;earch after their Law,</HI> and where&s;oever he found it, immediatly burnt or de&s;troy'd it, and threat|ned Death, with exqui&s;ite Tortures, to any that &s;hould <HI>conceal</HI> or <HI>retain</HI> it. In like manner, &s;ince Chri&s;t, the Tyrant <HI>Diocle&s;ian,</HI> about the Year 300, with a full purpo&s;e to root out Chri&s;tianity for ever out of the World, publi&s;hes an Edict, That the Scrip|tures &s;hould <HI>every where be burnt</HI> and de&s;troyed; and who&s;oever &s;hould pre&s;ume to <HI>keep them,</HI> &s;hould be mo&s;t &s;everely tormented: Yet God permitted them not to quench the Light of the&s;e Divine Laws. But the Old Te&s;tament, above two hundred Years be|fore the Incarnation of Chri&s;t, was tran&s;lated into <HI>Greek,</HI> (the mo&s;t flouri&s;hing and &s;preading Language at that time in the World); and about thirty Years before Chri&s;t, it was paraphras'd into <HI>Caldee;</HI> and at this Day, both Old and New Te&s;taments are ex|tant, not only in their Original Languages, but in mo&s;t other Tongues and Lan|guages that are &s;poken upon the Face of the Earth, which <HI>no other</HI> Book can pretend to. So that all Endeavours that have from the very fir&s;t been bent again&s;t it, have been
<PB N="ix" REF="11"> vanqui&s;hed; and remarkable Judgments and Vengeance &s;hew'd on all &s;uch as have been the mo&s;t violent Oppo&s;ers of it. And further, whereas even <HI>tho&s;e</HI> to whom it was outwardly committed, as the <HI>Jews</HI> fir&s;t, and the Antichri&s;tian Church of Apo&s;tatiz'd <HI>Rome</HI> afterwards, not only fell into Opinions and Practices ab&s;olutely incon&s;iltent with it, but al&s;o built all their pre&s;ent and future Intere&s;ts on tho&s;e Opinions and Practices; yet none of them could ever <HI>obliterate</HI> one Line in it, not even of tho&s;e Places which make mo&s;t again&s;t their ob&s;tinate Errors and Defections: But for their own Plea, they both are forced to pretend <HI>additional Traditions,</HI> (for the <HI>Mi&s;hua, Talmud,</HI> and <HI>Cabala</HI> of the Jews, and the <HI>Oral Traditions</HI> of the Papi&s;ts, all proceed from one and the &s;ame Ground, <HI>viz.</HI> a wicked Pretence, that the Scriptures, tho divine Truths, and the Word of God, yet do not contain <HI>all</HI> God's Will; but that there are the&s;e other unwritten Verities handed down, one &s;ays from <HI>Mo&s;es,</HI> and the other &s;ays; from St <HI>Peter,</HI> &amp;c. by Word of Mouth.)</P>
<P>Since therefore the Bible hath thus wonderfully &s;urmounted all Difficulties and Oppo&s;itions, for &s;o many Generations, and in &s;o many Dangers, and again&s;t &s;o many Endeavours to root it out of the World, we may (according to that Maxim in Philo&s;ophy, <HI>Eadem e&s;t Cau&s;a procreans &amp; con&s;ervans;</HI> The procreating and con&s;erving Cau&s;e of Things, is one and the &s;ame) conclude, That the &s;ame God is the Author of it, who hath thus by his &s;pecial Providence pre&s;erved it, and faithfully promi&s;ed (and cannot Lie) that <HI>Heaven and Earth &s;hall pa&s;s away, but one Iota or Tittle of his Word &s;hall not pa&s;s away.</HI></P>
<P N="10">X. The <HI>Scriptures</HI> did not only <HI>Survive,</HI> but have <HI>Triumph'd</HI> over,<NOTE PLACE="marg"><HI>10.</HI> The Suc|ce&s;s of the Scriptures in converting the World.</NOTE> all the Oppo&s;itions of the Devil and the World. <HI>That Succe&s;s</HI> wherewith the Go&s;pel was attended even in its Infancy, the mighty and marvellous prevailings of it where-ever it came, notwith|&s;tanding the many and great Di&s;advantages it was to encounter, are a &s;trong and irre|&s;i&s;tible Argument that it was from Heaven. That a Doctrine directly oppo&s;ite to the whole corrupt Intere&s;t of Human Nature, and to the Wi&s;dom and VVill of Man,<NOTE N="(p)" PLACE="marg">1 Cor. 1.21. Rom. 8.7.</NOTE> carried on and publi&s;hed by but a <HI>few,</HI> and tho&s;e (to outward appearance) <HI>weak, ignorant,</HI> and &s;imple <HI>Per&s;ons,</HI> Illiterate Fi&s;hermen, Tent-makers, <HI>&amp;c. without any Force of Arms,</HI> or <HI>Temporal Support,</HI> but on the contrary again&s;t both VVind and Tide, the Cruelties of <HI>raging Powers,</HI> and Affronts of <HI>vaunting Wi&s;dom;</HI> A Doctrine again&s;t which the whole World, <HI>Jews</HI> and <HI>Gentiles</HI> perfectly concurr'd, tho&s;e hating it as a <HI>Stumbling|block,</HI> and the&s;e counting it <HI>Fooli&s;hne&s;s;</HI> that &s;uch an improbable and unplea&s;ing, &s;uch a friendle&s;s, unwelcome, &s;lighted, oppo&s;ed Doctrine, by &s;uch In&s;truments, and under &s;uch Circum&s;tances, &s;hould make its way in the World, and &s;ubject &s;o many Nations to the Obedience of the <HI>Cro&s;s,</HI> and make tho&s;e who to Day per&s;ecuted it, to Morrow ready to lay down their Lives in Defence and Ju&s;tification of it; evidently &s;hews it to be owned by <HI>Omnipotency,</HI> and not to be of Human Extract.</P>
<P N="11">XI. But be&s;ides the&s;e <HI>outward</HI> and more vi&s;ible <HI>Trophies</HI> of the Sacred Scriptures,<NOTE PLACE="marg"><HI>11.</HI> Their in|ward Efficacy.</NOTE> how marvellous is their Empire, Efficacy and Power <HI>within;</HI> upon the Hearts and Con&s;ci|ences of Men! 'tis this that <HI>Converts the Soul, Enlightens the Eye,</HI><NOTE N="(q)" PLACE="marg">P&s;al. 19.7.</NOTE> <HI>Di&s;covers Sin,</HI><NOTE N="(r)" PLACE="marg">Rom. 7.7.</NOTE> <HI>Convinces Gain&s;ayers,</HI><NOTE N="(&s;)" PLACE="marg">2 Tim 3.16</NOTE> <HI>Killeth and Terrifieth,</HI><NOTE N="(t)" PLACE="marg">2 Cor. 3.6.</NOTE> <HI>Rejoiceth the Heart,</HI><NOTE N="(u)" PLACE="marg">P&s;al. 19.8. &amp; P&s;al. 119.103</NOTE> <HI>Quick|neth,</HI><NOTE N="(x)" PLACE="marg">P&s;al. 119.50</NOTE> <HI>Comforteth,</HI><NOTE N="(y)" PLACE="marg">Rom 15.4.</NOTE> <HI>Manife&s;teth the Thoughts,</HI><NOTE N="(z)" PLACE="marg">1 Cot. 14.52.</NOTE> <HI>Overthrows fal&s;e Religions, Ca&s;teth down Strong-holds, and &s;ubverts the whole Kingdom of Satan.</HI> What <HI>Con&s;olations</HI> at &s;ome Times! What <HI>Terrors</HI> at others, do proceed from this Sacred Book! How are the poor Souls of Men by it mightily refre&s;h'd! Their weak Hearts wonderfully &s;trengthned! Their dead Spirits rai&s;ed, and made to live again! Tho&s;e that &s;ate in Darkne&s;s, and the Shadow of Death, are Enlightned! Many that were in Chains and Fetters, of Fears and Terrors of Soul, are delivered and &s;et at Liberty! Is it rea&s;onable to conceive that a Tree that bears &s;uch wonderful Fruit, was planted by any other <HI>Hand</HI> than that of <HI>God?</HI> Who can &s;peak Words that &s;hall re&s;train and repel all the <HI>Powers</HI> of <HI>Darkne&s;s,</HI> when falling in to make Havock and De&s;olation in the Souls of Men? That &s;hall be able to give Laws to the <HI>Terrors of Death,</HI> nay <HI>Eternal Death,</HI> when they have taken hold of the Con&s;ciences of Sinners? Are not all the&s;e Wonders perform'd by the holy Scriptures? And do they not often, on the other &s;ide, breath <HI>Thunder</HI> and <HI>Lightnings?</HI> throw down the <HI>Mighty</HI> from their Seats, and de&s;troy the <HI>Thrones</HI> of the Proud and Confident? Do they not turn the <HI>Security</HI> of many into Trembling and Horrour, and make their Con|&s;ciences to burn as if the <HI>Fire of Hell</HI> had already taken hold of them? The&s;e Things are evident from the Experience of Thou&s;ands that have felt and undergone &s;uch pow|erful Effects of the Word: Nay, I verily believe, there are <HI>few</HI> that have read the
<PB N="x" REF="12"> Scriptures with attention and &s;eriou&s;ne&s;s, but can more or le&s;s <HI>witne&s;s the &s;ame:</HI> And whence &s;hould &s;uch <HI>Mighty Operations</HI> proceed, but becau&s;e the Almighty Author has endued them with &s;uch Vertue through the Spirit, whereby they <HI>become the Power of God unto Salvation.</HI></P>
<P N="12"><NOTE PLACE="marg"><HI>12.</HI> The Te&s;ti|mony of the Church and <HI>Martyrs.</HI></NOTE>XII. Add to all the&s;e Arguments, the Te&s;timony of the <HI>Church,</HI> and her Holy <HI>Martyrs,</HI> who have &s;ealed this Truth with their Blood. By the Church we do not mean <HI>the Pope,</HI> whom the Papi&s;ts call the Church <HI>Virtual,</HI> nor his Cardinals, Bi&s;hops, <HI>&amp;c.</HI> met in Ge|neral Council, whom they call the <HI>Church Repre&s;entative:</HI> But the <HI>whole Company of Be|lievers in all Ages who have profe&s;&s;ed the true Faith.</HI> The Pen-Men of the Scriptures, good, pious, hone&s;t, holy Men, delivered it out as the Word of the Lord, and ever &s;ince there have been Thou&s;ands, and Hundreds of Thou&s;ands that have believed and te&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i|ed the &s;ame down from Age to Age in a continual uninterrupted Succe&s;&s;ion; The Church of the <HI>Jews,</HI> (to whom <HI>were committed the Oracles of God</HI>)<NOTE N="(a)" PLACE="marg">Rom. 8.3.</NOTE> profe&s;&s;ed the Do|ctrine, and received the Books of the Old Te&s;tament, and te&s;tified of them that they were <HI>Divine,</HI> and in great Mi&s;ery they have con&s;tantly confe&s;&s;ed the &s;ame; when as by the only denying thereof, they might have been partakers both of Liberty and Rule. And remarkable it is, both, that notwith&s;tanding the High Prie&s;ts and others of that Nation per&s;ecuted the Prophets while they lived, yet received their Writings as <HI>Pro|phetical</HI> and Divine; as al&s;o, that &s;ince the Spirit of Blindne&s;s and Ob&s;tinacy is come up|on <HI>I&s;rael,</HI> and notwith&s;tanding their great hatred to the Chri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tian Religion, the Holy Scripture of the Old Te&s;tament is kept <HI>pure</HI> and <HI>uncorrupt</HI> among<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t them, even in tho&s;e places which do evidently confirm the Truth of the Chri&s;tian Religion, as <HI>I&s;a.</HI> 53.3. And as for the Chri&s;tian Church, it hath with great Con&s;tancy, and &s;weet Con&s;ent, re|ceived and acknowledged the Books of the Old and New Te&s;tament; for the Univer&s;al Church, which from the beginning thereof until the&s;e times profe&s;&s;ed the Chri&s;tian Re|ligion to be Divine, did and doth al&s;o profe&s;s that the&s;e Books are of God: And the &s;everal Primitive Churches which fir&s;t received the Books of the Old Te&s;tament, and the Go&s;pels, the Epi&s;tles written from the Apo&s;tles to them, their Pa&s;tors, or &s;ome they knew, did receive them as the <HI>Oracles of God,</HI> and delivered them afterwards un|der the &s;ame Title to their Succe&s;&s;ors and other Churches: And all the Pa&s;tors and Doctors (who being furni&s;hed with Skill both in the Languages and Matters, have tryed and &s;earched into them) and all pious Chri&s;tians, who by Experience have felt their Divine Operation, on their own Souls, have a&s;&s;erted the &s;ame. So that whoever rejects the <HI>Bible,</HI> obliges him&s;elf to believe <HI>no other Books</HI> in the World what&s;oever; for &s;ince <HI>none</HI> of them have any &s;uch great and univer&s;al Atte&s;tations, if he &s;hall credit them, and not <HI>this,</HI> it will &s;hew apparent di&s;ingenuity and <HI>peevi&s;h Ob&s;tinacy.</HI> And &s;econdly, He that <HI>does credit</HI> the Author of this Book, with the &s;ame Credit wherewith he credits other Authors, whom he &s;uppo&s;es Men of common Hone&s;ty that would not knowingly write an Untruth, cannot then refu&s;e to receive this as a Book <HI>Divine</HI> and <HI>Infallible,</HI> upon as good Terms of Credibility, as he believes any the be&s;t Human Author in its kind to be <HI>True;</HI> becau&s;e they them&s;elves tell us that it is &s;o, (which were it otherwi&s;e, without mo&s;t apparent Fal&s;hood they would not do); They affirming that God him&s;elf in&s;pired them to write it, and that it was no Product of their own, but every part of it the Ge|nuine Dictate of the Holy Gho&s;t.</P>
<P>And this Argument is abundantly reinforc'd and &s;trengthned from the Con&s;ideration of that Glorious Company of <HI>Martyrs,</HI> tho&s;e <HI>Innumerable Multitudes,</HI> who in the Flames and Rage of Per&s;ecution, have with the lo&s;s of their <HI>Lives</HI> maintained the Scriptures to be the Sacred Word of God, and had the &s;ame in &s;uch Veneration, that in the Primi|tive Ages the <HI>Traditors</HI> (Deliverers up of their Bibles to the Heathen to be de&s;troyed) were always e&s;teemed as bad as profe&s;s'd <HI>Apo&s;tates.</HI> Since therefore they did &s;o con&s;tant|ly, and with &s;uch Hazards affirm this Truth, what &s;hadow of Rea&s;on is there to &s;u&s;|pect &s;uch a <HI>Cloud of Witne&s;&s;es</HI> of Folly, Weakne&s;s, Credulity, Wickedne&s;s, or Con&s;pi|racy among&s;t them&s;elves? (which &s;uch a <HI>diffu&s;ed Multitude</HI> was ab&s;olutely uncapable of.) Nor can we &s;uppo&s;e that <HI>Popular E&s;teem</HI> on Earth, and <HI>Vain-Glory</HI> could be the Ground upon which they <HI>&s;uffered,</HI> &s;ince they gave up their Lives for a Religion, which both ut|terly <HI>condemned</HI> &s;uch <HI>Vanity,</HI> and was every where in the World at that time <HI>odious</HI> and dete&s;table, and who&s;e Profe&s;&s;ion brought nothing but outward <HI>Shame</HI> and <HI>Contempt.</HI></P>
<P N="13"><PB N="xi" REF="12">XIII. But the Doctrines and Matters of Fact in the Scripture (which if true,<NOTE PLACE="marg"><HI>13</HI> The Ac|knowledgment of the Heathen</NOTE> its <HI>Divine Original</HI> will be undeniable) are not only avouched by its own Votaries, but many mo&s;t con&s;iderable parts of it acknowledged by its <HI>Enemies:</HI> As appears by this brief inducti|on of Particulars. The <HI>Creation</HI> of the World is intimated by <HI>Ovid</HI> in his <HI>Metamorpho|&s;is, lib.</HI> 1. The extraordinary <HI>long Lives of the Patriarchs</HI> in the fir&s;t Ages o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the VVorld, by <HI>Manetho</HI> the <HI>Egygtian, Bero&s;us,</HI> the <HI>Caldean</HI> and others; who add, <HI>That they were or|dained to live &s;o long that they might &s;tudy Sciences, and invent Arts, e&s;pecially that they might ob&s;erve the Cele&s;tial Motions, and enrich the World with the knowledg of A&s;tronomy; wherein</HI> (&s;ay they) <HI>they would have done little good, if they had lived le&s;s than &s;ix hundred Years, be|cau&s;e the great Year</HI> (as they call it) <HI>is &s;o long in going about and coming to a Period.</HI> The <HI>Flood</HI> is mentioned by the &s;ame <HI>Bero&s;us,</HI> who&s;e VVords are recited by <HI>Jo&s;ephus, lib.</HI> 1. <HI>Antiq. cap.</HI> 4. Of <HI>Noah</HI> (under the Notion of Bifronted <HI>Janus,</HI> becau&s;e he lived in both VVorlds,) we read in <HI>Bero&s;us</HI> and <HI>Herodotus:</HI> And of the <HI>Ark</HI> Sayling over <HI>America,</HI> and the letting forth of <HI>Birds</HI> that found no dry Ground, in <HI>Polyhi&s;tor,</HI> and others. Of the <HI>De&s;truction of Sodom;</HI> or the <HI>A&s;phaltick Lake,</HI> we have &s;ome Account in <HI>Pliny, lib.</HI> 5. <HI>cap.</HI> 16. and <HI>Ju&s;tin, lib.</HI> 36. That there was &s;uch a Man as <HI>Mo&s;es,</HI> &s;uch a People as the <HI>I&s;raelites;</HI> that this <HI>Mo&s;es</HI> was their <HI>Captain,</HI> and led them out of <HI>Egypt,</HI> wrote their Story, and gave them <HI>Laws,</HI> is te&s;tified by the mo&s;t ancient Records or the <HI>Egyptians, Phoenicians, Caldeans,</HI> and <HI>Grecians.</HI> And <HI>Manetho</HI> &s;peaks very particularly both of their Coming into <HI>Egypt,</HI> and Departure thence. Of <HI>Circumci&s;ion, Herodotus, Strabo, Diodorus Siculus,</HI> and <HI>Tacitus, lib.</HI> 2. Of the coming of the <HI>I&s;raelites</HI> into <HI>Canaan, Proco|pius, lib.</HI> 4. Of <HI>Solomon</HI> we read in <HI>Diony&s;ius Ca&s;&s;ius;</HI> of the Slaughter of <HI>Sennachcrib,</HI> in <HI>Herodotus, lib.</HI> 2. The great Roman Hi&s;torian, <HI>Tacitus,</HI> in his Annals, &s;peaking of the Chri&s;tians being per&s;ecuted by <HI>Nero,</HI> on pretence of burning of <HI>Rome,</HI> which he &s;et on fire him&s;elf, &s;ays expre<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ly,<NOTE N="(b)" PLACE="marg">Author nominis ejus <HI>Chri&s;tus,</HI> qui, <HI>Tiberio</HI> imperante, per Procu|ratorem <HI>Pontium Pilatum</HI> &s;upplicio affectus erat. <HI>Tacit. Annal. l. 15.</HI></NOTE> <HI>The Author of that Name or Sect was CHRIST, who, when</HI> Tiberius <HI>was Emperor, was put to death by</HI> Pontius Pilate, <HI>the then Procu|rator of Judea.</HI> The <HI>Star</HI> that appeared at our Saviour's Birth, is taken notice of by <HI>Pliny, lib.</HI> 2. <HI>cap.</HI> 5. But more particular|ly by <HI>Calcidius,</HI> an Heathen Philo&s;opher, in his Comment on <HI>Plato</HI>'s <HI>Timaeus;</HI> who&s;e Words, as I find them cited by Cardinal <HI>Baronius,</HI> that learned Annali&s;t, are the&s;e:<NOTE N="(c)" PLACE="marg">E&s;t quoque alia venerabilior &amp; &s;anctior Hi&s;toria, qua perhibet de ortu Stellae cuju&s;dam in&s;olita, non mor|bos, morte&s;&abque; denunciante, &s;ed de&s;cen|&s;um Dei venerabilis ad humanae con|ver&s;ationis, rerum&abque; mortalium grati|am: Quam Stellam c&ugrave;m nocturno iti|nere &s;u&s;pexi&s;&s;ent <HI>Cald<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eorum</HI> profect&ograve; &s;apiences viri, &amp; con&s;ideratione rerum coele&s;tium &s;atis exercitati, quae&s;i&s;&s;e di|cuntur recentem Dei ortum, repert&acirc;&abque; illa Maje&s;tate puerili, venerati e&s;&s;e, &amp; vota Deo tanto convenientia nuncu|pa&s;&s;e. <HI>Bar. Tom. 1. p. 52.</HI></NOTE> <HI>There is another more venerable and holy Hi&s;tory, which tells us of the Ri&s;e of a cer|tain unwonted Star, not threatning Di&s;ea&s;es and Death, but the De&s;cent of the venerable God, to conver&s;e with Men, and mortal Affairs: Which Star, when certain wi&s;e Men of</HI> Caldea <HI>&s;aw in their fourney by Night, being &s;ufficiently acquainted with A&s;tronomy, and con&s;ideration of Cele&s;tial things, They are reported to have &s;ought out this new Birth of God, and the Maje&s;ty of this Child being found, to have wor&s;hipped him, and offered Gifts &s;uitable to &s;o great a God. Herod</HI>'s &s;laughtering of the Children is notorious, by that Joque pa&s;&s;ed upon him on that occa&s;ion by the Emperor <HI>Augu&s;tus,</HI> re|corded by <HI>Macrobius,</HI><NOTE N="(d)" PLACE="marg">Cum audi&s;&s;et inter eos, quos in <HI>Syria Herodes</HI> Rex <HI>Judaeorum</HI> in|ter Binatum ju&s;&s;it interfici, filium quo&abque; ejus occi&s;um, ait, Melius e&s;t Herodis porcum e&s;&s;e quam filium. <HI>Macrob. Saturnal. lib. 4.</HI></NOTE> When he heard, that among&s;t tho&s;e Children under two Years old, whom <HI>Herod</HI> the King of the <HI>Jews</HI> had commanded to be &s;lain in <HI>Syria,</HI> his (the &s;aid <HI>Herod</HI>'s) own Son was &s;lain al&s;o, he &s;aid, <HI>'Tis better to be</HI> Herod<HI>'s Hog, than his Son:</HI> Alluding to the Jews Abhorrence of Swines Fle&s;h, which it &s;eems <HI>Herod,</HI> tho not of that Nation, yet pretending him&s;elf a kind of Pro&s;elyte, did likewi&s;e ob&s;erve. Touching the <HI>preternatural Defect</HI> of the Sun at our Lord's Crucifixion it was with amazement &s;een and recorded by <HI>Diony&s;ius</HI> the <HI>Areo|pagite.</HI> And <HI>Tertullian,</HI> in his Apology, <HI>cap.</HI> 21. appeals to the Roman Records for the certainty of it. And <HI>Origen</HI> affirms, that one <HI>Phlegon,</HI> Secretary to the Emperor <HI>Adri|an,</HI> did write thereof in his Chronicles. What an illu&s;trious Te&s;timony is that extorted by Truth from the Mouth of an Enemy, I mean <HI>Jo&s;ephus,</HI> a Jew in Religion, as well as by Nation, (tho he wrote in Greek) born not above five or &s;ix Years after Chri&s;t's Pa&s;&s;ion! In his 18th Book, and 4th Chapter, &s;peaking of the Reign of <HI>Tiberias,</HI> he hath the&s;e Words: <HI>In tho&s;e Days there was one</HI> Je&s;us, <HI>a wi&s;e Man, (if it be lawful to call him a Man) for he was a Worker of great Miracles, and a Teacher of &s;uch as readily receive the Truth, and had many Followers, as well Jews as Gentiles. This is that CHRIST, who tho he was accu&s;ed by the chief of our Nation, and by</HI> Pilate <HI>condemned to be crucified; yet
<PB N="xii" REF="13"> did not they who had fir&s;t loved him, for&s;ake him; for he appeared unto them the third Day alive again: The holy Prophets foretelling the&s;e, and many other wonderful Things of him. And even to this Day the Chri&s;tian Sect (&s;o named from him) continues.</HI> Nor is that le&s;s clear of <HI>Lentulus,</HI> in his Epi&s;tle to the Emperor <HI>Tiberius,</HI> recited by <HI>Eutropius,</HI> in his Annals of the Roman Senators, and now commonly extant in the <HI>Bibliotheca Patrum,</HI><NOTE N="(e)" PLACE="marg">Apparuit temporibus no|&s;tris, &amp; adhuc e&s;t, homo mag|nae virtutis, nominatus <HI>Je|&s;us Chri&s;tus,</HI> qui dicitur &agrave; Gentibus Pro|pheta veritatis, quem ejus di|&s;cipuli vocant Filium Dei, &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;citans mor|tros, &amp; &s;anans omnes lan|guores.</NOTE> He thus begins, <HI>There hath appeared in our Days, and yet is living, a Man of great Virtue (or Power), named</HI> Je&s;us Chri&s;t, <HI>who is called of the Nations the Prophet of Truth, whom his Di&s;ciples call the Son of God, a Rai&s;er of the Dead, and an Healer of all manner of Di&s;ea&s;es.</HI></P>
<P>To all which we might add the Prophecies of the <HI>Sybils,</HI> among&s;t the Heathens, who mo&s;t plainly foretold the Coming of Chri&s;t, the Son of God, into the World, and ex|pre&s;s'd his very Name and Quality in certain <HI>Acro&s;tick</HI> Ver&s;es, recited by the great <HI>Augu&s;tin,</HI> in the 23d Chapter of the Ninth Book <HI>of the City of God.</HI></P>
<P N="14">XIV. He that di&s;owns the Bible to be of Divine Authority, mu&s;t either think there is &s;ome Revelation from God to the World, how he will be wor&s;hipped, and how they ought to conduct them&s;elves; or he thinks there is none: If he thinks there is none, he not only gives the Lie to the Chri&s;tian and Jewi&s;h, but generally to all Religion, that has been, or is in the World: For they all have pretended, and do alledg the &s;ame as their Foundation. And be&s;ides, he mu&s;t confe&s;s, that God (who has made Man the noble&s;t of Creatures, and Lord of the whole World) has left him in a wor&s;e Condition, in the pre&s;ent Po&s;ture we find him, than the meane&s;t Creatures, to whom he has given &s;uffici|ent Means to attain the highe&s;t End of their Beings: But that infinite Wi&s;dom &s;hould deal thus, is ab&s;urd and unrea&s;onable to conceive. If he grant, there is any-where a Revelation from God to the World, let it be produced, and judg if it be any way able to vie with the Scriptures, for all tho&s;e glorious Characters and Marks of Divine Autho|rity, Power, and Excellency, which we have enumerated.</P>
<P N="15">XV. If the Scriptures be neither the Invention of Devils nor Men, then it can be from none but God: But they are not from <HI>Devils;</HI> for neither could they work Miracles, nor deliver true Prophecies to confirm them; nor would it con&s;i&s;t with God's Sovereign|ty over them, or with his Goodne&s;s, Wi&s;dom, or Faithfulne&s;s of governing the World; nor would Satan &s;peak &s;o much for God, nor lay &s;uch a De&s;ign for Man's Salvation, and again&s;t his own Kingdom, nor be &s;o indu&s;trious to draw the World to unbelief of it. Nor were the Scriptures the Invention of Men; for they mu&s;t be either good Men, or bad Men: Good Men they could not be; for nothing could be more oppo&s;ite to Goodne&s;s, nay, even <HI>common Hone&s;ty,</HI> than to a&s;&s;ume the Name of God fal&s;ly, feign Miracles, and cheat People with Promi&s;es of another World. And then on the other &s;ide, 'tis as im|po&s;&s;ible ill Men could be the Devi&s;ers of &s;o holy a Book: For can any rational Man think, that wicked Deceivers would &s;o highly advance the Glory of God? Would they &s;o vilify them&s;elves, and brand and &s;tigmatize their own Practices? Could &s;uch an ad|mirable undeniable Spirit of Holine&s;s, Righteou&s;ne&s;s, and Self-denial, as runs through every Vein of Scripture, proceed from the Invention of the Wicked? Would they ever have extolled their Enemies, the <HI>Godly,</HI> and framed &s;uch perfect &s;piritual Laws? or laid &s;uch a De&s;ign again&s;t the Fle&s;h, and all their worldly Happine&s;s, as every-where the Scope of the Scripture doth carry on? If we cannot gather Grapes of Thorns, and Figs of Thi&s;tles, then may we be a&s;&s;ured, that no ill Men had an hand in writing and promoting this good and holy Book.</P>
<P N="16"><NOTE PLACE="marg"><HI>16.</HI> Satan's Sugge&s;tions &amp; Temptations again&s;t the Bi|ble, argue it divine.</NOTE>XVI. The Divine Compo&s;ition of this ble&s;&s;ed Book is not a little manife&s;ted by the continual Rage of the Devil again&s;t it, which appears not only in &s;tirring up his In&s;tru|ments utterly to &s;uppre&s;s it, (for what Book in the VVorld ever met with &s;uch Oppo&s;iti|on? as afore&s;aid) but al&s;o in tho&s;e Temptations with which he a&s;&s;aults the Hearts of Men, when they apply them&s;elves to the &s;erious Study of it. VVe can read any other Hi&s;tory, and readily entertain and credit it; but when we once come to the Bible, &s;trange Objections, Doubts, and Curio&s;ities ari&s;e, and pre&s;ently we are apt to que&s;tion the Truth and Po&s;&s;ibility of every Pa&s;&s;age: The&s;e are the Sugge&s;tions of Satan, to render that holy Book ineffectual to us, the Scope and Purport of which he knows tends directly to the Overthrow of his Kingdom of Darkne&s;s.</P>
<PB N="xiii" REF="13">
<P>Some of the mo&s;t frequent Objections again&s;t the Bible, are the&s;e that follow.</P>
<P><HI>Object.</HI> 1. How Men, in the re&s;pective Ages wherein the &s;everal parts of the Bible were written, could know that they were written by an infallible Spirit, and &s;o di&s;tin|gui&s;h them from other Writings?</P>
<P><HI>An&s;w.</HI> Two ways: Fir&s;t, by the Quality of the Per&s;ons; and &s;econdly, from the Nature and Quality of the Matter. As for <HI>Mo&s;es,</HI> there could not be the lea&s;t Cau&s;e of doubting his being in&s;pired by God, &s;ince he wrought &s;uch Miracles, and had a vi&s;ible and audible Entercour&s;e with the Lord, as we read, <HI>Exod.</HI> 19.9. that the Lord &s;aid unto him, <HI>Lo, I come unto thee in a thick Cloud, that the People may hear when I &s;peak with thee, and believe thee for ever.</HI> The other Parts of the Old Te&s;tament were written by Pro|phets, and holy Men. And tho &s;everal of them were not received and hearkned to as &s;uch, by the corrupt ruling Part of the Jews, whil&s;t they lived; yet they were acknow|ledged afterwards, as well for the Sanctity of their Lives, and the fulfilling of tho&s;e things mentioned, the Judgments which they foretold coming to pa&s;s, and the Agree|ablene&s;s of what they delivered to the e&s;tabli&s;h'd Wor&s;hip of God. For two ways God him&s;elf had provided, for di&s;covering all Pretences to Revelation: Fir&s;t, If any &s;uch Pretender went about to &s;educe the People to Idolatry, he was to be rejected. &mdash; <HI>The Prophet that &s;hall &s;peak in the Name of other Gods, &s;hall die</HI><NOTE N="(f)" PLACE="marg">Deut. 19.20.</NOTE>. Secondly; If the Mat|ter came not to pa&s;s, as we have it in the next Ver&s;e &s;ave one; <HI>When a Prophet &s;peaketh in the Name of the Lord, if the Thing follow not, nor come to pa&s;s, that is the Thing which the Lord hath not &s;poken, but the Prophet hath &s;poken it pre&s;umptuou&s;ly.</HI> And a final Deci&s;ion, what was to be received for the Old Te&s;tament, God was plea&s;ed to make, after the Babyloni&s;h Captivity, in the Days of <HI>Ezra,</HI> and that famous Synagogue, &s;everal of the la&s;t Prophets being per&s;onally pre&s;ent, where, by a divine Direction, all the Parts of the Old Te&s;tament were collected, and a Separation made, not only between the Works of true Prophets and fal&s;e; and &s;uch Writings as came by divine In&s;piration, from tho&s;e that were of divine Extraction; and &s;uch as were to be a perpetual Rule to the Church, from &s;uch as relating only to particular Ca&s;es, were not &s;o. And in this Settlement the Jewi&s;h Church did acquie&s;ce, and from that time to this have had no further Di&s;putes, but received tho&s;e very Books, and none others, (for tho&s;e called <HI>Apocrypha,</HI> which the Papi&s;ts would obtrude upon us, were never received as Canonical by the Jews.) Then as for the Books of the New Te&s;tament, they were all written either by Apo&s;tles, or Apo&s;tolical 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-Gho&s;t. And as the Writing of the Old Te&s;tament ended with the Prophets, (for after <HI>Malachi,</HI> to the Time of <HI>John</HI> the <HI>Bapti&s;t,</HI> which was near four hundred Years, there aro&s;e not a Prophet in <HI>I&s;rael</HI>); &s;o the New Te&s;tament begins with the Accompli&s;hment of <HI>Malachi</HI>'s Prophe|cy, by the Birth of the &s;aid <HI>John,</HI> predicted under the Type of <HI>Elias,</HI> and ends with the Apo&s;tles; for <HI>John,</HI> who wrote the <HI>Revelation,</HI> outliv'd all the re&s;t of the Apo&s;tles, (for he died not till the Time of <HI>Trajan,</HI> in the 99th Year of our Lord, and almo&s;t thirty Years after the De&s;truction of <HI>Jeru&s;alem</HI>) and he clo&s;es the Canon of the New Te&s;ta|ment with a Denunciation of a Cur&s;e <HI>to any that &s;hould add thereunto</HI><NOTE N="(g)" PLACE="marg">Rev. 22.18</NOTE>.</P>
<P><HI>Object.</HI> 2. But how are we &s;ure that we have now at this Day all the Books that were anciently e&s;teemed Canonical? It &s;eems not: for there is mention made of <HI>Solomon</HI>'s three thou&s;and Parables or Proverbs, and Songs an hundred and five<NOTE N="(h)" PLACE="marg">1 King. 4.32.</NOTE>, of <HI>Nathan</HI> the Prophet, and of <HI>Gad</HI> the Seer<NOTE N="(i)" PLACE="marg">2 Chron. 29.29.</NOTE>, the Prophecy of <HI>Ahijah</HI> the <HI>Shilonite,</HI> and the Vi&s;ions of <HI>Iddo</HI> the Seer<NOTE N="(k)" PLACE="marg">2 Chron. 9.</NOTE>: And in the New Te&s;tament, of the Epi&s;tle to the <HI>Laodi|ceans</HI><NOTE N="(l)" PLACE="marg">Col. 4.16.</NOTE>; now where are any of the&s;e extant?</P>
<P><HI>An&s;w.</HI> Tho&s;e Books mentioned in the Old Te&s;tament, were either Books of a <HI>common Nature,</HI> and not divinely in&s;pired; or el&s;e they are yet extant under another Name: For how do we know, but the Books called <HI>Samuel</HI> might be written partly by him&s;elf, whil&s;t he lived, and partly by <HI>Gad</HI> and <HI>Nathan,</HI> after his Death. And for the other Writings of <HI>Nathan, Ahijah,</HI> and <HI>Iddo,</HI> they may very probably be the &s;ame that we call the Books of the <HI>Kings.</HI> And for that Epi&s;tle to the <HI>Laodiceans,</HI> the Original is, <GAP DESC="foreign">, <HI>[from]</HI> (not <HI>[to]</HI> as &s;ome Tran&s;lations would have it) <HI>Laodicea:</HI> And 'tis probable it was &s;ome Letter written from the <HI>Laodiceans</HI> to <HI>Paul,</HI> wherein there might be &s;omething that con|cerned the <HI>Colo&s;&s;ians,</HI> and therefore the Apo&s;tle advi&s;ed them to read it.</P>
<P><HI>Object.</HI> 3. But the Papi&s;ts &s;ay, That the very Fountains, the <HI>Hebrew</HI> and <HI>Greek</HI> Origi|nals them&s;elves, are <HI>corrupted, depraved,</HI> and <HI>troubled;</HI> and if &s;o, how &s;hall we be at any certainty?</P>
<PB N="xiv" REF="14">
<P><HI>An&s;w.</HI> 'Tis true, they do &s;ay &s;o, but mo&s;t fal&s;ly and wickedly, only to the di&s;honour of the Word of God, to make way for their own Traditions, and the Authority of their Church; tho by this Sugge&s;tion they bla&s;pheme the Providence of God, and al&s;o lay an in&s;ufferable Scandal on the Church: For if the Scriptures were committed to her Charge, and &s;he hath &s;uffered any part of them to be either <HI>lost</HI> or <HI>corrupted,</HI> has &s;he not gro&s;ly abu&s;ed her Tru&s;t? But they are not able to give one In&s;tance where any &s;uch Cor|ruption has happen'd. As for the Old Te&s;tament, 'tis well enough known how &s;trictly careful the Jews were, and are to this day, to pre&s;erve it, in&s;omuch that they took an ac|count how oft every Letter in the Alphabet was u&s;ed in every Book thereof. And <HI>Philo</HI> the Jew, an ancient, learned, and approved Author of that Nation, affirms, <HI>That from the giving of the Law to his Time, which was above two thou&s;and Years, there was not &s;o much as one Word changed or varied; yea, that there was not any</HI> Jew, <HI>but would rather die a thou&s;and times over, than &s;uffer their Law to be changed in the lea&s;t.</HI> And <HI>Arias Montanus,</HI> (a Per&s;on extremely skill'd in the Hebrew) in his Preface to the <HI>Interlineary Bible,</HI> a&s;&s;ures us, <HI>That as in the&s;e Hebrew Bibles which are without Vowels, we find a certain con&s;tant Agreement of all the Manu&s;cripts and Prints, and a like Writing in each; &s;o in all tho&s;e too that have the Points added, we have not ob&s;erved the lea&s;t variation or difference of pointing:</HI> Nor is there any Man can affirm, <HI>That he ever in any place &s;aw different Exemplars of the Hebrew Text.</HI> And indeed had the Jews ever corrupted any part of it, no doubt they would have done it in tho&s;e Texts that plainly refer to our Saviour; and had any Chri&s;tians done it, the Jews would &s;oon have di&s;covered the Forgery. But neither of the&s;e things have happened, there|fore to &s;ay the &s;ame is any way corrupted, is fal&s;e. And for the New Te&s;tament, 'tis true, there have in ancient Manu&s;cripts &s;ome various Readings been ob&s;erv'd, but not &s;uch as to cau&s;e any Di&s;pute touching the Sum or Sub&s;tance of the Doctrine therein de|livered, or con&s;iderably to alter the Sence of the Text.</P>
<P><HI>Object.</HI> 4. But &s;uppo&s;e the Originals be pure, how &s;hall the Unlearned (who are the far greater part of Mankind) be &s;ure that the Tran&s;lations they have, and can only make u&s;e of, are well and hone&s;tly done, and do contain the Word of God?</P>
<P><HI>An&s;w. <HI>The Word of God is the</HI> D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ctrine <HI>and Revelation of God's <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ill, the Sence and meaning, not barely or &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rictly the</HI> Words, Letters, <HI>and</HI> Syllables. <HI>This is contained e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">actly and mo&s;t purely in the</HI> Originals, <HI>and in all Tran&s;lations, &s;o far as they agree therewith. Now tho &s;ome Tran&s;lations may exceed others in propriety, and &s;ignif<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cant rendring the Originals; yet they generally (even the mo&s;t imperfect that we know of) expre&s;s and hold f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rth &s;o much of the Mind, Will, and Coun&s;el of God, as is &s;ufficient, by the Ble&s;&s;ing of God upon a con&s;ciencious reading thereof, to acquaint a Man with the My&s;teries of Salvation, to work in him a true Faith, and bring him to live godly, righteou&s;ly, and &s;oberly in this pre&s;ent World, and to Salvation in the next. The Tran&s;lators generally, as they have been Men of</HI> Learning, <HI>&s;o likewi&s;e have they been hone&s;t, and for the mo&s;t part godly Men, and th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">refore would not, for their own</HI> Honours &s;ake, <HI>and much more for</HI> Con&s;cience &s;ake, <HI>abu&s;e the World with any wilful fal&s;e Ver&s;ions, to lead Souls into Error in a Matter of that importance: Or, if &s;ome &s;houl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> have <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">een &s;o wicked, others as learned, and of better Principles, would &s;oon have di&s;covered the Impo&s;ture. Nor if we con&s;ider how many Men of different Per&s;ua&s;ions, have tran&s;lated the Bible, and harmoniou&s;ly agree in all things of moment, is it po&s;&s;ible to imagine they &s;hould all combine, &s;o impertinently, as well as wickedly, to put a Fallacy on Mankind, which everry one, that has but be&s;towed a very few Years in the Study of the Lan|guages, can pre&s;ently detect?</HI></HI></P>
<P><HI>Object. <HI>5. How can we think the whole Bible to be of divine In&s;piration, when &s;ome parts of it contradict others? The Divine Spirit cannot be contrary to it &s;elf; yet is there any thing more oppo&s;ite than the two E|vangeli&s;ts, in reckoning up our Saviour's Genealogy? St.</HI> Matth<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">w<NOTE N="(o)" PLACE="marg">Mat. 1.16.</NOTE> <HI>&s;ays,</HI> Jacob <HI>begat</HI> Jo&s;eph, <HI>the Husband of</HI> Mary;<NOTE N="(p)" PLACE="marg">Luk. 3.23:</NOTE> <HI>and St.</HI> Luke <HI>&s;ays,</HI> Jo&s;eph, <HI>the Son of</HI> Eli.</HI></P>
<P><HI>An&s;w. <HI>The</HI> &s;eeming <HI>Contradictions of Scripture (for they are really no more) are an Argument, that in the writing of this Book there was no corrupt De&s;ign 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. 'Tis our Inad<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ertency, or &s;hallow Apprehen&s;ion, makes us think the Scripture is at variance with it &s;elf. In the two Texts cited, a</HI> natural Father <HI>is one thing, a</HI> legal Father <HI>another: For you mu&s;t know, that</HI> Jo&s;eph <HI>and</HI> Mary <HI>were both of one Hou&s;e and Family: he de&s;cended from</HI> David <HI>by</HI> Solomon, <HI>&s;he by</HI> Nathan, <HI>but in the Po&s;terity of</HI> Zerobabel <HI>they were divided into two &s;everal Families, whereof one was the</HI> Royal Race, <HI>and that Linage</HI> Jo&s;eph <HI>was of, which</HI> Matthew <HI>follows: The other Family</HI> Luke <HI>follows, where|of</HI> Mary <HI>was, whom</HI> Jo&s;eph <HI>marries, and by that means is called the Son of her Father</HI> Eli. <HI>So that here is no Contradiction, but on the contrary, an excellent Di&s;covery of our Saviour's Line drawn down on b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">th &s;ides, whereby it appears, that as he was</HI> Jo&s;eph <HI>'s reputed Son, &s;o he had a Title to be</HI> King <HI>of the Jews; and as he was born of</HI> Mary, <HI>&s;o likewi&s;e on her Side he de&s;cended from</HI> David, <HI>as was promi&s;ed of the</HI> M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;ias. <HI>But for reconciling all &s;uch &s;eeming Contradictions, &s;ee Mr.</HI> Streat<HI>'s Book, entitled,</HI> The dividing of the Hoof, <HI>a very u&s;eful Piece, and worthy Peru&s;al.</HI></HI></P>
<P>I have but one Argument more to add, from a very learned Author, and then I &s;hall clo&s;e up all with the Te&s;timony of the Reverend and Learned Mr. <HI>John Calvin.</HI></P>
<P N="17"><NOTE PLACE="marg"><HI>17.</HI> The in|ternal Evi|dence of the Spi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">it.</NOTE>XVII. And now it may not be ami&s;s to add one Thing more, which I could not pa&s;s by, <HI>i. e.</HI> Notwith&s;tanding the great Force and Strength of external Arguments and Motives to evince the Divine Authority of the Holy Scripture; yet it is ab&s;olutely
<PB N="xv" REF="14"> nece&s;&s;ary, to the &s;tability and a&s;&s;urance of our Faith, in order to eternal Life, to have the internal Te&s;timony of the Holy Spirit upon our Hearts, or the effectual Operations thereof; for if he does no otherwi&s;e work in and upon our Hearts, but by the common Communication of &s;piritual Light unto our Minds, enabling us to di&s;cern the Eviden|ces that are in the Scripture of its own divine Original, we &s;hould be often &s;haken in our A&s;&s;ent, and moved from our Stability. Therefore con&s;idering the great Darkne&s;s and Blindne&s;s which remains upon the Minds of Men, all Things believed having &s;ome &s;ort of Ob&s;curity attending them, be&s;ides the manifold Temptations of Satan, who &s;trives to di&s;turb our Peace, and weaken our Faith, and cau&s;e Doubtings; Happy are &s;uch who can experience the powerful E&s;tabli&s;hment and A&s;&s;urance of the Holy-Gho&s;t, who gives them a &s;piritual &s;en&s;e of the Power and Reality of tho&s;e Things believed, where|by their Faith is greatly confirmed. This is that which brings us unto the Riches of the full A&s;&s;urance of Under&s;tanding<NOTE N="(a)" PLACE="marg">Col 2 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> 1 The&s;&s;. 1.5.</NOTE>; and on the account of this &s;piritual Experience is our Perception of &s;piritual Things, &s;o often expre&s;&s;ed by Acts of Sen&s;e, as <HI>Ta&s;ting, Seeing, Feeling,</HI> &amp;c. which are the greate&s;t Evidences of the Property of Things natural. 'Tis the Holy Spirit that a&s;&s;i&s;ts, helps, and relieves us again&s;t Temptations that may ari&s;e in us, &s;o that they &s;hall not be prevalent. And indeed without this, our fir&s;t prime A&s;&s;ent unto the Divine Authority of the Scriptures will not &s;ecure us; but the Influence and A&s;&s;i&s;tance of the Spirit in the mid&s;t of Dangers, &s;o &s;trengthens the &s;incere Chri&s;tian, that it makes him &s;tand as firm as a Rock, who has no skill to defend the Truth by force of Arguments, again&s;t tho&s;e &s;ubtil and &s;ophi&s;tical Artificers, who on all occa&s;ions &s;trive to in&s;inuate Objections again&s;t it, from its Ob&s;curity, Imperfection, Want of Order, Difficulties, and &s;eeming Contradictions contained therein, <HI>&amp;c.</HI> Moreover, there are other &s;pecial and gracious Actings of the Holy-Gho&s;t on the Minds of Believers, which belong al&s;o to this internal Te&s;timony, whereby their Faith is e&s;tabli&s;hed, <HI>viz.</HI> his anointing and &s;ealing of them, his witne&s;&s;ing with them, and his being an Earne&s;t in them. Wherefore altho no internal Work of the Spirit can be the format Rea&s;on of of our Faith, or that which it is re&s;olved into; yet it is &s;uch, as without it we can ne|ver &s;incerely believe as we ought, nor be e&s;tabli&s;hed in believing, again&s;t the Temptati|ons of the Devil, and Objections of evil Men.</P>
<P><Q>It hath been already declared,<NOTE PLACE="marg">Dr. <HI>Owen.</HI></NOTE> (&s;aith a Reverend Divine) that it is the Authority and Veracity of God, revealing them&s;elves in the Scripture, and by it, that is the for|mal Rea&s;on of our Faith, or &s;upernatural A&s;&s;ent unto it, as it is the Word of God.</Q></P>
<P><Q>It remains only that we enquire, in the &s;econd place, into the Way and Means where|by they evidence them&s;elves unto us, and the Scriptures thereby to be of God, &s;o as that we may undoubtedly and infallibly believe them &s;o to be. Now becau&s;e Faith, as we have &s;hewed, is an A&s;&s;ent upon Te&s;timony; and con&s;equently, Divine Faith is an A&s;&s;ent upon Divine Te&s;timony; There mu&s;t be &s;ome Te&s;timony or Witne&s;s in this Ca&s;e, whereon Faith doth re&s;t; and this, we &s;ay, is the Te&s;timony of the Holy-Gho&s;t, the Author of the Scriptures. And this Work and Te&s;timony of the Spirit may be reduced unto two Heads, <HI>&amp;c.</HI></Q></P>
<P N="1"><Q>1. The Impre&s;&s;ions or Characters, which are &s;ubjectively left in the Scripture, and upon it, by the Holy-Gho&s;t its Author, of all the divine Excellencies or Properties of the Divine Nature, are the fir&s;t Means evidencing that Te&s;timony of the Spirit which our Faith re&s;ts upon, or they give the fir&s;t 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 otherwi&s;e, but by tho&s;e Marks, Tokens, and Impre&s;&s;ions of his Divine Power, VVi&s;dom, and Goodne&s;s that are upon them; for from the con&s;ideration of their Sub&s;i&s;tence, Greatne&s;s, Order, and U&s;e, Rea&s;on doth nece&s;&s;arily conclude an infinite &s;ub&s;i&s;ting Being, of who&s;e Power and VVi&s;dom the&s;e Things are the manife&s;t Effects: The&s;e are clearly &s;een and under&s;tood by the Things that are made, &s;o that we need no other Arguments to prove that <HI>God made the World,</HI> but it &s;elf,<NOTE N="(b)" PLACE="marg">P&s;al. 104.</NOTE> <HI>&amp;c.</HI></Q></P>
<P><Q>Now there are greater and more evident Impre&s;&s;ions of Divine Excellencies left on the written VVord, from the infinite VVi&s;dom of the Author of it, than any that are communicated unto the VVorks of God in the Creation of the VVorld. Hence <HI>David</HI> comparing the VVorks and VVord of God, as to their in&s;tructive Efficacy, doth prefer the VVord incomparably before them<NOTE N="(c)" PLACE="marg">P&s;al. 19.1, to 10. P&s;al 146.8, 9. <HI>&amp;</HI> 19, 20.</NOTE>. And the&s;e do manife&s;t the VVord to our Faith to be his, more clearly than the other do the VVorks to be his to our Rea&s;on, <HI>&amp;c.</HI> God, as the immediate Author of the Scriptures, hath left in the very Word it &s;elf evident Tokens and Impre&s;&s;ions of his Wi&s;dom, Pre&s;cience, Om|ni&s;cience, Power, Goodne&s;s, Holine&s;s, Truth, and other divine infinite Excellencies,
<PB N="xvi" REF="15"> &s;ufficiently evidenced unto the enlightned Minds of Believers, <HI>&amp;c.</HI></Q></P>
<P>This is that whereon we believe the Scriptures to be the Word of God, with a Faith divine and &s;upernatural. &mdash; And this Evidence is manife&s;t unto the meane&s;t and mo&s;t un|learned, no le&s;s than unto the wi&s;e&s;t Philo&s;ophers: And the truth is, if rational Argu|ments, and external Motives were the &s;ole Ground of receiving the Scripture to be the Word of God, it could not be but the Learned Men and Philo&s;ophers would always have been the forwarde&s;t and mo&s;t ready to admit it, and mo&s;t firmly to adhere unto it; be|cau&s;e &s;uch Arguments do prevail on the Minds of Men, according as they are able aright to di&s;cern their Force, and judg of them. &mdash; But how apparent the contrary is, is evi|dent:<NOTE PLACE="marg">1 C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r. 1.26.</NOTE> <HI>You &s;ee your Calling, Brethren; Not many wi&s;e Men after the Fle&s;h,</HI> &amp;c.</P>
<P N="2"><Q>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 Con&s;ciences of Men, with its Operation of divine Effects thereon: This the Apo&s;tle expre&s;ly affirms to be the Rea&s;on and Cau&s;e of Faith, 1 <HI>Cor.</HI> 14.24, 25.</Q> &mdash; <HI>And thus are the Secrets of his Heart made manife&s;t,</HI> &amp;c. It was not the Force of external Argu|ments, it was not the Te&s;timony of this or that Church, nor was it the U&s;e of Miracles, (that wrought upon them) <HI>v.</HI> 23, 24. Wherefore the only Evidence whereon they re|ceived the Word, and acknowledged it to be of God, was that divine Power and Ef|ficacy in them&s;elves: <HI>He is convinced of all, and thus the Secrets of his Heart are made ma|nife&s;t,</HI> &amp;c. He cannot deny, but there is a Divine Efficacy in it, or accompanying of it. And thus the Woman of <HI>Samaria</HI> was convinced of the Truth of Chri&s;t's Words, and believed in him, <HI>i. e.</HI> becau&s;e <HI>he told her all things that ever &s;he did</HI><NOTE N="(d)" PLACE="marg">Joh. 4.29. 1 Joh. 5.10.</NOTE>. The Word of God is (as all &s;incere Souls find) quick and powerful, <HI>&amp;c.</HI> &s;o that <HI>he that believeth, hath the Witne&s;s in him&s;elf.</HI> John 7.16, 17. <HI>Je&s;us an&s;wered them, and &s;aid, My Doctrine is not mine, but his that &s;ent me. If any Man will do his Will, he &s;hall know of the Doctrine, whether it be of God, or whether I &s;peak of my &s;elf.</HI></P>
<P><Q>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 Te&s;timony of its divine origi|nal Authority and Power in their own Souls and Con&s;ciences, that they thereon believe it with Faith divine and &s;upernatural, in conjunction with the other Evidences before-mentioned, (and largely demon&s;trated) as parts of the &s;ame divine Te&s;timony; and it is all I aim at herein.</Q></P>
<P>This Te&s;timony, tho it is not common unto all, nor can it convince another, yet is it very forceable to tho&s;e who experience the Virtue and Efficacy thereof, which we, ha|ving in another place more largely opened, we &s;hall conclude this la&s;t Argument, entrea|ting all to labour after a ta&s;te of its divine, powerful, and Soul-changing Operations, and then they will need no further Arguments to prove 'tis of God.</P>
<P>We &s;hall therefore conclude this brief Di&s;cour&s;e on this Subject, with tho&s;e excellent Words of a Learned Man upon the &s;ome occa&s;ion: &mdash; <Q>Let this remain and be re|ceived as an e&s;tabli&s;h'd Truth, That tho&s;e whom the Spirit hath inwardly taught, do &s;olidly acquie&s;ce in the Scripture; And that the &s;ame is <GAP DESC="foreign"> Self-credible, or for its own &s;ake worthy of belief, and that it obtains that Certainty which it ju&s;tly de&s;erves with us, by the Te&s;timony of the Spirit: For tho its own Maje&s;ty does of it&s;elf conciliate a Reverence, yet then only does it &s;eriou&s;ly affect us, when by the Spirit it is &s;ealed in &amp; upon our hearts. With who&s;e Truth being enlightned, we no longer believe that the Scripture is from God by our own Judgment, or that of other Men, but mo&s;t certainly above all humane Judgment, we are a&s;&s;ured thereof no otherwi&s;e, than as if there we beheld the very Voice of God, by the Mini&s;try of Men, flowing from the Mouth of God to us. No longer do we then &s;eek for Arguments, and probable Proofs, where|on our Judgment may rely, but &s;ubject our Judgment and Under&s;tanding thereunto, as to a Matter already out of all doubt or debate; yet not &s;o, as wretched Men are wont to addict their captive Minds to Super&s;titions, but becau&s;e we find and feel the undoubted Power of God there to breath and flouri&s;h; To obey which, we are drawn and infla|med, knowingly and willingly, but more livelily and efficaciou&s;ly, than either humane Will or Knowledg could affect us. 'Tis therefore <HI>&s;uch a Per&s;ua&s;ion</HI> as does not require Rea&s;ons, (and yet it does not want them neither); <HI>&s;uch a Knowledg,</HI> to which the be&s;t Rea&s;on appears and agrees, as being &s;uch as therein the Mind can acquie&s;ce more &s;ecure|ly and con&s;tantly, than in any Rea&s;ons. 'Tis, <HI>in fine,</HI> &s;uch a Sen&s;e, &s;uch a Ta&s;te, as can proceed from nothing, but a Revelation Divine. Nor do I &s;peak any thing but what every true Believer can bear witne&s;s to from his own Experience, &s;ave only that Words are too &s;hort and unable to expre&s;s a ju&s;t Explication of the thing.&mdash;<HI>Calv. In&s;tit. lib.</HI> 2.</Q></P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="head">
<PB N="1" REF="15">
<HEAD>BOOK IV. THE Fifth HEAD OF Metaphors, Allegories, and Similes, With other borrowed Terms, Re&s;pecting the <HI>Graces of the Holy-Spirit,</HI> AND THE <HI>Ble&s;&s;ed Ordinances of the Go&s;pel.</HI></HEAD>
<DIV3 TYPE="part">
<HEAD>Grace compared to Salt.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mark 9.50.</HI></BIBL> Have Salt in your &s;elves, <HI>&amp;c.</HI> <GAP DESC="foreign"> &amp;c.</Q>
</EPIGRAPH>
<P>TOuching the &s;everal Metaphorical Notations of this Term <HI>[Salt,]</HI> we &s;hall refer you unto the Eleventh Chapter of <HI>Philologia Sacra.</HI></P>
<P>By <HI>Salt</HI> in this place, is meant the ble&s;&s;ed and mo&s;t precious Grace of the Spirit.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>SAlt is of a &s;earching quality; if it be laid or rubb'd upon Meat, it will pierce and &s;earch it to the very Bone.</CELL>
<CELL>TRue Grace, or the &s;piritual Operation of the Spirit, is of a &s;earching na|ture; it will (when received in Truth) infu&s;e it &s;elf into every Faculty of the Soul: <HI>The Spirit &s;earcheth all things, yea,</HI><NOTE PLACE="marg">2 Cor. 2.</NOTE> <HI>the deep things of God.</HI> If there be any Sin hid, it will &s;earch and find it out.</CELL>
</ROW>
<PB N="2" REF="16">
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>II. Salt is of a purging, clean&s;ing, and purifying nature; it will work out Blood, Filth, <HI>&amp;c.</HI> as common Experience &s;hews.</CELL>
<CELL>II. Grace is of a purging and purifying virtue; it will not only &s;earch Corruption out, whether it be in the Heart or Life, but al&s;o in a ble&s;&s;ed manner purge and work it forth: <HI>He that hath this Hope,</HI><NOTE PLACE="marg">1 Joh. 2.3.</NOTE> <HI>purifieth him&s;elf, even as he is pure.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Salt hath a pre&s;erving quali|ty; it will not only purge Cor|ruption out of Meat, but al&s;o pre|&s;erve Meat, and other things, from Corruption and Putrefaction.</CELL>
<CELL>III. Grace pre&s;erves the Soul from all manner of Sin and Defilements; it will not &s;uffer a Saint to <HI>run with others to the &s;ame exce&s;s of Riot;</HI><NOTE PLACE="marg">1 Pet. 4.4.</NOTE> <HI>but teacheth us to deny all &V;ngodline&s;s, and worldly Lu&s;ts, and to live righteou&s;ly, &s;oberly,</HI><NOTE PLACE="marg">Tit. 2.12.</NOTE> <HI>and godly in this pre&s;ent World. How &s;hall I do this thing, and &s;in again&s;t God?</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Salt &s;ea&s;ons things, cau&s;ing that to ta&s;te &s;avoury, which other|wi&s;e would be no way plea&s;ant, whol&s;om, or good for the Body. <HI>Can that which is un&s;avoury be eaten without Salt?</HI><NOTE PLACE="marg">Job 6.6.</NOTE></CELL>
<CELL>IV. Grace &s;ea&s;ons a Chri&s;tian; it makes him &s;avoury to God, and to all good Men, &s;avoury in his Words, &s;avoury in his Dealings and Commerce, &s;avoury in all his whole Conver&s;ation; not only &s;a|voury him&s;elf, but &s;ea&s;oning others al&s;o; hence called the <HI>Salt of the Earth. Let your Speech be alway with Grace,</HI><NOTE PLACE="marg">Col. 4 6:</NOTE> <HI>&s;ea&s;oned with Salt: That ye may know how to an&s;wer every Man.</HI></CELL>
</ROW>
<ROW>
<CELL>V. Salt is of univer&s;al u&s;e through|out the World; it is the one thing needful among Men; it is &s;aid to &s;ea&s;on all things; we receive great Advantage by it. It is known to be exceeding nece&s;&s;ary both by Sea and Land.</CELL>
<CELL>V. Grace is al&s;o ab&s;olutely nece&s;&s;ary; 'tis the one thing needful to Salvation, without which there is no getting to Heaven. The Advantages all Believers receive thereby are wonderful. All Men, of what rank or quality &s;oever, &s;tand in need of Grace; they were better be without Gold, than without Grace. It is good in every Place and Condition; Men need it as well at Sea as at Land, in Sickne&s;s and Health.</CELL>
</ROW>
<ROW>
<CELL>VI. Salt (as <HI>Pliny,</HI> and other Na|turali&s;ts &s;ay) is exceeding good a|gain&s;t the Sting of Serpents, and will de&s;troy Worms that breed in the Body, and hath many other me|dicinable Virtues in it.</CELL>
<CELL>VI. Grace is a mo&s;t Sovereign Remedy again&s;t Sin, (that Sting of the old Ser|pent) and there is nothing like it to kill the Worm of Con&s;cience, that is bred by means of the Corruption of the inward Man, and there gnaws, and greatly tor|ments the Soul; and many other Soul-medicinable Virtues it hath.</CELL>
</ROW>
<ROW>
<CELL>VII. Salt was made u&s;e of under the Law in Sacrifices: <HI>And every Oblation of thy Meat-Offering &s;halt thou &s;ea&s;on with Salt.</HI><NOTE PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">v. 2 13.</NOTE> <HI>With all thy Offerings thou &s;halt u&s;e Salt.</HI></CELL>
<CELL>VII. Grace mu&s;t be made u&s;e of in all our &s;piritual Sacrifices and Offerings unto God. We mu&s;t pray with Grace, and &s;ing with Grace, and do all in God's Wor|&s;hip with Grace in our Hearts; nothing we do will be accepted without it.<NOTE PLACE="marg">Mark 9.4.</NOTE> <HI>Every one &s;hall be &s;alted with Fire,</HI> (or &s;ea&s;oned with Affliction) <HI>and every Sacrifice &s;hall be &s;alted with Salt,</HI> viz. Grace.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>SAlt is natural, or el&s;e made by Art, of &s;alt Water, A&s;hes, Fire,<NOTE PLACE="marg"><HI>Plin.</HI> lib. 3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. p. 41<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, 41<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>&amp;c. Pliny</HI> &s;ays, that in <HI>India</HI> they have Salt out of Quarries of Stone.</CELL>
<CELL>GRace is &s;upernatural. No Man hath the Divine Influence and Operation of the Spirit of God naturally, nor can he get it by any humane Contrivance or Art what&s;oever;<NOTE PLACE="marg">Joh. 1.14.</NOTE> it is the <HI>Gift of God.</HI></CELL>
</ROW>
<PB N="3" REF="16">
<ROW>
<CELL>II. If Meat be quite corrupted, putrified, &s;tink, and is loath&s;om, Salt cannot recover it, nor make it &s;avoury.</CELL>
<CELL>II. But if the Soul be wholly or in every Faculty thereof corrupted, &s;tinks, and is loath&s;om in the No&s;trils of God, yet Grace can quickly recover it, and make it very &s;avoury and &s;weet to God and good Men.</CELL>
</ROW>
<ROW>
<CELL>III. Salt may lo&s;e its Saltne&s;s or Savour, and become good for no|thing, but to be trodden under the foot of Men.</CELL>
<CELL>III. Grace cannot lo&s;e the excellent Savour thereof. Chri&s;tians may lo&s;e much of their Salt, or decay in Grace; but Grace, be it little or much, will ne|ver lo&s;e its own precious Virtue.</CELL>
</ROW>
<ROW>
<CELL>IV. Things may be over-&s;alted or &s;ea&s;oned, &s;o that they may be &s;poiled, and become unwhol&s;om to human Bodies.</CELL>
<CELL>IV. But no Man can be over-much &s;ea&s;oned with Grace; never had any Chri&s;tian too much of this &s;piritual Salt in him. The more you receive and take in of this, the better you will be &s;ea&s;oned thereby.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FRom hence we infer, That Grace is the principal Thing.</P>
<P N="2">2. How un&s;avoury are all gracele&s;s Per&s;ons? <HI>The whole World lieth in Wicked|ne&s;s.</HI> They are like putrified or &s;tinking Carrion in a Common-Shore, (as the Greek Word there &s;ignifieth.)</P>
<P N="3">3. This may &s;tir up all ungodly Ones to look out and cry mightily for Grace, the excellent Nature of which is &s;et forth under the Metaphor <HI>Light, Vol.</HI> 1.</P>
<P N="4">4. Let all who profe&s;s them&s;elves Chri&s;tians, examine them&s;elves throughly, whe|ther they are &s;alted with Grace, or not. Are you &s;avoury Men and Women? What is your Communication, your Speech, your Conver&s;ation? <HI>&amp;c.</HI></P>
<P N="5">5. Take heed you lo&s;e none of this Divine Salt; you will &s;oon become un&s;avoury, if you have not Salt in your &s;elves.</P>
<P N="6">6. You that &s;hould &s;ea&s;on others, &s;hould have much Salt in your own Hearts and Lives. <HI>Ye are the Salt of the Earth.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Girdle of Truth.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Ephe&s;. 6.14.</HI></BIBL> And having your Loins girl about with Truth, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>A Girdle properly is a Belt or Girdle, u&s;ed to be worn by Souldiers, to pre&s;erve the Brea&s;t and Belly.</P>
<P><HI>Truth</HI> hath various Acceptations in the holy Scriptures, &s;ome of which (according to <HI>Wil&s;on</HI> and others) you may take as follows.</P>
<P N="1">1. The mo&s;t perfect Divine E&s;&s;ence, which is Truth it &s;elf, and the Author of all Truth in his Creatures: <HI>Thou ha&s;t redeemed me, O Lord God of Truth,</HI> P&s;al. 31.5.</P>
<P N="2">2. Je&s;us Chri&s;t: <HI>I am the Way, the Truth, and the Life.</HI> John 14.6.</P>
<P N="3">3. The Statutes, Precepts, and Promi&s;es of the Law of <HI>Mo&s;es: Thy Command|ments are Truth.</HI> P&s;al. 119.151. v. 142.</P>
<P N="4">4. The whole Word of God, both Law and Go&s;pel: <HI>Thy Word is Truth,</HI> John 17.17. <HI>Whereof you heard before, by the Word of the Truth of the Go&s;pel.</HI> Col. 1.5.</P>
<P N="5">5. The Light of Nature in Man &s;ince the Fall, to help him to know God &s;o far, as to leave him without excu&s;e: <HI>Which with-hold the Truth in &V;nrighteou&s;ne&s;s. Rom.</HI> 2.18.</P>
<P N="6">6. True Religion taught and contained in the Go&s;pel: <HI>Who hath bewitched you, that you &s;hould not obey the Truth?</HI> Gal. 3.1. Tit. 1.1.</P>
<P N="7">7. Truth of Grace, Sincerity, void of Deceit in Heart and Life. <HI>I have walked before thee in Truth,</HI> I&s;a. 30.3. <HI>Thou love&s;t Truth in the inward Parts.</HI> P&s;al. 51.6.</P>
<P N="8">8. Fidelity and Faithfulne&s;s between Man and Man. <HI>Jer.</HI> 5.1, 2.</P>
<P N="9"><PB N="4" REF="17">9. Judgment and true Ju&s;tice, <HI>Truth is fallen in the Streets.</HI></P>
<P N="10">10. Mo&s;t true, far from all Deceit, <HI>The Judgments of the Lord are Truth.</HI></P>
<P N="11">11. Truth &s;ignifieth Sincerity from the Heart, with a&s;&s;ent of the Mind,<NOTE PLACE="marg">P&s;al. 19.9.</NOTE> as one truly purpo&s;eth, <HI>&amp;c.</HI> without Hypocri&s;y.</P>
<P N="1">1. But that which is principally intended by the Girdle of Truth according to Expo&s;itors, is, fir&s;t, the true Doctrine of the Go&s;pel, called the Word of Truth.</P>
<P N="2">2. Truth of Grace and Sincerity of Heart, called,<NOTE PLACE="marg">1 Cor. 5.8.</NOTE> <HI>The unleavened Bread of Sincerity and Truth.</HI></P>
<P>By Loins is meant the Mind, <HI>Gird up the Loins of your Mind,</HI> &amp;c. A Chri&s;tian &s;hould be of a &s;ound Judgment, he &s;hould be girt about (as with a Girdle) with Truth and Sincerity; <HI>Hold the My&s;tery of Faith in a pure Con&s;cience:</HI> 1 Tim. 3.9. Maintain the true Religion, and be &s;incere and upright in the Profe&s;&s;ion of it. Why Truth in both the&s;e re&s;pects is compared to a Girdle, will appear by what follows.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Girdle was of u&s;e in former times by Souldiers, it was part of their Habit or Armour.</CELL>
<CELL>THe true Doctrine of the Go&s;pel, or the holy Principles of Religion and Sin erity, are of great u&s;e among all Chri&s;t's Spiritual Souldiers, in or|der to the arming of them compleatly.</CELL>
</ROW>
<ROW>
<CELL>II. A Girdle cleaves clo&s;e to a Man when 'tis well girt to him, and it is not ea&s;ily unbuckled by an Adver&s;ary.</CELL>
<CELL>II. So th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Truth of Chri&s;t &s;hould be fa&s;tened in <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ur Hearts and Judgments, that we may not be wavering in our Minds; <HI>Stand fa&s;t in the Faith,</HI> &amp;c.<NOTE PLACE="marg">1 Cor. 16.13.</NOTE> Sin|cerity ought to cleave to our inward Parts, as a Girdle doth to the Loins of a Man.</CELL>
</ROW>
<ROW>
<CELL>III. A Girdle compa&s;&s;eth a Man about.</CELL>
<CELL>III. So the Truth of Chri&s;t, and Sin|cerity of Heart &s;hould compa&s;s Chri&s;tians about, they ought to keep always in the bounds of Truth and Uprightne&s;s; God hath &s;et Bounds to his People, out of which they mu&s;t never go: we mu&s;t not &s;werve a&s;ide to the Right-hand or Left, nor play the Hypocrite, for &s;uch that do &s;o, cannot be &s;aid to be girt about with Truth</CELL>
</ROW>
<ROW>
<CELL>IV. A Girdle &s;trengthens the Loins of a Souldier, or him that is well girt therewith:<NOTE PLACE="marg">Jer. 1.7.</NOTE> <HI>Gird up thy Loins, and ari&s;e and &s;peak unto them all that I command thee;</HI><NOTE PLACE="marg">2 Sam. 22.40.</NOTE> <HI>be not di&s;|maied:</HI> as much as if God &s;hould &s;ay,<NOTE PLACE="marg">I&s;a. 45.</NOTE> be &s;trong for thy Work: <HI>Thou ha&s;t girded me with Strength,</HI> &amp;c. <HI>Their Loins &s;hall be loo&s;ed;</HI><NOTE PLACE="marg">Job 12.21.</NOTE> <HI>I will loo&s;e the Loins of the Kings: He weakeneth the Strength of the Mighty:</HI> the Girdle of the &s;trong; &s;o the <HI>Heb.</HI></CELL>
<CELL>IV. The true Doctrine of the Go&s;pel, or that Religion that is according to Godline&s;s, joyned with Sincerity of Heart, is the &s;trength of every Chri&s;tian, or Soul|dier of Chri&s;t; if he hath not this Girdle on, his Loins are loo&s;e and weak, and he is as un&s;table as Water, as <HI>Jacob</HI> &s;peaks of <HI>Reuben.</HI> Let Truth go, nay,<NOTE PLACE="marg">Gen 49.2, 3.</NOTE> one Truth go, and how doth it weaken our Hands? or profe&s;s it with a fal&s;e and deceitful Heart, and how unable are &s;uch to &s;tand again&s;t the A&s;&s;aults of the Enemy? On the other hand, when a Per&s;on is well girt with Truth in both the&s;e re&s;pects, he is thereby made &s;trong and coura|gious.</CELL>
</ROW>
<ROW>
<CELL>V. A Girdle was u&s;ed to gird on the other parts of the Souldiers Ar|mour; <HI>Let not him that girdeth on his Harne&s;s boa&s;t him&s;elf, as he that putteth it off:</HI> 1 King 20.11.</CELL>
<CELL>V. Truth is that which fa&s;tneth or girdeth on every part of the Chri&s;tian's Armour, Sincerity compleats and per|fects all; what will a Man's Faith, Hope, Righteou&s;ne&s;s &s;ignify without the Girdle of Truth, unle&s;s he keeps within the Bounds of Chri&s;tian-Doctrine, and is &s;incere and upright in the Profe&s;&s;ion thereof.</CELL>
</ROW>
<PB N="5" REF="17">
<ROW>
<CELL>VI. Girding up the Loins, notes a Preparation for Battel and War. Thus <HI>David</HI> &s;pake of Chri&s;t, <HI>Gird thy Sword on thy Thigh,</HI><NOTE PLACE="marg">P&s;al. 45.3.</NOTE> <HI>O mo&s;t Migh|ty. Let not him that girdeth on his Armour boa&s;t,</HI> &amp;c.</CELL>
<CELL>VI. So the Apo&s;tle would have Saints &s;tand, or be ready to engage their &s;piri|tual Enemies,<NOTE PLACE="marg">Eph. 6.14.</NOTE> <HI>having their Loins girt about with Truth.</HI> Such a Per&s;on is prepared to encounter with all Adver&s;aries of the Soul. We &s;hould be girt with the Truth, and girt for the Truth; that is, as another Apo&s;tle &s;peaks, to <HI>contend for the Faith once delivered to the Saints.</HI><NOTE PLACE="marg">Jude 3.</NOTE> We &s;hould be ready to di&s;pute, fight, make War, as good Souldiers of Chri&s;t. Opponents are like Combatants; Controver&s;ial Divinity, &s;aith Mr. <HI>Caryl,</HI> is called Polemical Divinity.<NOTE PLACE="marg"><HI>Caryl</HI> on Job 38. pag. 35.</NOTE> Di&s;putes are <HI>Word-Wars;</HI> and there have been as hot Wars made by the Pen, as ever were by the Sword. <HI>Gird up now thy Loins,</HI> &amp;c. &s;aith God to <HI>Job.</HI> The Lord &s;eems to &s;end him a Challenge to the Battel, by a further Debate: Arm thy &s;elf like a mighty Man, get ready for the Duel, for I am re&s;olved to trie what a Man thou art in arguing. A Saint being girt with Truth and Sincerity, is fitted for any Conflict.</CELL>
</ROW>
<ROW>
<CELL>VII. We read of girding up the Loins for Travel, or when a Man is to take a Journey. Thus <HI>Eli&s;ha</HI> &s;aid to <HI>Gehazi,</HI> 2 <HI>Kin.</HI> 4.29. <HI>Gird up thy Loins, and take my Staff in thine hand, and go thy way.</HI> It was the Fa&s;hion in tho&s;e Ea&s;tern Coun|tries, where they wore their Gar|ments long, and ordinarily loo&s;e, to gird them up, by which they could travel the better.</CELL>
<CELL>VII. So Chri&s;tians &s;hould have their Loins girt about with Truth and Upright|ne&s;s, that they may be fitted and prepared to travel Heaven-wards. God's People are Strangers and Pilgrims whil&s;t in this World, and are travelling to their own Country; and to have their Minds well girt up with Truth, will be a great Help to them in their Journey. A Storm of Per&s;ecution may &s;oon blow away the loo&s;e Garment of Profe&s;&s;ion, if a Per&s;on be not girt with the Girdle of Truth and Sincerity.</CELL>
</ROW>
<ROW>
<CELL>VIII. There is mention made of girding up the Loins, in order to &s;erving, and attending on Bu&s;ine&s;s: <HI>Which of you,</HI> &s;aith Chri&s;t, <HI>having a Servant plowing, or feeding Cattel, will &s;ay unto him by and by, when he is come from the Field, Go and &s;it down; and will not rather &s;ay, Gird thy &s;elf, and &s;erve me?</HI> &amp;c. From hence we may &s;ee, Girding is pre|paratory to Serving or Waiting: It al&s;o denotes Preparation for our Labour or Work.</CELL>
<CELL>VIII. Truth and Sincerity prepares and fits the Mind for Chri&s;t's Work and Service: <HI>Let your Loins be girt about,</HI><NOTE PLACE="marg">Luk. 12.35</NOTE> <HI>and your Lights burning, and ye your &s;elves like unto Men that wait for their Lord.</HI> He is always well girt with Truth and Up|rightne&s;s, that is ready to wait upon, or do Work for the Lord Je&s;us. Carele&s;s, &s;lothful, and un&s;ound Per&s;ons are un|girt, and &s;o unble&s;s'd. A Saint in doing of his Work, whether it be Heart-Work, or Hand-Work, ought to be well-girt, <HI>viz.</HI> perform all in Truth and Upright|ne&s;s. Mini&s;ters mu&s;t preach nothing but Truth; and as they mu&s;t preach nothing but Truth, &s;o they mu&s;t preach in Truth, or in Sincerity of Heart. <HI>Some preach Chri&s;t,</HI> &s;aith the Apo&s;tle, <HI>but not &s;incerely.</HI><NOTE PLACE="marg">Phil. 1.16.</NOTE> Their Minds were not girt with Truth. All our Prayers ought to be put up in Truth: <HI>God is near to all that call upon him in Truth.</HI><NOTE PLACE="marg">P&s;al. 145.18.</NOTE> All Works of Charity ought to flow from a pure Heart, <HI>viz.</HI> to be done in Uprightne&s;s and Simplicity, according to the Direction given by the Lord in his Word, both for matter and manner.</CELL>
</ROW>
<ROW>
<CELL>IX. A Girdle is a great Orna|ment, u&s;ed to be put on uppermo&s;t, to cover the Joints of the Armor, which, if &s;een, would cau&s;e &s;ome un|comeline&s;s; for tho the Armor was clo&s;ely knit and cla&s;ped together, yet &s;ome gaping was &s;ubject to be betwixt piece and piece; and there|fore
<PB N="6" REF="18"> they u&s;ed to put over the&s;e parts a broad Belt or Girdle, which did &s;erve not only to fa&s;ten the other Armor together, but it made the Souldier appear more comely in his Harne&s;s and Accoutrements.</CELL>
<CELL><P>IX. Sincerity is a glorious Ornament. A Chri&s;tian hereby appears very comely in the &s;ight of God, and it greatly tends to hide and cover all the Infirmities of his Life; for the Saints Graces are not &s;o clo&s;e, nor their Lives &s;o exact, but in the be&s;t are found Defects and Weakne&s;&s;es, which are as &s;o many Gaps or Clifts in his Armor; but Sincerity covers all, &s;o that he is not put to &s;hame by them.</P>
<P>1. Sincerity covers all outward Ble|mi&s;hes, or want of outward Beauty, that great Idol of the World. Sincere Per&s;ons, if they be not &s;o fair and comely as &s;ome others, yet being holy and upright, &s;in|cere and vertuous Ones, how amiable are they rendred hereby in the &s;ight of all good Men! It covers all things that &s;eems to render a Saint di&s;honourable or un|comely.</P>
<P>2. Mean Parentage, or a low De&s;cent, is much de&s;pi&s;ed in the World; but how ba&s;e &s;oever the Stock, and ignoble the Birth be, when true Grace and Sincerity comes, it makes the Hou&s;e and Per&s;on illu&s;trious, and very glorious: <HI>Since thou wert precious in mine eyes, thou ha&s;t been honourable,</HI> I&s;a. 43.4. Sincerity &s;ets a Mark of Honour upon a Per&s;on, or a People. If you &s;ee this flouri&s;hing, tho in a mean Cottage, it tells you a great Prince, nay, an Heir of Heaven dwells there. Sincerity brings the Creature into Alliance with the mo&s;t high and glorious King of Heaven and Earth. Who dares &s;ay, a Child of God, the Spou&s;e of Chri&s;t, and Heir of Heaven is of an ignoble Birth and Pedigree?</P>
<P>3. It covers Poverty, which expo&s;eth to great Contempt. There's none &s;o rich as a godly &s;incere Per&s;on; he is daily let into God's Trea&s;ury, Chri&s;t's Storehou&s;e is always open unto him: <HI>All is yours.</HI><NOTE PLACE="marg">1 Cor. 3.22</NOTE></P>
<P>4. To want Parts, and to be a Per&s;on of no Name, and of &s;mall Endowments, expo&s;eth to di&s;dain; none are more contemptible in the eye of the wi&s;e and vain|glorious World, than &s;uch. But alas! an hone&s;t Heart, one that is &s;incere, excells be|yond all compari&s;on the proude&s;t, mo&s;t renowned and applauded for human Wi&s;dom, Parts, and Elegancy in the World.</P>
<P>5. It covers all &s;inful Uncomeline&s;s, and all the Godly Man's Failings, whether they be Sins of Omi&s;&s;ion or Commi&s;&s;ion; for Sincerity is that excellent quality to which pardoning Mercy is annexed. 'Tis Chri&s;t in a proper &s;ence that covers all Sin, but he will cover the Sins and Failings of none but &s;uch as are &s;incere:<NOTE PLACE="marg">P&s;al. 32.2.</NOTE> <HI>Ble&s;&s;ed is the Man who&s;e Sins are covered,</HI> &amp;c. The upright Man's Righteou&s;ne&s;s is accepted through Chri&s;t, tho he be never &s;o infirm, or attended with Mi&s;carriages: Tho God doth not like his Sin for his Sincerity, yet God will not un-&s;aint him becau&s;e of his Sin.</P></CELL>
</ROW>
<ROW>
<CELL><NOTE PLACE="marg">Ain&s;worth</NOTE>X. The Prie&s;t under the Law wore a Girdle, which was made of fine Linnen, and of Blew, Purple, and Scarlet; the Hebrew Doctors &s;ay, it was about three fingers broad; it was curiou&s;ly woven, as <HI>Jo&s;ephus</HI> ob&s;erves,<NOTE PLACE="marg">Jo&s;ephus <HI>Antiquit. Book</HI> 8. <HI>cap.</HI> 2.</NOTE> with Pictures of Flowers. This Girdle (&s;aith <HI>Ain&s;worth</HI>) &s;ignified the girding up the Loins of our Minds with Strength, Ju&s;tice, and Vertue, <HI>Eph.</HI> 6.15. Al&s;o we read of Chri&s;t's being girt with a Golden Girdle, <HI>Rev.</HI> 1.13.</CELL>
<CELL>X. Truth and Sincerity is not only an Ornament, but a mo&s;t glorious Orna|ment, being that which was figured out by the Prie&s;t's Girdle, rarely made with curious Flowers. This is as a choice Gol+den Girdle, curiou&s;ly wrought by the Spirit of God,<NOTE PLACE="marg">1 Pet. 2.5.</NOTE> which all the Prie&s;thood of Chri&s;t have on. It is made of a Com|plication of every Grace. Sincerity is not alone; many choice Divine Flowers are interwoven together, in making of the Girdle of Truth.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>BE&s;ides other great Di&s;parities betweeen other Girdles, and the Girdle of Truth, this is one, <HI>viz.</HI> Other Girdles may be lo&s;t, or be corrupted; they may rot, and pa&s;s away, like that which <HI>Jeremiah</HI>
<PB N="7" REF="18"> had, <HI>Jer.</HI> 13.1, 2, <HI>&amp;c.</HI> which was <HI>marred, and profitable for nothing.</HI></CELL>
<PB N="6" REF="18">
<CELL>BUt the Girdle of Truth can never be lo&s;t. Sincerity in the Heart of a Believer is &s;o fa&s;t tied to him, or twi&s;t|ed about him, that he can never lo&s;e it. I never yet read of a Man, that was perfect and upright in Heart and Life in the &s;ight of God, that ever lo&s;t
<PB N="7" REF="18"> his Sincerity, &s;o as to die an Hypocrite; tho he may in &s;ome things be guilty of Hypocri&s;y, yet he cannot ab&s;olutely be|come an Hypocrite. This Girdle cannot rot, or be corrupted.</CELL>
</ROW>
<ROW>
<CELL>II. Other Girdles are only made for the Body.</CELL>
<CELL>II. But Truth and Sincerity is a Girdle for the Soul, by which the Mind is &s;tayed and &s;trengthned.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hould teach every Profe&s;&s;or to labour after (if they have not yet got) the Girdle of Truth.</P>
<P N="1">1. Becau&s;e the De&s;ign of Satan is, to corrupt Men in their Judgments, and make them zealous for fal&s;e Ways. <HI>Paul</HI>'s Jealou&s;y of the <HI>Corinthians</HI> was,<NOTE PLACE="marg">2 Cor. 11.1, 2, 3.</NOTE> <HI>le&s;t the Old Serpent &s;hould beguile them through his Subtilty, and corrupt their Minds from the Sim|plicity of the Truth.</HI></P>
<P N="2">2. Becau&s;e of the damning Nature of Here&s;y and Hypocri&s;y, which our Saviour,<NOTE PLACE="marg">2 Joh. 9 10 2 The&s;&s;. 2.10. 2 Pet. 1.12 Gal. 4.1. Prov. 1.17. Eph. 4.14. 2 Pet. 3.15</NOTE> as well as the Apo&s;tle, often warns us of.</P>
<P N="3">3. Becau&s;e tho&s;e who are well girt about with Truth, are e&s;tabli&s;hed Ones. De|ceivers are &s;ubtil, and fal&s;e Doctrine is of a bewitching Nature; the wary and e&s;ta|bli&s;hed Soul neverthele&s;s is not &s;oon overcome. <HI>In vain is the Net &s;pread in the &s;ight of any Bird. Be no more to&s;&s;ed about with every Wind of Doctrine.</HI> Children are mo&s;t in danger of the Poy&s;on.</P>
<P N="4">4. And as fal&s;e Doctrine is of a corrupting nature, &s;o likewi&s;e is Hypocri&s;y, hence compared to Leaven, <HI>Luk.</HI> 12.1. As Sincerity leaveneth in a good &s;ence, &s;o Hypo|cri&s;y is compared to Leaven in a bad &s;ence, from that &s;owering, infu&s;ive, and cor|rupting quality which is in it.</P>
</DIV4>
<DIV4 TYPE="directions">
<HEAD>Directions about putting on the Girdle of Truth.</HEAD>
<P N="1">1. Take heed of a counterfeit Girdle; &s;ee that what you own and practi&s;e for Truth have the Stamp of God upon it.</P>
<P N="2">2. Take up nothing upon Tru&s;t: Do not receive this or that, becau&s;e &s;uch and &s;uch Men believe &s;o, and practi&s;e &s;o; neither Men nor Mini&s;ters are your Rule, but the Word of God.</P>
<P N="3">3. Put not this Girdle of Truth on in Notion only; what will the knowledg of Truth &s;ignify in thy Head, if the Loins of thy Mind are not girt with it.</P>
<P N="4">4. Take heed of being prejudiced again&s;t the Truth, becau&s;e of the Unworthine&s;s of them who profe&s;s it.</P>
<P N="5">5. If thou ha&s;t not yet gotten the Girdle of Truth, buy it now;<NOTE PLACE="marg">Prov. 23.23.</NOTE> as <HI>Solomon</HI> advi|&s;eth, <HI>Buy the Truth, and &s;ell it not.</HI> The Price of Truth may quickly ri&s;e high.</P>
<P N="6">6. Let Fal&s;hood go, let thy Sins go, let thy own Righteou&s;ne&s;s go, in point of reliance or dependence upon it, &s;o as to tru&s;t in it for Ju&s;tification and eternal Life.</P>
<P N="7">7. Come up to the Price of Truth; do not cheapen it only, but come up to the Price, tho it co&s;t thee a right Hand Lu&s;t of Profit; or a right Eye Lu&s;t of Plea&s;ure: Thou mu&s;t deny thy &s;elf.</P>
</DIV4>
<DIV4 TYPE="section">
<HEAD>Labour to know the Excellency of TR&V;TH.</HEAD>
<P N="1">1. It is pure, <HI>P&s;al.</HI> 119.140.</P>
<P N="2">2. It will clean&s;e and purify thy Heart, <HI>John</HI> 17.17, 19. and cover all the Infir|mities of thy Life, as was hinted before.</P>
<P N="3">3. It will make you free: <HI>Ye &s;hall know the Truth, and the Truth &s;hall make you free. John</HI> 8.32.</P>
<P N="4">4. It is &s;trong; Truth is too hard and &s;trong for all its Oppo&s;ers; as the young Man &s;aid, <HI>Great is the Strength of Truth.</HI> There is no breaking of this Girdle.</P>
<P N="5">5. Con&s;ider what God's People have &s;uffered before they would part with Truth, what Torments and Tortures they have endured.</P>
<P N="7">7. There is no managing the &s;piritual War without the Girdle of Truth.</P>
</DIV4>
<DIV4 TYPE="section">
<PB N="8" REF="19">
<HEAD>Marks of Sincerity.</HEAD>
<P>Fir&s;t; <HI>Negatively.</HI></P>
<P N="1">1. He is not a perfect and &s;incere Chri&s;tian, who&s;e Heart is not changed, who is not renewed, or who hath not a Principle of Divine Grace or &s;piritual Life in him.</P>
<P N="2">2. He is not a perfect and &s;incere Per&s;on, that wants any e&s;&s;ential part of a Chri&s;tian; as he is not a perfect natural Child, that wants an Arm, an Eye, or a Leg. See <HI>Mat.</HI> 19.20. <HI>One thing thou lacke&s;t, if thou woulde&s;t be perfect,</HI> (or approve thy &s;elf &s;incere) <HI>go thy way, and &s;ell what thou ha&s;t,</HI> &amp;c.</P>
<P N="3">3. He is not a &s;incere Per&s;on, who&s;e Heart is lifted up in him.<NOTE PLACE="marg">Hab. 2.4.</NOTE></P>
<P N="4">4. He is not a &s;incere Man, that is not upright in all his Dealings and Con|ver&s;e with Men; if he want Moral Uprightne&s;s, his Religion is good for nothing.</P>
<P>Secondly; <HI>In the Affirmative.</HI></P>
<P N="1">1. A &s;incere and upright Chri&s;tian is known by the Way he goes in:<NOTE PLACE="marg">Prov. 16.17. Job 1:2:</NOTE> <HI>The High-way of the &V;pright is to depart from Evil.</HI></P>
<P N="1">(1.) He e&s;cheweth all Evil, the &s;malle&s;t, as well as the greate&s;t.</P>
<P N="2">(2.) He leaveth it willingly, he hates it; he doth not part with it as a Man parteth with his Friend, but as a Man parteth with his mo&s;t deadly and mortal Enemy.</P>
<P N="2">2. A &s;incere Per&s;on hath a right Faith, and a good and well-enlightned Judgment. Rotten Principles make rotten Chri&s;tians.<NOTE PLACE="marg">2 Tim. 3.8</NOTE> There are &s;ome Men who are of <HI>corrupt Minds, reprobate,</HI> (or of no Judgment) <HI>concerning the Faith.</HI></P>
<P N="3">3. He hath an holy and upright End, he de&s;ires to live to God's Glory, and to &s;erve him in Sincerity. <HI>Paul</HI> re&s;olved, <HI>Chri&s;t &s;hould be magnified in his Body, whether it were by Life, or by Death.</HI></P>
<P N="4">4. He walks by a true and an exact Rule: <HI>As many as walk according to this Rule,</HI><NOTE PLACE="marg">Gal. 6.</NOTE> <HI>Peace on them, and Mercy, and upon the I&s;rael of God.</HI></P>
<P N="5">5. He labours to keep all God's Commandments. Thus did <HI>David,</HI><NOTE PLACE="marg">P&s;al. 119.9. Luk. 1.6.</NOTE> who was a <HI>Man after God's own Heart;</HI> and thus did <HI>Zachary</HI> and <HI>Elizabeth,</HI> who <HI>walked in all the Commandments of the Lord blamele&s;s,</HI> &amp;c.</P>
<P N="6">6. He de&s;ires to be &s;anctified, as well as to be &s;aved; to be made holy, as well as to be made happy.</P>
<P N="7">7. He is as willing to do for God, as to receive from God; for the Work, as well as the Wages.</P>
<P N="8">8. He &s;trives as much again&s;t the Evils of his Heart, as he does again&s;t the Evils of his Life.</P>
<P N="9">9. He is a Man always for God, in bad Times as well as in good Times.</P>
<P N="10">10. He is the &s;ame in private as in publick; he is at home what he &s;eems to be abroad.</P>
<P N="11">11. He loves and prefers God and Chri&s;t above all. Thus <HI>David, P&s;al.</HI> 73.25. and <HI>Paul, Phil.</HI> 3.8, 9.</P>
<P N="12">12. He can go on in God's Ways and Services with abundance of content, without re&s;pect to any outward Profit or Applau&s;e, or being taken notice of by Men. His Satisfaction con&s;i&s;teth not in the approbation of Men, but in the approbation and commendation of God. His own Con&s;cience gives Te&s;timony and Evidence of the Sincerity of his Heatt. Thus <HI>Paul,</HI> 2 <HI>Cor.</HI> 11.12. <HI>This is our rejoycing,</HI><NOTE PLACE="marg">2 Cor. 11.12.</NOTE> <HI>the Te&s;timony of our Con&s;cience,</HI> &amp;c.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="9" REF="19">
<HEAD>The Brea&s;t-plate of Righteou&s;ne&s;s.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Ephe&s;. 6.14.</HI></BIBL> And having on the Brea&s;t-plate of Righteou&s;ne&s;s, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>THere is a
<LIST>
<ITEM>Moral</ITEM>
<ITEM>Legal</ITEM>
<ITEM>Evangelical</ITEM>
</LIST> Righteou&s;ne&s;s.</P>
<P>Now a Moral or Legal Righteou&s;ne&s;s will not &s;ave or defend the Saint, or &s;piritual Souldier of Je&s;us Chri&s;t, from his Enemy:<NOTE PLACE="marg">Mat. 5.20</NOTE> <HI>Except your Righteou&s;ne&s;s exceed the Righteou&s;ne&s;s of the Scribes and Phari&s;ees, ye can in no wi&s;e enter into the Kingdom of Hea|ven. Paul</HI> valued not his own Righteou&s;ne&s;s that was of the Law. All our Righ|teou&s;ne&s;s, <HI>viz.</HI> that which flows not from Faith, or from a renewed Principle of the Spirit, is but as filthy Rags. Therefore that cannot be the Righteou&s;ne&s;s here intended.</P>
<P N="2">2. Evangelical Righteou&s;ne&s;s is twofold:
<LIST>
<ITEM>1. Imputed.</ITEM>
<ITEM>2. Imparted.</ITEM>
</LIST></P>
<P>Fir&s;t; The Righteou&s;ne&s;s imputed is that which was wrought by Chri&s;t for the Believer in the days of his Fle&s;h, by his active and pa&s;&s;ive Obedience to the Law of God, which is put upon the Soul by Faith, called the <HI>Righteou&s;ne&s;s of God by Faith.</HI><NOTE PLACE="marg">Phil 3.9.</NOTE></P>
<P>Secondly; The Righteou&s;ne&s;s imparted is that which is wrought by Chri&s;t in the Soul; it is a &s;upernatural Work, or a new Life planted in the Heart of every Belie|ver, by the powerful Operations of the Holy-Gho&s;t, whereby he is made holy, and enabled to approve him&s;elf to God and Men, in all purity of Life and Conver&s;ation.</P>
<P>By the <HI>Brea&s;tplate of Righteou&s;ne&s;s</HI> in the Text, we under&s;tand the Righteou&s;ne&s;s of Sanctification is principall<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> intended; for otherwi&s;e this piece of Chri&s;tian Ar|mor would interfere with the Shield of Faith, which comprehends the Righteou&s;|ne&s;s of Ju&s;tification. <HI>[See Shield.]</HI> It is (we &s;ay) a Principle of new Life, which the Spirit works in the Heart of a Believer; hence the &s;everal Graces of Holine&s;s are called the <HI>Fruits of the Spirit,</HI> Gal. 5.22. Man by the Fall had a double Lo&s;s; fir&s;t, the Love of God; &s;econdly, the Image or Likene&s;s of God: Chri&s;t re&s;tores both to his Children; the fir&s;t, by his Righteou&s;ne&s;s imputed; the &s;econd, by his Spirit im|parting the lo&s;t Image of God to them, which con&s;i&s;ts in Righteou&s;ne&s;s and true Holine&s;s. Who but a Man can impart his own Nature, and beget a Child like him|&s;elf? So who but the Spirit of God can make a Creature like God, by cau&s;ing him to partake of the Divine Nature?</P>
<P N="1">1. This is that Principle of new Life, <HI>viz.</HI> an inward Di&s;po&s;ition, and Divine Quality, &s;weetly, powerfully, and con&s;tantly &s;tirring up and inclining to that which is holy, and &s;piritually good.</P>
<P N="2">2. The Work of the Spirit in this re&s;pect was not to recover what was dying,<NOTE PLACE="marg">Garnal.</NOTE> but to work Life <HI>de novo</HI> in a Soul quite dead; hence called a creating, quickning, form|ing, and renewing Work.</P>
<P N="3">3. It is a &s;upernatural Principle, by which we di&s;tingui&s;h it from <HI>Adam</HI>'s Righte|ou&s;ne&s;s, which was co-natural to him, as Sin is to us. Holine&s;s was as natural to him, as Health was to his Body; they both re&s;ulted <HI>ex Principiis rect&egrave; con&s;titutis,</HI> from Principles pure and rightly di&s;po&s;ed.</P>
<P>Why Righteou&s;ne&s;s is called a Brea&s;t-plate, will appear by the following Parallel.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Brea&s;t-plate is a main and principal Piece of Armor, that belongs to a Souldier.</CELL>
<CELL>RIghteou&s;ne&s;s in like manner is a principal thing belonging to all Chri&s;tians, who are called Souldiers of Chri&s;t:<NOTE PLACE="marg">2 Tim 3 3.</NOTE> <HI>Endure Hardne&s;s as a good Soul|dier,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>II. A Brea&s;t-plate is a piece of Armor that every Souldier ought to
<PB N="10" REF="20"> have on, when he engages his Ene|my; he mu&s;t not come into the Field without it.</CELL>
<PB N="9" REF="19">
<CELL>II. Righteou&s;ne&s;s is &s;o nece&s;&s;ary for every Believer, that he ought not, cannot be without it; there is no engaging any
<PB N="10" REF="20"> Enemy of the Soul, without a Principle of Holine&s;s be wrought in him.</CELL>
</ROW>
<ROW>
<CELL>III. A Brea&s;t-plate pre&s;erves the principal part of the Body, <HI>viz.</HI> the Brea&s;t, where the very Vitals of a Man are clo&s;ely couched together, and where a Shot or a Stab is more deadly, than in other parts, that are more remote from the Fountain of Life. A Man may out-live ma|ny Wounds received in the Arms or Legs, but a Stab in the Heart is a certain Me&s;&s;enger of Death.</CELL>
<CELL>III. Righteou&s;ne&s;s and Holine&s;s pre|&s;erves the principal part of a Chri&s;tian, <HI>viz.</HI> his Soul. Satan aims to hit him there where he may di&s;patch him &s;oone&s;t. A Wound in a Man's Credit, E&s;tate, Re|lations, <HI>&amp;c.</HI> hazard not the Life of his Soul; but Sin expo&s;es it to imminent Danger. This is that Dart,<NOTE PLACE="marg">Prov. 7 23</NOTE> that <HI>&s;truck the young Man through the Liver, as a Bird ha&s;teth to the Snare, that knoweth not 'tis for his Life.</HI> And this is that which Satan &s;trives to tempt, entice, and draw a Saint to yield unto. Hence he &s;hould be careful to put on his Brea&s;tplate of Righteou&s;ne&s;s, which whil&s;t he has on, he is &s;afe from the deadly Stab of the Enemy.</CELL>
</ROW>
<ROW>
<CELL>IV. A Brea&s;t-plate is made and prepared for a Souldier, before he puts it on. It is not his own Work, but the Work of a skilful Arti&s;t.</CELL>
<CELL>IV. Righteou&s;ne&s;s, which is the Saints Brea&s;t-plate, is wrought in him by the Holy Spirit, who is a mo&s;t wi&s;e and skil|ful Workman. Our own Righteou&s;ne&s;s is good for nothing, hence called <HI>dead Works,</HI> becau&s;e they are Works from one dead in Sin, and &s;pring not from a Prin|ciple of inward &s;piritual Life.</CELL>
</ROW>
<ROW>
<CELL>V. A Brea&s;t-plate much embol|dens a Souldier, and makes him fearle&s;s, that as he cannot be ea&s;ily killed, &s;o hereby he cannot be &s;oon cowed. When a Souldier &s;ees him|&s;el unarmed, he begins to tremble; but when he hath on a good Hel|met, and a Plate of Proof on his Brea&s;t, he is not quickly di&s;may'd, but adventures upon the Point of the Sword.</CELL>
<CELL>V. Thus Righteou&s;ne&s;s defends and animates the Soul and Con&s;cience, when a Man in the mid&s;t of the greate&s;t Dan|ger can lift up his hands without &s;pot. Holine&s;s fills a Soul with Courage, &s;o that he can look in the very face of grim Death; whereas Guilt, which is the Na|kedne&s;s of the Soul, puts the &s;toute&s;t Sinner into a &s;haking Fit of Fear. <HI>The Wicked flee, when no Man pur&s;ueth;</HI><NOTE PLACE="marg">Prov. 28.1.</NOTE> <HI>but the Righteous are as bold as a Lion.</HI> No &s;ooner did <HI>Adam</HI> &s;ee his Brea&s;t-plate was off, and that he was naked, but he was afraid, and ran away, to hide him&s;elf from God.</CELL>
</ROW>
<ROW>
<CELL>VI. The Brea&s;t-plate and Girdle were both joined or buckled to|gether.</CELL>
<CELL>VI. So Righteou&s;ne&s;s and Truth mu&s;t meet, and be joined together in every Chri&s;tian; which is held forth by the Copulative <HI>[And] Stand therefore, ha|ving your Loins girt about with Truth, and having on the Brea&s;t-plate of Righteou&s;ne&s;s.</HI> Which is taken twofold, as hath been &s;hewed: Fir&s;t, for the Truth of Doctrine, or a good and Orthodox Judgment; all the Principles of true Religion, that are e&s;&s;ential to Salvation. Secondly, Grace, or Sincerity of Heart. In both the&s;e re&s;pects, Truth mu&s;t be cla&s;ped to, or joined with Righteou&s;ne&s;s, and a holy Life. <HI>Solomon</HI> &s;aith, <HI>Two are better than one:</HI> So may I &s;ay here, a good Doctrine with a good Conver&s;ation, is better than a good Doctrine without a good Conver&s;ation, or a good Conver&s;ation without a good Doctrine; as a Man mu&s;t have the one, &s;o he mu&s;t not be without the other; Wo to him that is alone, for the Spirit will not be his Strength. An evil and corrupt Doctrine may be of as dangerous a Nature as an evil and debauched Life. See 2 <HI>Pet.</HI> 2.1, 2. <HI>Who privily bring in damnable Here&s;ies, even denying the Lord that bought them, and bring upon them&s;elves &s;wift De&s;truction,</HI> &amp;c. In vain is a Man's outward Ho|line&s;s, or moral Sincerity, if he be tainted with heretical and damnable Principles; and as vain is it for a Man to hold the true Doctrine of the Chri&s;tian Religion, if he be not &s;incere, and live a holy Life.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="11" REF="20">
<HEAD>Inferences.</HEAD>
<P>THis may inform us, what need there is for every Chri&s;tian to get and keep on the Brea&s;t-plate of Righteou&s;ne&s;s; not only to get a renewed Principle of Grace in his Heart, but al&s;o to maintain the Power of Godline&s;s in his Life and Conver|&s;ation. This he ought &s;trenuou&s;ly to labour after, and that for &s;everal Rea&s;ons.</P>
<P><HI>Fir&s;t;</HI> In regard of God, who&s;e main De&s;ign in giving Grace, and implanting a Di|vine Principle in his People, is to make them holy; to this end he hath put this Brea&s;t-plate upon them.</P>
<P N="1">1. In regard of the De&s;ign he hath to bring them into Union with him&s;elf, and in marrying them to Je&s;us Chri&s;t, which is, that they might bring forth Fruit to God.</P>
<P N="2">2. They are regenerated by the Spirit, that they might be holy: <HI>A new Heart,</HI><NOTE PLACE="marg">Ezek. 36.26, 27.</NOTE> <HI>and a new Spirit will I put within you, and cau&s;e you to walk in my Statutes, and keep my Judgments, and do them. We are his Workman&s;hip,</HI><NOTE PLACE="marg">Eph. 2.10.</NOTE> <HI>created in Chri&s;t Je&s;us unto good Works, which God hath ordained that we &s;hould walk in them.</HI></P>
<P N="3">3. It is the De&s;ign of God in all his Ordinances. The Word of God is both Seed to beget, and Food to nouri&s;h Holine&s;s begotten in the Heart. Every part of it contributes to this De&s;ign abundantly. The Preceptive part affords a perfect Rule of Holine&s;s; the Promi&s;es pre&s;ent us with admirable Encouragements, to entice and al|lure us thereunto; the Threatnings, or minatory part of the Word, are to deter and keep back from that which is contrary to it.</P>
<P N="4">4. It is the De&s;ign of God in all his Providences, to make his People more holy. The Afflictions he brings upon them, are to refine and purify them: <HI>This is the Fruit of all, the taking away of your Sin.</HI> See <HI>Refiner.</HI></P>
<P N="5">5. Saints are called God's Witne&s;&s;es; they &s;hould from hence endeavour to &s;hine forth in their Te&s;timony for him. What he &s;peaks in his Word, touching his Ju&s;tice, Holine&s;s, and utter Hatred of Sin and Ungodline&s;s, they ought not only with their Lips, but al&s;o with their Lives, bear witne&s;s unto.</P>
<P><HI>Secondly;</HI> In regard of Satan, who&s;e great De&s;ign is again&s;t the Holine&s;s of the Saints. How doth it behove them to walk with all Circum&s;pection, &s;ince they are continually be&s;ieged and a&s;&s;aulted by &s;o &s;trong an Enemy? As God's great De&s;ign is to further and prompt to Holine&s;s; &s;o Satan's great De&s;ign is to hinder and ob&s;truct it: And what &s;hould be our chief care to defend, but that which our Adver&s;aries Thoughts and Plots are mo&s;t laid to a&s;&s;ault and &s;torm?</P>
<P><HI>Thirdly;</HI> Saints &s;hould labour to have this Brea&s;t-plate on, <HI>viz.</HI> be holy, in regard of the World: <HI>Ye are the Light of the World.</HI><NOTE PLACE="marg">Mat. 5.13, 14.</NOTE> <HI>Let your good Works &s;o &s;hine before Men,</HI> &amp;c.</P>
<P N="1">1. If the&s;e Lights become Darkne&s;s, or are darkned, no marvel if Men &s;tumble: <HI>Wo unto the World becau&s;e of Offences; but rather wo to him by whom the Offence cometh. Ye are the Salt of the Earth:</HI> But if this Salt hath lo&s;t its Savour, 'tis no wonder if the World &s;tink and be un&s;avoury.</P>
<P N="2">2. Wicked Men (&s;aith a worthy Mini&s;ter) know not the Principle by which you walk, they cannot po&s;&s;ibly di&s;cern the Excellency of that Way and Religion which you profe&s;s; but they can di&s;cern and make &s;ome Judgment of your Conver&s;ations; nay, and their Eyes are upon you, they watch to &s;ee your Failings. Spots are &s;oon e&s;pied in your Coats; for tho they love not Holine&s;s them&s;elves, yet they expect that tho&s;e that profe&s;s them&s;elves to be Saints &s;hould be holy. How &s;hould this teach you to get on this Brea&s;t-plate?</P>
<P N="3">3. This may greatly work upon the Ungodly, with whom you live and daily con|ver&s;e; nay, tho&s;e that will not be won by the Word, po&s;&s;ibly may, and many times have been won and converted this way.<NOTE PLACE="marg">1 Pet. 3.1, 2.</NOTE></P>
<P N="4">4. This will however convince them, that you are the Servants of God, and Hea|ven-born Souls; it will &s;ilence them, and &s;top their Mouths:<NOTE PLACE="marg">1 Pet. 3.16.</NOTE> <HI>That whereas they &s;peak evil of you, they may be a&s;hamed that fal&s;ely accu&s;e your good Conver&s;ation in Chri&s;t.</HI></P>
<P N="5">5. This will leave the World without excu&s;e in the Great Day.</P>
<P><HI>Fourthly;</HI> You &s;hould labour after Holine&s;s, in regard of the Go&s;pel it &s;elf which you profe&s;s. That will this way gain much Credit in the World. Nothing brings Religion into greater Contempt, or cau&s;eth it to be more &s;lighted by the Ungodly, than the loo&s;e, carnal, and unholy Lives of tho&s;e who profe&s;s it.</P>
<PB N="12" REF="21">
<P><HI>Fifthly;</HI> You ought to labour after a godly Life, in regard of the &s;incere and holy Mini&s;ters of the Go&s;pel, and other faithful Saints and Souldiers of Chri&s;t. What can comfort and delight their Souls more than the holy, humble, and fruitful Lives of Be|lievers?<NOTE PLACE="marg">P&s;al. 16.3.</NOTE> The Saints, tho&s;e excellent Ones, were all <HI>David</HI>'s Delight; and <HI>Paul</HI> ac|counted them his Joy and Crown. But if they are proud, peevi&s;h, covetous, carnal, and walk like other Gentiles, what wounds and grieves them more! This made <HI>David</HI> weep,<NOTE PLACE="marg">Jer. 9 1.</NOTE> yea, Rivers of Water to run down his Eyes; and <HI>Jeremiah</HI> to <HI>wi&s;h his Head were Water, and his Eyes a Fountain of Tears, that he might weep day and night. Many walk,</HI> &s;aith <HI>Paul,</HI><NOTE PLACE="marg">Phil. 3.18, 19.</NOTE> <HI>of whom I have told you often, and now tell you weeping, They are Enemies to the Cro&s;s of Chri&s;t; who&s;e End is De&s;truction, who&s;e God is their Belly, who&s;e Glory is in their Shame, who mind earthly things.</HI></P>
<P><HI>Sixthly;</HI> Chri&s;tians, in regard of them&s;elves, ought to labour after Righteou&s;ne&s;s, and true Holine&s;s; for this only will be the be&s;t Evidence to them of the Truth of Grace received, and of their Intere&s;t in Je&s;us Chri&s;t. What will all other Attainments and Privileges &s;ignify, if they are not holy?</P>
<P N="1">1. By this means they will be able to hold up their Heads in the Day of Trial: <HI>For our rejoycing is this,</HI><NOTE PLACE="marg">2 Cor. 1.12</NOTE> <HI>the Te&s;timony of our Con&s;cience, that in Simplicity and godly Sincerity, not by fle&s;hly Wi&s;dom, but by the Grace of God, we have our Conver&s;ation in the World,</HI> &amp;c.</P>
<P N="2"><NOTE PLACE="marg">I&s;a 3.10.</NOTE>2. The&s;e are the Men it will go well with, whatever comes: <HI>Say unto the Righteous, it &s;hall go well with them,</HI> &amp;c.</P>
<P N="3">3. The&s;e &s;hall have Peace in Chri&s;t, tho they have Trouble in the World; Peace whil&s;t they live,<NOTE PLACE="marg">P&s;al. 37.37</NOTE> and Peace when they die: <HI>Mark the perfect Man, and behold the &V;pright; the End of that Man is Peace.</HI></P>
<P N="4">4. The&s;e need not fear the A&s;&s;aults of Satan, they have Armor of Proof on, a Brea&s;t-plate,<NOTE PLACE="marg">Rom. 8.1.</NOTE> that will pre&s;erve their Souls from Death: <HI>There is therefore now no Con|demnation to them that are in Chri&s;t Je&s;us, who walk not after the Fle&s;h, but after the Spirit.</HI></P>
<P><HI>Seventhly;</HI> Chri&s;tians &s;hould labour to have on this Brea&s;t-plate of Righteou&s;ne&s;s, in regard of the Excellency of it. It is that which God him&s;elf is cloathed with; it is that which makes Angels to &s;hine gloriou&s;ly in Heaven. A Man is hereby capa|citated to have Communion with God:<NOTE PLACE="marg">P&s;al. 94 20</NOTE> <HI>Shall the Throne of Iniquity have fellow&s;hip with thee?</HI> &amp;c.</P>
<P><HI>Eighthly,</HI> and la&s;tly; In regard of the Nece&s;&s;ity of it: <HI>For without Holine&s;s no Man &s;hall &s;ee the Lord.</HI></P>
<P>Que&s;t. <HI>How &s;hould we put on the Brea&s;t-plate of Righteou&s;ne&s;s?</HI></P>
<P><HI>An&s;w.</HI> 1. In Heart; we mu&s;t be inwardly holy, Holine&s;s mu&s;t begin there. <HI>Fir&s;t make the Tree good,</HI> &amp;c.</P>
<P N="2">2. In Life. Negative Holine&s;s doth not only con&s;i&s;t in the leaving all gro&s;s Sins, but in ab&s;taining from all appearance of Evil, and to leave and ab&s;tain from it from right Principles; and not only to leave it, but to loath it.</P>
<P>Again, it con&s;i&s;teth in keeping up all holy and religious Duties, <HI>viz.</HI> Reading, Hearing, Praying, Di&s;tributing to the Poor, Conforming to all moral and po&s;itive Precepts; to be holy at home, in the Family, in the Church, in the World, to exer|ci&s;e a good Con&s;cience towards God,<NOTE PLACE="marg">Acts 24.16.</NOTE> and towards Men. This is to put on the Brea&s;t-plate of Righteou&s;ne&s;s.</P>
<P>I might give many Directions about putting it on, and al&s;o &s;hew &s;ome of Satan's cunning Stratagems, in endeavouring to make u&s;ele&s;s this ble&s;&s;ed Piece of the Chri&s;ti|an's Armor, in laying Di&s;couragements in the way of true Piety; or by per&s;uading Per&s;ons they have this Brea&s;t-plate on, when 'tis a counterfeit one. He per&s;uades Men, that Moral Righteou&s;ne&s;s will &s;erve their turn, and &s;ufficiently pre&s;erve them from eternal Death. But this &s;hall &s;uffice in this place.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="13" REF="21">
<HEAD>The Shield of Faith.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Ephe&s;. 6.16.</HI></BIBL> Above all take the Shield of Faith, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>FAith is a Grace, a mo&s;t precious and excellent Grace of the Spirit of God, whereby the Soul is enabled to believe, or go out of it &s;elf, and wholly to rely and re&s;t upon Chri&s;t crucified, or on his active and pa&s;&s;ive Obedience, upon the Warrant of the Promi&s;e, for Ju&s;tification and eternal Life.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>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.</CELL>
<CELL>FAith is a part of a Chri&s;tian's &s;piri|tual Armor. All Chri&s;t's Souldiers ought to carry this Weapon into the Field with them, when they engage the Enemy of their Souls: <HI>Above all, take the Shield of Faith.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Shield is a Piece of Armor made for Defence.</CELL>
<CELL>II. Faith is of excellent u&s;e to defend the Soul from all &s;piritual Dangers, of Sin and Satan, and other Enemies.</CELL>
</ROW>
<ROW>
<CELL>III. A Shield is not for the De|fence of any particular part of the Body, as almo&s;t all other Pieces are. The Helmet is fitted for the Head, the Brea&s;t-plate is de&s;igned for the Brea&s;t; &s;o others have their &s;everal Parts which they are fa&s;tened to: But a Shield is a Piece that is in|tended for the Defence of the whole Body. It was wont to be made very large, for its broadne&s;s called <GAP DESC="foreign"> of <GAP DESC="foreign">,<NOTE PLACE="marg">Gurnal.</NOTE> a Door, becau&s;e &s;o long and large, as in a manner to cover the whole Body; to which that place alludes, <HI>P&s;al.</HI> 4.12. <HI>Thou, Lord, wilt ble&s;s the Righteous with Favour, thou wilt compa&s;s him about as with a Shield.</HI></CELL>
<CELL><P>III. So the Grace of Faith defends the whole Man, every part of a Chri&s;tian. 1. Sometimes Satan's <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">emptations are le|vell'd again&s;t his Head, and if he can hit him there, he wounds &s;orely. He will be di&s;puting again&s;t this Truth, and that Truth, and make a Chri&s;tian doubt con|cerning them, if po&s;&s;ible, becau&s;e his own Rea&s;on cannot comprehend them: As perhaps it may be about the Deity of Chri&s;t, 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? <HI>&amp;c.</HI> Now Faith is as a Shield to a Saint at this time, and interpo&s;eth between a Chri&s;tian, and this Arrow of Satan; it comes in to the relief of the Saints weak Under&s;tanding, as &s;ea&s;onable as <HI>Zerviah</HI> did to <HI>David,</HI> when the Giant <HI>I&s;hbibenob</HI> thought to have &s;lain him. I'le tru&s;t the Word of God, &s;aith the Soul, rather than my own purblind Rea&s;on: what I cannot compre|hend, I will believe. <HI>Thus</HI> Abraham, <HI>not being weak in Faith,</HI><NOTE PLACE="marg">Rom. 4.19</NOTE> <HI>con&s;idered not his own Body now dead,</HI> &amp;c. Sen&s;e and Rea&s;on would have made &s;ad work at &s;uch a dead Lift, but Faith brought him off victoriou&s;ly.</P>
<P>Secondly; Sometimes Satan &s;trives to hit the Con&s;cience, all his A&s;&s;aults and fiery Darts are at another &s;ea&s;on aimed at that, to wound that, to cau&s;e Horror and Terror within, by &s;etting the Evil of Sin, and of his own Heart, and the Infirmi|ties of his Life, before him. Satan &s;ets our Sins before us, not to humble us, but to wound us; he &s;hews our Sins to us, but hides a Saviour from us. Satan hath &s;ometimes tempted gracious Per&s;ons to lay violent hands upon them&s;elves, when the heinous Nature of their Sin hath appeared to them, and the Danger they are in there|by; as it was with the poor Jailor, <HI>Acts</HI> 16.<NOTE PLACE="marg">Acts 16.</NOTE> But now Faith prevents and keeps off all the Danger, and quencheth this fiery Dart. Chri&s;t died for Sinners, for the chie|fe&s;t of Sinners; and tho thou art a Sinner, a great Sinner, the wor&s;t of Sinners, yet &s;aith Faith, Thou art but a Sinner, and there is Mercy for &s;uch. <HI>Believe on the Lord Je&s;us Chri&s;t, and thou &s;halt be &s;aved;</HI> if thou can&s;t believe, and throw thy &s;elf on Chri&s;t, thy Sins &s;hall not be thy Ruin.</P>
<P>Thirdly; He labours to en&s;nare the Affections of the Soul, or deaden its fervent Love to Je&s;us Chri&s;t, by pre&s;enting the Plea&s;ures and Profits of this World to it.
<PB N="14" REF="22"> Thus he &s;erved our Saviour him&s;elf. But now Faith &s;hields off this Dart al&s;o, by &s;hewing the Excellency of the Lord Je&s;us to the Soul; and that all things without him, and in compari&s;on of him, are nothing, nay, le&s;s than nothing; and al&s;o by &s;etting the World to come, and the Glory thereof, before the Eyes of the Soul.<NOTE PLACE="marg">Heb. 11.1.</NOTE> <HI>Faith is the Sub&s;tance of things hoped for, and the Evidence of things not &s;een.</HI></P></CELL>
</ROW>
<PB N="14" REF="22">
<ROW>
<CELL>IV. A Shield, tho heavy, and &s;omewhat unwieldy, to &s;uch as have not skill and &s;trength to u&s;e 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 &s;top a Dart or Blow from lighting on any part that they were directed to by the Enemy.</CELL>
<CELL>IV. Faith is a piece of Chri&s;tian Ar|mor, which unskilful Profe&s;&s;ors are not ready to u&s;e, 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 ob&s;erves what part the Enemy aims to hit, or how the Temp|tation is laid. It is a great point of Chri&s;tian Wi&s;dom rightly to exerci&s;e the Shield of Faith; A Man mu&s;t be &s;ure to have a watchful Eye upon his Adver&s;ary, or el&s;e for all his Shield he may &s;oon be wounded.</CELL>
</ROW>
<ROW>
<CELL>V. A Shield doth not only defend the whole Body, but it is a Defence to other parts of a Souldier's Armor al&s;o; it keeps off the Dart from the Helmet and Brea&s;t-plate likewi&s;e.</CELL>
<CELL>V. Faith doth not only defend the whole Soul, but al&s;o 'tis a Safeguard to all the other parts of a Chri&s;tian's Armor; it is that which &s;ecures Hope, the Helmet of Salvation, for without Faith Hope would &s;oon be broken in pieces. Al&s;o it &s;ecures the Brea&s;t-plate of Righteou&s;ne&s;s; for neither Chri&s;t's Righteou&s;ne&s;s, nor any in|herent Holine&s;s in the Soul, will avail any thing without Faith.</CELL>
</ROW>
<ROW>
<CELL>VI. A Shield hath been of won|derful advantage to Souldiers in former Times, when it was in u&s;e; it hath pre&s;erved them in the time of Battel from Death, and many mortal Wounds. Hence God is plea&s;ed to call Him&s;elf a <HI>Shield,</HI> &s;ig|nifying thereby his &s;ure and &s;afe Protection to his People in Time of Trouble and Temptation. <HI>Fear not,</HI> Abraham, <HI>I am thy Shield.</HI></CELL>
<CELL>VI. Faith hath been of wonderful u&s;e to the Saints of God in all Ages; it is that which hath pre&s;erved them when hard be&s;et, in the greate&s;t Danger imagi|nable: <HI>I had fainted unle&s;s I had believed.</HI><NOTE PLACE="marg">P&s;al. 27.13</NOTE> If he at that time had not had Faith to &s;hield him, he had been lo&s;t. All the mighty Men of God (&s;aith <HI>Ain&s;worth)</HI> by the Shield of Faith in God and Chri&s;t,<NOTE PLACE="marg"><HI>Ain&s;worth</HI> on <HI>Cant.</HI> 4.4. p. 32.</NOTE> have done many mighty Works, as the Apo&s;tle bringeth a Cloud of Wittne&s;&s;es in to prove, <HI>Heb.</HI> 11.<NOTE PLACE="marg">Heb. 11. 2 Chron. 11.10, 47. 2 Sam, 8.7. Ezek. 27.11.</NOTE> And hence Shields (&s;aith he) were hanged up in <HI>David</HI>'s Tower, for Monuments and Signs of Victory.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>A Shield that Souldiers u&s;e in Battel is an In&s;trument made by Man.</CELL>
<CELL>FAith is a precious Grace or Fruit of the Spirit of God:<NOTE PLACE="marg">Gal. 5.22.</NOTE> <HI>The Fruit of the Spirit is Faith,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>II. A Shield is not u&s;ed by Soul|diers in all Countries.</CELL>
<CELL>II. Faith is of u&s;e by all &s;piritual Souldiers in every Nation; and it is as much in u&s;e now by them who truly be|lieve, as ever it was.</CELL>
</ROW>
<ROW>
<CELL>III. A Shield may be broken, and utterly lo&s;t.</CELL>
<CELL>III. A Saints Faith may receive &s;ome detriment, but it cannot be utterly broken and lo&s;t. <HI>I have prayed for thee,</HI><NOTE PLACE="marg">Luk. 22.23</NOTE> <HI>that thy Faith fail not.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. A Shield can only &s;ave and defend from temporal Enemies.</CELL>
<CELL>IV. Faith &s;hields and defends the Soul from all the fiery Darts and A&s;&s;aults of Satan.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="15" REF="22">
<HEAD>Inferences.</HEAD>
<P>FRom hence we may infer, that Faith is an excellent Grace; and not only &s;o, but we may perceive the Nece&s;&s;ity of it in all our &s;piritual Conflicts.</P>
<P N="2">2. Labour to find out the right u&s;e of it in time of Temptation, and under all the A&s;&s;aults of Satan.</P>
<P N="3">3. It &s;hews how &s;afe and happy all they are, who truly believe, or have obtained the Faith of God's Elect; and how mi&s;erable &s;uch be as are without it.</P>
<P N="4">4. Labour therefore above all to take the Shield of Faith; for tho all other Gra|ces are nece&s;&s;ary, as the Girdle of Truth, the Brea&s;tplate of Righteou&s;ne&s;s, <HI>&amp;c.</HI> yet the&s;e and all other Graces have their efficacy, as they work, and are in conjunction with Faith. We receive Benefit from them, as they receive Power, and are influ|enced from hence; &s;o that Faith hath the precedency.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Faith more precious than Gold.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 Pet. 1.7.</HI></BIBL> That the Trial of your Faith being much more precious than Gold that peri&s;heth, tho it be tried with Fire, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>THere are divers Acceptations of the Word <GAP DESC="foreign">, <HI>Faith.</HI></P>
<P N="1">1. Faith or Fidelity, or Faithfulne&s;s in keeping Promi&s;e, whether re|&s;pecting God or Man: <HI>Shall the Faith of God be made of none effect?</HI></P>
<P N="2">2. It is taken for the Doctrine of the Go&s;pel:<NOTE PLACE="marg">Acts 6.6. Gal. 1.23.</NOTE> <HI>Many were obedient to the Faith.</HI></P>
<P N="3">3. It is taken for the Dictates of Con&s;cience, allowing of things indifferent in them&s;elves: <HI>Ha&s;t thou Faith? have it to thy &s;elf.</HI><NOTE PLACE="marg">Rom. 14.22. Acts 26.27.</NOTE></P>
<P N="4">4. Credence, or the Belief of the Hi&s;tory of the Scriptures. <HI>King</HI> Agrippa, <HI>Be|lieve&s;t thou the Prophets? I know thou believe&s;t.</HI> This is called by &s;ome, Hi&s;torical or Dogmatical Faith; by others, the Faith of Credence.</P>
<P N="5">5. A certain and &s;tedfa&s;t Belief of &s;ome &s;trange and wonderful Effects.<NOTE PLACE="marg">Mark 16.17. 1 Cor. 13.2</NOTE> <HI>The&s;e Signs &s;hall follow them that believe: In my Name they &s;hall ca&s;t out Devils,</HI> &amp;c. <HI>And tho I have all Faith, &s;o that I could remove Mountains, and have not Charity, I am nothing.</HI> This is called the Faith of Miracles.</P>
<P N="6">6. A naked Knowledg of God, joined with an outward and bare Profe&s;&s;ion of the Go&s;pel. <HI>Even &s;o Faith, if it hath not Works, is dead.</HI><NOTE PLACE="marg">Jam. 2.17.</NOTE></P>
<P N="7">7. It is taken for a &s;trong Belief or Confidence in Prayer.<NOTE PLACE="marg">chap. 5.15.</NOTE> <HI>The Prayer of Faith &s;hall &s;ave the Sick.</HI></P>
<P N="8">8. It is taken for a holy, firm, and well-grounded Belief, and &s;tedfa&s;t Reliance upon the Merits and Righteou&s;ne&s;s of Je&s;us Chri&s;t, for Ju&s;tification and eternal Life; or a going out of our &s;elves, fetching all our Hope and Comfort from him, and his glorious Undertakings. This is that mo&s;t noble and precious Grace, that is wrought in the Soul by the Spirit, which is compared to Gold, <HI>&amp;c.</HI></P>
<P>Faith is as precious as Gold, nay, more precious; tried Faith is better than tried Gold, than Gold tried or refined in the Fire.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>GOld is precious in &s;ome Coun|tries upon the con&s;ideration of the Scarcity of it; there is but little of it to be had, and that hard to come by. Things are e&s;teemed precious upon this account: <HI>In tho&s;e days the Word of the Lord was pre|cious, there was no open Vi&s;ion.</HI></CELL>
<CELL>TRue Faith is precious upon the ac|count of the Scarcity of it. Tho there is great talk of it every where, it is in all Peoples Mouths, yet the right kind is very precious; few have &s;o much as one dram of it in their Hearts; 'tis very hard to obtain.</CELL>
</ROW>
<ROW>
<CELL>II. Gold is very de&s;irable. Men that know the worth of it, &s;earch
<PB N="16" REF="23"> diligently for it; they work in Mines, labour hard, undergo much difficulty to obtain it.</CELL>
<PB N="15" REF="22">
<CELL>II. All under&s;tanding Men, who are convinced of the Nature and U&s;efulne&s;s of Faith, &s;eek for it, as for hid Trea&s;ure;
<PB N="16" REF="23"> they endeavour to improve all Opportu|nities for the obtaining of it.</CELL>
</ROW>
<ROW>
<CELL>III. Gold mu&s;t be tried. Many take that for pure Gold, that is counterfeit Metal, and thereby cheat them&s;elves, or are deceived by others.</CELL>
<CELL>III. So Faith mu&s;t be tried; for there is nothing Men are more mi&s;taken or de|ceived in. There is abundance of coun|terfeit Faith in the World.</CELL>
</ROW>
<ROW>
<CELL>IV. Gold is tried by a Touch|&s;tone; Men can &s;oon di&s;cern if it be naught, when they prove it that way.</CELL>
<CELL>IV. Faith mu&s;t al&s;o be tried by the true Touch-&s;tone, <HI>viz.</HI> the Word of God. If a Man fear his Faith be not of the right kind, let him bring it thither; <HI>i e.</HI> Exa|mine the Nature and Quality of it, by the Marks laid down in the holy Scriptures, and he will &s;oon di&s;cover what Faith he hath.</CELL>
</ROW>
<ROW>
<CELL>V. The be&s;t Gold is very preci|ous, a mo&s;t rare and choice thing, in re&s;pect of its own intrin&s;ecal vir|tue; and from hence it is &s;o much prized and coveted by the Children of Men. It is called precious, from the excellent nature and worth of it. It is a mo&s;t Sovereign Cordial.</CELL>
<CELL><P>V. True Faith is a mo&s;t precious Grace in re&s;pect of its own intrin&s;ecal Vertue, and from hence all true Chri&s;tians e&s;teem &s;o highly of it. The Price thereof is a|bove Rubies, it is far more precious than Gold that peri&s;heth; which will appear by the Induction of the following Par|ticulars.</P>
<P>1. In re&s;pect of the Names or Appel|lations given to it in holy Scripture. (1.) It is called Lively Faith. (2.) It is called Effectual Faith, 1 <HI>The&s;&s;.</HI> 1.3. (3.) It is called the Faith of God's Elect, <HI>Tit.</HI> 1.1. (4.) It is called unfeigned Faith, 1 <HI>Tim.</HI> 1.5. 2 <HI>Tim.</HI> 1.5. (5.) It is called Faith that works by Love, <HI>Gal.</HI> 5.6. (6.) It is called Faith of the Operation of God, <HI>Col.</HI> 2.12. (7.) It is called preci|ous Faith, 2 <HI>Pet.</HI> 1.1. (8.) It is called holy Faith. (9.) It is called the Faith of the Son of God. Its excellent Names &s;et forth its tran&s;cendent Nature.</P>
<P>2. Faith is precious in re&s;pect of the Means of its procurement, or the Price that was laid down for the obtaining of it, <HI>viz.</HI> the precious Blood of Chri&s;t; for had not Chri&s;t died, we &s;hould never have had one dram of it; it is given to us as the Fruit and Effect of his glorious Undertaking.</P>
<P>3. Faith is precious in re&s;pect of the Fountain from whence it proceeds.</P>
<P>4. Faith is precious in re&s;pect of the Means by which it is wrought in the Soul, <HI>viz.</HI> by the Word and Spirit of God in a wonderful manner,<NOTE PLACE="marg">Eph: 1.19, 20.</NOTE> even like as God wrought in Chri&s;t, when he rai&s;ed him from the Dead.</P>
<P>5. Faith is precious in re&s;pect of the Object it takes hold of, or fa&s;teneth upon, <HI>viz.</HI> God the Father, the Holy Spirit, but more immediatly Chri&s;t crucified. <HI>Ye believe in God, believe al&s;o in me.</HI></P>
<P>6. Faith is precious in that it joins or unites the Soul to Chri&s;t, it makes us one with him, (as it were) Fle&s;h of his Fle&s;h, Bone of his Bone, a lively Member of that Body whereof he is the Head. 'Tis that which ties the Conjugal Knot between him and every Believer.</P>
<P>7. It is the Eye of rhe Soul; no Man without it can behold Je&s;us Chri&s;t, nor the fulfillings of future Promi&s;es. <HI>Abraham</HI> by Faith &s;aw the Day of Chri&s;t.</P>
<P>8. Hereby a Chri&s;tian is made a Child of God. <HI>To as many as received him,</HI><NOTE PLACE="marg">Joh. 1.12. Gal. 3.26.</NOTE> <HI>to them gave he power to become the Sons of God, even to them that believed on his Name. Ye are all the Children of God, by Faith in Chri&s;t Je&s;us.</HI></P>
<P>9. It is the only way or means God is plea&s;ed to take, to deliver the Souls of Men from Sin, Wrath, and eternal Death.</P>
<P>10. It is that which intere&s;ts the Soul into all the &s;weet and precious Promi&s;es of the Covenant of Grace. <HI>See Light.</HI></P>
<P>11. It is the In&s;trument of Salvation. <HI>Believe in the Lord Je&s;us, and thou &s;halt be &s;aved.</HI></P>
<P>12. Faith is a mo&s;t excellent and precious thing, upon the account of the Fruits of it, <HI>viz.</HI> Life, Light, Peace, Purging, Boldne&s;s at the Throne of Grace, Joy in the Holy-Gho&s;t, Hope, and good A&s;&s;urance of eternal Life.</P>
<PB N="17" REF="23">
<P>13. Faith is precious in re&s;pect of that glorious Power and Virtue that is in it. 'Tis medicinable, and the mo&s;t Sovereign Antidote and Cordial in the World. (1.) It will expell Poy&s;on. (2.) 'Twill perfectly (as it applies the Blood of Chri&s;t) cure a wounded Con&s;cience. (3.) It will bear up and revive a fainting Spirit;<NOTE PLACE="marg">Mat. 8.23.</NOTE> <HI>I had fainted unle&s;s I had believed.</HI> (4.) It is good again&s;t the Feeblene&s;s of the Knees, and Weakne&s;s of the hands. (5.) It is a mo&s;t excellent thing again&s;t Fear, and Tremblings of the Heart. <HI>But when he &s;aw the Wind boy&s;terous, he was afraid; and beginning to &s;ink,</HI><NOTE PLACE="marg">Luk. 8.23. Mat. 14.30</NOTE> <HI>he cried, &s;aying, Lord, &s;ave me. And immediatly Je&s;us &s;tretched forth his hand, and caught him, and &s;aid unto him, O thou of little Faith!</HI> (6.<NOTE PLACE="marg">Ezek. 36.26.</NOTE>) It is a precious Remedy again&s;t the Stone of a hard Heart; it will di&s;&s;olve it, break it in pieces, and cure the Soul perfectly of it. (7.) It cures all manner of inward Deadne&s;s, it may well be called <HI>lively Faith,</HI> or <HI>Faith of the Operation of God.</HI> (8.<NOTE PLACE="marg">Col. 2.12.</NOTE>) It is good again&s;t the Dimne&s;s of the Eyes, it helps them that cannot &s;ee afar off. (9.) It is a mo&s;t Sovereign Thing again&s;t evil Spirits; it will re&s;i&s;t the Devil, and make him flie. (10.) It is excellent good to purge and work out all tho&s;e noxious and evil Humors of the inward Man, clean&s;ing and purifying the Heart. 11. It is good again&s;t the Falling-Sickne&s;s. Be|lievers &s;tand by Faith, but if through a Temptation they &s;hould fall, Faith will help them up again. <HI>David</HI> and <HI>Peter</HI> had not &s;o much Faith as to keep them from from falling, yet they had enough to rai&s;e them up again when they were fallen. It is an univer&s;al Remedy, it cures all the Di&s;ea&s;es of the Soul; &s;o that we may &s;ay with the Woman, (let the Di&s;temper be what it will) <HI>If I can but touch the Hem of his Garment, I &s;hall be healed.</HI></P>
<P>14. Faith is precious, becau&s;e it &s;hields and gloriou&s;ly pre&s;erves the whole Soul from all Dangers; it is that which works with, and tends to the perfecting of all other Graces in us.</P>
<P>15. It was by Faith that Saints, in every Age of the Church,<NOTE PLACE="marg">Heb. 11.</NOTE> were enabled to un|dergo and &s;uffer all tho&s;e hard and bitter Tortures and Torments they met with for Chri&s;t's &s;ake.</P>
<P>16. It is that which helps the Godly to overcome the World.<NOTE PLACE="marg">1 Joh. 5.4.</NOTE> <HI>He that is born of God, overcometh the World; and this is the Victory which overcometh the World, even our Faith.</HI></P></CELL>
</ROW>
<PB N="17" REF="23">
<ROW>
<CELL>VI. Gold is often tried and refi|ned in the Fire; we read of Gold &s;even times refined: <HI>The Refining-Pot is for Silver,</HI><NOTE PLACE="marg">Prov. 17.3</NOTE> <HI>and the Furnace for Gold.</HI></CELL>
<CELL>VI. Faith is often tried in the Fire or Furnace of Affliction:<NOTE PLACE="marg">1 Pet. 3.12</NOTE> <HI>Think it not &s;trange concerning the fiery Trial, which is to try you,</HI> &amp;c. <HI>He &s;hall &s;it as a Refiner's Fire,</HI><NOTE PLACE="marg">Mal. 3.2, 3</NOTE> <HI>and as a Purifier of Silver,</HI> &amp;c. <HI>and purge them as Gold and Silver,</HI> &amp;c. God this way tried <HI>Abraham</HI>'s Faith, together with the Faith of many others, of whom we read, <HI>I will bring the third part through the Fire, and I will try them as Gold is tried.</HI><NOTE PLACE="marg">Zech. 13.9</NOTE></CELL>
</ROW>
<ROW>
<CELL>VII. Tried Gold is much better than that which is not tried, nor re|fined in the Fire.</CELL>
<CELL>VII. Faith that is tried is of wonder|ful value, much more to be prized than that which was never brought under Exerci&s;e How excellently did <HI>Abra|ham</HI>'s and <HI>Job</HI>'s Faith &s;hine, when tried? <HI>The Trial of your Faith is much more precious than Gold, tho it be tried in the Fire,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VII. Gold tried in the Fire is of an enriching Nature; if a Man has much of it, it enriches him greatly. We e&s;teem him a very rich Man, that hath great Store of tried Gold in his own Po&s;&s;e&s;&s;ion.</CELL>
<CELL><P>VIII. So Faith that is tried in the Fur|nace, is of a Soul-enriching Nature; he that hath much of this Faith is a very rich Man, a rich Saint.<NOTE PLACE="marg">James 1 5</NOTE> <HI>God hath cho&s;en the Poor of this World, rich in Faith, and Heirs of the Kingdom.</HI></P>
<P>[See more of the Nature of Gold, in the Metaphor <HI>Gold,</HI> where the Word of God is compared to it.</P></CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>GOld is naturally an earthy Sort of Metal, 'tis from be|neath, and therefore corruptible:
<PB N="18" REF="24"> <HI>Not with corruptible things, as Silver and Gold, which peri&s;h.</HI></CELL>
<PB N="17" REF="23">
<CELL>FAith is a divine and precious Grace, or a &s;upernatural thing; 'tis from a|bove, wrought in the Soul by the Ope|ration
<PB N="18" REF="24"> of the Spirit of God, and therefore incorruptible; an heavenly Principle or Seed, that &s;hall never fail, <HI>till we receive the end of our Faith, the Salvation of our Souls.</HI></CELL>
</ROW>
<ROW>
<CELL>II. Tried Gold may make a Man renowned and great on Earth, and adorn the Body or Habitation where he dwells; but it avails not the Soul any thing; it will not enrich, or make honourable, or beautify that, <HI>&amp;c.</HI></CELL>
<CELL>II. Faith, true Faith, Faith tried in the Fire, makes Believing Men and Women renowned in Grace and Godli|ne&s;s, and adorns the Soul, Church, and People where it is. None &s;hine forth in that Beauty and Splendor, as tho&s;e do, who have much Faith.</CELL>
</ROW>
<ROW>
<CELL>III. Tried Gold may be utterly lo&s;t; a Man may have much of it to day, and none to morrow; Thieves may rob him of it, <HI>&amp;c.</HI></CELL>
<CELL>III. True Faith cannot be utterly lo&s;t. A Man may lo&s;e &s;omewhat of the Strength of it; he may decay in this Grace, as well as in others; but he can never lo&s;e the Habit, the Seed or Truth of Faith it &s;elf. <HI>I have prayed for thee,</HI><NOTE PLACE="marg">Luk. 22.31, 32.</NOTE> <HI>that thy Faith fail not.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FIr&s;t, <HI>Information.</HI> How greatly are &s;ome mi&s;taken about this precious and mo&s;t no|ble Grace? For we may infer from hence,</P>
<P N="1">1. That true Faith is not a &s;imple or bare believing there is a God; the Devils have this kind of Faith; they al&s;o believe, and tremble.</P>
<P N="2">2. That it is not a meer or bare believing the Truth of the holy Scriptures. The Jews believed the Scriptures, and thought by them to have eternal Life, and yet were Enemies to Je&s;us Chri&s;t.</P>
<P N="3">3. That it is not a bare believing Chri&s;t died for Sinners; mo&s;t ungodly People in <HI>England</HI> believe that.</P>
<P N="4">4. That cannot be a true Faith, which Swearers, Drunkards, Whoremongers, and all other ungodly and prophane Per&s;ons have.</P>
<P N="5">5. That a Man may leave all gro&s;s Sins, and a&s;&s;ent to many Truths of the Go&s;pel, and yet have no true Faith.</P>
<P N="6">6. Nay, that a Man may be baptized, take upon him the Profe&s;&s;ion of the Go&s;pel, and &s;uffer many things, and yet not have one dram of &s;aving Faith; as appears by the fooli&s;h Virgins, <HI>Judas,</HI> and <HI>Simon</HI> the Sorcerer, and many others.</P>
<P N="7">7. Nay, a Man may &s;eem to hear the Word with Joy, and yet have no true Faith. A temporary Faith is not the Faith of God's Elect, or that Faith that is more precious than Gold, <HI>&amp;c.</HI></P>
<P>Que&s;t. <HI>How may a Man know true Faith from that which is common, and meer counterfeit?</HI></P>
<P><HI>An&s;w.</HI> 1. There is in that Per&s;on, who &s;avingly believes in Chri&s;t, a true Knowledg of God, and of Je&s;us Chri&s;t, the true Saviour; it takes hold on the right Object. <HI>Do&s;t thou believe on the Son of God?</HI><NOTE PLACE="marg">Joh. 9.24. &amp; 9.35. Rom. 10.14.</NOTE> <HI>Who is he, Lord?</HI> &amp;c. <HI>How &s;hall they believe on him of whom they have not heard?</HI></P>
<P N="2">2. There mu&s;t be a true Knowledg of, and a free and full A&s;&s;ent and Con&s;ent to the Truth of that which is contained in the Holy Scriptures, concerning God, Chri&s;t, and Salvation, and all other e&s;&s;ential Principles of true Religion. It is not enough to believe as the Church believes, as &s;ome ignorantly teach and affirm.</P>
<P N="3">3. He that hath obtained true Faith, hath had his Under&s;tanding enlightned, to &s;ee what his State and Condition was by Nature;<NOTE PLACE="marg">Acts 2.37. 2 Cor. 7.</NOTE> he hath been under Humiliation for Sin.</P>
<P N="4">4. He &s;eeth al&s;o, that all his own Righteou&s;ne&s;s will avail him nothing in point of Ju&s;tification, and Acceptation with God. Without Chri&s;t, his Prayers, Tears, Reading, Hearing, and Alm&s;-deeds, will not &s;ave him. To tru&s;t to any of the&s;e, he &s;ees is the way to make Faith void.<NOTE PLACE="marg">Rom. 3.8. Rom. 10.2, 3.</NOTE> The Jews built upon this Foundation, and thereby mi&s;&s;ed of Salvation.</P>
<P N="5"><PB N="19" REF="24">5. There is in that Soul where true Faith is wrought, or where the Seed of it is &s;owed, a de&s;ire after Chri&s;t, not &s;imply after his Merits, but al&s;o after Union, and intimate Acquaintance with him. <HI>Yea, doubtle&s;s, I account all things but Lo&s;s,</HI><NOTE PLACE="marg">Phil. 3.8.</NOTE> <HI>for the Excellency of the Knowledg of Je&s;us Chri&s;t, my Lord; for whom I have &s;uffered the Lo&s;s of all things, and do account them but Dung, that I may win Chri&s;t,</HI> &amp;c. A true enlight|ned Soul looks fir&s;t to Chri&s;t's Per&s;on, as being affected with his Beauty, and Sweet|ne&s;s of his Love; and then to the Goods and Riches he po&s;&s;e&s;&s;eth: As a Woman newly married, looks fir&s;t to her Husband, and then to the Inheritance, or el&s;e is little better than an Harlot.</P>
<P N="6">6. But did I &s;ay, a De&s;ire after Chri&s;t? Be not mi&s;taken, to think that every De|&s;ire after him is a Sign of true Faith. (1.) It is a fervent De&s;ire; &s;uch de&s;ire him more than all the World. That Soul pants after him, and Union with him,<NOTE PLACE="marg">P&s;al. 75.25</NOTE> more than after Heaven and Glory. It greatly endears Chri&s;t to the Soul. <HI>He is the chiefe&s;t of Ten Thou&s;and.</HI> (2.) 'Tis &s;uch a De&s;ire, as in a hungry Man, nothing will &s;atisfy him but Bread; &s;o nothing will &s;atisfy a true Believer, but Chri&s;t, the Bread of Life.</P>
<P N="7">7. If a Man hath true Faith, he knoweth the Time when he was without it; he knoweth he was once blind, and without God and Chri&s;t. I will not &s;ay, he knows the very In&s;tant when God wrought it in his Soul; but he can &s;ay with the Man who&s;e Eyes Chri&s;t opened, <HI>Whereas I was blind, I now &s;ee.</HI><NOTE PLACE="marg">Jon. 9.25.</NOTE></P>
<P N="8">8. And not only &s;o, but he knows the Way and Means by which he obtained it, <HI>viz.</HI> either by Hearing, or Reading, or Meditating on the Word of God; either in the free Tender of Chri&s;t to Sinners in general, or to dejected, burthened, and heavy|laden Sinners, in particular.</P>
<P N="9">9. Faith is u&s;ually obtained of God in a con&s;tant and laborious &s;eeking and crying to him for it. What Pains hath it co&s;t you, Sirs? Precious Faith is not ea&s;ily obtained to. What Conflicts have you found within? Satan ever makes &s;trong Re&s;i&s;tance, there is nothing he &s;trives to ob&s;truct or hinder more.</P>
<P N="10">10. What Love to God hath thy Faith wrought in thee? True Faith works by Love. <HI>Mary</HI> believed, and loved much.</P>
<P N="11">11. Hath thy Faith purified thy Heart? Ha&s;t thou &s;een its horrid Filth and Pollu|tion? and do&s;t thou long after Purity? not only to have thy Sins pardoned, but al&s;o purged away, and the Power and Dominion thereof de&s;troyed?</P>
<P N="12">12. What Alteration in the Cour&s;e of thy Life hath Faith wrought? Faith made <HI>Jordan</HI> go back. There is a Turning the whole Man to God, a glorious Change in every Faculty, in Heart, and al&s;o in Life. <HI>Half my Goods,</HI> &s;aith <HI>Zacheus,</HI><NOTE PLACE="marg">Luk. 19.8. Act. 19.19</NOTE> <HI>I give to the Poor.</HI> And in the <HI>Acts</HI> 'tis &s;aid, <HI>Tho&s;e that u&s;ed unlawful Arts, burned their Books. If any Man be in Chri&s;t, he is a new Creature.</HI></P>
<P N="13">13. Faith leads the Soul to receive Chri&s;t in all his Offices, not only as a Saviour, but al&s;o as a Sovereign: not only as a Prie&s;t, to die, and appea&s;e the Wrath of God for us, but al&s;o as a Prince, to rule and reign in us.</P>
<P N="14">14. What Obedience therefore flows from thy Faith? Do&s;t thou boldly and vi&s;ibly profe&s;s Je&s;us Chri&s;t, following him whither&s;oever he goeth; not clo&s;ing in with one of his Precepts only, but obeying all of them from thy Heart, which thou art convin|ced of, and knowe&s;t to be thy Duty. <HI>Then &s;hall I not be a&s;hamed,</HI><NOTE PLACE="marg">P&s;al. 119.6. Rom. 5.1.</NOTE> <HI>when I have re&s;pect to all thy Commandments.</HI></P>
<P N="15">15. What Peace hath Faith brought to thy Soul? <HI>Being ju&s;tified by Faith, we have Peace with God, through our Lord Je&s;us Chri&s;t.</HI></P>
<P><HI>Secondly;</HI> From what hath been noted we may infer, There is an ab&s;olute Nece&s;&s;i|ty of Faith.</P>
<P N="1">1. In re&s;pect of Go&s;pel-Revelation. <HI>Without Faith it is impo&s;&s;ible to plea&s;e God.</HI><NOTE PLACE="marg">Heb. 11.6.</NOTE></P>
<P N="2">2. There is no Salvation without it, <HI>Rom.</HI> 3.26. Thou mu&s;t be beholden to a|nother for a Righteou&s;ne&s;s, becau&s;e thou ha&s;t broken the Law, that pronounceth the Cur&s;e again&s;t thee; thou ha&s;t none of thy own that will be accepted in the &s;ight of God. <HI>He that believeth not, &s;hall be damned. &V;nle&s;s ye believe that I am He,</HI><NOTE PLACE="marg">Joh. 8.22.</NOTE> <HI>ye &s;hall die in your Sins.</HI></P>
<P N="3">3. There is a Nece&s;&s;ity of Faith, becau&s;e all Boa&s;ting is excluded.<NOTE PLACE="marg">Rom. 3.27</NOTE> God's de&s;ign in our Salvation is, wholly to exalt his own Free-Grace. It is of Chri&s;t's procurement, and thou mu&s;t go unto him for it, or go without it.</P>
<PB N="20" REF="25">
<P><HI>Thirdly;</HI> If Faith be much more precious than Gold, then labour for it above Gold; be not contented with a little of it, but wi&s;ely provide your &s;elves with good Store. Grow in Faith, get a &s;trong Faith.</P>
<P>Que&s;t. <HI>Will not a &s;mall or weak Faith &s;ave us, as well as a &s;trong?</HI></P>
<P><HI>An&s;w.</HI> Yea, if it be of the right kind, tho never &s;o &s;mall, the Per&s;on that hath it is as fully ju&s;tified, as he that hath the greate&s;t degree nd mea&s;ure of it. Yet it concerns thee to get a &s;trong Faith, for the&s;e Rea&s;ons following:</P>
<P N="1">1. Becau&s;e thou maye&s;t meet with &s;trong A&s;&s;aults and Temptations from Satan, and thou ha&s;t no way to re&s;i&s;t him but by the Shield of Faith, and it may be a little Faith will not be &s;ufficient to with&s;tand tho&s;e Exerci&s;es and A&s;&s;aults thou maye&s;t meet with.</P>
<P N="2">2. Becau&s;e God expects much Faith of tho&s;e he hath afforded much Means unto: <HI>I looked it &s;hould bring forth Grapes.</HI><NOTE PLACE="marg">I&s;a. 5.4.</NOTE> God looks for Fruit, an&s;werable to the Co&s;t and Charge he hath been at with a People, or a particular Per&s;on.</P>
<P N="3">3. Becau&s;e God may bring you into &s;uch a condition, that you may have nothing el&s;e to live upon,<NOTE PLACE="marg">Hab. 3.17.</NOTE> <HI>The Fig-Tree &s;hall not blo&s;&s;om, neither Fruit be in the Vines,</HI> &amp;c. That is a Time for the Saints to live by Faith; and if their Faith be &s;mall, what will they do then?</P>
<P N="4">4. Becau&s;e as thy Faith is more or le&s;s, &s;o will thy inward Peace and Joy be in Chri&s;t Je&s;us. He that hath but a &s;mall degree of Faith, is often at the foot of the Hill, and under doubtings and becloudings in his own Spirit.</P>
<P N="5">5. Becau&s;e &s;uch as have but little Faith, will find the Way to Heaven harder, and more difficult, than they who have much of it, or are &s;trong in Faith. Weak Folks are hard put to it to get up a high Hill.</P>
<P N="6">6. Becau&s;e it is a &s;trong Faith that glorifies God mo&s;t, as it appears in re&s;pect of <HI>Abraham.</HI><NOTE PLACE="marg">Rom. 4.19, 20.</NOTE> <HI>He being not weak in Faith, con&s;idered not his own Body being dead. &mdash; He &s;taggered not through &V;nbelief, but was &s;trong in Faith, giving Glory to God.</HI></P>
<P>Que&s;t. <HI>But what is the Cau&s;e that &s;ome Chri&s;tians are &s;o weak in Faith?</HI></P>
<P><HI>An&s;w.</HI> 1. Some are but ju&s;t brought forth, lately converted, they are like new|born Babes: Can you expect a Child in the Cradle, &s;hould be as &s;trong as &s;uch as are twenty or thirty Years old?</P>
<P N="2">2. Perhaps &s;ome have but little Faith, becau&s;e they want the Means of it, which others have; It may be they have more Law preached to them than Go&s;pel, more Terror from <HI>Sinai,</HI> than Joy from Mount <HI>Zion.</HI></P>
<P N="3">3. Again, &s;ome may be weak in Faith, becau&s;e they pore more upon their own inward Corruptions, than they meditate on Chri&s;t's Righteou&s;ne&s;s, more on their own Emptine&s;s, than on Chri&s;t's Fulne&s;s. They &s;ee their Debts, but have not their Eyes upon their Surety, who hath di&s;charged and blotted all out.</P>
<P N="4">4. Others may have little Faith, becau&s;e they do not improve that which they have, they are not indu&s;trious Traders, they do not labour after, and cry to God for more Faith. The way to grow rich, is to be diligent. <HI>Lord, encrea&s;e our Faith.</HI></P>
<P N="5">5. Some have no more Faith, becau&s;e they give way to Temptations, and let their inward Corruptions too much prevail. Weeds will hinder the Growth of pre|cious Flowers: Self-Love, worldly Plea&s;ure, Pride, and Pa&s;&s;ion, choak and ob&s;truct its Growth. Faith is a tender Herb.</P>
<P N="6">6. Perhaps Chri&s;tians have no more, becau&s;e they mind not tho&s;e precious Grounds and Encouragements, which God in Mercy hath offered for the encrea&s;e, &s;trength|ning, and growing of Faith.</P>
<P>Que&s;t. <HI>How may I know a weak Faith from a &s;trong?</HI></P>
<P><HI>An&s;w.</HI> 1. A weak Chri&s;tian, one weak in Faith, looks more within than without, grounds more on the good De&s;ires and Heavenline&s;&s;es of his Affection, than the Cove|nant and Promi&s;e of God:<NOTE PLACE="marg">Joh. 14.19</NOTE> Now a &s;trong Chri&s;tian looks to Chri&s;t. <HI>Becau&s;e I live, ye &s;hall live al&s;o.</HI> 'Tis not becau&s;e my Affections live, my Obedience lives, or I have Life in Obedience, or performance of external Duties, but becau&s;e Chri&s;t lives, <HI>By whom I live. Gal.</HI> 2.20.</P>
<P N="2"><PB N="21" REF="25">2. A weak Chri&s;tian con&s;ults more the Power of the Enemy, than he doth the Strength of God, Chri&s;t, and the holy Spirit; and is much acted by Sence, in re|&s;pect of Means, how this or that &s;hould be done:<NOTE PLACE="marg">P&s;al. 78.19</NOTE> <HI>Can God furni&s;h a Table in the Wilderne&s;s?</HI> But a &s;trong Saint believes in Hope again&s;t Hope; a &s;trong Faith takes up in the Power, Grace, and Sufficiency of God: <HI>The Lord is on my &s;ide,</HI><NOTE PLACE="marg">P&s;al. 56.4.</NOTE> <HI>I will not fear what Man can do unto me.</HI></P>
<P N="3">3. A weak Faith grows weaker and weaker, and ready to let go its hold at every di&s;couragement. If a Corruption or Temptation prevails, all his Hope of Heaven is almo&s;t gone pre&s;ently. Thus it was with <HI>Peter, Help Lord, I peri&s;h.</HI> But &s;trong Faith is rather &s;trengthned thereby; as appears in the Woman of <HI>Canaan.</HI> You may judg of a &s;trong Faith by its Power over the Enemy. <HI>I have written unto you,</HI><NOTE PLACE="marg">1 Joh. 2.14.</NOTE> <HI>young Men, becau&s;e you are &s;trong, and the Word of God abideth in you, and you have overcome the Wicked One.</HI></P>
<P N="4">4. A weak Faith is much for doing, that &s;o he may have Peace and Comfort within: <HI>What mu&s;t I do?</HI> &amp;c. And as his Obedience to God is kept up,<NOTE PLACE="marg">Acts 16.30.</NOTE> &s;o is his Comfort; (not but that great Peace is to them that keep the Law, and that are found in the way of Obedience.) But a &s;trong Faith, in all it doth, is kept up by Chri&s;t's doing, by Chri&s;t's Obedience; he &s;ees his Acceptation comes in through the Lord Je&s;us's Undertaking for him.</P>
<P N="5">5. A weak Faith is &s;ubject to re&s;t too much upon the Means, and outward Ordi|nances. He performs Duty, and is found in the Appointments of Chri&s;t, becau&s;e of the Fat and Sweet of them, or &s;ome pre&s;ent Comforts of the Spirit in the perfor|mance of them, rather than becau&s;e commanded of God, and to manife&s;t his Obedi|ence and Subjection unto him; and if he meets not with his expectation, he is rea|dy pre&s;ently to faint, and be di&s;couraged, and concludes the Ordinances do not be|long to him, or he is not a converted Per&s;on, <HI>&amp;c.</HI> or el&s;e thinks wholly to neglect them for time to come.</P>
<P N="6">6. A weak Believer is ready to judg of his Ju&s;tification, by his inward Sanctifi|cation. When he finds eminent Power over Sin, then he begins to conclude he may be in a &s;aved State; tho I do not &s;ay, that a Man is actually ju&s;tified, be|fore he is in &s;ome mea&s;ure or degree made holy; where the one is, the other will follow, as the Effect the Cau&s;e.</P>
<P>Que&s;t. <HI>How may a weak Faith or Hand be &s;trengthned, and feeble Knees con|firmed?</HI></P>
<P><HI>An&s;w.</HI> 1. Con&s;ider, a weak Faith is precious, a little Gold is Gold, a little Wa|ter is Water: Thou art a Believer, though thou art but a weak Believer.</P>
<P N="2">2. A weak Faith, being true, may in time prove &s;trong, and grow to be a great Faith.</P>
<P N="3">3. Tho thou ha&s;t but a weak Faith, it will &s;ave; doubtle&s;s &s;ome weak Eyes be|held the Brazen Serpent, and were healed.</P>
<P N="4">4. Weak Faith, if it be true, &s;hall never fail totally, nor be taken away: He that is the Author of it, will likewi&s;e be the Fini&s;her.<NOTE PLACE="marg">Phil. 1.6.</NOTE> <HI>Being confident of this very thing, that he which hath begun a good Work in you, will perform it to the Day of Je&s;us Chri&s;t.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="22" REF="26">
<HEAD>Hope compared to an Helmet.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Ephe&s;. 6.17.</HI></BIBL> And take the Helmet of Salvation, <HI>&amp;c.</HI></P>
<P><BIBL><HI>1 The&s;&s;. 5.8.</HI></BIBL> And for an Helmet, the Hope of Salvation.</P></Q>
</EPIGRAPH>
<P>AN <HI>Helmet</HI> is a Piece of Armor for the Head, commonly called a Head-Piece.</P>
<P><HI>[Hope]</HI> the Word is derived from <GAP DESC="foreign"> <HI>Havah,</HI> which &s;ignifieth to <HI>ex|pect,</HI> or <HI>wait;</HI> and it notes a very vehement Intention both of Body and Mind, in waiting, expecting, or hoping; when a Man waits (as it were) &s;tretch|ing forth his Spirit or his Mind, putting him&s;elf out exceedingly to hope or wait for a thing.</P>
<P>Hope is a Divine and Super-natural Grace or Fruit of the holy Spirit, and may be thus de&s;cribed:</P>
<P>Fir&s;t; 'Tis a patient and well-grounded Expectation of what&s;oever God hath promi&s;ed. God is the Author of it, called the <HI>Hope of I&s;rael,</HI> and <HI>the God of Hope.</HI> The Believer is the Subject of this Hope. The Object, in a &s;trict &s;ence, is God, who comprehends all the Good that Saints dwell in the Faith and expectation of:<NOTE PLACE="marg">P&s;al. 39.7.</NOTE> <HI>What wait I for? my Hope is in thee:</HI> In a large &s;ence, it is the Good of the Promi&s;e not in hand,<NOTE PLACE="marg">Rom. 8.24</NOTE> or already accompli&s;h'd, but to be performed hereafter: <HI>Hope that is &s;een, is not Hope; for what a Man &s;eeth, why doth he yet hope for it?</HI> Futurity is intrin&s;ecal to Hope's Object, and di&s;tingui&s;heth it from Faith, which gives a pre&s;ent Being to the Promi&s;e,<NOTE PLACE="marg">Heb. 11, 1.</NOTE> and is <GAP DESC="foreign">, <HI>the Sub&s;tance of things hoped for.</HI> The Good of the Promi&s;e hath a kind of Sub&s;tance by Faith in the Soul; it is in Heaven (as it were) in an Interview; it brings the Chri&s;tian and Heaven together, as if he were there already.</P>
<P>Why Hope is compared to an Helmet, will appear in the following Parallel.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Helmet defends the Head, that eminent part of the Body, from the Dint of Bullet or Sword.</CELL>
<CELL>HOpe of Heaven defends the princi|pal Parts and Faculties of the Soul, from the dangerous A&s;&s;aults of Sin and Satan, particularly the Judgment, which mo&s;t Expo&s;itors under&s;tand is intended by the Head. What avails that Faith which Men have, without a well-grounded Hope of future Life? Devils have a kind of Faith, they believe, but have no Hope. Faith eyes the Promi&s;es; and Hope pre|&s;erves the Soul from Satan's Wounds, keeping it in a faithful and &s;tedfa&s;t expectation of the fulfilling of them: By which means a Saint is help'd chearfully to &s;uffer the Lo&s;s of all other things, and that in Judgment, hoping it will be made up again to him in another World: Like as Hope cau&s;eth the Husband-man to ca&s;t his choice and precious Seed into the Earth: <HI>He that ploweth, ploweth in Hope;</HI><NOTE PLACE="marg">1 Cor. 9.10.</NOTE> he hopes for a greater Increa&s;e at Harve&s;t. So a Merchant ventures much Trea&s;ure to Sea, as far as the <HI>Indies,</HI> in Hope; for had he not good Hopes of advantagious Returns, all would account him a Fool &s;o to do.</CELL>
</ROW>
<ROW>
<CELL>II. The Helmet maketh a Soul|dier fearle&s;s, and very couragious in the Day of Battel; for if his Head and Heart be well defended, he is in no great danger of his Life.</CELL>
<CELL>II. In like manner, Hope of Heaven makes a Saint very couragious for Chri&s;t, and his ble&s;&s;ed Intere&s;t.<NOTE PLACE="marg">Rom. 5.5.</NOTE> <HI>Hope maketh not a&s;hamed.</HI> 'Tis the Hope of Heaven, that cau&s;eth Saints to endure Afflictions and Per&s;ecutions with Patience, and not to fear the Faces of their Enemies: for if the Judgment, Will, Affection, and Con&s;ci|ence of a Believer be pre&s;erved from the mortal Wounds of the Adver&s;ary, he is &s;afe, and out of Danger, which is all done by this part of the Chri&s;tian's Armor. How confidently and daringly did <HI>Goliah</HI> come forth again&s;t <HI>I&s;rael,</HI> with his Helmet of Bra&s;s, and other Furniture, as if he had been &s;o enclo&s;ed in his Armor, that it was impo&s;&s;ible any one &s;hould prevail again&s;t him. This made him carry his Cre&s;t &s;o high,
<PB N="23" REF="26"> and to defy a whole Ho&s;t. Tho he was mi&s;taken in his Armor,<NOTE PLACE="marg">I&s;a. 49.23.</NOTE> yet here is an Hel|met, <HI>&amp;c.</HI> that who&s;oever wears it &s;hall never be put to &s;hame for his holy Boa&s;ting. God him&s;elf allows him &s;o to do, and will bear him out in the <HI>rejoycing of his Hope.</HI><NOTE PLACE="marg">P&s;al. 27.3.</NOTE> <HI>They &s;hall not be a&s;hamed that wait for me.</HI> Therefore &s;aith <HI>David, Tho an Ho&s;t &s;hould encamp again&s;t me, my Heart &s;hall not fear,</HI> &amp;c. <HI>My Head &s;hall be lifted above mine Enemies.</HI> Two things make the Head hang down, Fear and Shame; now Hope ea&s;eth the Chri&s;tian's Heart of both the&s;e, and &s;o forbids him to give any &s;ign of a de&s;ponding Mind, by a dejected Countenance, in the wor&s;t of Times:<NOTE PLACE="marg">Luk. 21.28</NOTE> <HI>When the&s;e things come to pa&s;s, then lift up your Heads, for your Redemption draweth nigh.</HI></CELL>
</ROW>
<PB N="22" REF="26">
<ROW>
<CELL>III. An Helmet tends to the compleat harne&s;&s;ing and &s;etting out of a Souldier, to meet his Enemy, by which means he is terrible to behold, as Experience &s;hews; for how fierce doth an Army of Soul|diers look, when armed <HI>Cap-a-pe?</HI> And e&s;pecially the Head-piece tends to do it. Many have been &s;truck with great trembling, by beholding an Army of Souldiers with Hel|mets on.</CELL>
<CELL>III. A well-grounded Hope of Sal|vation, and of Victory again&s;t the Enemy, tends to the compleat harne&s;&s;ing, or fit|ting out of every true Chri&s;tian, to meet and encounter with the Adver&s;ary, by which means al&s;o they are &s;aid to be <HI>as terrible as an Army with Banners,</HI> which Mr. <HI>Ain&s;worth</HI> applies to this Armor.<NOTE PLACE="marg">2 Cor. 10.4.</NOTE> <HI>The Weapons of our Warfare are not carnal, but mighty through God, to the pulling down of Strong-Holds,</HI> &amp;c. <HI>I&s;rael</HI> being compleatly furni&s;hed with Armor of Proof, who were a People &s;aved by the Lord, the Shield of their Hope, and who was the Sword of their Excellency, God hereby put the Fear and Dread of them upon all the Nations under the whole Heavens; who heard of the Fame of them, and trembled not? <HI>Deut.</HI> 2.2. <HI>The People heard, and were afraid;</HI><NOTE PLACE="marg">Exod. 15.14, 15, 16. P&s;al 48 5, 6.</NOTE> <HI>Sorrow took hold on the Inhabitants of</HI> Pale&s;tina. <HI>The Dukes of</HI> Edom <HI>were amazed; the mighty Men of</HI> Moab, <HI>Trembling took hold upon them. &mdash; All the Inhabitants of</HI> Canaan <HI>melted away, and Dread fell upon them.</HI> And thus will it be again, when God brings forth the Sons of <HI>Zion</HI> again&s;t the Sons of <HI>Greece,</HI> every way compleatly armed, with Shield and Helmet, as an <HI>Army with Banners.</HI><NOTE PLACE="marg">Zech. 9, 13</NOTE></CELL>
</ROW>
<ROW>
<CELL>IV. An Helmet, as well as other Pieces of Armor, mu&s;t not be put off, or laid a&s;ide, until the Battel be over. There are &s;ome In&s;tru|ments and Engines u&s;ed in War, that are made u&s;e of but now and then; but the Shield, Brea&s;t-plate, and Helmet, <HI>&amp;c.</HI> are nece&s;&s;ary con|tinually, when Arms are employed.</CELL>
<CELL>IV. So Hope, the Helmet of Salvation, mu&s;t be taken by every true Chri&s;tian, and never laid a&s;ide, until the Field is won, and all the Enemies &s;ubdued. Hence &s;aith the Apo&s;tle,<NOTE PLACE="marg">1 Pet. 1.13</NOTE> <HI>Gird up the Loins of your Minds, be &s;ober, and hope to the End, for the Grace that &s;hall be brought unto you at the Revelation of Je&s;us Chri&s;t.</HI><NOTE PLACE="marg">1 Cor. 13. <HI>ult.</HI> Heb. 6.11, 12.</NOTE> <HI>Now abi|deth Faith, Hope, and Charity. We de&s;ire every one of you to &s;hew the &s;ame diligence, to the full a&s;&s;urance of Hope, unto the end.</HI></CELL>
</ROW>
<ROW>
<CELL>V. A Souldier, that hath his compleat Armor on, (as the having on the Helmet doth import, becau&s;e it is u&s;ually the la&s;t Piece of Armor defen&s;ive that is put on) is ready for Service, when his Captain com|mands him forth; and from hence he is animated, and becomes very diligent, and doth great Execution oftentimes upon the Enemy; yea, and more is expected from him, than from one that is unarmed.</CELL>
<CELL>V. So a Souldier of Je&s;us Chri&s;t, ha|ving the whole Chri&s;tian Armor on, is ready for any Service or Suffering for his Captain, and waits but for the Word of Command, and he adventures forth, as <HI>Abraham</HI> did, not knowing whither he went. Hope of Salvation particularly maketh a Man very active; it is called a <HI>lively Hope;</HI> more is expected from him, than from one that is hopele&s;s. Alas! he goes on without any Heart, that hath no grounded Hope of Heaven, and the ble&s;&s;ed Enjoiment of God and Chri&s;t for ever.</CELL>
</ROW>
<PB N="24" REF="27">
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>AN Helmet which Men u&s;e in War, hath been, may be pierced through, to the lo&s;s of the Life of the Souldier that hath it on.</CELL>
<CELL>BUt this &s;piritual Helmet, called the Hope of Salvation, which hath God, and all Good both here and hereafter, for its Object, again&s;t this there can be no A&s;&s;ault made, nor Force of Weapon u&s;ed, to the endangering of the Life of the Soul.</CELL>
</ROW>
<ROW>
<CELL>II. An Helmet u&s;ed in War a|mong&s;t Men, tho it may pre&s;erve the Head from Danger, yet it can|not pre&s;erve the Brea&s;t, but that may be wounded by Sword or Dart.</CELL>
<CELL>II. But a well-grounded Hope, the Hel|met of Salvation, doth wonderfully pre|&s;erve the Con&s;cience, as well as the Judg|ment, from being corrupted by the Wounds of Error, and rotten Principles, carried on by the cunning Craftine&s;s of Men, whereby they lie in wait to deceive.</CELL>
</ROW>
<ROW>
<CELL>III. Men may have Helmets on, and yet notwith&s;tanding lo&s;e the Day, be overcome, and flie before their Enemies, with Shame and Di&s;grace.</CELL>
<CELL>III. But he that engageth in this &s;piritual Armor, of which the Helmet is a part,<NOTE PLACE="marg">Ephe&s;. 6.</NOTE> <HI>(having on the whole Armor of God)</HI> doth not only make a Chri&s;tian to with&s;tand the Enemy, but al&s;o to &s;tand again&s;t any A&s;&s;ault.<NOTE PLACE="marg">Rom. 5.5.</NOTE> <HI>Hope</HI> of Salvation <HI>maketh not a&s;hamed.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="24" REF="27">
<HEAD>Inferences.</HEAD>
<P>FRom hence you may perceive, how exceeding u&s;eful Hope is to all true Chri&s;ti|ans, in their &s;piritual Warfare with the Enemies of the Soul.</P>
<P N="2">2. It &s;hews that a Chri&s;tian's Life is a Life of Hope or Expectation: The Promi|&s;es of God are not pre&s;ently accompli&s;hed; he &s;eems to &s;tay long, ere he makes good what he hath engaged to give to them.</P>
<P N="3">3. And tho he &s;tays long before he performs his Promi&s;e to us, yet they &s;hall be ac|compli&s;hed at la&s;t, in the be&s;t time, to the eternal Joy of their Hearts. Hope defer|red makes the Heart &s;ick, but when it comes, it is a Tree of Life. <HI>The Vi&s;ion is for an appointed Time, but at the end it &s;hall &s;peak, and not lie,</HI> &amp;c.</P>
<P N="4">4. That tho God &s;tays long before he performs his Word and Promi&s;e, yet it is our Duty to wait patiently till it is fulfilled. <HI>Wait for it, becau&s;e it &s;hall &s;urely come,</HI> &amp;c.</P>
<P N="5">5. That Hope pacifies and quiets the Soul of a Believer, till the Promi&s;es are ac|compli&s;hed and fulfilled.</P>
<P>It may al&s;o &s;erve to caution every Chri&s;tian to take heed he does not take a coun|terfeit Helmet. There is a Hope that will prove like a Spider's Web. Tho a true and lively Hope maketh not a&s;hamed, yet &s;ome Men will one day be a&s;hamed of their Hope, <HI>&amp;c.</HI></P>
<P>See <HI>Hope the Anchor of the Soul.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="25" REF="27">
<HEAD>Hope compared to an Anchor.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Heb. 6.19.</HI></BIBL> Which Hope we have as the Anchor of the Soul, both &s;ure and &s;tedfa&s;t; <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>HOpe is not only compared to an Helmet, but al&s;o to an Anchor, as the Soul is compared to a Ship, which Metaphor is opened under its proper Head.</P>
<P>Que&s;t. <HI>What is this Hope that is called the Anchor of the Soul?</HI></P>
<P><HI>An&s;w.</HI> 1. <HI>Negatively.</HI> It is not a Hope of being rich, great, and mighty in the World. They e&s;teem not of things below at &s;uch a rate, as to make them their Hope: <HI>If I have made Gold my Hope, or have &s;aid to the fine Gold,</HI><NOTE PLACE="marg">Job 31.24</NOTE> <HI>thou art my Confi|dence,</HI> &amp;c. Gold is put here (by a <HI>Synechdoche</HI> of the Part for the Whole) for all earthly things; &s;o that whereas <HI>Job</HI> &s;aith, <HI>If I have made Gold my Hope,</HI> his meaning is, if I have made any good things on Earth my Hope.</P>
<P><Q>There is great difference (&s;aith Mr. <HI>Caryl</HI>) between hoping for Gold, and ma|king Gold our Hope; we may hope for worldly good things, but we mu&s;t not make any thing of this Life our Hope.</Q> And further he &s;aith,</P>
<P>'To make Gold, either gotten, or to be gotten, our Hope, implieth the&s;e four things:</P>
<P N="1"><Q>1. An high E&s;timation of it, as that which can do great things for us, or &s;tand us in &s;tead, beyond any other thing, to make us happy.</Q></P>
<P N="2"><Q>2. A longing De&s;ire after it. There is always &s;o much De&s;ire of that we hope for, that the thi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">g hoped for is &s;ometimes expre&s;&s;ed by the De&s;ire.<NOTE PLACE="marg">Prov. 13.12.</NOTE> Hope deferred maketh the Heart &s;ick; but when the De&s;ire (that is, the thing hoped for) co|meth, it is a <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ree of Life.</Q></P>
<P N="3"><Q>3. Utmo&s;t and unwearied Endeavours to obtain it. That which a Man makes his Hope, he will make his Work, and never cea&s;eth working till he hath attained it, or is convinced there is no po&s;&s;ibility of attaining it.</Q></P>
<P N="4"><Q>4. To make Gold our Hope, implieth much Trouble and Anxiety of Mind, when once we &s;ee our Endeavours ineffectual and un&s;ucce&s;sful about the attaining of it.</Q> If Hope deferred makes the Heart &s;ick, (as was hinted before) then when Hope dies, or as <HI>Zophar</HI> &s;peaks, <HI>chap.</HI> 11.20. is <HI>as the giving up of the Gho&s;t,</HI> the Heart mu&s;t needs die too.</P>
<P N="2">2. It is not Hope of Length of Days: <HI>If I wait, the Grave is my Hou&s;e,</HI> &amp;c.</P>
<P>But then, 2. <HI>Po&s;itively,</HI> it is a patient and well-grounded Expectation of the Accom|pli&s;hment of what God hath promi&s;ed. Faith &s;ees the Promi&s;e, and beholds it, tho afar off: <HI>Abraham &s;aw my Day,</HI> &s;aith Chri&s;t: But then in comes Hope, and keeps the Soul alive, in a well-grounded expectation of the fulfilling and accompli&s;hment of it. <HI>See the De&s;cription of it where</HI> Faith <HI>is compared to an</HI> Helmet.</P>
<P>Why Hope is compared to an Anchor, may appear by what followeth.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>AN Anchor is a good Stay and Security to a Ship in a Storm. What would the Mariner do, had he not an Anchor to ca&s;t out of the Ship, when he is in dan|ger of Rocks and Sands?</CELL>
<CELL>SO Hope in God, through Chri&s;t, is a mo&s;t excellent Stay for the Soul of a Believer, in a Day of Trouble and Per|&s;ecution.<NOTE PLACE="marg">Heb. 10.34</NOTE> <HI>They &s;uffered joyfully the &s;poi|ling of their Goods, knowing in them&s;elves, they had in Heaven a better and enduring Sub&s;tance. We are &s;aved by Hope,</HI> &amp;c. It &s;tays the Soul, as an Anchor does the Ship.</CELL>
</ROW>
<ROW>
<CELL>II. An Anchor takes hold of &s;omething which is out of &s;ight.</CELL>
<CELL>II. So Hope, the Anchor of the Soul, takes hold of &s;omething which is not &s;een with carnal Eyes, which is within the Vail, <HI>&amp;c.</HI></CELL>
</ROW>
<PB N="26" REF="28">
<ROW>
<CELL>III. An Anchor, when it takes hold of a Rock, or firm Ground, fa&s;tens and &s;tays a Ship more &s;tea|dily, pre&s;erving it from &s;uffering Shipwrack.</CELL>
<CELL>III. So Hope, the Anchor of the Soul, taking hold of Chri&s;t, who is called a Rock, &s;tays the Soul in a perilous Time mo&s;t firm and &s;teadily, &s;o that it is &s;afe from &s;piritual Shipwrack.</CELL>
</ROW>
<ROW>
<CELL>IV. An Anchor would be of no u&s;e without the Cable to which it is fa&s;tened.</CELL>
<CELL>IV. So Hope without Faith is of no u&s;e, nor can avail the Soul any thing in time of Need; tho&s;e two Graces always co-operate, and work together for the help and &s;uccour of a Believer.</CELL>
</ROW>
<ROW>
<CELL>V. An Anchor, that it may be of advantage to a Ship, requires Skill rightly to ca&s;t it.</CELL>
<CELL>V. Hope, the Anchor of the Soul, mu&s;t be rightly ca&s;t, or el&s;e it will not profit a Saint any thing in the Day of Trouble. It mu&s;t be ca&s;t <HI>within the Vail,</HI><NOTE PLACE="marg">Heb. 6.</NOTE> <HI>whither the Fore-runner is for us entred, even Je&s;us,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>AN Anchor is ca&s;t down into the Sea, River, <HI>&amp;c.</HI></CELL>
<CELL>HOpe, the Anchor of the Soul, is ca&s;t upward; the Saint's Hope is in Heaven.</CELL>
</ROW>
<ROW>
<CELL>II. An Anchor may let go its hold, or be broke, and &s;o become u&s;ele&s;s to a Ship, by which means the Ship may be lo&s;t.</CELL>
<CELL><P>II. Hope, the Anchor of the Soul, is both &s;ure and &s;tedfa&s;t; hence it is &s;aid, <HI>Hope maketh not a&s;hamed.</HI> If their Hope was not firm, or were there any danger of its being lo&s;t or broke, the Saints of God were in a &s;ad Condition, and they might turn away with their Faces a&s;hamed. If their Hope &s;hould fail them, they would have no Refuge left. If Hope holds, all holds; but it Hope be gone, all is gone. Neither is it to be thought, that the Hope of holy <HI>Job, Heman,</HI> and others, who in Trouble &s;pake of their <HI>Hope being gone, and peri&s;hed from the Lord,</HI> was indeed utterly lo&s;t and peri&s;hed, but that it was only &s;o in their own Apprehen&s;ion, they being in great depths of De&s;pondency, and under &s;ad De&s;ertion of Spirit. Like as the Church was, when &s;he &s;aid, <HI>My God hath for&s;a|ken me, my God hath forgotten me;</HI> which God him&s;elf graciou&s;ly an&s;wers, It was not &s;o, nor could be &s;o. A Saint's &s;tanding in Chri&s;t is firm; the Covenant is ordered in all things, and &s;ure. But to confirm this glorious Truth, and make it yet more clear, and that I may leave no room for an Objection, that Hope is both &s;ure and &s;tedfa&s;t, <HI>&amp;c.</HI> Con&s;ider the many &s;trong Bars that are cemented together, (as &s;o many Bars of Iron) hammered by the Spirit, to the making of this ble&s;&s;ed Anchor of the Soul both &s;ure and &s;tedfa&s;t.</P>
<P><HI>Fir&s;t;</HI> The Love of God is a &s;ure Ground of the Saints Hope.<NOTE PLACE="marg">Jer. 31.3. P&s;al. 89.30, 31, 32, 33.</NOTE> <HI>I have loved thee with an everla&s;ting Love,</HI> &amp;c. <HI>If his Children for&s;ake my Law, and walk not in my Judg|ments; if they break my Statutes, and keep not my Commandments: Then will I vi&s;it their Tran&s;gre&s;&s;ions with the Rod, and their Iniquity with Stripes. Neverthele&s;s, my Loving|kindne&s;s will I not utterly take from him, nor &s;uffer my Faithfulne&s;s to fail: My Covenant will I not break, nor alter the thing which is gone out of my Lips.</HI><NOTE PLACE="marg">Zeph. 3.17</NOTE> &mdash; <HI>The Lord thy God in the mid&s;t of thee is mighty, he will &s;ave, he will rejoyce over thee with joy, he will re&s;t in his Love, he will joy over thee with &s;inging. I am per&s;uaded, that neither Death, nor Life,</HI><NOTE PLACE="marg">Rom. 8.38, 39.</NOTE> <HI>nor Angels, nor Principalities, nor Powers, nor Things pre&s;ent, nor Things to come, nor Height, nor Depth, nor any other Creature, &s;hall be able to &s;eparate us from the Love of God, which is in Chri&s;t Je&s;us our Lord.</HI> If the Love of God be from everla&s;ting to ever|la&s;ting to them that fear him; if he re&s;ts in his Love; if he will not remove his Loving-kindne&s;s from them, notwith&s;tanding their Sins and Infirmities; if nothing can &s;eparate them from the Love of God, which is in Chri&s;t Je&s;us our Lord: then the Hope that Believers have in God is both &s;ure and &s;tedfa&s;t.</P>
<P><HI>Secondly;</HI> God hath cho&s;en, elected, and prede&s;tinated Believers in Chri&s;t unto eternal Life. <HI>For whom he did foreknow, he al&s;o did prede&s;tinate,</HI><NOTE PLACE="marg">Rom. 8.29, 30.</NOTE> <HI>to be conformed to the Image of his Son. Moreover, whom he did prede&s;tinate, them he al&s;o called; and whom he called, them he al&s;o ju&s;tified; and whom he ju&s;tified, them he al&s;o glorified.</HI> The &s;ame
<PB N="27" REF="28"> Per&s;ons that are prede&s;tinated, are called; and the very &s;ame that are called, are ju&s;tified; and the very &s;ame who are ju&s;tified, are, or &s;hall be glorified: &mdash; There|fore the Hope that Believers have, is both &s;ure and &s;tedfa&s;t.</P>
<P><HI>Thirdly;</HI> Chri&s;t's Death is a &s;ure Ground of Hope. <HI>Who is be that condemneth? It is Chri&s;t that died. I lay down my Life for my Sheep.</HI> Chri&s;t in an e&s;pecial manner laid down his Life for tho&s;e which the Father gave to him, with an ab&s;olute Purpo&s;e and Intention eternally to &s;ave them; and he &s;hall not lo&s;e his Purcha&s;e, nor mi&s;s of the Merit of his mo&s;t precious Blood: Therefore the Saints Hope is both &s;ure and &s;tedfa&s;t.</P>
<P><HI>Fourthly;</HI> Chri&s;t's Re&s;urrection is a &s;ure Ground of Hope. <HI>Chri&s;t ro&s;e again from the Dead, to ju&s;tify all tho&s;e who truly believe in him. Who &s;hall condemn?</HI><NOTE PLACE="marg">Rom. 8.34</NOTE> <HI>It is Chri&s;t that died, yea, rather that is ri&s;en again. &mdash; Who was delivered for our Offences, and was rai&s;ed again for out Ju&s;tification.</HI> Thus Chri&s;t, by his Re&s;urrection, doth actually ju&s;ti|fie all that believe in him; therefore the Saints Hope is both &s;ure and &s;tedfa&s;t.</P>
<P><HI>Fifthly;</HI> The Interce&s;&s;ion of Chri&s;t is a &s;ure Ground of Hope.<NOTE PLACE="marg">Rom. 8.34</NOTE> <HI>Who is he that con|demneth? It is Chri&s;t that died, yea, rather that is ri&s;en again, who is even at the right hand of God, who al&s;o maketh Interce&s;&s;ion for us.</HI><NOTE PLACE="marg">Heb. 7.25. Joh. 17.24 Luk. 22.31 1 Joh. 2.1, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>Seeing he ever liveth to make Interce&s;&s;ion for us. Father, I will that tho&s;e al&s;o whom thou ha&s;t given me, be with me where I am,</HI> &amp;c. <HI>I have prayed for thee, that thy Faith fail not. If any Man &s;in, we have an Advocate with the Father, Je&s;us Chri&s;t the Righteous.</HI> Chri&s;t prays the Father, that all his Chil|dren may be kept from falling, that their Faith fail not, that they may have their Sins pardoned, and may be where he is, <HI>&amp;c.</HI> And he is always heard and an&s;wered by the Father: <HI>I know thou heare&s;t me always.</HI> Therefore the Saints Hope is both &s;ure and &s;tedfa&s;t.</P>
<P><HI>Sixthly;</HI> The Covenant of Grace is a &s;ure Ground of Hope.<NOTE PLACE="marg">2 Sam. 23.5. I&s;a. 54.10.</NOTE> <HI>Although my Hou&s;e be not &s;o with God, yet he hath made with me an everla&s;ting Covenant, ordered in all things, and &s;ure; for this is all my Salvation, and De&s;ire, tho he make it not to grow. For the Mountains &s;hall depart, and the Hills be removed; but my Kindne&s;s &s;hall not depart from thee, neither &s;hall the Covenant of my Peace be removed, &s;aith the Lord that hath mercy upon thee.</HI> The Covenant &s;tands in Chri&s;t, it was made in him, he undertook to perform the Conditions of it by his Spirit, in behalf of all true Believers, as their Surety. We &s;tand not in Chri&s;t, in the New Covenant, as we &s;tood in <HI>Adam,</HI> in the Old. <HI>Adam</HI> was a Per&s;on, that might, or might not &s;tand, it was in his own power to &s;tand or fall; but the Covenant of Grace is more firm and &s;ure in many re&s;pects, e&s;pecially in regard of the Excellency, Power, Ability, and Immutability of Je&s;us Chri&s;t, who, as the &s;econd <HI>Adam,</HI> and publick Per&s;on, hath undertaken for all his Seed. If our &s;tanding was in the New Covenant, as <HI>Adam</HI>'s was in the Old, doubtle&s;s we &s;hould not continue in our &s;tedfa&s;tne&s;s one moment: For if he was overcome by Satan, that had no evil or depraved Nature in him, for Satan to fa&s;ten a Temptation upon, how &s;hould we e&s;cape him, that have &s;uch a Body of Sin and Death in us, even the Seed or Root of all Corruption, our Hearts being like Tinder, ready to take with every Spark of the Devil's kindling. <HI>I will make an everla&s;ting Covenant with them, that I will not turn away from them, to do them Good:</HI><NOTE PLACE="marg">Jer. 32.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">0.</NOTE> <HI>But I will put my Fear into their Hearts, that they &s;hall not depart from me.</HI> As God will not turn away from us, &s;o he will not &s;uffer us to depart from him. This is not like the Covenant he fir&s;t made. Therefore the Saints Hope of Salvation is both &s;ure and &s;tedfa&s;t, an Anchor that will hold, and cannot be broken.</P>
<P><HI>Seventhly;</HI> The Fulne&s;s of Grace, which is trea&s;ured up in Chri&s;t for Believers, is a &s;ure Ground of Hope. <HI>It plea&s;ed the Father, that in him &s;hould all Fulne&s;s dwell.</HI><NOTE PLACE="marg">Col. 1.19. Joh. 1.16. Phil. 4.19.</NOTE> <HI>And of his Fulne&s;s have we all received, and Grace for Grace.</HI> Hence it is that all the Wants of Believers are &s;upplied: <HI>But my God &s;hall &s;upply all your Needs, according to his Riches in Glory by Chri&s;t Je&s;us.</HI> In&s;omuch that when ever any, tho the meane&s;t and weake&s;t Saint, is in need of Support or Help, in time of great and imminent Danger, he may have not only Supply in one re&s;pect, but a full and compleat Supply in all re&s;pects, an&s;werable to the various Exerci&s;es that Believers meet with in their Chri&s;ti|an Cour&s;e, to the end they may not mi&s;carry, or &s;uffer Shipwrack; for that in Chri&s;t they have a Fulne&s;s of Wi&s;dom to in&s;truct and coun&s;el them, a Fulne&s;s of Love and Care to guide them, a Fulne&s;s of Power and Strength to hold them up, that they may be &s;afe, and to &s;tay them from &s;inking, as he did <HI>Peter,</HI> who, when under the fear of mi&s;carrying, cries out to Chri&s;t for help; a Fulne&s;s of Pity and Comp<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;ion, to commi&s;erate them in all their Di&s;tre&s;&s;es; and a Fulne&s;s of Grace and Mercy, to
<PB N="28" REF="29"> pardon and fully blot out all their Sins and Failings, and be with them in all their Sorrows and Sufferings. Therefore the Saints Hope of Salvation is both &s;ure and &s;tedfa&s;t.</P>
<P><HI>Eighthly;</HI> The Mercy of God is a &s;ure Ground of Hope. If the Mercy of God can fail, the Saints Anchor may fail; but the Mercy of God endureth for ever. <HI>Be|hold,</HI><NOTE PLACE="marg">P&s;al. 33.18 &amp; 52.8. I&s;a. 63.13.</NOTE> <HI>the Eye of the Lord is upon them that fear him, upon them that hope in his Mercy. I tru&s;t in the Mercy of God for ever and ever. Where is the &s;ounding of thy Bowels, and thy Mercies towards me? Are they re&s;trained?</HI> The Saints of God, as appears from hence, tru&s;t in the Mercy of God, and that endureth for ever and ever. His Bowels to his People can never fail. <HI>Can a Woman forget her &s;ucking Child, that &s;he &s;hould not have compa&s;&s;ion on the Son of her Womb? Yea, they may, but I will not forget thee.</HI> Therefore the Saints Hope is both &s;ure and &s;tedfa&s;t.</P>
<P><NOTE PLACE="marg">Heb 6.16, 17, 18, 19.</NOTE><HI>Ninthly;</HI> The Promi&s;e and Oath of God are a &s;ure Ground of Hope. <HI>For Men verily &s;wear by the greater, and an Oath for Confirmation is to them an End of all Strife. Wherein God willing more abundantly to &s;hew unto the Heirs of Promi&s;e, the Immutability of his Coun&s;el, confirmed it by an Oath: That by two immutable things, in which it was impo&s;&s;ible for God to lie, we might have &s;trong Con&s;olation, who have fled for Refuge, to lay hold upon the Hope &s;et before us: Which Hope we have as an Anchor of the Soul, both &s;ure and &s;tedfa&s;t.</HI><NOTE PLACE="marg">Tit. 1.2. 2 Cor. 6.16.</NOTE> <HI>In Hope of eternal Life, which God that cannot lie promi&s;ed, before the World began. As God hath &s;aid, I will dwell in them, and walk in them, and I will be their God, and they &s;hall be my People.</HI> If the Promi&s;e and Oath of God be not enough to a&s;&s;ure Believers of their &s;afe and fir&s;t &s;tanding in Chri&s;t, and of their A&s;&s;urance of Heaven, nothing is. Therefore the Saints Hope is both &s;ure and &s;tedfa&s;t.</P>
<P><HI>Tenthly;</HI> That Relation which Believers &s;tand in unto God, is a &s;ure Ground of Hope. He is their Father, and they are his dear Children; he is their Husband, they his Spou&s;e: Will a dear Father &s;uffer his dear Children to peri&s;h, and be torn in pie|ces, if he hath Power to help them? or the dear Husband his dear Wife? The Love of God to his Saints exceeds the Love and Pity of either Father or Husband; there|fore Hope, the Anchor of the Soul, is both &s;ure and &s;tedfa&s;t.</P>
<P><NOTE PLACE="marg">Joh. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">0.27, 28, 29.</NOTE><HI>Eleventhly;</HI> The Power of God is a &s;ure Ground of Hope. <HI>My Sheep hear my Voice, and follow me, and I give to them eternal Life, and they &s;hall never peri&s;h, neither &s;hall any pluck them out of my Hand. My Father that gave them me is greater than all, and none is able to pluck them out of my Father's hand;&mdash;who are kept by the Power of God, through Faith, unto Salvation.</HI> If the Power of God be &s;ufficient to keep Believers from falling, and to pre&s;erve them to his heavenly Kingdom, then their Hope is both &s;ure and &s;tedfa&s;t.</P></CELL>
</ROW>
</TABLE></P>
<P>Object. <HI>But it is through Faith they &s;tand, and their Faith may fail.</HI></P>
<P><HI>An&s;w.</HI> Chri&s;t, as I &s;hewed before, hath prayed, <HI>that their Faith fail not;</HI> and be|&s;ides,<NOTE PLACE="marg">Phil. 1.6.</NOTE> he is the Author, Increa&s;er, and Fini&s;her of it. <HI>He that hath begun a good Work in you, will perform it unto the Day of Chri&s;t.</HI></P>
<P><NOTE PLACE="marg">John 3.6. 1 Pet. 1 23.</NOTE><HI>Twelfthly;</HI> Regeneration is a &s;ure Ground of Hope. <HI>That which is born of the Fle&s;h, is Fle&s;h; that which is born of the Spirit, is Spirit. Being born again, not of cor|ruptible Seed, but of incorruptible,</HI> &amp;c. Such as is the Seed, &s;uch is the Product of it: The Seed being immortal, by which the Saints are regenerated; &s;ure this may be &s;ure Ground of Hope, that they &s;hall not peri&s;h. There is in them an holy and Di|vine Principle, &s;o that they cannot &s;in unto Death, or lo&s;e eternal Life.</P>
<P>Let us now put all the&s;e together, and then doubtle&s;s we &s;hall conclude, that the Saints Hope of Heaven is no Fancy, but like an Anchor that is both &s;ure and &s;tedfa&s;t.</P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P><HI>FIr&s;t;</HI> Examine your &s;elves, what Hope you have; there is a fal&s;e Hope, as well as a true. What is the Ground of thy Hope?</P>
<P N="1">1. Some Men ground their Hope of Heaven upon outward Pro&s;perity. This is the Worldlings Hope. They conclude God loves them, and will give Heaven to them, becau&s;e he hath given them &s;o much of the Earth, not remembring, that God gives &s;ome Men their Portion in this Life:<NOTE PLACE="marg">P&s;al 17. Luke 16.</NOTE> <HI>Remember, Son, thou in thy Life time received&s;t thy good Things,</HI> &amp;c.</P>
<P N="2"><PB N="29" REF="29">2. Some ground their Hopes of Heaven upon Civility, and external Righteou&s;ne&s;s: They live &s;ober and hone&s;t Lives, and are not guilty of any gro&s;s Sins. This is the moral Man's Hope, the Phari&s;ee's, the young Man's in the Go&s;pel; the fooli&s;h Vir|gins had this Hope, and yet lo&s;t Heaven.</P>
<P N="3">3. Some ground their Hopes of Heaven upon the Merits of their own Works. This is the Papi&s;ts Hope; for tho they place &s;ome Hope in Chri&s;t, yet they put Con|fidence in their own Works. Now this is to ca&s;t Anchor on the Sands. Fir&s;t; That which merits mu&s;t be our own; but none of our good Works are our own. They are our own <HI>&s;ubjective,</HI> becau&s;e wrought in us, and they are ours in regard of the Benefit of them; but in re&s;pect of the Original they are none of ours, they are the Fruits of the Spirit; 'tis God hath wrought all our Works in us. Secondly; They mu&s;t be compleat and perfect, or not meritorious; but the be&s;t Works performed by us are both impure and imperfect, more Dro&s;s than Gold. Thirdly; That which merits mu&s;t not be due upon any other account; paying Debts is not meritorious: Now there is nothing that we do, or can do, but it is due, 'tis a Debt we owe to God; we owe him all we have, are, or can perform: Therefore &s;aith Chri&s;t, <HI>When you have done all, &s;ay you are unprofitable Servants.</HI></P>
<P><HI>Secondly;</HI> It &s;hews, that the Hope of Believers is a glorious Hope; the Apo&s;tle &s;aith, a <HI>ble&s;&s;ed Hope,</HI> that is the Stay or Anchor of the Soul, <HI>&amp;c.</HI><NOTE PLACE="marg">Tit. 2.13.</NOTE></P>
<P><HI>Thirdly;</HI> All tho&s;e that have not this precious Grace, are at pre&s;ent in a hopele&s;s Condition.</P>
<P>Que&s;t. <HI>How may a Man know whether he hath a true and well-grounded Hope?</HI></P>
<P N="1">1. If thou ha&s;t a lively Hope, thou art born again; the new Birth entitles to a new Hope. What Hope can a Man have of Heaven, if he be not converted?<NOTE PLACE="marg">1 Pet. 1.3. John 3.3.</NOTE> <HI>&V;nle&s;s a Man be born again, he cannot &s;ee the Kingdom of God.</HI></P>
<P N="2">2. A true and well-grounded Hope is attended with a Train of other Graces. <HI>Tribulation worketh Patience, and Patience Experience, and Experience Hope,</HI><NOTE PLACE="marg">Rom. 5.3, 4, 5.</NOTE> <HI>and Hope ma|keth not a&s;hamed,</HI> (why?) <HI>becau&s;e the Love of God is &s;hed abroad in our Hearts by the Holy-Gho&s;t.</HI> Tho&s;e that have the Grace of Hope, have the Graces of Faith and Love, and all other Fruits of the Spirit, more or le&s;s, in them.</P>
<P N="3">3. Hope purifies the Heart: <HI>He that hath this Hope in him, purifieth him&s;elf,</HI><NOTE PLACE="marg">1 John 3.3</NOTE> <HI>even as he is pure.</HI> If thou ha&s;t an un&s;anctified Heart, never boa&s;t of thy Hope; it makes not only the Heart holy, but the Life al&s;o.</P>
<P N="4">4. Hope of Salvation is grounded upon the Promi&s;es of God. The Promi&s;es give Intere&s;t, and upon Intere&s;t ari&s;eth Hope; therefore he that hath not took hold of God's Promi&s;e by Faith, is de&s;titute of Hope, the Anchor of the Soul.<NOTE PLACE="marg">P&s;al. 11<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.49.</NOTE> <HI>Remember thy Word unto thy Servant, upon which thou ha&s;t cau&s;ed me to hope.</HI></P>
<P N="5">5. Hope keeps the Soul in a &s;teady and &s;ure expectation of the Good of Promi&s;es, under Affliction and Sufferings; a Saint is hereby &s;tayed and quieted, whil&s;t he is ex|po&s;ed to the Lo&s;s of all other things for Chri&s;t's &s;ake.<NOTE PLACE="marg">Heb. 10.34</NOTE> <HI>They took patiently the &s;poiling of their Goods, knowing in them&s;elves, they had in Heaven a better and more enduring Sub&s;tance.</HI></P>
<P N="6">6. True Hope makes a Chri&s;tian very lively, and valiant for Chri&s;t, and his Truth: It fills the Soul full of &s;piritual Activity, it is called a <HI>lively Hope,</HI> it makes him bold, and not a&s;hamed of the Cro&s;s, <HI>&amp;c.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="30" REF="30">
<HEAD>Love compared to Death, and the Grave, and to Coals and Flames of Fire.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Cant. 8.6.</HI></BIBL> Love is &s;trong as Death, Jealou&s;y is as cruel as the Grave: The Coals thereof are Coals of Fire, which have a most vehement Flame.</P>
<P><BIBL><HI>Ver&s;e 7.</HI></BIBL> Many Waters cannot quench Love, neither can the Floods drown it, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THe Grace of Love which Chri&s;t hath infu&s;ed into the Heart of his Spou&s;e, and all gracious Ones, is compared by the Holy-Gho&s;t in the&s;e Scriptures to three things, which are of a mighty powerful and prevailing Nature, again&s;t whom there is no &s;tanding: Fir&s;t, <HI>Death;</HI> Secondly, the <HI>Grave;</HI> Thirdly, <HI>Coals and Flames of Fire:</HI> Which &s;hew forth the vehement Power and Force of Divine Love to Je&s;us Chri&s;t; <HI>Which cannot be quenched.</HI></P>
<P>Fir&s;t; Love is compared to <HI>Death</HI> and the <HI>Grave.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>DEath and the Grave over|come the &s;tronge&s;t Men, it prevails over the mo&s;t powerful, wi&s;e, and learned in the World; neither can the mo&s;t mighty Mo|narch encounter Death, or &s;tand be|fore it; there is no di&s;charge in that War.</CELL>
<CELL>SO Love, that is in the Heart of a &s;in|cere Chri&s;tian, prevails again&s;t all Difficulties and Oppo&s;itions, Temptati|ons, Afflictions, and mo&s;t cruel Sufferings and Torments, that can be exerci&s;ed up|on them, as appeared by the ble&s;&s;ed Mar|tyrs. Nothing is too hard for Love, it cannot be &s;ubdued, it overcomes all Sin and Suffering what&s;oever.</CELL>
</ROW>
<ROW>
<CELL>II. Death and the Grave &s;eize upon every part of the corporal or mortal Body.</CELL>
<CELL>II. So Love, when &s;hed abroad in the Heart, &s;eizeth upon all the Faculties of the Soul. Hence it is, that true Chri&s;ti|ans are &s;aid to love Chri&s;t with all their Hearts, and with all their Souls.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>DEath and the Grave put an end to natural Life, and &s;o cau&s;e all Motions or Actions from thence to cea&s;e.</CELL>
<CELL>BUt Love hath that Virtue, as it is a Grace of the Spirit, that it &s;ets all the Faculties of the Soul upon Acts of a &s;piritual Life. None are &s;o lively as tho&s;e that truly love Je&s;us Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>II. Death overcomes and de|&s;troys that which we would (if po&s;&s;ible) keep, <HI>viz.</HI> our Lives, that are mo&s;t dear to us.</CELL>
<CELL>II. Love only overcomes that which is offen&s;ive and contrary to us, or that &s;tands in oppo&s;ition to the Soul's Union with Chri&s;t, making that which would be in|jurious to Fle&s;h and Blood, to become profitable and advantagious; yea, tho it be to the Lo&s;s of Life, yet Love takes away the Fear of Death, and makes the Soul willing to part with Life for Chri&s;t's &s;ake.</CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<PB N="31" REF="30">
<HEAD>Love is al&s;o compared to Coals and Flames of Fire.</HEAD>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel</CELL>
</ROW>
<ROW>
<CELL>COals and Flames of Fire are of a burning and con&s;uming Quality.</CELL>
<CELL>THe Grace of Love kindled in the Soul of a Believer, burns up and con&s;umes that inordinate De&s;ire which is naturally in the Heart, after the Things and Vanities of this World; it eats up and con&s;umes all carnal and &s;en&s;ual Lu&s;ts what&s;oever; all fle&s;hly and combu&s;tible Stuff, or Things that &s;tand in the way, are burnt up and de&s;troyed by it.</CELL>
</ROW>
<ROW>
<CELL>II. Coals and Flames of Fire are of a purging and purifying quality.</CELL>
<CELL>II. So the Grace of Love purgeth, clean&s;eth, and purifieth the Soul; the Dro&s;s and Filth of the Heart and Life be|ing wa&s;ted away, a Chri&s;tian is made holy, &s;anctified, and heavenly thereby.</CELL>
</ROW>
<ROW>
<CELL>III. Coals and Flames of Fire are of a melting and &s;oftning Nature; they make things tender and pliable, meet to receive the Impre&s;&s;ion of a Seal, <HI>&amp;c.</HI></CELL>
<CELL>III. So the Grace of Love &s;oftens the Heart, and melts it, making it pliable, and very fit and capable to receive the Impre&s;&s;ion and Divine Image of God.</CELL>
</ROW>
<ROW>
<CELL>IV. Some Fire is &s;o vehement, that Water thrown upon it will not quench it, but rather cau&s;e it to burn more fierce and vehemently.</CELL>
<CELL>IV. The Grace of Love is of &s;uch a &s;trong and vehement Nature, th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t it is impo&s;&s;ible utterly to quench or extingui&s;h it in the Soul, tho the Devil daily u&s;eth all his Strength and Skill to do it. Many ways he continually a&s;&s;aults Believers; when Temptations of one &s;ort fail, he trieth others: he offers worldly Plea&s;ures, Honours, Riches, yea, all the Goods (as I may &s;ay) of his Hou&s;e; but all is in vain, nothing will quench this Divine Flame; the true Chri&s;tian utterly contemns him, with all he hath. The grand De&s;ign of Satan's courting a Man, with all his Offers, <HI>All this will I give thee,</HI> &amp;c. is to gain his Love, or draw off his Affections from Je&s;us Chri&s;t. If this Way will not do, he tries ano|ther, and brings Afflictions and Cro&s;&s;es upon the Soul; but over the&s;e likewi&s;e is a Saint a Conqueror. Which makes the Apo&s;tle break forth into this holy Triumph: <HI>Who &s;hall &s;eparate us from the Love of Chri&s;t? Shall Tribulation, or Di&s;tre&s;s,</HI><NOTE PLACE="marg">Rom. 8.35, 36, 37, 38.</NOTE> <HI>or Per&s;e|cution, or Famine, or Nakedne&s;s, or Peril, or Sword?</HI> No, none of the&s;e things can: <HI>For I am per&s;uaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things pre&s;ent, nor Things to come; nor Height, nor Depth, nor any other Creature, &s;hall be able to &s;eparate us from the Love of God, that is in Chri&s;t Je&s;us our Lord.</HI></CELL>
</ROW>
<ROW>
<CELL>V. Fire hath Light with it.</CELL>
<CELL>V. So the Grace of Love is attended with the Knowledg of Chri&s;t, who is the Object of Love: <HI>Ignoti enim nulla cu|pido.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. Coals and Flames of Fire af|ford Heat, they are of a warming and reviving Nature.</CELL>
<CELL>VI. So the Grace of Love heats our cold and frozen Hearts, it warms and revives them with &s;weet and ble&s;&s;ed Love and Zeal for God, and his Glory.</CELL>
</ROW>
<ROW>
<CELL><P>VII. Flames of Fire a&s;cend, or tend continually upwards.</P>
<P><HI>See more of the Nature and Quali|ty of</HI> Fire, <HI>where the Word of God is compared to it.</HI></P></CELL>
<CELL>VII. So the Grace of Love darts the De&s;ires of the Soul Heavenwards: <HI>Such have their Affections &s;et on Things above.</HI><NOTE PLACE="marg">Col. 3.1, 2.</NOTE></CELL>
</ROW>
<PB N="32" REF="31">
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>FIre is from beneath, it is earthy, and one of the four Elements.</CELL>
<CELL>THe Grace of Love is from above; it is a &s;upernatural Grace, it grows not in Natures Garden: <HI>But the Fruit of the Spirit is Love,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>II. A violent Fire may be quen|ched, and all natural and elemen|tary Fire &s;hall be put out. Mount <HI>Aetna</HI> &s;hall not burn always.</CELL>
<CELL>II. But the Grace of Love, this Di|vine Fire, can never be quenched, it &s;hall burn to Eternity. <HI>Charity never faileth,</HI> &amp;c.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inference">
<HEAD>Inference.</HEAD>
<P>BY the&s;e Things, Works, and Operations, we may try whether we have true Love to Je&s;us Chri&s;t or no. And for a further Help therein, &s;ee the following Metaphor.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Chri&s;t's Love compared to Wine.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Cant. 1.2.</HI></BIBL> For his Love is better than Wine.</Q>
</EPIGRAPH>
<P>WHereas Chri&s;t's Love is preferred to Wine, it is to be under&s;tood <HI>Sy|necdochically;</HI> &s;o <HI>Ain&s;worth.</HI> Wine here is put for the mo&s;t plea|&s;ant, joyful, refre&s;hing, and cordial Things; as Bread by the &s;ame Figure is frequently put for &s;uch things as &s;trengthen, <HI>&amp;c.</HI></P>
<P>The Love of Je&s;us Chri&s;t is better than Wine, or what&s;oever Men e&s;teem to be good, or to excell in Nature and Virtue.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>VVIne is the Fruit of a good Tree, a choice and pre|cious Plant, and 'tis the be&s;t of na|tural Liquors.</CELL>
<CELL>THe Love of Chri&s;t is the Fruit of the choice&s;t Plant that ever was planted. Men and Angels are not to be compared to him. <HI>[See Vine.]</HI> And his Love is the be&s;t and choice&s;t of Love. Wine is natural, but his Love is Divine and &s;upernatural. None ever loved, as Chri&s;t loved.</CELL>
</ROW>
<ROW>
<CELL>II. Wine is plea&s;ant, delectable, and &s;weet to the Ta&s;te.</CELL>
<CELL>II. There is nothing &s;o plea&s;ant and delectable to a believing Soul, as the Manife&s;tation of Chri&s;t's Love; it excells all things for &s;weetne&s;s.</CELL>
</ROW>
<ROW>
<CELL>III. Wine is to be had only in &s;ome particular Countries; &s;ome People never ta&s;te of it as long as they live.</CELL>
<CELL>III. Chri&s;t's Love is not known to ma|ny that live in the World; divers never ta&s;ted of it, do not know how good it is, died without any &s;ight or a&s;&s;urance of Chri&s;t's Love.</CELL>
</ROW>
<ROW>
<CELL>IV. Wine is highly e&s;teemed and valued, when the excellent Virtue thereof is known.</CELL>
<CELL>IV. Chri&s;t's Love is e&s;teemed by all that know his Worth; they value him above Wine, or Gold, or the be&s;t of earthly things.</CELL>
</ROW>
<ROW>
<CELL>V. Men will not part with Store of the be&s;t Wine for Toys and Trifles.</CELL>
<CELL>V. Saints will not part with the Love of Chri&s;t for all the good things of this World; they are but Trifles and Vanity, in compari&s;on of his Love. If a Man would give all the Goods of his Hou&s;e to a Saint, &s;o that he would part with Chri&s;t's Love,<NOTE PLACE="marg">Cant. 8.7.</NOTE> it would be contemned.</CELL>
</ROW>
<PB N="33" REF="31">
<ROW>
<CELL>VI. Wine is of a &s;ingular u&s;e to revive and make glad the di&s;con&s;o|late Spirit:<NOTE PLACE="marg">Vina pa|rant ani|mos. <HI>Ovid.</HI></NOTE> <HI>Give Wine to him that is of an heavy Heart.</HI></CELL>
<CELL>VI. The Love of Chri&s;t is the mo&s;t &s;overeign thing in the World, in the Manife&s;tations of it, to revive and com|fort poor di&s;con&s;olate Souls. <HI>Thou ha&s;t put more Gladne&s;s in my Heart,</HI><NOTE PLACE="marg">P&s;al. 4.7.</NOTE> <HI>than in the Time when their Corn and Wine encrea&s;ed.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. Wine cau&s;es a Man, if he drinks freely of it,<NOTE PLACE="marg">Cura fu|git, dilue|tur&abque; Me|ro. <HI>Ovid.</HI></NOTE> to forget his Sorrows.</CELL>
<CELL>VII. The Evidence or Manife&s;tation of Chri&s;t's Love to a poor Soul, doth cau&s;e it to forget all its former Bitterne&s;s, Terror of the Law,<NOTE PLACE="marg">Rom. 7.10, 15, 18, 24, 25.</NOTE> and Horror of Con|&s;cience for Sin, which po&s;&s;ibly for a great while it lay under.</CELL>
</ROW>
<ROW>
<CELL>VIII. Wine, Naturali&s;ts tell us, repairs decayed Nature. A Man may faint by &s;ome &s;udden Qualm, and need a Cordial; and that which may revive the Spirit, may not re|cover a Man out of a Con&s;umption, or one brought by a langui&s;hing Di&s;temper almo&s;t to the Grave.</CELL>
<CELL>VIII. The Grace and Love of Chri&s;t will recover Strength that hath been lo&s;t. A Saint may faint, and need a Cordial, by means of a Temptation, when Grace is not much decayed in him. A Draught of Chri&s;t's Love, I mean, the Manife&s;tations of it, will recover (in a &s;piritual &s;ence) a Chri&s;tian that has been a great while con&s;umptive, who&s;e Vitals are impaired, and he almo&s;t dead.</CELL>
</ROW>
<ROW>
<CELL>IX. Wine was u&s;ed in Legal Sa|crifices in time of the Law.</CELL>
<CELL>IX. The Grace of Love, that Fruit of the Spirit which flows from Chri&s;t, is the only Ingredient to &s;tir up our Devotion. We can perform no Services acceptably without Love: <HI>Let all your Works be done in Charity.</HI> And when the Soul hath &s;weet Manife&s;tations of Chr&s;t's Love to it, how &s;weetly doth it go on in God's Wor&s;hip!</CELL>
</ROW>
<ROW>
<CELL>X. Wine is good, as it may be u&s;ed, to heal &s;ome &s;orts of Wounds.</CELL>
<CELL>X. The Love of Chri&s;t will heal a broken Heart. There is no Salve, both in the Nature and Effects thereof, to cure a wounded Spirit, like A&s;&s;urance of Chri&s;t's Love.</CELL>
</ROW>
<ROW>
<CELL>XI. Wine is good to &s;tir up Courage in ho&s;tile Encounters; it makes a Man brisk and valiant.</CELL>
<CELL>XI. The Love of Chri&s;t breaking in upon the Soul, makes a Chri&s;tian cou|ragious, and very valiant in that &s;piritual Warfare he is engaged in; he is hereby animated to endure all manner of Hardne&s;s, and over all is more than a Conqueror. <HI>Nothing &s;hall &s;eparate us from the Love of God, which is in Chri&s;t Je&s;us our Lord.</HI></CELL>
</ROW>
<ROW>
<CELL>XII. Wine is u&s;ed at Marriage-Fea&s;ts, and in great Banquets.</CELL>
<CELL>XII. The Love of Chri&s;t is more than a Banquet of the greate&s;t Varieties to a gracious Soul; it affords choice Food, a <HI>Fea&s;t of fat things, of Wines upon the Lees; of fat things full of Marrow, of Wines upon their Lees well refined.</HI></CELL>
</ROW>
<ROW>
<CELL>XIII. Wine may be taken to exce&s;s.</CELL>
<CELL>XIII. But none can have too much of Chri&s;t's Love.</CELL>
</ROW>
<ROW>
<CELL>XIV. Wine daily drunk, without fre&s;h Supplies, will not hold out long.</CELL>
<CELL>XIV. Chri&s;t's Love is like a Fountain of living Water, or an inexhau&s;tible Trea&s;ure.</CELL>
</ROW>
<ROW>
<CELL>XV. Wine will decay by long keeping; it will wax &s;our, and be|come nau&s;eous and un&s;avoury.</CELL>
<CELL>XV. Chri&s;t's Love, the longer we en|joy it, the &s;weeter it is, and &s;weete&s;t of all 'twill be at the la&s;t.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="34" REF="32">
<HEAD>Inferences.</HEAD>
<P>BUt from whence is it that Believers do thus prize and e&s;teem Je&s;us Chri&s;t, and his Love?</P>
<P><HI>Fir&s;t;</HI> From the Excellency of his Per&s;on. [<HI>See Ro&s;e of</HI> Sharon, <HI>and Lilly of the Vallies.] He is fairer than the Children of Men.</HI></P>
<P><HI>Secondly;</HI> From the &s;ence of his great Love to them: <HI>We love him, becau&s;e he fir&s;t loved us.</HI></P>
<P><HI>Thirdly;</HI> From the Con&s;ideration of tho&s;e hard things he &s;uffered for their &s;akes.</P>
<P><HI>Fourthly;</HI> Becau&s;e of the Savour of his good Ointment. <HI>He hath &s;hed his Love abroad in their Hearts,</HI><NOTE PLACE="marg">Rom 5 5.</NOTE> <HI>by the Holy Gho&s;t.</HI></P>
<P><HI>Fifthly;</HI> Saints value Chri&s;t's Love above Wine, becau&s;e his Love is beyond all compari&s;on, mo&s;t &s;weet and con&s;olatory.</P>
<P N="1">1. His Love was in him early, betimes, before ever the Earth was formed, or the Foundations thereof laid;<NOTE PLACE="marg">Prov. 8 31.</NOTE> his Hearts De&s;ire and Love was fir&s;t &s;et upon us.</P>
<P N="2">2. His Love is of an attracting Nature, (that the Spou&s;e knew well enough.) He is like the Load&s;tone;<NOTE PLACE="marg">Jer. 31.3. 1 John 4.19.</NOTE> he draws all Hearts after him, that have a ta&s;te or touch of him.</P>
<P N="3">3. 'Tis boundle&s;s; like <HI>Nilus,</HI> it overflows all Banks and Bounds; it knows no Limits.</P>
<P N="4"><NOTE PLACE="marg">Prov. 8.30</NOTE>4. It is a delighting Love: <HI>His Delight was with the Sons of Men.</HI> He takes com|placency in the Soul he loves.</P>
<P N="5"><NOTE PLACE="marg">Ho&s;. 14.4. Ezek 16.3, 4, 5, 6, 9. Cant. 8.6, 7.</NOTE>5. It is a free Love, without fore&s;een Merit or Worth in the Object. When Man lay weltring in his Blood, loath&s;om and filthy, Chri&s;t loved him.</P>
<P N="6">6. Chri&s;t's Love is hot and fervent; much Water cannot quench it: It hath a ve|hement Flame.</P>
<P N="7">7. 'Tis a matchle&s;s Love, far beyond the Love of <HI>Jacob</HI> to <HI>Rachel,</HI> or <HI>Jonathan</HI> to <HI>David.</HI></P>
<P N="8">8. 'Tis an incomprehen&s;ible Love, it pa&s;&s;eth Knowledg. You may &s;ooner find out the Depth of the Sea, the Heighth of Heaven, tell the Stars, or accompt the Sands of the Sea-&s;hore, than find out or mea&s;ure the Love of Chri&s;t. It is a la&s;ting, abiding, and eternal Love. <HI>His loving-kindne&s;s he will never take away.</HI> This makes the Church &s;o much to de&s;ire the Manife&s;tations of the Love of Chri&s;t, and in this is his Love better than Wine.</P>
<P>But who are they that thus prize and e&s;teem the Love of Chri&s;t? Take &s;ome brief Notes of them.</P>
<P N="1">1. Such cannot tell how to prai&s;e Chri&s;t, nor &s;et forth his Excellency, as they would; they cannot &s;ufficiently exalt him. 2. Such are in a longing and langui&s;hing Con|dition, till they &s;ee him. 3. Cannot be &s;atisfied, till they get to &s;ome good and well-grounded A&s;&s;urance of an Intere&s;t in him. 4. Chri&s;t runs much in their Minds. 5. Such love Chri&s;t, what State &s;oever they are in. 6. Such keep his Word. 7. They love Chri&s;t above Husband, Wife, Children, <HI>&amp;c.</HI> nay, more than Life it &s;elf. 8. They love to hear of him, and often from him. 9. They highly value every &s;pecial Token of his Love. 10. They rejoice in his Pre&s;ence. 11. They grieve and mourn at his Ab&s;ence. 12. If they have grieved him, cannot re&s;t till they &s;ee his reconciled Face again. 13. They love his Image wherever they &s;ee it; love all the Godly, the poore&s;t Saint, as well as the riche&s;t. 14. They love to be like him in Grace here, as well as in Glory hereafter. 15. They are troubled when he is di&s;honoured. 16. They are greatly concerned for his Name, Kingdom, and Intere&s;t in the World. 17. They often vi&s;it him in Clo&s;et-Duties. 18. Take great care to plea&s;e him. 19. Will &s;uffer for his &s;ake, when called to it. 20. Long for his Appearance.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="35" REF="32">
<HEAD><HI>Bapti&s;m a Burial.</HI> ROM. 6.4. and COL. 2.12. Expounded, and Practically Improved.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Rom. 6.4.</HI></BIBL> Know ye not, that &s;o many of us as were baptized (<GAP DESC="foreign">) into Je&s;us Christ, <HI>(that is, into the Profe&s;&s;ion of his Faith, Confe&s;&s;ion of his Name, and Communion with his Church)</HI> were baptized into his Death.</P>
<P><BIBL><HI>Col. 2.12.</HI></BIBL> &mdash; Buried with him in Bapti&s;m, wherein ye are al&s;o ri&s;en with him, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>FOr the opening of this Metaphorical Text, we will &s;hew,
<LIST>
<ITEM>1. The <HI>Literal</HI> Signification of the Word <HI>Bapti&s;m.</HI></ITEM>
<ITEM>2. The <HI>Metaphorical</HI> Signification thereof.</ITEM>
<ITEM>3. What <HI>Burying</HI> literally and tropically is.</ITEM>
<ITEM>4. Give a &s;ymbolical Parallel between <HI>Bapti&s;m</HI> and a <HI>Burial.</HI></ITEM>
<ITEM>5. Produce &s;ome Inferences from the Whole.</ITEM>
</LIST></P>
<P>In &s;hewing the Signification of the Word <HI>Bapti&s;m,</HI> we will with all Impartiality give the Judgment of the Learned. The Word is Greek, and we are to &s;eek its meaning from the Learned in that Tongue, of who&s;e Writings we have carefully examined the mo&s;t noted, &s;ome of which are, <HI>Scapula,</HI> and <HI>Stephanus, Pa&s;or, Min&s;hew,</HI> and <HI>Liegh</HI>'s <HI>Critica &s;acra; Grotius, Vo&s;&s;ius, Cau&s;abon, Selden,</HI> Mr. <HI>Daniel Rogers, Mede, Chamier,</HI> Dr. <HI>Taylor,</HI> Dr. <HI>Hammond,</HI> Dr. <HI>Cave, He&s;ychius, Budaeus, Beza, Era&s;mus, Buchanan, Luther, Illyricus, Zanchy, Gla&s;&s;ius,</HI> &amp;c. who with all the Learned of any note, that are impartial, agree with one Voice, That the primary, proper, and lite|ral Signification of <GAP DESC="foreign">, <HI>Bapti&s;o,</HI> is, <HI>M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rgo, immergo, &s;ubmergo, obruo, item tingo, quod fit immergendo;</HI> that is, to <HI>drown, immerge, plunge under, overwhelm,</HI> as al&s;o to <HI>dip,</HI> which is done by <HI>plunging.</HI> And 'tis certain the Ancients &s;o under&s;tod it, as ap|pears by their con&s;tant Practice of <HI>dipping</HI> &s;uch as were baptized; as <HI>Tertullian</HI> &s;ays of his Trine-Immer&s;ion, <HI>Ter mergitamur,</HI> that is, thrice are we dipp'd. And that the Change of the Rite to <HI>A&s;per&s;ion,</HI> or Sprinkling, was invented to accommo|date the tender Bodies of Infants, in the&s;e Northern Parts, when the Practice of bap|tizing them prevailed, is ingenuou&s;ly confe&s;&s;ed by <HI>Vo&s;&s;ius,</HI> and mo&s;t of the Learned.</P>
<P>In a le&s;s proper or remote &s;ence, becau&s;e things that are wa&s;hed are dipped in, or covered all over with Water, it is put for <HI>Wa&s;hing,</HI> Luk. 11.38. Heb. 9.10. Mark 7.4. And we dare mode&s;tly a&s;&s;ert, That no Greek Author of any Credit, whether Heathen or Chri&s;tian, has ever put <HI>Baptizing</HI> for <HI>Sprinkling,</HI> or u&s;ed tho&s;e Words promi&s;cu|ou&s;ly. The Greeks have a peculiar Word to expre&s;s Sprinkling, <HI>viz.</HI> <GAP DESC="foreign">, which they u&s;e when they have occa&s;ion; as might be abundantly &s;hewn, if needful.</P>
<P>From this <HI>proper</HI> Signification ari&s;e &s;ome <HI>Metaphorical</HI> Notations: As,</P>
<P N="1">1. From the Signification of <HI>Drowning,</HI> (they are the Words of<NOTE N="*" PLACE="marg">A notio|ne quae <HI>merge<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e</HI> &s;ignificat, profluxit ea quae pro-<HI>affligere</HI> u&s;urpatur, quia qui affligun|tur, cala|mitatum gurgite qua&s;i mer|gantur.</NOTE> <HI>Vo&s;&s;ius,</HI> in <HI>The&s;. Theol.</HI>) it is put for Affliction, becau&s;e they that are afflicted are as it were drowned in the Gulph of Calamities, <HI>Mat.</HI> 20.22. <HI>Mark</HI> 10.38. <HI>Luke</HI> 12.50. <HI>Bapti&s;mus non &s;ig|nificat Afflictionem quamlibet, &s;ed vehementem, &amp; forin&s;ecus irruentem, ut &s;unt in Scripturis undae per&s;ecutionum &amp; tribulationum, quibus qui merguntur &amp; abruuntur, baptizari vide|antur.</HI> E&s;tius <HI>ad</HI> 1 Cor. 15.2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. That is, <HI>Bapti&s;m denotes not every light Affliction, but that which is vehement and overwhelming: As there are Waves of Per&s;ecutions and Tribu|lations mentioned in Scripture; &s;o &s;uch as are drowned and overwhelmed by them, may &s;eem to be baptized,</HI> Mat. 20.22, 23. Mark 10.38, 39. Luk. 12.50. The Rea&s;on of the
<PB N="36" REF="33"> Metaphor is taken from many and deep Waters, to which Calamities are compared. P&s;al. 18.16. <HI>He drew me out of great Waters.</HI> P&s;al. 32.6. P&s;al. 69.1, 2, &amp;c.</P>
<P N="2">2. It is put for the <HI>miraculous Effu&s;ion of the Holy Spirit upon the Apo&s;tles,</HI> and other Believers, in the Primitive Church, becau&s;e of the <HI>Analogical</HI> Immer&s;ion or Dipping, (for &s;o, as we have proved, <GAP DESC="foreign"> &s;ignifies): For the Hou&s;e where the Holy-Spirit came upon the Apo&s;tles was <HI>&s;o filled,</HI> that they were (as it were) <HI>drowned</HI> in it: Or the Rea&s;on of the Metaphor may be from the great Plenty and Abundance of tho&s;e Gifts, in which they were wholly as it were immerged, as the Baptized are dipped under Water. <HI>Acts</HI> 2.3. <HI>Mat.</HI> 3.11. <HI>Mark</HI> 1.8. <HI>Luke</HI> 3.16. <HI>John</HI> 1.33. <HI>Acts</HI> 1.5. &amp; 11.16. When <HI>Fire</HI> is added, it is a Symbol of external Manife&s;tation.</P>
<P N="3">3. It is put for the miraculous <HI>Pa&s;&s;age</HI> of the <HI>I&s;raelites</HI> through the Red Sea, 1 <HI>Cor.</HI> 10.2. which was a Type of Go&s;pel-Bapti&s;m.</P>
<P>The&s;e Rea&s;ons of the Metaphor are evident and convincing Demon&s;trations, that the Signification of Bapti&s;m is to <HI>dip</HI> or <HI>plunge;</HI> for <HI>Sprinkling</HI> can bear no Analogy with them.</P>
<P>The Word is expre&s;&s;ed in the Old Te&s;tament by the Hebrew <GAP DESC="foreign"> <HI>Tabal,</HI> which the Septuagint (or the Seventy Learned Interpreters) render by <GAP DESC="foreign">, <HI>Bapti&s;o,</HI> to <HI>dip,</HI> as the&s;e Texts &s;hew, <HI>Gen.</HI> 37.31. <HI>Exod.</HI> 12.22. <HI>Lev.</HI> 4.6. &amp; 17.14. &amp; 6.51. &amp; 9.9. <HI>Deut.</HI> 33.24. <HI>Numb.</HI> 16.18. 2 <HI>Kings</HI> 5.14. &amp;c.</P>
<P>Hence al&s;o the Baptized are &s;aid to be <HI>dead</HI> and <HI>buried,</HI> in allu&s;ion to the putting of dead Men into the Earth, and covering them therewith; to which we proceed.</P>
<P>What <HI>Burial</HI> in a natural &s;ence is, every Man knows; and in our Text it is a <HI>Me|taphor,</HI> the <HI>Symbolical</HI> Analogy of which with Bapti&s;m follows in the Parallel.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>WHen one is buried, it im|ports him to be dead, for none but &s;uch ought to be buried.</CELL>
<CELL>WHen one is baptized, he ought to be <HI>dead to Sin,</HI> that is, conver|ted by the Power of God's Word to Go&s;pel-Truth, which always makes the Soul loath and dete&s;t Sin, and then that Soul may be &s;aid indeed to be <HI>dead to Sin.</HI> This may be evidenced by this Con&s;ideration, That Bapti&s;m is an <HI>illu&s;trious Symbol</HI> of the <HI>Death</HI> of Chri&s;t our Saviour, who died for us. <HI>I am he that was dead, and am alive; behold, I live for evermore.</HI> The true Admini&s;tration of this Sacrament vi&s;ibly figures it to us; and to that end it was in&s;tituted, <HI>viz.</HI> to confirm that great and glorious Truth of his being really a Man, and &s;o cabable of &s;uffering or pa&s;&s;ing through the <HI>Death of the Cro&s;s,</HI><NOTE PLACE="marg">Rom. 6.3, 4, 5.</NOTE> into which Death we are baptized; and then being dead to Sin, and to this World, we are to live in newne&s;s of Life among&s;t the Saints in the Kingdom of God.</CELL>
</ROW>
<ROW>
<CELL>II. When one is buried, he ought to be covered all over with Earth, el&s;e 'tis no Burial.</CELL>
<CELL><P>II. When one is baptized, he ought to be covered all over with Water, or el&s;e 'tis no Bapti&s;m. Which fully appears, 1. From the Nature of Burial. 2. From the proper and Metaphorical Significations of the Word, (as is largely opened). 3. From Scripture-Practice, which always was by Dipping, as all the Learned that are im|partial acknowledg. 4. From the con&s;tant Practice of Antiquity, who retained the right Form until <HI>Clinical Bapti&s;m, (viz.</HI> &s;uch who deferred their Bapti&s;m till their &s;ick Bed) came to be u&s;ed about <HI>Cyprian</HI>'s time, in the third <HI>Century.</HI> The&s;e <HI>Clinici</HI> (&s;o called, becau&s;e <GAP DESC="foreign"> <HI>baptized in their Bed,</HI>) were &s;uch as delayed their Bapti&s;m until their Death-Beds, becau&s;e they believed it would take away all Sin, and that there was no Pardon if they &s;inned after receiving it; yet not daring to go out of the World without this great Badge of Chri&s;tianity, deferr'd it till they thought they were in danger of Death: And &s;ince they could not without peril of Life be dipp'd, Sprinkling was invented to &s;erve the turn. For a like Rea&s;on (as was &s;aid before) they changed the Mode of Admini&s;tration with re&s;pect to Infants, when their Bapti&s;m was introduced, out of regard to their tender Con&s;titutions, e&s;|pecially in cold Countries &amp; Sea&s;ons. This was the Original of Sprinkling, and &s;prung purely from the abu&s;e of Bapti&s;m, and the Want of the right Subject; as (by Di|vine Aid) &s;hall be demon&s;trated in a particular Sheet, impartially, and from undoubted Authority.</P>
<P>One may with as much rea&s;on be &s;aid to be buried, when Clay or Earth is thrown upon his Head only; as to be baptized, when Water is poured upon his Head or Face: And if the one be <HI>no Burying,</HI> 'tis as certain the other is <HI>no Bapti&s;m.</HI> And he that affirms, that Sprinkling may repre&s;ent or &s;ymbolically expre&s;s the Death, Burial, and Re&s;urrection of Chri&s;t, does at the &s;ame time &s;peak without colour of Truth, Word of Sence, and again&s;t all the Rea&s;on in the World. As breaking of the Sacra|mental Bread, vi&s;ibly betokens that Chri&s;t's Body was broke; and as the pouring forth of the Sacramental Wine, repre&s;ents the gu&s;hing forth of his Blood: &s;o the Sacra|mental Dipping in Water, <HI>viz.</HI> Bapti&s;m, repre&s;ents his Death and Burial; and the coming from under the Water, his Re&s;urrection.<NOTE PLACE="marg">1 Cor. 15.2, 3, 4, &amp;c.</NOTE></P></CELL>
</ROW>
<PB N="37" REF="33">
<ROW>
<CELL>III. Burial precedes the Re&s;ur|rection, or rai&s;ing of the dead Body to a State of Immortality.</CELL>
<CELL>III. The Immer&s;ion of the Party bap|tized, precedes his Emer&s;ion, or coming out of the Water; which &s;ymbolizes or an&s;wers to two things: 1. The Re&s;ur|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ection of Chri&s;t, 2. Our ri&s;ing again to Newne&s;s of Life: <HI>Buried with him in Bap|ti&s;m, wherein ye are al&s;o ri&s;en with him,</HI> &amp;c. as in the Text.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FRom the whole we may rationally conclude, That the Admini&s;tration of this great Ordinance by Sprinkling, (which comports not with the Literal nor Meta|phorical Signification of the Word, nor tho&s;e great My&s;teries repre&s;ented by it, <HI>viz.</HI> the Death, Burial, and Re&s;urrection of Chri&s;t) is di&s;orderly, and &s;hould be rectified.</P>
<P N="2">2. It is a Motive to excite us to admire and reverence the great Grace and Good|ne&s;s of Chri&s;t, who hath given us &s;uch a vi&s;ible Symbol of his Death, Burial, and Re&s;urrection; not only to confirm our Faith, but al&s;o to prevent our being deceived by any &s;educing Spirits.</P>
<P N="3">3. It is not to be wondred at, that &s;uch as deny the Man Chri&s;t Je&s;us, but preach up the Light within to be a Saviour, &s;hould reject the&s;e two great Ordinances &s;tated in the Scripture, (<HI>viz.</HI> Bapti&s;m, and the Lord's Supper) becau&s;e &s;uch as deny the Sub&s;tance, are nece&s;&s;itated to deny the Sign. Per&s;ons of this Judgment may be ea&s;i|ly confuted: For when ever the Term <HI>Bapti&s;m</HI> is mentioned, and God or Chri&s;t re|pre&s;ented as the Agent, it mu&s;t be under&s;tood of the Bapti&s;m of the Spirit, in the Sence before &s;poken of. When ever Bapti&s;m is mentioned as the Act of any Apo&s;tle or Mini&s;ter of the Go&s;pel, it denotes Water-Bapti&s;m, becau&s;e the&s;e have neither Power nor Commi&s;&s;ion to baptize with the Spirit, and with Fire. And when ever the Bapti&s;m of Blood and Suffering is mentioned, it mu&s;t be under&s;tood of Per&s;ecutors, or ungodly Men, who murther, de&s;troy, or afflict the Godly; for neither God (with|out Bla&s;phemy) nor good Men) without a wrong application of the Term) may be &s;aid to baptize that way. So that when we meet with the Act of Bapti&s;m, as the Act of a good Man, we mu&s;t of nece&s;&s;ity under&s;tand it of Water-Bapti&s;m, in the &s;ame Method and Mode of Admini&s;tration, as was practi&s;ed by the Apo&s;tles and Primitive Chri&s;tians; and that being a po&s;itive In&s;titution, (with re&s;pect to the Sub|ject and Manner of Admini&s;tration) is not to be deviated from, upon any pretence what&s;oever, unle&s;s we will &s;uppo&s;e the Laws of the Almighty to be in the Power of Man, &s;o as that he may di&s;pen&s;e at plea&s;ure with them; which is not to be done without &s;ufficient Authority from God him&s;elf, which is no where to be found.</P>
<P N="4">4. If the Laws of the great unerring Sovereign of all things are to be ob&s;erved without variation, unle&s;s it be by his expre&s;s Direction; then we are to conform ex|actly to his Order, in this part of the Evangelical Law, and to practi&s;e it no other|wi&s;e than he has pre&s;cribed, becau&s;e it was once &s;o delivered to the Saints.</P>
<P N="5">5. We would caution all that would approach to this &s;acred Evangelical Ordinance, unle&s;s they be dead to Sin, that is, &s;uch as truly and really hate Wickedne&s;s, and the empty Vanities of the World; and unle&s;s they have a pro&s;pect of, and long to have an Intere&s;t in that never-fading Inheritance, promi&s;ed by our dear Lord Je&s;us to his Children; not to prophane this ble&s;&s;ed In&s;titution: Becau&s;e, if they want the due Qualifications of &s;erious and converted Souls, <HI>viz.</HI> Faith, Repentance, and good Lives, they are hereby entitled, not real Members of Chri&s;t, but Hypocrites, and incur as great a Hazard, as &s;uch do who eat and drink unworthily of the Lord's Supper.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="38" REF="34">
<HEAD>The Lord's Supper.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>1 Cor. 11.23.</HI></BIBL> For I have received of the Lord, that which al&s;o I delivered unto you, That the Lord Je&s;us, the &s;ame Night in which he was betrayed, took Bread:</P>
<P><BIBL><HI>Ver&s;e 24.</HI></BIBL> And when he had given thanks, he brake it, and &s;aid, Take, eat, this is my Body which is broken for you: This do in remembrance of me.</P></Q>
</EPIGRAPH>
<P>THe Papi&s;ts affirm, That after the Words which they call the Words of Con&s;ecration, &s;poken by the Ma&s;s-Prie&s;t, the Bread is changed into the real Body of Je&s;us Chri&s;t; and many of the ble&s;&s;ed Martyrs, in Queen <HI>Mary</HI>'s Days, were burned to A&s;hes for denying this Tran&s;ub&s;tantiation. Which ab&s;urd and mon&s;trous Conceit of theirs hath been learnedly confuted by many ancient and modern Writers, &s;o that it may be thought needle&s;s to add any thing here upon that account; yet that we may make our way the more plain to the&s;e me|taphorical and figurative Expre&s;&s;ions u&s;ed by our Saviour, when he in&s;tituted the holy Sacr ment of the Supper, &s;aying, <HI>This is my Body,</HI> &s;omething briefly we &s;hall offer, in confutation of their pernicious Doctrine; which may &s;oon be done, for they confute them&s;elves, in &s;aying, that the Sacrament is a Fea&s;t for our Souls, and not for our Bodies: Now what is my Soul the better, when I eat the very Body of Chri&s;t? Chri&s;t is eat and received &s;piritually: <HI>Who&s;o eateth my Fle&s;h, and drinketh my Blood, hath everla&s;ting Life;</HI><NOTE PLACE="marg">Joh 6.54.</NOTE> <HI>and I will</HI> (&s;aith Chri&s;t) <HI>rai&s;e him up at the la&s;t Day.</HI> There|fore the eating of Chri&s;t's Fle&s;h cannot intend the receiving of the Sacrament of the Lord's Supper; for if it did, it would be a very ea&s;y way for the vile&s;t Sinner to go to Heaven.</P>
<P>But to come directly to the Bu&s;ine&s;s in hand: Either Chri&s;t &s;pake figuratively, when he &s;aid, <HI>This is my Body,</HI> or he did not: And that the Words cannot be taken in a proper &s;ence, is evident; for it is impo&s;&s;ible for Words to expre&s;s any thing more plainly, than that by this is meant the Bread. It is &s;aid, that <HI>Chri&s;t took Bread, and brake it, and gave it, and &s;aid, Take, eat, this is my Body;</HI> where <HI>this</HI> nece&s;&s;arily re|lates to that which Chri&s;t took, brake, and gave. Al&s;o the Apo&s;tle &s;aith po&s;itively thrice in a Breath, that it is Bread: 1 Cor. 11.26. <HI>As often as ye eat this Bread,</HI> &amp;c. <HI>And who&s;oever &s;hall eat this Bread.</HI> 1 Cor. 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.16. <HI>The Bread which we break, is it not the Communion of the Body of Chri&s;t?</HI> Al&s;o the Participation of the Sacrament is cal|led, <HI>breaking of Bread,</HI> Acts 2.46. &amp; 20.7. which Popi&s;h Authors them&s;elves un|der&s;tand of the Sacrament. Now can any be &s;o ignorant and fooli&s;h, to believe it is Chri&s;t's proper and real Body, which the Holy-Gho&s;t calleth &s;o often Bread, after it is ble&s;&s;ed, <HI>&amp;c.</HI></P>
<P>Object. <HI>By</HI> this, <HI>&s;ay &s;ome of the Papi&s;ts, is neither intended the Bread, nor Chri&s;t's Body;</HI><NOTE PLACE="marg"><HI>Bellarmin.</HI> l e Euch. l. <HI>3.</HI> c. <HI>12.</HI></NOTE> <HI>but in general, this Sub&s;tance which is contained under this Species.</HI></P>
<P><HI>An&s;w.</HI> <Q>What do they mean? are there any more Sub&s;tances under tho&s;e Species, be&s;ides the Bread fir&s;t, and afterwards the Body of Chri&s;t? Do not they affirm, as &s;oon as ever it cea&s;eth to be Bread, it becometh the real Body of Chri&s;t? Then &s;urely if it be a Sub&s;tance, according to what they &s;ay, it mu&s;t either be Bread, or the Body of Chri&s;t, or no Sub&s;tance at all.</Q></P>
<P>Object. <HI>Chri&s;t's Body is there after the manner of a Spirit, taking up no room, &s;o that Head, Hands, Feet, are altogether in the lea&s;t Crumb of the Ho&s;t.</HI></P>
<P><HI>An&s;w.</HI> <Q>In arguing thus, as a learned Man ob&s;erves, they plead for the Propriety of Words, and de&s;troy the Propriety of things. How can they &s;ay it is properly a Body, which wants the e&s;&s;ential 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.</Q></P>
<PB N="39" REF="34">
<P>But further, to &s;hew how idle and ab&s;urd it is to take our Saviour's Words in a proper Sence, we &s;hall &s;hew that it is utterly again&s;t Sen&s;e and Rea&s;on, as well as contrary to Scripture, as you have heard.</P>
<P>Fir&s;t; It is again&s;t Sen&s;e. What greater Evidence can there be of things, than what Sen&s;e affordeth? But if this which the Papi&s;ts affirm, about the con&s;ecrated Bread being the real Body of Chri&s;t, be true, the Sen&s;es of all the World are decei|ved: For &s;ince the great Argument for Chri&s;tianity (as all agree) was the Words that Chri&s;t &s;poke, and the Works which Chri&s;t did; now how could we be &s;ure he did &s;o &s;peak, or &s;o work, if we may not credit the Reports of our Eyes and Ears? This was St. <HI>Luke</HI>'s great Evidence of the Truth of what he wrote, That it was de|livered to him by Eye-Witne&s;&s;es, <HI>Luke</HI> 1.1, 2. and St. <HI>John</HI>'s: <HI>What we have &s;een with our Eyes, and our Hands have handled of the Word of Life,</HI> 1 Joh. 1.1. And St. <HI>Paul</HI>'s for the Re&s;urrection, <HI>That he was &s;een of</HI> Cephas, <HI>then of the Twelve, then of above five hundred Brethren at once,</HI> 1 Cor. 15.5, 6. Even <HI>Thomas</HI> his Infidelity yielded to this Argument, <HI>That if he did thru&s;t his hand into Chri&s;t's Side, he would believe,</HI> Joh. 20.25. Chri&s;t judged this was a convincing Argument, when the Apo&s;tles thought they had &s;een a Spirit: <HI>Handle me, and &s;ee: for a Spirit hath not Fle&s;h and Blood, as you &s;ee me have.</HI> Luke 24.39.</P>
<P>But now if after the Words of Con&s;ecration, there is under the <HI>Species</HI> of Bread, the Nature and Properties of Fle&s;h, then are the Sen&s;es of the wi&s;e&s;t of Mortals de|ceived: And if our Sen&s;es be deceived here,<NOTE PLACE="marg">Dr. <HI>Til|lot&s;on.</HI></NOTE> they are not (as a late Author ob&s;erves) to be tru&s;ted in any other thing; no, not when they are mo&s;t &s;ure that we &s;ee Father or Mother, or Wife, or Children. Can we be &s;ure, <HI>This is my Body,</HI> is written in <HI>Mat.</HI> 26. <HI>Mark</HI> 14. <HI>Luke</HI> 22. 1 <HI>Cor.</HI> 11.? For may not tho&s;e Words be &s;ome other Words? why &s;hould we tru&s;t our Eyes? What if we &s;hould tell the Papi&s;ts, The&s;e Words, <HI>This is my Body,</HI> are neither in this Chapter, nor any where el&s;e written in the New Te&s;tament, and grow confident of it, and tell them the Words are, This is not my Body, 'Tis the Bricks that were laid to build <HI>Babel,</HI> 'Tis the Gates of <HI>Solo|mon</HI>'s Porch: This is the Shew-Bread that <HI>Abimelech</HI> gave to <HI>David,</HI> the Bottles that <HI>Abigail</HI> took from <HI>Nabal?</HI> If they tell us, We are &s;trangely deceived, and the Sen&s;e of all that can read will give it again&s;t us; may not we tell them as well, when they &s;ay, This is the real Body of Chri&s;t, (when it is nothing but a Wafer-Cake) That they are &s;trangely deceived, and that the Sen&s;es of all, that can either &s;ee, ta&s;te, &s;mell, or feel, will give it again&s;t them? This being &s;o, what rea&s;on is there for them to burn us, becau&s;e we cannot &s;ee the Bread to be Chri&s;t's real Body, more than there is for us to kill them, becau&s;e they cannot &s;ee that it is the Gates of <HI>Solomon's</HI> Porch.</P>
<P>Secondly; It is again&s;t Rea&s;on. And &s;hall any conclude, that is any Principle of the Chri&s;tian Religion, that is contrary to, and utterly again&s;t Rea&s;on? For it would make us believe things that are ab&s;olutely impo&s;&s;ible, and gro&s;s Contradictions. Tho &s;ome things may be above Rea&s;on, yet they them&s;elves confe&s;s no Principle of Re|ligion can be again&s;t it.</P>
<P>Object. But they &s;ay, <HI>We imagine many things impo&s;&s;ible, that really are not &s;o;</HI> and further intimate, <HI>If we can prove any real Impo&s;&s;ibilities, which this Doctrine forceth them to believe, they will yield to us: For they with us condemn the</HI> Lutheran <HI>Opinion,</HI><NOTE PLACE="marg">See a Book called <HI>Scripture-My&s;teries,</HI> p. 279.</NOTE> That Chri&s;t's Body is every where, <HI>becau&s;e it is impo&s;&s;ible; and therefore expound tho&s;e Words,</HI> I am the Vine, I am a Door, <HI>&amp;c. figuratively, (as we do) becau&s;e it is impo&s;&s;ible for him who is a Man, to be a Vine, or a Door,</HI> &amp;c. [See Mr. <HI>Pool,</HI> p. 107.]</P>
<P><HI>An&s;w.</HI> It is no le&s;s impo&s;&s;ible for the Bread to be Chri&s;t's real Body. <Q>Why might not the Vine, as well as the Wine, be by Tran&s;ub&s;tantiation converted into Chri&s;t's real Sub&s;tance? I think, &s;aith Mr. <HI>Pool,</HI> the Mother as good as the Daughter: And e&s;pecially &s;ince Chri&s;t &s;aith, <HI>I am the Vine,</HI> might not they have devi&s;ed another Tran&s;ub&s;tantiation, to make Chri&s;t's Words good?</Q></P>
<P>But to proceed to &s;hew how irrational and ab&s;urd their Notion is, and what they hold, as you heard, that Chri&s;t's whole Body is pre&s;ent in every Crumb of the Bread, <HI>&amp;c.</HI> and yet do affirm, Chri&s;t's Body is entire and undivided, and al&s;o believe it is really in Heaven, in &s;uch a proportion or bigne&s;s as he had upon Earth. Now then, &s;aith Mr. <HI>Pool,</HI> (according to their Doctrine) the &s;ame Body of Chri&s;t is bigger than it &s;elf, and longer than it &s;elf, and which is wor&s;e, Chri&s;t is divided from him|&s;elf. I know not what can be more impo&s;&s;ible, than to &s;ay, That all Chri&s;t is at <HI>Rome,</HI> and all at <HI>London,</HI> and all in Heaven, and yet not all in the Places between.</P>
<PB N="40" REF="35">
<P>Object. <HI>All this</HI> (the Papi&s;ts &s;ay) <HI>may be done by God's Almighty Power.</HI></P>
<P><HI>An&s;w.</HI> <Q>Then by the &s;ame Almighty Power, it is po&s;&s;ible for any other Man to be in &s;o many places: for it matters not that Chri&s;t &s;hould be invi&s;ible in &s;o many places, and another &s;hould be there vi&s;ibly; or that Chri&s;t is there in &s;o little a Bulk, and another mu&s;t be in a greater. And if this be &s;o, what Mon&s;ters follow from hence? Can any devi&s;e greater Ab&s;urdities than they believe, if in very deed they believe what they &s;ay, and daily affirm? Suppo&s;e now <HI>John</HI> to be by Divine Power at the &s;ame time at <HI>Rome,</HI> at <HI>Paris,</HI> and at <HI>London:</HI> where ever <HI>John</HI> is alive, it fol|lows he mu&s;t have power to move him&s;elf, or el&s;e no living Creature. Then <HI>John</HI> at <HI>Rome</HI> may walk towards <HI>London,</HI> and the &s;ame <HI>John</HI> at <HI>London</HI> may walk towards <HI>Rome;</HI> and &s;o they may meet (&s;hall I &s;ay, the one the other) and you may be &s;ure it will be a merry Meeting; it were worth enquiring, how long they will be ere they come together. Then again, at <HI>Rome</HI> all the Parts of <HI>John</HI> may be exce&s;&s;ively hot, and at <HI>London</HI> exce&s;&s;ively cold, and at <HI>Paris</HI> neither hot nor cold. This is beyond all Romances that ever were devi&s;ed. Be&s;ides, <HI>John</HI> may be &s;orely wounded at <HI>Rome,</HI> and yet at <HI>London</HI> may &s;leep in a whole Skin; <HI>John</HI> may be fea&s;ting at <HI>Rome,</HI> and fa&s;ting at <HI>London,</HI> in the &s;ame moment.</Q></P>
<P><Q>Object. <HI>You talk at this rate, becau&s;e you mea&s;ure God by your &s;elves, whereas He can do more than you or I can do.</HI></Q></P>
<P><Q><HI>An&s;w.</HI> There are &s;ome things, which it is no di&s;honour to God to &s;ay he cannot do them, becau&s;e they are either &s;inful, (&s;o God cannot lie) or ab&s;olutely impo&s;&s;ible. God him&s;elf cannot make a Man to be alive and dead at the &s;ame time; God cannot make the Whole to be le&s;s than a Part of it; He cannot make Three to be more than Three&s;core; He cannot make a Son to beget his Father; He cannot make the &s;ame Man to be born at &s;everal times, (as Papi&s;t Authors confe&s;s) and therefore in like manner he cannot make the &s;ame Body to be in two &s;everal places, for this is not one jot le&s;s impo&s;&s;ible than the other: But they mu&s;t believe, Chri&s;t may have Ten Thou&s;and Bodies at one time, or &s;o many as there are Prie&s;ts to con&s;ecrate the Bread, and di&s;tinct Congregations to celebrate the Holy Supper.</Q></P>
<P>Object. <HI>The&s;e indeed are great Difficulties to humane Rea&s;on, but Rea&s;on is not to be be|lieved again&s;t Scripture.</HI></P>
<P><HI>An&s;w.</HI> True; but this is their hard Hap, this Doctrine of theirs is again&s;t Scrip|ture, as well as Rea&s;on, in as much as it is highly di&s;honourable to Chri&s;t, who&s;e Honour is the great De&s;ign of Scripture. What a foul di&s;honour is it to him, to &s;ub|ject him to the Will of every Ma&s;s-Prie&s;t, who when he plea&s;eth can command him down into Bread! And what a Di&s;honour is it, <HI>That the very Body of Chri&s;t may be eaten by Rats,</HI><NOTE PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">um. que&s;t. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. Art. <HI>3.</HI></NOTE> <HI>or Worms, and may be ca&s;t up by Vomit,</HI> and the like, as <HI>Aquinas</HI> affirms, and that their Church in her Mi&s;&s;als hath put this among&s;t other Directions, <HI>That if Worms or Rats have eaten Chri&s;t's Body, they mu&s;t be burned; and if any Man vomit it up, it mu&s;t be eaten again, or burned, or made a Relique.</HI> And yet this is no more than their Doctrine will force them to own: for if they will believe Chri&s;t's own Words in one place, as well as in another, he a&s;&s;ureth us, <HI>That what&s;over</HI> (without exception) <HI>en|treth into the Mouth,</HI><NOTE PLACE="marg">Mat. 15.17</NOTE> <HI>goeth into the Belly, and is ca&s;t forth into the Draught.</HI></P>
<P>Object. <HI>What di&s;honour is this more to Chri&s;t, than to have Fleas &s;uck his Blood when he was upon Earth.</HI></P>
<P><HI>An&s;w.</HI> Very great Di&s;honour! For tho in the Days of his Fle&s;h it was no di&s;honour to him, (as it was nece&s;&s;ary for us that he &s;uffered &s;o many Indignities, and died) yet now being ri&s;en from the Dead, <HI>he dieth no more:</HI> And it mu&s;t needs be a great Wrong, Injury, and Di&s;honour to him, to be crucified again, and to be brought back to tho&s;e Reproaches which he long &s;ince left; and all this to no purpo&s;e, and without any Profit to us. Again, the Scripture approveth and u&s;eth this Argument, that his Body cannot be in two places at one and the &s;ame time. It is the Angels Argument, <HI>He is not here,</HI><NOTE PLACE="marg">Mat. 28.6.</NOTE> <HI>he is ri&s;en;</HI> plainly implying, that he could not be here and there too. Or mu&s;t we &s;ay, the Argument u&s;ed by the Angels of God is weak or deceitful, that theirs may be &s;trong and true?</P>
<PB N="41" REF="35">
<P>Object. <HI>Have we not many Examples in Holy Scripture,</HI><NOTE PLACE="marg">See a Po|pi&s;h Book called, <HI>The Fortrai|ture of the true Church.</HI> p. 152.</NOTE> <HI>which &s;hew that Chri&s;t may be in divers Places at one time? Was he not in Heaven when he appeared to St.</HI> Paul, Acts 9.23. Paul <HI>&s;aith, he was &s;een la&s;t of all of him, and yet was he not then in Heaven?</HI></P>
<P><HI>An&s;w.</HI> What Sight it was that <HI>Paul</HI> had of Chri&s;t, is not declared; however, it is evident it was a Vi&s;ion that he had of him, for &s;o he calleth it: but that this proves the Body of Chri&s;t to be in two places at once, doth not in the lea&s;t appear. <HI>Stephen</HI> al&s;o &s;aw Chri&s;t; and if it &s;hould be granted, as &s;ome affirm, that he &s;aw his real glorified Body, doth it follow, the Body of Chri&s;t was then in two Places? The Heavens might be opened, and his Sight &s;o &s;trengthned, that he might have a &s;ight of the ble&s;&s;ed Je&s;us, whom <HI>Stephen</HI> &s;aid, he &s;aw <HI>&s;tanding on the right-hand of God.</HI><NOTE PLACE="marg">Acts 7.56.</NOTE></P>
<P>Object. The Papi&s;ts &s;ay, <HI>Chri&s;t's real Body is in the Euchari&s;t invi&s;ibly and &s;o the Angels might mean, he was not there vi&s;ibly, when they &s;aid,</HI> He is not here, he is ri&s;en.</P>
<P><HI>An&s;w.</HI> To this &s;aith Mr. <HI>Pool,</HI> If a Man being &s;ought after, &s;hould hide him&s;elf in &s;ome Corner or Hole of the Hou&s;e, and Pur&s;uers &s;hould ask for him; could any with a good Con&s;cience &s;ay, he is not here, becau&s;e he is invi&s;ible? (none &s;ure but a Papi&s;t, who is &s;o well skilled in Equivocation, would give &s;uch an An&s;wer.) Our Saviour every where makes the&s;e two Oppo&s;ites, his being in the World, and going to Hea|ven. <HI>John</HI> 13.1. the Hour was come, that he &s;hould <HI>depart out of this World unto the Father.</HI> It &s;eems they could have taught him the Art of going thither, and remain|ing here at the &s;ame in&s;tant. They have an excellent Faculty, as he had, who &s;aid, <HI>Since he could not give content in going, nor &s;taying; he would not go, nor &s;tay:</HI> For they know how a Man may both go from a place, and &s;tay in it, at the &s;ame time. I know not what can be more plain, if they did not wilfully &s;hut their Eyes. Chri&s;t &s;aith expre&s;ly, <HI>Me you have not always with you:</HI> That is, his bodily Pre&s;ence; for as touching his Divine Pre&s;ence, &s;o he is always with his People unto the end of the World, <HI>Mat.</HI> 28. <HI>ult.</HI> Be&s;ides, their Doctrine de&s;troys the Truth of <HI>Chri&s;t</HI>'s human Nature. We read of Chri&s;t, <HI>He was in all points like unto us, (Sin only excepted.)</HI> His Body was like ours, and therefore impo&s;&s;ible it &s;hould be in a thou&s;and places at once, (which according to their Doctrine it is.) This turns Chri&s;t's Body into a Spirit; nay, indeed they make his Body more &s;piritual than a Spirit; for a Spirit cannot be in &s;everal Places, divided from it &s;elf. The Soul of Man, if it be entire both in the whole, and in every part of the Body; yet it is not divided from it &s;elf, nor from its Body, nor can it be in two Bodies at the &s;ame time, as all confe&s;s; mu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h le&s;s can it be in Ten Thou&s;and Bodies at once. When ever any Angel comes to Earth, he leaves Heaven. So that this quite de&s;troys the Truth of Chri&s;t's human Body.</P>
<P>Object. <HI>Much of what we &s;ay here,</HI> the Papi&s;ts &s;ay, <HI>was true of Chri&s;t's Body in the days of his Infirmity; but when he was ri&s;en from the Dead, then he received a &s;piritual Body, as it is &s;aid ours &s;hall be at the Re&s;urrection,</HI> 1 Cor. 15.</P>
<P><HI>An&s;w.</HI> This is but a Fig-leaf; for they a&s;cribe the&s;e mon&s;trous Properties to Chri&s;t's Body before its Re&s;urrection; for they &s;ay, the Fle&s;h and Blood of Chri&s;t were re|ally in the Sacrament which the Di&s;ciples received whil&s;t Chri&s;t lived. Secondly; Chri&s;t's Re&s;urrection, tho it heightned the Perfection, yet it did not alter the Nature and Properties of his Body, nor gave it the being of a Spirit; for after he was ri&s;en, he proves that he was no Spirit by this Argument, <HI>Handle me, and &s;ee: for a Spirit hath not Fle&s;h and Blood, as you &s;ee me have.</HI> Luke 24.39. By this it appears, that their Doctrine de&s;troyeth the Truth of Chri&s;t's human Body; at lea&s;t it de&s;troys the main Evidence of it again&s;t tho&s;e who affirmed that Chri&s;t had only a phanta&s;tical Body, namely, that he was &s;een, and felt, and heard; for the Papi&s;ts &s;ay, that Sen&s;e is not to be believed. Again, this Doctrine of theirs de&s;troyeth the Truth of Chri&s;t's A&s;cen&s;ion into Heaven; for he is not a&s;cended, if he hath not left this World, but is here in the Sacrament. Nothing can be more clear, than that Chri&s;t did vi&s;ibly and locally leave this World, when he went up into Heaven, <HI>Acts</HI> 1.9, 10. That being once there, the <HI>Heavens mu&s;t receive</HI> (or contain) <HI>him, until the Time of the Re&s;ti|tution of all things,</HI> Acts 3.21. And that at the la&s;t Day he &s;hall come vi&s;ibly and locally from Heaven, 2 <HI>The&s;&s;.</HI> 1.7. But that he &s;hould come down a thou&s;and times
<PB N="42" REF="36"> in a day, at the command of every Ma&s;s-Prie&s;t, (or that he &s;hould have &s;uch power to make the Body of his Saviour,) is &s;uch a Dream as the Scripture &s;peaketh not one &s;yllable of, nor can any rational Man believe it. Be&s;ides, their Doctrine de&s;troyeth the very E&s;&s;ence of a Sacrament, which con&s;i&s;ts of two parts, an outward Element or Sign, and the inward Grace &s;ignified by it.</P>
<P>The&s;e things being well con&s;idered, it is evident the&s;e Words, <HI>This is my Body,</HI> are to be taken figuratively, <HI>i. e.</HI> This is a Sign of my Body, or this is the Sacrament of my Body; &s;o that from the manner of the Words &s;poken by Chri&s;t, there is no nece&s;&s;ity to take them as the Papi&s;ts do, &s;eeing it is &s;o frequent with the Holy-Gho&s;t to u&s;e Metaphors in this kind; I need not name them, con&s;idering it is the Subject of our pre&s;ent Work. The <HI>&s;even Kine</HI> are <HI>&s;even Years;</HI> the <HI>&s;even Ears</HI> of Corn are <HI>&s;even Years;</HI> the <HI>Stars</HI> are the <HI>Angels</HI> of the &s;even Churches; the &s;even <HI>Heads</HI> are &s;even <HI>Mountains,</HI> &amp;c. Chri&s;t is called a <HI>Rock,</HI> a <HI>Lamb,</HI> a <HI>Lion,</HI> a <HI>Door,</HI> together with ma|ny other things, which we have &s;poken unto. <HI>See the Second Head of Metaphors, Similies,</HI> &amp;c.</P>
<P>The Saints are called <HI>Sheep, Branches,</HI> &amp;c. 'The meaning of all this is, (&s;aith Dr. <HI>Pre&s;ton</HI>) <Q>They are like &s;uch and &s;uch things: But yet it is the manner of the Scripture-Speech,<NOTE PLACE="marg">Dr. <HI>Pre|&s;ton</HI> of the Saints Qualifi|cations, p. 487,</NOTE> and therefore (&s;aith he) it is not nece&s;&s;ary that tho&s;e Words &s;hould be taken in a proper Sence, as they are by the Papi&s;ts.</Q></P>
<P><Q>Object. But (&s;aith the worthy Doctor) you will object: <HI>Yea, but in matter of this moment, as a Sacrament, the Lord &s;peaks di&s;tinctly and expre&s;ly; there he u&s;eth no Metaphor, tho in other Ca&s;es he doth.</HI></Q></P>
<P><Q><HI>An&s;w.</HI> 'To this (&s;aith he) I an&s;wer briefly: It is &s;o far from being true, that he u&s;eth them not in the Sacrament, that there are none of all the Sacraments but it is u&s;ed, <HI>viz.</HI> in the Sacrament of Circumci&s;ion, <HI>This is the Covenant,</HI> &amp;c. In the Sacrament of the Pa&s;&s;eover, (which were the Sacraments of the Old Law) the Lamb is called the Pa&s;&s;eover. In this very Sacrament, to go no further, for in&s;tance, take but the &s;econd part of it, <HI>This is the Cup of the New Te&s;tament in my Blood:</HI> Here are not one but divers Figures. The Cup is taken for the Liquor in it; the Wine in the Cup is taken for Chri&s;t's Blood; <HI>This is the new Te&s;tament,</HI> &amp;c. that is, the Seal of the New Te&s;tament.</Q> Here is Figure upon Figure, (&s;aith Mr. <HI>Pool</HI>) and yet the Papi&s;ts have the Impudence to reproach us for putting in but one Figure, which they confe&s;s the Holy-Gho&s;t frequently maketh u&s;e of. Wonder, O Heavens! and judg, O Earth, whether the&s;e Men do not &s;train at Gnats, and &s;wallow Camels, <HI>&amp;c.</HI></P>
<P>This openeth a Way for us to our next Work, which is to run the Parallel con|cerning tho&s;e figurative and metaphorical Expre&s;&s;ions of the Lord Je&s;us Chri&s;t, u&s;ed at the In&s;titution of the holy Euchari&s;t, <HI>Mat.</HI> 26.26. <HI>Je&s;us took Bread, and ble&s;&s;ed it, and brake it, and gave to his Di&s;ciples, and &s;aid, Take, eat, this is my Body.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>CHri&s;t took Bread after he had &s;upped, <HI>&amp;c.</HI></CELL>
<CELL>THis, in the Judgment of &s;ome Di|vines, notes God's chu&s;ing or taking Chri&s;t from among Men, to be a Sacrifice for our Sins.</CELL>
</ROW>
<ROW>
<CELL>II. Chri&s;t ble&s;&s;ed the Bread: <HI>He took the Bread, and gave thanks.</HI></CELL>
<CELL>II. Chri&s;t &s;anctified him&s;elf; he was &s;et apart to that glorious Work and Of|fice he came to do.</CELL>
</ROW>
<ROW>
<CELL>III. Chri&s;t brake the Bread. Corn, we know, is brui&s;ed, or ground in a Mill, that &s;o it may become meet Bread for our Bodies.</CELL>
<CELL>III. Chri&s;t was brui&s;ed or pierced for our Sins, he was broken as it were in the Mill of God's Wrath, which was due to us for our Sins, that he might become meet Food for our Souls:<NOTE PLACE="marg">I&s;a. 53.</NOTE> <HI>It plea&s;ed the Father to brui&s;e him.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Chri&s;t gave the Bread to his Di&s;ciples: <HI>He took Bread, and ble&s;&s;ed it, and brake it, and gave it to his Di&s;ciples.</HI></CELL>
<CELL>IV. Signifying not only his giving him|&s;elf for us, but his giving him&s;elf freely with all his Benefits to us.</CELL>
</ROW>
<PB N="43" REF="36">
<ROW>
<CELL>V. The Di&s;ciples took the Bread. Note by the way, 'Tis called Bread when Chri&s;t took it, 'tis called Bread after he ble&s;&s;ed it, and it was Bread the Di&s;ciples took.</CELL>
<CELL>V. Which holds forth our taking or accepting of Chri&s;t the Bread of Life, as the only Food of our Souls.</CELL>
</ROW>
<ROW>
<CELL>VI. The Di&s;ciples eat the Bread. Bread will do us no good, unle&s;s it be taken and eaten.</CELL>
<CELL>VI. Unle&s;s we receive Chri&s;t by a live|ly Faith, and feed upon him, that is, fetch all our Comforts from him, relying wholly by Faith upon him, he will avail us nothing to eternal Life:<NOTE PLACE="marg">Joh. 6.53.</NOTE> <HI>&V;nle&s;s ye eat the Fle&s;h of the Son of Man, and drink his Blood, ye have no Life in you.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. Bread is the Stay and Staff of Man's natural Life: <HI>I'le break the Staff of Bread.</HI><NOTE PLACE="marg">Ezek. 4.16</NOTE> It is that which pre&s;erves the Life of the Body.</CELL>
<CELL>VII. Chri&s;t is the Stay or Staff of the Life of our Souls: <HI>When Chri&s;t,</HI><NOTE PLACE="marg">Col. 3 3.</NOTE> <HI>who is our Life, &s;hall appear,</HI> &amp;c. Chri&s;t pre&s;erveth the Life of our inward Man: <HI>Becau&s;e I live, ye &s;hall live al&s;o.</HI></CELL>
</ROW>
<ROW>
<CELL>VIII. Bread is the be&s;t of earthly Ble&s;&s;ings;<NOTE PLACE="marg">I&s;a. 55.1, 2</NOTE> hence in Scripture it is &s;ometimes put for all good things.</CELL>
<CELL>VIII. Chri&s;t is the be&s;t and chiefe&s;t Ble&s;&s;ing that ever God gave to his People; he comprehends all other Good: He that hath Chri&s;t, hath every thing.<NOTE PLACE="marg">2 Cor. 3.22.</NOTE> <HI>All things are yours;</HI> why &s;o? becau&s;e they had an In|tere&s;t in Chri&s;t, Chri&s;t was theirs.<NOTE PLACE="marg">Cant. 5.10</NOTE> Hence he is called the <HI>chiefe&s;t among ten thou&s;and</HI></CELL>
</ROW>
<ROW>
<CELL>IX. Bread is of a &s;atisfying Na|ture; hence God &s;aith, <HI>He will &s;a|tisfy his Poor with Bread.</HI></CELL>
<CELL>IX. Chri&s;t received by Faith, mo&s;t &s;weetly fills and &s;atisfies the Soul of a Be|liever.<NOTE PLACE="marg">Joh. 4.14.</NOTE> <HI>He that eateth of the Bread of Life, and drinketh of the Water of Life, &s;hall hunger or thir&s;t no more.</HI> Such have what they de&s;ire.</CELL>
</ROW>
<ROW>
<CELL>X. Bread is made of Seed, or Corn, which before it ri&s;eth, or be|comes fruitful, or yields encrea&s;e, it is &s;owed,<NOTE PLACE="marg">Joh. 12.24</NOTE> and dies. <HI>Verily, verily, I &s;ay unto you, Except a Corn of Wheat fall to the Ground, and die, it abideth alone; but if it die, it bringeth forth much Fruit.</HI></CELL>
<CELL>X. The Lord Je&s;us, like a Seed of Corn, was &s;own, did die, that &s;o he might not remain alone, (in the perfect enjoyment of him&s;elf) but for great en|crea&s;e, <HI>viz.</HI> to rai&s;e up with him all his Elect; he was content, when his Hour was come, to yield him&s;elf up to Death. He died, and ro&s;e again, and thereby bringeth forth much Fruit. All that ever were, or &s;hall be quickned, and rai&s;ed out of a State of Death by Sin, were, and &s;hall be quickned by the Death and Re|&s;urrection of Chri&s;t. Such hath been the Fruit of the preaching of Chri&s;t crucified, that Multitudes of Sinners thereby through the Spirit have been converted to God, whence al&s;o hath &s;prung forth a Seed to &s;erve him, whom he hath accounted to the Lord for a Generation, of all which he will not &s;uffer one Grain to be lo&s;t, but will rai&s;e it up at the la&s;t Day.</CELL>
</ROW>
</TABLE></P>
<P>A <HI>Parallel</HI> much like this might be run, in re&s;pect of the <HI>Cup,</HI> or Spirit of the <HI>Wine.</HI> See <HI>Wine.</HI></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THe Apo&s;tle &s;aith, <HI>That what he received of the Lord Je&s;us,</HI><NOTE PLACE="marg">1 Cor. 11.23, 24, 25.</NOTE> <HI>he delivered to the Saints: How the Lord Je&s;us, the &s;ame Night in which he was betrayed, took Bread, and ble&s;&s;ed it,</HI> &amp;c. <HI>And in like manner took the Cup, when he had &s;upped,</HI> &amp;c. From whence we infer, That what&s;oever we do in the Wor&s;hip of God, we mu&s;t &s;ee we have a Command from God to warrant our Practice, and al&s;o exactly to do it according to the Pattern he hath left us, or Directions he hath given us; we mu&s;t
<PB N="44" REF="37"> not add to, nor dimini&s;h from, nor alter any thing of the Words of the In&s;titution; if we do, God will not hold us guiltle&s;s.</P>
<P N="2">II. This rebukes the Papi&s;ts, who deny the People the holy Cup of our Lord, and give the Sacrament (or holy Ordinance) only in one kind, when that no|thing is more clear, than that Je&s;us Chri&s;t gave his Di&s;ciples the Cup, as well as the Bread.</P>
<P>Que&s;t. <HI>Why did Chri&s;t in&s;titute this holy Ordinance, and give it to his Di&s;ciples, the very Night in which he was betrayed?</HI></P>
<P><HI>An&s;w.</HI> 1. To &s;trengthen their Faith in an Hour of Temptation, that was ju&s;t at the Door, and ready to come upon them. When is a Cordial more nece&s;&s;ary, than when the Patient is ready to faint, and his Spirits fail? Chri&s;t &s;aw what a &s;ad Qualm was coming upon his poor Saints, and therefore gives them this Soul-reviving Cor|dial, to bear up their Spirits.</P>
<P N="2">2. Becau&s;e the la&s;t Words of a dying Friend are mo&s;tly kept in mind, or Tokens of Love given by him are chiefly born in remembrance.</P>
<P>Que&s;t. <HI>Who ought to partake of the holy Euchari&s;t?</HI></P>
<P><HI>An&s;w.</HI> 1. None but &s;uch who are true Converts, or who &s;incerely believe in the Lord Je&s;us Chri&s;t; for this is an outward Sign of an inward Grace received. Tho&s;e who have not &s;piritually received Chri&s;t by Faith, ought not to come to the holy Supper of the Lord.</P>
<P N="2">2. It appertaineth to none, but &s;uch Converts as are baptized.<NOTE PLACE="marg">Acts 2.40, 41, 42.</NOTE> <HI>Tho&s;e that re|ceived the Word, were baptized; and They continued in the Apo&s;tles Doctrine and Fellow|&s;hip, in breaking of Bread, and Prayer.</HI> We read of none that received the Lord's Supper, but baptized Per&s;ons.</P>
<P N="3">3. Such who are fallen into any gro&s;s and &s;candalous Evil, and under the Su&s;|pen&s;ion or Sentence of the Church, ought not to partake of the holy Supper of the Lord, until they have repented, and given &s;atisfaction to the Church, and are recei|ved again into Fellow&s;hip.</P>
<P N="4">4. Tho&s;e who cannot di&s;cern the Body of the Lord broken, &s;o as to look unto, and behold Je&s;us Chri&s;t crucified for them, but eat it as common Bread, ought not to come to this Ordinance; &s;uch, among&s;t others, if they come, are un|worthy Receivers.</P>
<P>Que&s;t. <HI>What is required of Per&s;ons who come to partake of this holy Ordinance?</HI></P>
<P><HI>An&s;w.</HI> They ought to examine them&s;elves; it requires due Preparation, which doth con&s;i&s;t in the&s;e four or five Particulars.</P>
<P N="1">1. A &s;incere Confe&s;&s;ion of tho&s;e Sins, which we find out upon diligent Search and Examination.</P>
<P N="2">2. Godly Sorrow for the &s;ame, manife&s;ted by putting away the Filth of the Fle&s;h. We mu&s;t come with clean hands, and a pure Heart.</P>
<P N="3">3. We oughtt to forgive tho&s;e who have offended us. Chri&s;t commands us to be reconciled to our Brother. The Apo&s;tle exhorteth us to lay a&s;ide all Malice. We mu&s;t not <HI>eat with the <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">leavened Bread of Malice and Wickedne&s;s.</HI><NOTE PLACE="marg">1 Cor. 5.8.</NOTE></P>
<P N="4">4. Faith in the Death and Blood-&s;hedding of Je&s;us Chri&s;t.</P>
<P N="5">5. We ought to do it in remembrance of his Death.</P>
<P N="1">(1.) With an affectionate Remembrance. The Sight of our Eyes ought to af|fect our Hearts.</P>
<P N="2">(2) A &s;orrowful Remembrance, in contemplaton of what our Sins brought upon our dear Saviour: They were the Thorns (as I may &s;ay) that crowned him, and the Nails that fa&s;tened him to the Cro&s;s.</P>
<P N="3">(3.) With a Sin-loathing and &s;elf-abhorring Remembrance.</P>
<P N="4">(4.) With a thankful Remembrance. Tho we have cau&s;e of Sorrow, con&s;idering the Nature of our Sin, and horrid Evil thereof; yet there is great cau&s;e of Joy and Thank&s;giving, to behold a Saviour, who in Bowels of Love died to redeem and &s;ave us from them.</P>
<PB N="45" REF="37">
<P>Que&s;t. <HI>How may a Chri&s;tian, with much comfort, upon examination, receive the Lord's Supper?</HI></P>
<P><HI>An&s;w.</HI> 1. If there is no Sin in thy Heart or Life, which thou regarde&s;t, or doe&s;t allow thy &s;elf in, beare&s;t with, or connive&s;t at.</P>
<P N="2">2. If thou do&s;t loath Sin, as well as leave it; when 'tis not only out of thy Con|ver&s;ation, but out of thy Affection al&s;o. To hate and loath Sin, is more than to leave it; Per&s;ons never willingly leave or for&s;ake that they love.</P>
<P N="3">3. If thou can&s;t &s;ay in truth, that thou woulde&s;t be made holy, and doe&s;t labour after it, as well as to be made happy; to be throughly &s;anctified, as well as to be &s;aved; live to God here, as well as live with God hereafter; to have Sin mortified as well as pardoned.</P>
<P N="4">4. If Chri&s;t is mo&s;t precious to thee, and hath the chiefe&s;t Room in thy Heart. If upon Trial thou finde&s;t the&s;e things are in very deed wrought in thee, thon may|e&s;t with much comfort come to the Sacrament.</P>
<P>Que&s;t. <HI>Of what &V;&s;e is the Sacrament of the Lord's Supper to us?</HI></P>
<P><HI>An&s;w.</HI> 1. It &s;hews the horrid Nature and Evil of Sin, in that nothing could expiate it, nor &s;atisfy the Ju&s;tice of God, or make a Compen&s;ation for it, but the Blood of Je&s;us Chri&s;t.</P>
<P N="2">2. It &s;hews the wonderful Love of God to poor Sinners, in giving up his own dear Son, to die the cur&s;ed Death of the Cro&s;s for us.</P>
<P N="3">3. It &s;hews the wonderful Love of Je&s;us Chri&s;t; who freely laid down his Life for our &s;akes. <HI>Greater Love hath no Man than this,</HI><NOTE PLACE="marg">Joh. 15.13 Rom. 5.8, 10.</NOTE> <HI>that a Man lay down his Life for his Friend; but Chri&s;t hath laid down his Life for us, when we were Enemies to him by wicked Works.</HI></P>
<P N="4">4. It tends to encrea&s;e our Love to Chri&s;t, and our Faith in him.</P>
<P N="5">5. It &s;hews us that Chri&s;t is our Life, and how and by what means we come to be &s;aved.</P>
<P N="6">6. It &s;eals the Covenant of Grace to us, giveth us (in the right u&s;e of it) much a&s;&s;urance that Chri&s;t is ours.</P>
<P N="7">7. There is a my&s;tical Conveyance or Communication of all Chri&s;t's ble&s;&s;ed Merits to our Souls through Faith held forth hereby, and in a glorious manner received, in the right participation of it.</P>
<P N="8">8. It may animate and encourage us to &s;uffer Martyrdom (when called to it) for his &s;ake.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Chri&s;t our Pa&s;&s;eover.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 Cor. 5.7.</HI></BIBL> For Christ our Pa&s;&s;eover is &s;acrificed for us.</Q>
</EPIGRAPH>
<P>THe Pa&s;&s;eover, or Pa&s;chal Lamb, being a mo&s;t eminent Type of the <HI>Me&s;&s;iah,</HI> of which &s;ee our <HI>Sacred Philology,</HI> in the Chapter of <HI>Sacred Rites,</HI> where you have the Rea&s;on of its Typical and Metaphorical Repre&s;entation, we &s;hall here run an apt Parallel betwixt that illu&s;trious Type, and the mo&s;t holy Anti-type.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Type.</CELL>
<CELL ROLE="label">Parallel</CELL>
</ROW>
<ROW>
<CELL>THe Pa&s;chal Lamb mu&s;t be without blemi&s;h, entire, whole, &s;ound, not blind, nor broken, not &s;ick, nor brui&s;ed.</CELL>
<CELL>SHadowing forth the Perfection and Innocency of Chri&s;t, <HI>in who&s;e Lips were found no Guile: As a Lamb, without blemi&s;h, and without &s;pot.</HI></CELL>
</ROW>
<ROW>
<CELL>II. He was to be a Year old.</CELL>
<CELL>II. Signifying the Experience Chri&s;t &s;hould have of our Mi&s;eries, whereof even a Day's continuance yields &s;ufficient proof; as al&s;o that Perfection of Chri&s;t in like &s;ort: And that in fulne&s;s of time he &s;hould come and &s;uffer; a Year being a perfect Revolution of the Sun's Cour&s;e. <HI>Guild.</HI></CELL>
</ROW>
<PB N="46" REF="38">
<ROW>
<CELL>III. It was to be taken out of the Flock.</CELL>
<CELL>III. Chri&s;t was taken from among&s;t Mankind:<NOTE PLACE="marg">Heb. 2.14.</NOTE> <HI>Fora&s;much then as the Children are Partakers of Fle&s;h and Blood, He al&s;o him&s;elf likewi&s;e took part of the &s;ame,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>IV. It was to be &s;eparated from the Flock.</CELL>
<CELL>IV. Chri&s;t was &s;eparate from Sinners.</CELL>
</ROW>
<ROW>
<CELL>V. It was to be &s;lain, and that in the Evening.</CELL>
<CELL>V. So Chri&s;t died (&s;aith Mr. <HI>Ain&s;|worth</HI>) in that &s;ea&s;on, <HI>viz.</HI> in the Eve|ning of the Day; al&s;o in the Evening of Time, in the latter Age of the World.</CELL>
</ROW>
<ROW>
<CELL>VI. The Blood was to be &s;prink|led on the Lintel,<NOTE PLACE="marg">Exod. 12.7</NOTE> and Door-Po&s;ts, that the Angel &s;eeing the &s;ame, might pa&s;s by.</CELL>
<CELL>VI. Signifying, that Chri&s;t's Blood mu&s;t be applied by us; and where Chri&s;t is received,<NOTE PLACE="marg">1 Cor. 1.30</NOTE> and the Soul &s;prinkled by Faith, Sanctification outwardly will ap|pear in the Practice of the Life.</CELL>
</ROW>
<ROW>
<CELL>VII. The Lamb was to be roa&s;ted with Fire.<NOTE PLACE="marg">Ver&s;. 8.</NOTE></CELL>
<CELL>VII.<NOTE PLACE="marg"><HI>Mo&s;es</HI> un|vailed, <HI>p.</HI> 62.</NOTE> Signifying (&s;aith Mr. <HI>Guild</HI>) the Agony of Chri&s;t in the Garden, and the Wrath of his Father, which he did endure both in Soul and Body. It was a Sign either of the Spirit of God, which is compared to Fire, through which Chri&s;t offered him&s;elf; or of the Fire of God's Wrath,<NOTE PLACE="marg">Heb. 9.14.</NOTE> which he &s;uffered when he was made a Cur&s;e for us.</CELL>
</ROW>
<ROW>
<CELL>VIII. It was to be roa&s;ted with Head and Legs, and the Appurte|nances thereof; that is, it mu&s;t be roa&s;ted all and whole, not cut in pieces.</CELL>
<CELL>VIII. This &s;ignifies our full Commu|nion with Chri&s;t, whole and undivided.<NOTE PLACE="marg">Ain&s;worth</NOTE> 1 <HI>Cor.</HI> 13. <HI>Gal.</HI> 2.20.</CELL>
</ROW>
<ROW>
<CELL>IX. No Bone of the Lamb was to be broken.</CELL>
<CELL>IX. <HI>Os nullum illius Agni frangi voluit Deus,</HI> &amp;c It &s;ignifies, that not a Bone of Chri&s;t &s;hould be broken, as it was prophe&s;ied of him.</CELL>
</ROW>
<ROW>
<CELL>X. The Lamb was to be eaten.</CELL>
<CELL>X. Chri&s;t is &s;piritually to be recei|ved, and fed upon.<NOTE PLACE="marg">Joh. 6.55.</NOTE> <HI>My Fle&s;h is Meat indeed,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL><NOTE PLACE="marg">Ver&s;e 9.</NOTE>XI. It was not to be eaten raw.</CELL>
<CELL>XI. Noting, that we &s;hould be well prepared, when we come to the Sacra|ment. <HI>Guild.</HI></CELL>
</ROW>
<ROW>
<CELL>XII. It was to be eaten all, and with unleavened Bread.</CELL>
<CELL>XII. Signifying, that in Chri&s;t no|thing is unprofitable, or to be rejected; and that we ought to eat with the un|leavened Bread of Sincerity and Truth.</CELL>
</ROW>
<ROW>
<CELL>XIII. It was to be eaten with bit|ter Herbs.</CELL>
<CELL>XIII. Which typified forth the bitter Sorrows and Sufferings of Chri&s;t; and that we &s;hould eat our Pa&s;&s;eover with a &s;en&s;e of, and bitter &s;orrow for our Sins, wherein we were captivated.</CELL>
</ROW>
<ROW>
<CELL>XIV. It was to be eaten in every Family, and each Family to this pur|po&s;e had a Lamb.</CELL>
<CELL>XIV. Shewing the Unity that ought to be among God's People, they being all Fellow-Commoners in, and Partakers of the Privileges and Ble&s;&s;ings of Chri&s;t. Every Church and Family of the Faithful, yea, each particular Soul, hath a whole Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>XV. The Hou&s;e was to be pre|pared.</CELL>
<CELL>XV. To &s;ignify how we &s;hould pre|pare our Hearts. 1 <HI>Cor.</HI> 11.28.</CELL>
</ROW>
<ROW>
<CELL>XVI. If the Hou&s;e was too little, the Neighbour's Hou&s;e was to be a&s;&s;umed; yea, the Strangers
<PB N="47" REF="38"> were to partake, if they were cir|cumci&s;ed.</CELL>
<PB N="46" REF="38">
<CELL>XVI. To &s;ignify, fir&s;t, the &s;uperabun|dant Virtue of Chri&s;t's Death, (for the Hou&s;e may be too little for the Lamb, but not the Lamb for the Hou&s;e) as al&s;o the
<PB N="47" REF="38"> &s;weet Communion of the Saints in Love, the joyful Vocation al&s;o of the Neighbour-Gentiles, and their Admi&s;&s;ion into the Fellow&s;hip of the Faith, being inwardly circumci&s;ed, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>XVII. They were to eat it with their Loins girded.</CELL>
<CELL>XVII. This &s;ignifies the girding the Loins of our Minds with Ju&s;tice, Strength, and Verity.</CELL>
</ROW>
<ROW>
<CELL>XVIII. They were to have their Shooes on.</CELL>
<CELL>XVIII. This was to figure out the Pre|paration of the Go&s;pel of Peace, where|with our Feet &s;hould be always &s;hod.</CELL>
</ROW>
<ROW>
<CELL>XIX. They were to eat it in ha&s;te. The original word &s;ignifies to <HI>ha&s;te away,</HI> as with fear and amazement.</CELL>
<CELL>XIX. They that come to Chri&s;t, mu&s;t be ready to walk in the way of Salvation, with the Staff of true Faith in their hands, as Strangers and Pilgrims, to make a daily progre&s;s towards the Land of ever|la&s;ting Happine&s;s.</CELL>
</ROW>
<ROW>
<CELL>XX. La&s;tly; In that the Blood of the Lamb was fir&s;t &s;prinkled on them.</CELL>
<CELL>XX. It &s;hews, that fir&s;t Chri&s;t was made a Sacrifice to God, and then a Sa|crament to us. <HI>Guild.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="label">Type.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>THe Pa&s;&s;eover &s;ignified Chri&s;t was to come.</CELL>
<CELL>OUr Pa&s;&s;eover &s;hews he is come, and hath been crucified for us.</CELL>
</ROW>
<ROW>
<CELL>II. The Pa&s;&s;eover only fed the Body.</CELL>
<CELL>II. Chri&s;t &s;piritually feeds the Soul.</CELL>
</ROW>
<ROW>
<CELL>III. The Lamb being &s;lain and eaten, peri&s;hed, and nothing of it remains.</CELL>
<CELL>III. But Chri&s;t, tho he was &s;lain, and became thereby &s;piritual Food for our Souls, yet he is no whit impaired there|by, but liveth and abideth for ever in per|fect Bli&s;s and Happine&s;s, and remaineth as perpetual Nouri&s;hment to his Cho&s;en.</CELL>
</ROW>
<ROW>
<CELL>IV. That was a Type or Shadow.</CELL>
<CELL>IV. Chri&s;t is the Antitype and Sub|&s;tance of it.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>GOd gave &s;pecial Charge to the <HI>I&s;raelites,</HI> concerning their eating the Pa&s;&s;eover; He was greatly provoked by the Neglect of it. Numb. 9.13. <HI>But that Man that is clean, and is not in a Journey, and forbeareth to keep the Pa&s;&s;eover, even that Man &s;hall be cut off from his People,</HI> &amp;c. What then will become of them who refu&s;e to come to Chri&s;t, and eat of this &s;piritual Pa&s;&s;eover? Al&s;o it may &s;tir up &s;uch &s;incere and godly Souls to look about them, and cau&s;e them to tremble, who live in the great Neglect of coming to the holy Supper of our Lord. Surely there is as good Ground and Rea&s;on for you to obey the Lord Je&s;us in this Ordinance, as there was for <HI>I&s;rael</HI> to obey <HI>Mo&s;es</HI> in keeping the Pa&s;&s;eover; nay, I may &s;hew much greater.</P>
<P N="1">1. From the con&s;ideration of what the one was a Sign of, and what the other &s;hews forth, and is a Sign of.</P>
<P N="2">2. From the con&s;ideration of the Excellency of Chri&s;t (who&s;e Law this is) above <HI>Mo&s;es,</HI> who received that Law, and delivered it to <HI>I&s;rael.</HI></P>
<P N="3">3. From the Threats that are denounced again&s;t tho&s;e who refu&s;e to hear Chri&s;t in what&s;oever he &s;hall &s;ay to them. <HI>If the Word &s;poken by Angels was &s;tedfa&s;t,</HI> &amp;c. <HI>If they e&s;caped not, that refu&s;ed him that &s;pake on Earth; how &s;hall we e&s;cape, if we turn away from him that &s;peaketh from Heaven?</HI></P>
<P>And for further Motives, con&s;ider,</P>
<P N="1">1. The &s;trict and po&s;itive Injunction of Chri&s;t, <HI>Do this in remembrance of me.</HI> He that &s;aid, <HI>Do not &s;teal, do not commit Adultery,</HI> &amp;. <HI>Repent, believe, pray always, be holy,</HI> &amp;c. &s;aid, <HI>Do this,</HI> &amp;c.</P>
<P N="2">2. It is a perpetual Ordinance, till Chri&s;t comes the &s;econd time. <HI>Paul</HI> received it from Chri&s;t, after his coming in Spirit according to his Promi&s;e, <HI>&amp;c.</HI> And the
<PB N="48" REF="39"> Primitive Saints continued in it after that time likewi&s;e; therefore the Coming he &s;pake of, mu&s;t intend his &s;econd Coming at the la&s;t Day.</P>
<P N="3">3. Con&s;ider the great Need there is to remember Chri&s;t's Death, and of tho&s;e pro|fitable In&s;tructions and Ble&s;&s;ings comprehended in this Ordinance.</P>
<P N="4">4. Is not the Neglect of a known Duty a great Sin?</P>
<P N="5">5. Is not this in effect to &s;et light by Chri&s;t, and to ca&s;t contempt upon his Com|mands, and in effect to &s;ay there is no need of them? What &s;ignifies, &s;ay &s;ome, the eating a little Bread, and drinking a little Wine? Wilt thou take upon thee to teach Chri&s;t, and exalt thy own Wi&s;dom above his, who is the mo&s;t wi&s;e God?</P>
<P N="6">6. Con&s;ider how faithful and ready the Saints in former Ages were to walk in the Commandments of God; and is it not left upon Record to their everla&s;ting Com|mendation? Mo&s;es <HI>did all things according to the Pattern &s;hewed him in the Mount,</HI> &amp;c. Zachary <HI>and</HI> Elizabeth <HI>walked in all the Commandments of the Lord blamele&s;s.</HI></P>
<P N="7">7. Do&s;t thou know what &s;piritual Ble&s;&s;ings thou lo&s;e&s;t by thy Neglect hereof? Is not Lo&s;s of Communion with Chri&s;t a great Lo&s;s?</P>
<P N="8"><NOTE PLACE="marg">P&s;al. 119.6 Joh. 14.15</NOTE>8. Is not univer&s;al Obedience a Demon&s;tration of Grace? <HI>Then &s;hall I not be a&s;ha|med, when I have re&s;pect to all thy Commandments. If ye love me, keep my Commandments.</HI></P>
<P N="9">9. Will not the Thoughts of a wilful Neglect of known and indi&s;pen&s;ible Duties, be bad Death-bed Companions?</P>
<P N="10">10. This preacheth the Go&s;pel to the very Sight of your Eyes; is it not nece&s;&s;ary to make u&s;e of all Means God hath ordained for your E&s;tabli&s;hment in the Truth of the Go&s;pel?</P>
<P N="11">11. Will not Omi&s;&s;ion of known Duties exclude Men and Women the Kingdom of Heaven? Read <HI>Mat.</HI> 25. Is it not for Sins of Omi&s;&s;ion, that Chri&s;t will con|demn and &s;entence many Souls to eternal Burnings in the great Day?</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="6" TYPE="head">
<PB N="49" REF="39">
<HEAD>THE Sixth HEAD OF METAPHORS, SIMILES, And other Borrowed TERMS, Mentioned in the SACRED SCRIPTURES, Relating to the <HI>Holy Angels of GOD,</HI> AND THE <HI>Soul &amp; Spirit of Man,</HI> Wherein the Nature, Order, Office, and Mini|&s;tration of Angels is opened.</HEAD>
<P>THe Creatures of God are divided into <HI>Invi&s;ible</HI> and <HI>Vi&s;ible:</HI> The <HI>Invi&s;ible</HI> are Spirits, <GAP DESC="foreign">, <HI>(a&s;omatoi)</HI> without Bodies; and by them we under&s;tand <HI>Angels,</HI> becau&s;e being in their Nature in|corporeal, they cannot be &s;een by humane Eyes. The <HI>Vi&s;ible,</HI> are what&s;oever things have exi&s;tence in the vi&s;ible World, whe|ther <HI>&s;imple</HI> or <HI>mix'd</HI> Bodies. In what Notions <HI>Metaphors</HI> are taken from <HI>Good</HI> and <HI>Evil</HI> Angels, &s;ee our <HI>Sacred Philology, Book</HI> 1. <HI>p.</HI> 101.</P>
<P N="1">1. Angels then in their Natures are Spirits created of God.</P>
<P N="2">2. Called <HI>Mini&s;ters</HI> or <HI>Angels,</HI> to &s;hew their Office.</P>
<P>Take Mr. <HI>Ain&s;worth</HI>'s De&s;cription of Angels, <HI>Gen.</HI> 16.17.</P>
<P><Q><HI>Angels,</HI> &s;o named of the Greek <GAP DESC="foreign">, <HI>Angelos,</HI> in Hebrew <GAP DESC="foreign"> <HI>Maleac,</HI> by interpretation a <HI>Me&s;&s;enger</HI> or <HI>Legate,</HI> one &s;ent and employed in any Work, whether of God or Man. And tho&s;e &s;ent of God were &s;ometimes Men, as <HI>Haggai</HI> is called the <HI>Lord's Angel,</HI> (or Me&s;&s;enger) <HI>Hag.</HI> 1.13. and <HI>John Bapti&s;t, Mat.</HI> 3.1. and generally the Lord's Prie&s;ts under the Law, <HI>Mal.</HI> 2.7. and Chri&s;t's Mini&s;ters under the Go&s;pel, <HI>Rev.</HI> 1.20. <HI>&V;nto the Angel of the Church,</HI> &amp;c. (that is, the Mini&s;ter or Pa&s;tor of the Church.) But in &s;pecial, Angels are tho&s;e heavenly Spirits, and fiery Flames, that <HI>are wi&s;e,</HI> 2 Sam. 14.20. <HI>excell in Strength,</HI> P&s;al. 103.20. <HI>Which are all mini&s;tring Spirits, &s;ent forth to mini&s;ter unto them who &s;hall be Heirs of Salvation,</HI> Heb. 1.7, 14. The Hebrew Doctors Opinion of Angels is, That they are (e&s;&s;ential) Forms, created without any material Sub&s;tance or Body. And whereas the Prophet &s;ays, he &s;aw an Angel <HI>like Fire,</HI> and <HI>with Wings,</HI> &amp;c. it is al&s;o &s;poken of prophetical
<PB N="50" REF="40"> Vi&s;ions, and by way of dark Parables. Al&s;o that the Angels are lower and higher one than another; 'tis not in the highne&s;s of place, as when one Man &s;its higher or above another; but as we &s;peak of two wi&s;e Men, which excell one another in Wi&s;dom, that that Man is higher than this. Likewi&s;e that there are ten Names that Angels are called by, and accordingly ten Degrees of them; and the tenth, called <HI>Men,</HI> are the Angels which &s;pake with the <HI>Prophets,</HI> and appeared to them in <HI>Vi&s;ions,</HI> for which they are called <HI>Men,</HI> as <HI>Maimon.</HI> &s;heweth in <HI>Mi&s;neh Je&s;udei Ha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ovah,</HI> chap. 2. That there are are ten Degrees of Angels, the holy Scriptures &s;hew not; but De|grees there are, as the Apo&s;tle mentioneth, <HI>Rom.</HI> 8.38. <HI>Col.</HI> 1.18. <HI>Angels, Princi|palities, Powers, Thrones, Dominions,</HI> &amp;c. Howbeit, we are warned <HI>not to intrude into tho&s;e things which we have not &s;een,</HI> Col. 1.18. Sometimes the Word <HI>Angel</HI> is given to Chri&s;t him&s;elf, who is the <HI>Angel of the Covenant,</HI> and the <HI>Angel of God's (Face or) Pre&s;ence,</HI> I&s;a. 63.1.</Q> <HI>In whom God's Name is,</HI> Exod. 23.20. Thus <HI>Ain&s;worth.</HI> And in another place he &s;aith, <Q>That one of the two Angels that appeared to <HI>Abra|ham</HI> was Je&s;us Chri&s;t, whom <HI>Abraham</HI> called the <HI>Judg of all the Earth,</HI> Gen. 18.2. who is called <HI>Jehovah,</HI> v. 13.</Q></P>
<P>It is the Opinion of &s;ome of the Learned, that every particular Saint hath an An|gel to take care of him;<NOTE PLACE="marg">Mat. 18.10</NOTE> which they gather from that pa&s;&s;age, <HI>Take heed ye de&s;pi&s;e not one of the&s;e little Ones; for I &s;ay unto you, That in Heaven their Angels always behold the Face of my Father,</HI> &amp;c. And from that in <HI>Acts</HI> 12.15. <HI>Then &s;aid they, It is his Angel.</HI> But others rather conclude, That the Saints have many Angels to watch over them, and continually to mini&s;ter to them. That the Godly are under the Guardian&s;hip of the holy Angels, is not doubted or que&s;tioned by any worthy Writer.</P>
<DIV3 TYPE="part">
<HEAD>The Holy Angels compared to Watchers.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Dan. 4.13.</HI></BIBL> I &s;aw in the Vi&s;ion of my Head, and behold a <HI>Watcher, &amp;c.</HI></P>
<P><BIBL><HI>Ver&s;e 17.</HI></BIBL> This Matter is by the Decree of the <HI>Watchers,</HI> and the De|mand by the Word of the Holy Ones.</P></Q>
</EPIGRAPH>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Watcher or Watchman im|ports &s;uch as &s;leep not, or but little; their Bu&s;ine&s;s is to watch, which they cannot do unle&s;s they keep them&s;elves awake.</CELL>
<CELL>ANgels are not &s;ubject to &s;leep, as Men are; they always are awake, be|holding the Evil and the Good, hence &s;aid to be <HI>full of Eyes.</HI><NOTE PLACE="marg">Ezek. 1.18</NOTE></CELL>
</ROW>
<ROW>
<CELL>II. Watchers import &s;uch as have a Charge committed to them, of great importance, which they are continually to look after. The Apo&s;tle &s;peaking of the Care of Mini&s;ters,<NOTE PLACE="marg">Heb. 13.17</NOTE> &s;aith, <HI>They watch for our Souls,</HI> &amp;c.</CELL>
<CELL><P>II. Angels have a great Charge com|mitted to them, they are employed about great and weighty Affairs; and that, Fir&s;t, in reference unto God; Secondly, in reference unto Saints; Thirdly, In reference unto wicked Men.</P>
<P>Fir&s;t; In reference unto God.</P>
<P>1. They are his Courtiers, attending upon Him continually for his Honour, and to &s;et forth his Magnificence. <HI>I &s;aw the Lord &s;itting on his Throne,</HI><NOTE PLACE="marg">1 Kings 22.19. Act. 7.33. Gen. 16.7. &amp; 10.12. 2 Ki<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">g. 1. L<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.26. Acts 10.3. &amp; 1.11. &amp; 8.26. &amp; 27 24. Rev. 1.1.</NOTE> <HI>and all the Ho&s;t of Heaven &s;tanding by him, on his right hand, and on his left hand.</HI></P>
<P>2. They wait for his Word, and do receive Commandment from him.</P>
<P>3. They oft-times declare God's Mind and Will to Men. Thus they were employed to give the Law on Mount <HI>Sinai,</HI> and to reveal God's Mind to <HI>Abraham,</HI> to <HI>Hagar,</HI> to <HI>Lot,</HI> to <HI>Elijah,</HI> to the Virgin <HI>Mary,</HI> to the Shepherds, to the Apo&s;tles, to <HI>Philip,</HI> to <HI>Paul,</HI> to <HI>John, &amp;c.</HI></P>
<P>4. To govern the Kingdoms of the World; for it is not to be doubted, but God makes u&s;e of them upon this account. Hence they are called <HI>Princes,</HI> yea, <HI>glorious Princes,</HI> and are much above the Kings and Potentates of the Earth, <HI>Dan.</HI> 10.13. <HI>Eccle&s;.</HI> 5.8.</P>
<PB N="51" REF="40">
<P>5. They are God's Warriors, to execute his Decrees, whether of Mercy, as 2 <HI>Kings</HI> 6.17. or of Judgment, 2 <HI>Sam.</HI> 24.17. 2 <HI>Kings</HI> 19.35. <HI>Rev.</HI> 16.7.</P>
<P>6. They are continually employed in prai&s;ing of God, crying, <HI>Holy, holy, holy is the Lord of Ho&s;ts.</HI> I&s;a. 6.3. Rev. 4.8. &amp; 7.11, 12.</P>
<P>Secondly; In reference to the Church and People of God, they have a great Charge committed to them, and much Bu&s;ine&s;s and Work to do.<NOTE PLACE="marg">P&s;al. 91.11</NOTE> <HI>He hath given his Angels charge over thee, to keep thee in all thy ways.</HI></P>
<P>1. They are as Nur&s;es, to bear up and to keep the Godly from Hurt:<NOTE PLACE="marg">P&s;al. 91.12</NOTE> <HI>They &s;hall bear thee up in their hands, le&s;t thou da&s;h thy Foot again&s;t a Stone.</HI></P>
<P>2. They are as Stewards, to provide for the Godly in their Need. How graciou&s;ly was <HI>Elijah</HI> fed by Angels, with a Cake baked on the Coals, and a Cru&s;e of Water,<NOTE PLACE="marg">2 Kings 19.4, 5.</NOTE> when he was faint, and ready to die!</P>
<P>3. They are employed as Phy&s;icians, as appears by that Pa&s;&s;age, <HI>John</HI> 5.4.</P>
<P>4. As Comforters in Trouble.<NOTE PLACE="marg">Gen. 21 17</NOTE> How &s;weetly was poor <HI>Hagar</HI> comforted by an Angel, when &s;he &s;aid, <HI>I will not &s;ee the Death of the Lad!</HI> The like was the Prophet <HI>I&s;aiah, I&s;a.</HI> 6.6, 7. Nay, our ble&s;&s;ed Saviour refu&s;ed not to receive Comfort from the Angels who mini&s;tred to him, when he was in his bloody Agony in the Garden.<NOTE PLACE="marg">Luk. 22 43</NOTE></P>
<P>5. They are employed as Souldiers to guard them; hence called <HI>God's Ho&s;t, P&s;al.</HI> 34.7. 2 <HI>Kings</HI> 6.17.</P>
<P>6. They are Encouragers of the Saints in their Duties:<NOTE PLACE="marg">2 Kings 1.15.</NOTE> <HI>And the Angel &s;aid unto</HI> Elijah, <HI>Go down with him, be not afraid,</HI> &amp;c.</P>
<P>7. They are employed to re&s;cue, and put the Godly out of Danger; as appears in the Ca&s;e of <HI>Lot.</HI> So concerning <HI>Daniel,</HI> when he was in the Lion's Den,<NOTE PLACE="marg">Gen. 19.16 Dan 6.22. Acts 5.19.</NOTE> the Angels &s;hut the Mouths of the Lions, &s;o that they did <HI>Daniel</HI> no harm. The Angel of the Lord opened the Pri&s;on-Door, and brought <HI>Peter</HI> forth, and delivered him out of the hands of his Enemies.</P>
<P>8. As Prophets and In&s;tructors, to teach the Saints.<NOTE PLACE="marg">Dan. 8.16. &amp; 9 22.</NOTE> <HI>And I heard a Man's Voice be|tween the Banks of</HI> Ulai, <HI>which called, and &s;aid,</HI> Gabriel, <HI>make this Man under&s;tand the Vi&s;ion,</HI> &amp;c. <HI>And he &s;aid, I will make thee know what &s;hall be in the la&s;t Day,</HI> &amp;c. They open and reveal hidden My&s;teries to the Saints.</P>
<P>9. They rejoyce with the Godly at the Conver&s;ion of Sinners.<NOTE PLACE="marg">Luke 15.10.</NOTE> <HI>Likewi&s;e I &s;ay unto you, There is Joy in the Pre&s;ence of the Angels of God in Heaven, over one Sinner that re|penteth.</HI></P>
<P>10. They have a Charge to convey the Souls of the Godly, when they die, through the Territories of the Prince of Darkne&s;s, (<HI>viz.</HI> the Air) and carry them &s;afe to Heaven. <HI>And it came to pa&s;s that the Beggar died,</HI><NOTE PLACE="marg">Luke 16.22.</NOTE> <HI>and was carried by the Angels into</HI> Abraham's <HI>Bo&s;om.</HI></P>
<P>11. To gather all the Elect together at the la&s;t Day.</P>
<P>12. To &s;eparate the Evil from the Good, the Chaff from the Wheat.<NOTE PLACE="marg">Mat. 13.49</NOTE> <HI>So &s;hall it be at the end of the World, the Angels &s;hall come, and &s;ever the Wicked from the Ju&s;t.</HI></P>
<P>Thirdly; They have a Charge committed to them, in reference to wicked Men.</P>
<P>1. To blind and infatuate them, that they cannot &s;ee how to effect that Mi&s;chief they would otherwi&s;e do.</P>
<P>2. To &s;top them in their Carreer, that they cannot pur&s;ue their wicked Purpo&s;es and De&s;igns; as appears in <HI>Balaam</HI>'s Ca&s;e, <HI>Numb.</HI> 22.26.</P>
<P>3. To de&s;troy and cut off the Ungodly, when they combine again&s;t the Church. One Angel &s;mote in the Camp of the <HI>A&s;&s;yrians</HI> a Multitude of Men.<NOTE PLACE="marg">2 King. 19.35.</NOTE></P></CELL>
</ROW>
<ROW>
<CELL>III. Watchers give warning of approaching Dangers.</CELL>
<CELL>III. So the Angels gave warning to <HI>Abraham</HI> and <HI>Lot,</HI><NOTE PLACE="marg">Gen. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">9.</NOTE> of the approaching Judgment that fell upon <HI>Sodom</HI> and <HI>Go|morrah,</HI> and the Cities about them.</CELL>
</ROW>
<ROW>
<CELL>IV. Watchers are very u&s;eful, and oftentimes made a great Ble&s;&s;ing to Towns and Cities; many emi|nent Dangers by their means have been prevented.</CELL>
<CELL><P>IV. Angels are a great Ble&s;&s;ing to the Church and City of God, and every par|ticular Member thereof. How &s;ecure was the Prophet, whil&s;t he had tho&s;e fiery Chariots and Hor&s;emen round about him!</P>
<PB N="52" REF="41">
<P><HI>Que&s;t.</HI> But &s;ome may &s;ay, Why doth God in the pre&s;ervation of his People make u&s;e of the Mini&s;tration of Angels?</P>
<P><HI>An&s;w.</HI> Not for any Nece&s;&s;ity; He is all-&s;ufficient of him&s;elf to do all things for them: But to declare his abundant Love to, and Care of his Children, in making more excellent Creatures than them&s;elves to be their Keepers.</P>
<P><HI>Object.</HI> But God's People often fall into Danger, and many Inconveniences; how then are they attended and kept by Angels?</P>
<P><HI>An&s;w.</HI> They are delivered by them from many Evils and Dangers that they know not of: For as we have many Devils about us, continually to do us Mi&s;chief; &s;o we have a Multitude of ble&s;&s;ed Angels continually about us, to keep and protect us.<NOTE PLACE="marg">P&s;al. 91.11</NOTE></P>
<P>2. If at any time God's Children fall into Danger, it is becau&s;e they are out of their way, or rather God's way, and then the good Angels have no Charge over them.</P>
<P>3. If they &s;uffer in the Cu&s;tody of the Angels, it is that they may be exerci&s;ed, tried, and made better thereby: For the Angels keep them from Evil, or keep them in Evil, and at la&s;t deliver them out of Evil; &s;o that they are made Gainers by all, according to that Promi&s;e, <HI>Rom.</HI> 8.28.</P></CELL>
</ROW>
<PB N="52" REF="41">
<ROW>
<CELL>V. Watchers or Watchmen go up and down to &s;ee what the State and Condition of Things is; they take &s;trict Ob&s;ervation of Per&s;ons and Things.</CELL>
<CELL>V. Angels go about, or rather flie up and down in the Earth, to &s;ee what the State and Condition of God's People more e&s;pecially is. Hence they are &s;aid to have Wings, which denote their Swift|ne&s;s in their Work.<NOTE PLACE="marg">Zech. 1.11</NOTE> <HI>We have walked to and fro the Earth, and behold, all the Earth &s;itteth &s;till, and is at re&s;t.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WHat infinite Grace and Favour doth God manife&s;t to his poor People, in gi|ving his Angels &s;uch a &s;trict Charge over them, and to cau&s;e &s;uch glorious Creatures to watch and keep them day and night?</P>
<P N="2">2. What Honour al&s;o hath God conferred on his Children hereby? Every Believer hath greater Attendance, yea, a more glorious Retinue, than the mightie&s;t Prince or Monarch in the World.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Holy Angels compared to the Morning-Stars.</HEAD>
<EPIGRAPH>
<Q><BIBL>Job 38.7.</BIBL> <HI>When the</HI> Morning-Stars <HI>&s;ang together,</HI> &amp;c.</Q>
</EPIGRAPH>
<P><HI>STars</HI> are taken two ways:
<LIST>
<ITEM>Fir&s;t, <HI>Properly.</HI></ITEM>
<ITEM>Secondly, <HI>Metaphorically.</HI></ITEM>
</LIST></P>
<P>Some under&s;tand by <HI>Stars</HI> in this place,<NOTE PLACE="marg"><HI>Caryl</HI> upon <HI>Job,</HI> chap. 38. p. 81.</NOTE> the Stars which God hath &s;et in the Fir|mament of Heaven, or Stars in a proper Sence: Others (as Mr. <HI>Caryl</HI> ob&s;erves) the holy Angels, which, &s;aith he, may well be called <HI>Stars,</HI> or <HI>Morning-Stars,</HI> by a Metaphor, <HI>&amp;c.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>MOrning-Stars are full of Beau|ty, bright, and glorious.</CELL>
<CELL>ANgels are very beautiful Creatures, their Glory is wonderful. Hence <HI>Stephen</HI>'s Face was &s;aid to be as it had been the Face of an Angel;<NOTE PLACE="marg">Acts 6. <HI>ult.</HI></NOTE> and very beautiful Per&s;ons are &s;aid to re&s;emble or &s;eem like Angels. Tho they have not a vi&s;ible bodily Beauty, yet they have a better Beauty than any Body.</CELL>
</ROW>
<PB N="53" REF="41">
<ROW>
<CELL>II. Morning-Stars give Light; they are not only beautiful but &s;hi|ning. The chief Morning-Star, called <HI>Lucifer,</HI> &s;ignifies a Light-bringer.</CELL>
<CELL>II. Angels are not only very beautiful Creatures, but al&s;o full of Light. We read of an Angel in the <HI>Revelations,</HI> that the whole Earth was lighted with his Glory. This &s;hews that Angels are very glorious and &s;hining. Tho I under&s;tand that is not &s;poken of a proper Angel; yet it &s;hews that Angels are full of Light, and therefore called <HI>Angels of Light.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Stars are Guides to Mari|ners, by which they know how to &s;teer a right Cour&s;e.</CELL>
<CELL>III. Angels are and have been as Guides to the Saints, and &s;piritual Mariners. They guided or gave direction unto <HI>Lot,</HI> to e&s;cape the Flames of <HI>Sodom;</HI> and led <HI>Peter</HI> out of Pri&s;on, and thereby &s;aved him from imminent Danger. <HI>Abraham</HI> told his Servant, God would &s;end his Angel to guide, or pro&s;per his Way, Gen. 24.40.</CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Holy Angels called the Sons of God.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Job 1.6.</HI></BIBL> There was a Day when the <HI>Sons of God</HI> came, and pre&s;ented them&s;elves before God.</P>
<P><BIBL><HI>Job 38.7.</HI></BIBL> And all the <HI>Sons of God</HI> &s;houted for Joy.</P></Q>
</EPIGRAPH>
<P>THe Chaldee Paraphra&s;e is expre&s;s, that the <HI>Sons of God</HI> here are the Angels: <HI>The Armies of Angels &s;houted for Joy.</HI> And the Septuagint (as <HI>Caryl</HI> ob|&s;erves) are as clear for it, &s;aying, <HI>When all my Angels &s;ung for Joy.</HI> To this do mo&s;t Expo&s;itors agree.</P>
<P><HI>Object.</HI> But &s;ome object that Pa&s;&s;age of the Apo&s;tle, <HI>To which of the Angels &s;aid he at any time, Thou art my Son.</HI></P>
<P><HI>An&s;w.</HI> 1. Angels are not the Sons of God, as the Apo&s;tle there expre&s;&s;eth, <HI>i. e.</HI> as Chri&s;t is the Son of God, <HI>viz.</HI> by eternal Generation. For &s;o, <HI>To which of the An|gels &s;aid he at any time, Thou art my Son, this day have I begotten thee?</HI> Je&s;us Chri&s;t is the Son of God from Eternity.</P>
<P N="2">2. Angels are not the Sons of God by Regeneration, nor by Adoption, as Belie|vers are. The holy Angels need not Regeneration, they never fell from their fir&s;t E&s;tate. Chri&s;t is not to them a Redeemer for their Re&s;toration, but only a Head for their Confirmation.</P>
<P>But why Angels are called Sons of God, will appear in the following <HI>Parallel.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Son is the Off-&s;pring of the Father.</CELL>
<CELL>ANgels are the Off-&s;pring of God: <HI>Adam</HI> was called the Son of God by Creation; &s;o may the Angels, becau&s;e created by God.</CELL>
</ROW>
<ROW>
<CELL>II. A Son is greatly beloved by the Father.</CELL>
<CELL>II. Angels are greatly beloved of the Almighty.</CELL>
</ROW>
<ROW>
<CELL>III. Sons attend, honour, and wait upon their Father; they are about his Table, and at his Com|mand.</CELL>
<CELL>III. Angels wait upon God, they &s;tand about his Throne, and are always ready to obey his Command, and &s;eek his Glory.</CELL>
</ROW>
<ROW>
<CELL>IV. Sons are greatly dignified; they are near to their Father, and have great Power and Authority in the Family.</CELL>
<CELL>IV. Angels are greatly dignified; they are very near to God,<NOTE PLACE="marg">Mat. 18.10</NOTE> always beholding his Face, and are mighty in power. Mr. <HI>Caryl</HI> &s;aith, They are called Sons of God becau&s;e of Power, being called <HI>Principalities,</HI> and <HI>Powers,</HI> &amp;c.</CELL>
</ROW>
<PB N="54" REF="42">
<ROW>
<CELL>V. Sons &s;erve their Father cheer|fully, willingly, and readily; they obey not as Slaves or Servants.</CELL>
<CELL>V. Angels &s;erve God with abundance of Cheerfulne&s;s and Willingne&s;s; they go about their Work with a Filial or Son-like Cheerfulne&s;s and Delight.</CELL>
</ROW>
<ROW>
<CELL>VI. Sons are like their Father; they have &s;ome Re&s;emblance of him in Nature and Qualifications.</CELL>
<CELL>VI. Angels have &s;ome e&s;&s;ential Like|ne&s;s to God. God is a Spirit, and in|corporeal; the Angels are Spirits in their Nature, and incorporeal. Tho the diffe|rence between God and them is as great as can be conceived in this re&s;pect; God is the creating Spirit, and they are created Spirits; God is an infinite Spirit, they finite Spirits: Yet the Angels bear (as the Learned ob&s;erve) &s;ome re&s;emblance to God in their E&s;&s;ence, as well as in their Qualification, and may in this re&s;pect be called the Sons of God likewi&s;e.</CELL>
</ROW>
<ROW>
<CELL>VII. And la&s;tly, Sons imitate their Father. <HI>Do good to them that hate you,</HI> (&s;aith Chri&s;t) <HI>that you may be the Children of your Father which is in Heaven:</HI> That is, Imitate God, as &s;ome Children do their Fathers; carry it towards evil Men, as God doth; and this will be an Evidence that you are the Sons of God, and he will honour you with the Title of his Sons.</CELL>
<CELL>VII. Angels imitate God in Mercy, in Love and Compa&s;&s;ion, as al&s;o in their good Works; their Ways being all holy, ju&s;t and good, pure and righ|teous; and &s;hewing much Kindne&s;s and Tenderne&s;s to the Children of Men. They doubtle&s;s are patient towards the froward and unde&s;erving Mortals; they are of mo&s;t excellent Natures and Di&s;po&s;itions. No Creatures, do imi|tate God &s;o plainly or fully as they do; and from hence they may be called the Sons of God.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may teach us how to carry our &s;elves towards God, our Father. We &s;hould labour to be like the Angels. Our Saviour hath taught us to pray, <HI>That the Will of God may be done on Earth, as it is done in Heaven.</HI><NOTE PLACE="marg">Mat. 6.10.</NOTE> We who are God's Sons on Earth, &s;hould imitate the Sons of God in Heaven. We &s;hould &s;erve God as cheerfully, and with the like Alacrity of Heart as the holy Angels; and la|bour not only to imitate the Angels, and be like them, but al&s;o to imitate God him&s;elf; for He hath &s;et him&s;elf before us, for our direct and immediate Example. <HI>Mat.</HI> 5.44.</P>
<P>And hereby God will not be a&s;hamed to be called our God; He will not grudg us the Honour and Title of <HI>Sons,</HI> which (as it appears by this) is a mo&s;t glorious Dignity and Privilege, even &s;uch a one that is conferred upon the holy Angels of Heaven, <HI>&amp;c.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="55" REF="42">
<HEAD>The Holy Angels compared to an Ho&s;t or Army.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Gen. 32.1.</HI></BIBL> <HI>Jacob</HI> went on his way, and the Angels of God met him. <HI>Ver&s;e 2.</HI> And when <HI>Jacob</HI> &s;aw them, he &s;aid, This is God's <HI>Ho&s;t:</HI> And he called the Name of that Place <HI>Mahanaim, (that is, two Ho&s;ts or Camps.)</HI></P>
<P><BIBL><HI>Luke 2.13.</HI></BIBL> And &s;uddenly there was with the Angel a Multitude of the Heavenly Ho&s;t, prai&s;ing God, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P><HI>ANgels</HI> (&s;o named of the Greek, <GAP DESC="foreign">, <HI>Angelos,</HI> in Hebrew <HI>Maleac,</HI> Me&s;|&s;enger or Legate, one &s;ent or employed in any Work) are in the&s;e Scriptures called <HI>God's Ho&s;t</HI> or <HI>Army,</HI> not that he needeth them to protect him&s;elf, or &s;uppre&s;s his Enemies, being infinitely &s;tronger than all the Armies he him&s;elf hath, and then what is the Strength and Force of all the Armies of his Enemies?</P>
<P>Therefore when God is &s;aid to have Armies, it is either to &s;ignify, Fir&s;t, That he hath all things at his Command, and is full of Power: Or, &s;econdly, That altho he can do all things by him&s;elf, yet he will u&s;e the Agency of his Creatures to effect his Purpo&s;e.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>AN Ho&s;t or Army have a Prince or General, who is the Head of them.</CELL>
<CELL>THe Lord's Ho&s;t, or Army of Angels, have a Prince or General, who is their Head and Leader, <HI>viz.</HI> the Lord Je&s;us Chri&s;t, who is c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lled the <HI>Head of Principalities and Powers.</HI></CELL>
</ROW>
<ROW>
<CELL>II. An Ho&s;t or Army con&s;i&s;ts of many Companies, among&s;t which there are divers Ranks and Orders, and yet all in Subjection to their Prince, and chief Leader.</CELL>
<CELL><P>II. Angels, the Lord's Ho&s;t, con&s;i&s;t of many Companies or Legions:<NOTE PLACE="marg">Mat. 26.53</NOTE> <HI>Thinke&s;t thou, that I cannot pray to my Father, and he &s;hall &s;end me more than twelve Legions of Angels?</HI> (Chri&s;t &s;pake in the Roman Phra&s;e, who reckoned their Armies by Legions, as we by Regiments.) Six thou&s;and &s;ix hundred &s;ixty &s;ix, was the Num|ber of a Legion; then the Number of twelve Legions was, Seventy nine thou&s;and nine hundred ninety two, a great Army: But how many more, no Man can &s;ay. Chri&s;t pitched upon a great certain Number, to &s;hew (&s;aith Mr. <HI>Caryl</HI>) he could have what Number he plea&s;ed, if he did but call for them. <HI>We are come</HI> (&s;aith the Apo&s;tle) <HI>to an innumerable Company of Angels.</HI> The Lord's Camp is very great. <HI>The Chariots of the Lord are twenty thou&s;and, even many thou&s;ands of Angels.</HI><NOTE PLACE="marg">P&s;al. 68.17</NOTE> We read of many Degrees or Orders of Angels, which &s;ome account to be nine.</P>
<P>1. <HI>Cherubims,</HI> that is, Angels of Knowledg, as St. <HI>Hierom</HI> interprets the Word; but others from <HI>Cherub,</HI> a Figure or Image. Others from <HI>Chi,</HI> a Note of Similitude, and a Chaldee Word which &s;ignifies <HI>(Puerum &amp; Juvenem)</HI> a Youth. And &s;o, as a learned Writer ob&s;erves, they were u&s;ually repre&s;ented in the &s;hape of a young Man; to &s;hew them to be intellectual Creatures; of a young Man, to expre&s;s their Vigor and Strength; with Wings, to declare their Agility and Swiftne&s;s. The&s;e we read were placed at the Ea&s;t End of the Garden of <HI>Eden,</HI> with a flaming Sword;<NOTE PLACE="marg">Gen. 3.24. Exod. 25. 1 Kings 1.6. Ezek 10. P&s;al. 104.4</NOTE> and their Figures were appointed to be placed over the Mercy-Seat, in the Tabernacle and Temple.</P>
<P>2. <HI>Seraphims,</HI> the Angels or Zeal. Their Name is from an Hebrew Word, which &s;ignifies to <HI>burn,</HI> or <HI>burning,</HI> according to that of the P&s;alms, <HI>He maketh his Mini&s;ters a Flame of Fire.</HI></P>
<P>3. <HI>Thrones,</HI> which are Royal Seats of Kings and Monarchs, in their Magnificence and Glory.</P>
<P>4. <HI>Dominions,</HI> or Lord&s;hips.<NOTE PLACE="marg">Col. 1.16.</NOTE></P>
<P>5. <HI>Principalities,</HI> connoting &s;pecial and peculiar Juri&s;diction.</P>
<PB N="56" REF="43">
<P>6. <HI>Powers,</HI> &s;uch as have Right to execute Authority by God's appointment, and not by his Permi&s;&s;ion only.</P>
<P>7. <HI>Mighties.</HI><NOTE PLACE="marg">1 The&s;&s;. 4.16.</NOTE></P>
<P>8. <HI>Archangels.</HI></P>
<P>9. <HI>Angels,</HI> &amp;c.</P>
<P>Others account but &s;even Orders of Angels, and &s;ome but three. The holy Scripture doth not fully open and unfold the My&s;tery of Angels to us in this re&s;pect, therefore it is good for us (as I &s;aid before) not to be wi&s;e above what is written; tho no doubt but there is a mo&s;t excellent Order among&s;t them. And probably there are different Ranks and Degrees of them, and yet all are in &s;ubjection to our Lord Je&s;us Chri&s;t, who is their Prince, and Supreme Head, whom they all reverence, wor|&s;hip, and adore.</P></CELL>
</ROW>
<ROW>
<CELL>III. An Ho&s;t or Army is rai&s;ed to make War, and fight under the Banner of their Prince and Sove|reign, and many times do dreadful Execution, and make great De&s;o|lation in the Earth.</CELL>
<CELL>III. The holy Angels, God's mighty Ho&s;t, are employed to fight his Battels, and at his Command to fall upon his Ene|mies, when all Terms of Peace and Re|conciliation are rejected, and Sinners are grown incorrigible, <HI>&amp;c.</HI> What fearful Execution and De&s;olation have they made in the World, when they have had Commi&s;&s;ion from the Almighty! Was it not this Ho&s;t that came again&s;t <HI>Sodom</HI> and <HI>Gomorrah,</HI> and the Cities about them,<NOTE PLACE="marg">Gen. 19 13 2 Kings 19 35.</NOTE> <HI>We will de&s;troy this Place.</HI> One of the&s;e Souldiers de&s;troyed no le&s;s than an hundred four&s;core and five thou&s;and Men in the Camp of the <HI>A&s;&s;yrians.</HI> What cau&s;e have the Enemies of the Church to tremble, when they con&s;ider what a mighty and powerful Army is rai|&s;ed, and always in readine&s;s at God's Command to fall upon them! What is the Power of the proude&s;t Monarch here below, when compared to the Strength of the Lord's Ho&s;t, or Chri&s;t's heavenly Army!</CELL>
</ROW>
<ROW>
<CELL>IV. An Ho&s;t or great Army &s;ome|times breaks in upon a People that are &s;ecure, utterly de&s;troying and &s;poiling them on a &s;udden.</CELL>
<CELL>IV. The Angels of God come upon the wicked Enemies of Je&s;us Chri&s;t, and his Church, &s;ometimes on a &s;udden; in one Night was that great Ho&s;t of the <HI>A&s;&s;yrians</HI> de&s;troyed.<NOTE PLACE="marg">Hab. 3.16.</NOTE> <HI>When he cometh up unto the People, he will invade them with his Troops.</HI></CELL>
</ROW>
<ROW>
<CELL>V. An Ho&s;t or mighty Army hath many &s;laughtering Weapons; if one doth not Execution, another will.</CELL>
<CELL>V. So the Angels of God have many &s;laughtering Weapons, or Ways to de|de&s;troy, &s;ometimes by Famine,<NOTE PLACE="marg">Ezek. 9.2.</NOTE> &s;ometimes by Plague, &s;ometimes by the Sword, and &s;ometimes make u&s;e of all the&s;e three together, again&s;t a People that God re|&s;olves utterly to de&s;troy.</CELL>
</ROW>
<ROW>
<CELL>VI. An Ho&s;t, or victorious Army, &s;ometimes meet with great Oppo|&s;ition, and are fiercely engaged by &s;tout and &s;turdy Enemies, that will not quickly yield, tho at la&s;t they are forced to fly, being vanqui&s;hed.</CELL>
<CELL>VI. The holy Angels of God are &s;ome|times oppo&s;ed by evil Angels, who are fierce, &s;turdy, and cruel Enemies to them. <HI>And there was War in Heaven:</HI> Michael,<NOTE PLACE="marg">Rev. 12.7.</NOTE> <HI>and his Angels, fought again&s;t the Dragon, And the Dragon fought, and his Angels, and prevailed not,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>AN earthly Ho&s;t or Army, tho never &s;o victorious at other times, may yet meet with their Match, nay, be &s;ometimes wor&s;ted.</CELL>
<CELL>THe Lord's Ho&s;t was never wor&s;ted. Tho the evil Angels are mighty in Power, and have been oftentimes too hard for the Saints; yet they are not able to &s;tand before the holy Angels of God.</CELL>
</ROW>
<PB N="57" REF="43">
<ROW>
<CELL>II. Souldiers of an earthly Ho&s;t are mortal Men, and may be put to the Sword, or lo&s;e their Lives by the hands of their Enemies.</CELL>
<CELL>II. The Angels of God are immortal Spirits, and cannot &s;u&s;tain the lea&s;t Hurt or Wound, much le&s;s be &s;lain, in any Wars they are engaged in again&s;t their Enemies.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WHat Comfort may this admini&s;ter to the Godly! May I not &s;ay, with the Prophet, <HI>Fear not; for they that be with us, are more than they that be with them.</HI><NOTE PLACE="marg">2 Kings 6.16.</NOTE></P>
<P N="2">2. And as it affords Comfort to the Saints, it may &s;erve to terrify Sinners, and &s;uch e&s;pecially as are Per&s;ecutors of the Church of God. How &s;ad is their Condition, con&s;idering who they make War again&s;t! Can they &s;tand before the terrible God? God is their Enemy, Chri&s;t is their Enemy, and the Angels of Heaven are again&s;t them, and their Enemies likewi&s;e.</P>
<P N="3">3. Ble&s;s God, you that are in Covenant with him, for the &s;ake of the&s;e Helpers.</P>
<P N="4">4. This &s;hews us al&s;o what great Glory is conferred upon the Lord Je&s;us Chri&s;t, our ble&s;&s;ed Mediator; He is the Head and chief Leader of all the glorious Angels; they are all at his Command, and ready to engage in his Wars; if he does but &s;peak the Word, they come with &s;laughtering Weapons in their hands,<NOTE PLACE="marg">Ezek. 9.2.</NOTE> to execute his Wrath and Di&s;plea&s;ure upon the World.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Holy Angels compared to the Faces of a Man, of a Lion, of an Ox, and of an Eagle.</HEAD>
<EPIGRAPH>
<Q><BIBL>Ezek. 1.6.10.</BIBL> <HI>And every one had four Faces,</HI> &amp;c. (that is, every one of the living Creatures or Angels which the Prophet &s;aw in the Vi&s;ion.)</Q>
</EPIGRAPH>
<P>FOur particular Angels, as &s;ome conceive, which were chief over the re&s;t of the whole Ho&s;t of Angels. Others, upon better Rea&s;on, rather under&s;tand it relates to the four Parts of the World, <HI>Ea&s;t, We&s;t, North,</HI> and <HI>South; i. e.</HI> the Work of Angels laid out in all tho&s;e Parts. See Mr. <HI>Greenhill</HI> on <HI>Ezekiel,</HI> pag. 85.</P>
<P>Ob&s;erv. 1. <HI>God employeth glorious intelligent Creatures in his Service, in the Ways and Workings of his Power and Providence in the World.</HI></P>
<P>Ob&s;erv. 2. <HI>That Angels are in all Quarters of the Earth, taking notice of Mens Works and Ways; they perceive what is done in every Place, by the Ju&s;t, and by the &V;nju&s;t. The Con&s;ideration of which &s;hould make us carry our &s;elves wi&s;ely and holily at all times, and in all Places.</HI></P>
<P><HI>And every one had four Faces,</HI>
<LIST>
<ITEM>1. <HI>The Face of a Man.</HI></ITEM>
<ITEM>2. <HI>The Face of a Lion.</HI></ITEM>
<ITEM>3. <HI>The Face of an Ox.</HI></ITEM>
<ITEM>4. <HI>The Face of an Eagle.</HI></ITEM>
</LIST></P>
<P>In &s;ome Pictures (&s;aith Reverend <HI>Greenhill</HI>) you may &s;ee &s;everal Faces &s;o drawn, that which way &s;oever you look, a &s;everal Face is pre&s;ented: So here, before was the Face of a Man, behind the Face of a Lion, on the right &s;ide the Face of an Ox, and on the left &s;ide the Face of an Eagle. There is not a Face, but is compared to the Face of &s;ome principal Creature. Man is the chief of all the re&s;t, a Lion is the King of wild Bea&s;ts, the Ox is the chief of the tame Ones, and the Eagle is the chief of the Birds. To the&s;e di&s;tinctly.</P>
<DIV4 N="1" TYPE="section">
<PB N="58" REF="44">
<HEAD><HI>I.</HI> The Face of a Man.</HEAD>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel</CELL>
</ROW>
<ROW>
<CELL>THe Face of a Man notes Un|der&s;tanding, and the Excel|lency of Rea&s;on, by which all hu|man Actions are managed.</CELL>
<CELL>ANgels have great Knowledg and Under&s;tanding. By their Likene&s;s unto Man, is laid before us the Rationali|ty, Knowledg, and Under&s;tanding of Angels. They are not ignorant Crea|tures, but <HI>ip&s;ae Intelligentiae,</HI> the mo&s;t under&s;tanding Creatures in Heaven and Earth.<NOTE PLACE="marg">Greenhill.</NOTE> The Woman of <HI>Tekoah</HI> &s;aid to <HI>David, He was wi&s;e according to the Wi&s;dom of an Angel of God, to know all things that are upon the Earth:</HI> That is, he was very wi&s;e,<NOTE PLACE="marg">2 Sam. 14.20.</NOTE> as Angels are, to &s;earch out Under&s;tanding, and di&s;cover things. Therefore <HI>Jerom</HI> thinks they are called <HI>Cherubims,</HI> from their much Knowledg; <HI>Cherubims,</HI> as it were, <HI>Rabbies,</HI> and <HI>Teachers</HI> of others. And this Office &s;ome Angels have done. Gabriel, <HI>make this Man under&s;tand the Vi&s;ion.</HI><NOTE PLACE="marg">Dan. 8.16.</NOTE> <HI>I am come to make thee under&s;tand what &s;hall befall thy People in the latter Day.</HI> Angels (&s;aith one) are good Philo&s;ophers, they know the Prin|ciples, Cau&s;es, Effects, Life, Motion, and Death of natural things; they are great Sta|ti&s;ts, and know the Affairs of Kingdoms. <HI>Dan.</HI> 10.13. &s;aith <HI>Gabriel, I remained with the Kings of</HI> Per&s;ia, <HI>&amp;c.</HI> They are &s;aid to be <HI>full of Eyes before and behind,</HI> be|cau&s;e they &s;ee what is pa&s;t, and what is to come. Be&s;ides, they have much revealed to them by God, by Chri&s;t, nay, and under&s;tand many things by the Church, as con|cerning the My&s;teries of the Go&s;pel; &s;o <HI>Eph.</HI> 3.10. 2 <HI>Pet.</HI> 1.12. <HI>Which things the Angels de&s;ire</HI> (&s;aith <HI>Peter) to look into,</HI> <GAP DESC="foreign">, the Word notes, bowing down to pry heedfully into a thing. <HI>Cherubims</HI> were made looking down towards the Mercy-Seat; &s;o here, Angels look into the things of Chri&s;t, (as it was there figured forth) <HI>in whom are hid all the Trea&s;ures of Wi&s;dom and Knowledg.</HI><NOTE PLACE="marg">Col. 2.3.</NOTE> They have much experi|mental Knowledg, ari&s;ing from things done daily in the World, and in the Church; Angels love to be at the Congregation, to meet the Saints; they under&s;tand partly by their E&s;&s;ence, and partly by Species communicated to their Under&s;tandings, as to ours, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>II. The Face of a Man hath much Awe and Maje&s;ty in it; nothing (as is ob&s;erved by &s;ome Naturali&s;ts) carries more Terror in it to &s;en&s;i|tive Creatures, than the Face of a Man.</CELL>
<CELL>II. Angels are very Maje&s;tical Crea|tures; many have been greatly terrified and a&s;toni&s;hed at the &s;ight of them. How was <HI>Manoah</HI>'s Wife, <HI>Sam&s;on</HI>'s Mother, amazed at the &s;ight of the Angel that appeared to her.<NOTE PLACE="marg">Judg. 13.6</NOTE> <HI>Then the Woman told her Husband, &s;aying, A Man of God came unto me, and his Countenance was like the Countenance of an Angel of God, very terri|ble,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>III. The Face of a Man notes human Affections, as Mr. <HI>Greenhill</HI> ob&s;erves.</CELL>
<CELL>III. Angels are of a loving Counte|nance, and mo&s;t careful of Men; they have mo&s;t dear Affections to tho&s;e they are &s;ent to mini&s;ter unto.</CELL>
</ROW>
<ROW>
<CELL>IV. The Face of a Man denotes Beauty. How amiable and lovely are &s;ome Faces of mortal Creatures to look upon! 'Tis the Seat (as I may &s;ay) of human Beauty.</CELL>
<CELL>IV. Angels are very beautiful and love|ly to behold; tho they have (&s;aith Mr. <HI>Caryl</HI>) no vi&s;ible bodily Beauty, yet their Beauty far exceeds the Beauty of Mortals. <HI>See Morning-Stars.</HI></CELL>
</ROW>
</TABLE></P>
</DIV4>
<DIV4 N="2" TYPE="section">
<HEAD><HI>II.</HI> The Face of a Lion.</HEAD>
<P><TABLE>
<ROW>
<CELL>A Lion is a Creature of great Strength,<NOTE PLACE="marg">Prov. 30.30.</NOTE> the &s;tronge&s;t among&s;t Bea&s;ts, as was &s;aid before; he tur|neth not away for any. <HI>What is
<PB N="59" REF="44"> &s;tronger than a Lion?</HI><NOTE PLACE="marg">Judg. 14.18.</NOTE> &s;aid the Inter|preters of <HI>Sam&s;on</HI>'s Riddle.</CELL>
<PB N="58" REF="44">
<CELL>Angels are mighty in Strength.<NOTE PLACE="marg">Rev. 18 21.</NOTE> An Angel can hinder the blowing of the Wind, &s;top the Mouths of Lions, break Iron Chains, open Pri&s;on Doors, and make Bars and Doors of Bra&s;s to flie.
<PB N="59" REF="44"> Hence they are called <HI>mighty Angels.</HI><NOTE PLACE="marg">2 The&s;&s;. 1.7</NOTE> Who can &s;tand before the Angels of God!</CELL>
</ROW>
</TABLE></P>
</DIV4>
<DIV4 N="3" TYPE="section">
<HEAD><HI>III.</HI> The Face of an Ox.</HEAD>
<P><TABLE>
<ROW>
<CELL>I. An Ox accu&s;tomed to the Yoke is very tractable, not &s;tubborn, kicking and flying, like as untamed Heifers are. Ephraim <HI>is an Heifer that is taught, and loves to tread out the Corn.</HI> An Heifer taught, de|lighting in her Work, doth it wil|lingly.</CELL>
<CELL>I.<NOTE PLACE="marg">P&s;al. 103.20.</NOTE> Angels do the Work of God wil|lingly, with much delight; they hearken to the Voice of his Word, they &s;et about their Work with much Cheerfulne&s;s, they are very ob&s;equious to God's Com|mands. If he &s;aith, Go, &s;mite <HI>Herod</HI> for his Pride, <HI>Balaam</HI> for his Covetou&s;|ne&s;s, <HI>David</HI> for his vain Glory, <HI>Senacherib</HI> for his Bla&s;phemy, and <HI>Sodom</HI> for its Un|cleanne&s;s, pre&s;ently they go.</CELL>
</ROW>
<ROW>
<CELL>II. An Ox doth faithful Service. Hor&s;es often deceive Per&s;ons in their Service, and throw their Riders; but Oxen, either in plowing or carrying Burdens, fail not, nor de|ceive their Owners.</CELL>
<CELL>II. Angels are faithful in their Mini|&s;trations, they fail not in the lea&s;t Par|ticular.<NOTE PLACE="marg">Rev. 22.8, 9.</NOTE> The Angel would not let <HI>John</HI> wor&s;hip him. The Angel would not &s;uffer <HI>Lot</HI> to linger in <HI>Sodom.</HI> They ne|ver betrayed their Tru&s;t, as &s;ome of the Saints have done.</CELL>
</ROW>
<ROW>
<CELL>III. An Ox is a very patient and laborious Creature. They labour hard, and carry heavy Burthens; and yet tho never &s;uch hard Service be put upon them, they quietly and with much patience bear it, and never &s;eem to complain.</CELL>
<CELL>III. Angels are patient in their Mini|&s;tration, tho they meet with much Op|po&s;ition.<NOTE PLACE="marg">Dan. 10.3.</NOTE> <HI>The Prince of</HI> Per&s;ia (&s;aith Gabriel) <HI>with&s;tood me one and twenty days,</HI> &amp;c. In the mid&s;t of all Oppo&s;ition, whether from Men or Devils, and great Services, they are not at all impatient; tho their Work never end, <HI>Rev.</HI> 4.8. yet they never complain.</CELL>
</ROW>
<ROW>
<CELL>IV. Oxen are very u&s;eful Crea|tures; much Increa&s;e was brought in by them. No Creature (&s;aith my Author) is more u&s;eful to the Support of a Family,<NOTE PLACE="marg">Greenhill.</NOTE> than the Ox; for of old all the Plowing was done by Oxen. See 2 <HI>Kings</HI> 19.19. <HI>Job</HI> had Oxen plowing in the Field, he had five hundred Yoke of Oxen,<NOTE PLACE="marg">Job 1.3.</NOTE> no mention being made of Hor&s;es. There was a &s;evere Law made again&s;t tho&s;e that &s;tole an Ox, <HI>Exod.</HI> 22.1. <HI>David</HI> makes it one part of the Happine&s;s of a Common-Wealth, that <HI>the Oxen are &s;trong to labour.</HI></CELL>
<CELL>IV. Angels are very u&s;eful Creatures; they are u&s;eful to God, they continually go on his Errands, execute his Judg|ments at the Command of his Mouth. They were u&s;eful to Chri&s;t in the Days of his Fle&s;h;<NOTE PLACE="marg">Luk. 2.9, 10, 11.</NOTE> they proclaimed the joyful Tidings of his Nativity, had the charge of him in his Humiliation, whil&s;t his Con|flict remained with the evil Angels; they mini&s;tred to him in his Temptations, and when he was in his bloody Agony; they declared and made known his Re|&s;urrection, <HI>He is not here, he is ri&s;en.</HI><NOTE PLACE="marg">Mat. 26.6.</NOTE> They witne&s;&s;ed to his A&s;cen&s;ion, and to his &s;econd Coming; <HI>Ye Men of</HI> Galilee,<NOTE PLACE="marg">Acts 1.10, 11.</NOTE> <HI>why &s;tand ye gazing up into Heaven? The &s;ame Je&s;us which is taken from you into Heaven, &s;hall &s;o come, as ye have &s;een him go into Heaven.</HI> They &s;hall come with him, when he comes the &s;econd time, without Sin, unto Salvation: <HI>He &s;hall come in the Glory of his Father, with all his holy Angels.</HI> They &s;hall attend him on the Throne of Judgment, and as Officers execute his righteous Sentence, <HI>viz.</HI> &s;eize all condemned Sinners, and ca&s;t them into the Lake of Fire and Brim&s;tone, <HI>&amp;c.</HI> Angels are u&s;eful to the Saints. We little think what great Good we receive by the Mini&s;tration of Angels. See <HI>Watchers.</HI></CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<PB N="60" REF="45">
<HEAD>Inferences.</HEAD>
<P>This &s;hould in&s;truct us, we &s;hould be like Angels in many re&s;pects.</P>
<P N="1">1. when God commands, or calls upon us to do any Service or Duty, how ready ought we to be to do it! even &s;ay, with <HI>Samuel, Here am I, &s;peak Lord, what thou commande&s;t I will do it.</HI></P>
<P N="2">2. It &s;hould teach us to be faithful to the Lord, as the holy Angels are.</P>
<P N="3">3. To be patient under Burthens, Reproaches, and all the Oppo&s;itions we meet with.</P>
<P N="4">4. To be &s;erviceable to God, and to one another, in the Places and Stations wherein God hath &s;et us, <HI>&amp;c.</HI> Angels in all they do, &s;eek the Glory of God, and the Profit and great Good of the Saints; let us in this imitate them.</P>
</DIV5>
</DIV4>
<DIV4 N="3" TYPE="section">
<HEAD><HI>III.</HI> The Face of an Eagle.</HEAD>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>I. An Eagle hath a mighty quick Sight; her Eyes behold afar off; from the Top of Rocks, out of Clouds, they are &s;aid to behold Fi&s;hes &s;wimming in the Sea. So &s;trong is the Sight of an Eagle, that &s;he can a long time behold the Sun with open and &s;tedfa&s;t Eyes.</CELL>
<CELL>I. Angels are quick-&s;ighted; they, as you hear, have Eyes before and behind, as if they were all Eye; which notes the Excellency of their Sight, and Knowledg of things. They &s;oar aloft, &s;tand be|fore God; they are &s;aid to behold the Face of God:<NOTE PLACE="marg">Mat. 18.10</NOTE> <HI>Their Angels always behold the Face of my Father which is in Heaven.</HI></CELL>
</ROW>
<ROW>
<CELL><NOTE PLACE="marg">2 Sam. 1.23.</NOTE>II. Eagles are &s;wift in their Flight. Naturali&s;ts tell us, no Bird flies more &s;wiftly than the Eagle.</CELL>
<CELL>II. Angels are &s;wift Creatures; their Agility, Speed, and Swiftne&s;s is extra|ordinary, moving (&s;aith one) like Light|ning, from one end of Heaven to the other; compared therefore to a Flame of Fire,<NOTE PLACE="marg">Heb. 1.7.</NOTE> and &s;aid from hence al&s;o to have <HI>Wings with which they flie,</HI> I&s;a. 6. Their Quickne&s;s or Agility in Motion proceeds from their &s;piritual Nature, which is not &s;ubject to Wearine&s;s; they cannot be hindred by any corporeal Sub&s;tance; they can pa&s;s over and through all Impediments. And be&s;ides this, their Agility is much helped forward by their Promptitude and Readine&s;s, Pro|pen&s;ity and Zeal, to di&s;patch their Errand and Mini&s;try upon which they are employed. 'Tis not here (&s;aith <HI>Ay&s;ton) Timor,</HI> but, <HI>Amor addidit alas.</HI> Their Swiftne&s;s is very nece&s;&s;ary, &s;aith <HI>Clark:</HI> 1. Becau&s;e of the va&s;t di&s;tance between Heaven and Earth, betwixt which they often pa&s;s and repa&s;s. 2. Becau&s;e many of the Saints, who&s;e Nece&s;&s;ity requires pre&s;ent Relief, live far a&s;under. 3. Becau&s;e the Devils are &s;wift to do Mi&s;chief, therefore they are &s;wift to defend, &s;uccour, and do us good.</CELL>
</ROW>
<ROW>
<CELL>III. Eagles are fre&s;h and lively always; Age and Sickne&s;s works not upon them, as upon other Birds. The Eagle in her Age (&s;aith a great Writer) is u&s;eful. <HI>Pliny</HI> &s;aith, they never die with Age, nor Sickne&s;s, but by Hunger; her upper Bill groweth &s;o much over the under, that &s;he cannot open her Mouth to take in Su&s;tenance, and &s;o dies. Her Age is &s;aid to be renewed by often changing of her Feathers.</CELL>
<CELL>III. Angels never grow old, they are always &s;trong and lively, they know no Sickne&s;s, their Service doth not wear them out. The <HI>Cherubims</HI> before the Mercy-Seat, which repre&s;ented the An|gels, were without Beards, to &s;hew their Vigor, Vivacity, and Youthfulne&s;s. Men &s;oon decay, their Strength and Activity many times on a &s;udden is gone. Sin hath brought this upon us; if Man had not &s;inned, he had never decayed, but retai|ned an immortal Vivacity: Angels &s;inned not, and &s;o retain their fir&s;t Liveline&s;s.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P><HI>FIr&s;t;</HI> From hence we may infer, that Angels are fit for publick and great Service. They have four Faces, a Man's, a Lion's, an Ox's, and an Eagle's; which &s;hew they have all that is requi&s;ite to great Undertakings. They have Wi&s;dom to con&s;ult, to contrive and manage the Affairs of the World prudentially; they have the Strength of a Lion, to execute; they have the Willingne&s;s and Faithfulne&s;s of the Ox, to
<PB N="61" REF="45"> rejoyce the Heart of the Commander, and Patience to undergo the Difficulties of their Work, and U&s;efulne&s;s of the Publick; they are quick-&s;ighted, to di&s;cern and pre|vent the De&s;igns of Enemies, and &s;peedily to di&s;patch much in a little time, and that with cheerfulne&s;s. This is meant by their four Faces; which notes their Perfection, and Fitne&s;s for Service in all Parts of the World; in regard of which they are &s;aid to have one Face before, and another behind, and one on each &s;ide. God &s;ets forth their Serviceablene&s;s by the&s;e Creatures, both rational and irrational; they have the Shapes of Men, Birds, and Bea&s;ts.</P>
<P><HI>Secondly;</HI> That &s;uitable Per&s;ons ought to be employed in publick and great Service. God employs Angels in the Government of the World, who are wi&s;e, tru&s;ty, &s;trong, and &s;peedy; and you know what Men God calls for in the State, <HI>Exod.</HI> 18.21. viz. <HI>Such as fear God, Men of Truth, hating Covetou&s;ne&s;s;</HI> and in the Church, 1 <HI>Pet.</HI> 5. <HI>Bi&s;hops mu&s;t not lord it over God's Clergy.</HI> They are not Lords, but Servants: they ought not like Princes, to dwell in &s;tately Palaces, in Pride and Idlene&s;s; but daily to &s;tudy, and preach God's holy Word, and labour in God's Harve&s;t, like as an Ox is faithful and laborious to his Owner; not in&s;tead of Preaching, and &s;triving to build up God's Hou&s;e, plot and contrive Ways to pull it down; and in&s;tead of feeding, undo and ruin &s;uch as are faithful in the Land.</P>
<P><HI>Thirdly;</HI> Angels are noble and glorious Creatures, and yet di&s;dain not to do Ser|vice to them that are far beneath them&s;elves. Man at fir&s;t, when in his Glory, was but a little lower than the Angels; but &s;ince he &s;inned, he is degraded, and fallen as low as Hell; he hath a vile Body, a defiled Con&s;cience, and a polluted Soul: yet the Angels, that are &s;tiled <HI>Gods,</HI> Holy Ones, Elect,<NOTE PLACE="marg">P&s;al. 8.5.</NOTE> that are of the Privy-Council of Heaven, the&s;e ble&s;&s;ed Creatures are not a&s;hamed to &s;erve and wait upon us, tho we have the &s;cent of the Earth and Hell about us, and do often grieve and offend them with our Mi&s;carriages; yet they de&s;pi&s;e us not, but cheerfully mini&s;ter unto us. What Pride is it then in Men, that have Parts, Places, Honour, Greatne&s;s, Grace, <HI>&amp;c.</HI> not to &s;toop to tho&s;e that are their Inferiors! They have not more Worth in them than an Angel, and Angels conde&s;cend to &s;erve us;<NOTE PLACE="marg">Rom. 12.16.</NOTE> therefore let us not <HI>mind high things, but conde&s;cend to Men of low E&s;tate, and not be wi&s;e in our own Conceit.</HI></P>
<P><HI>Fourthly;</HI> There is one thing more remarkable touching their Faces, <HI>viz.</HI> the Faces were &s;tretched upward; &s;o <HI>Montanus,</HI> and others read it, <HI>They looked up to him that &s;ate upon the Throne, which was Chri&s;t.</HI> The <HI>Cherubim</HI>'s Faces, <HI>Exod.</HI> 25.20, 21. were to|wards the Mercy-Seat.</P>
<P><HI>Fifthly;</HI> Ob&s;erve, all Creatures depend upon the Lord Je&s;us Chri&s;t. The&s;e Angels have the Face of Men, Lions, Oxen, Eagles, and look up to him. If there were no|thing in it but this, <HI>viz.</HI> Angels in their own Nature look up to Him, it might con|vince us, that all inferior Creatures do depend upon Him, as well as tho&s;e noble Ones. But when they come in with the Faces of other Creatures looking up, it is a clear Evidence that all depend upon Chri&s;t. <HI>By him were all things created,</HI><NOTE PLACE="marg">Col. 1.16, 17.</NOTE> <HI>that are in Heaven and in Earth, vi&s;ible and invi&s;ible, whether Thrones, or Dominions, Principalities, or Powers. All things were created by him, and for him, and by him all things con&s;i&s;t.</HI></P>
<P><HI>Sixthly;</HI> We are to learn from hence to be heavenly-minded, with the holy Angels, to look up.</P>
</DIV5>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Holy Angels compared to the Wind, and to Flaming-Fire.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 104.4.</HI></BIBL> &mdash; Maketh his Angels Spirits, and his Ministers a flaming Fire.</P>
<P><BIBL><HI>Heb. 1.7.</HI></BIBL> And of the Angels he &s;aith, Who maketh his Angels Spirits, and his Ministers a Flame of Fire.</P></Q>
</EPIGRAPH>
<P>SOme of the modern Jews deny there is any mention made of Angels, in <HI>P&s;al.</HI> 104.4. affirming, that the Subject the P&s;almi&s;t treats of, are the Winds, with Thunder and Lightning, which God employs as his Me&s;&s;engers and Mi|ni&s;ters, to do his Will and Plea&s;ure. But that the P&s;almi&s;t means the Angels, is evident from the De&s;ign and Scope of the Words.</P>
<PB N="62" REF="46">
<P>The Con&s;ent of the ancient Jews lies again&s;t the Sentiments of the modern; both the old Tran&s;lations, either made or embraced by them, expre&s;ly refer the Words unto Angels;<NOTE PLACE="marg">On <HI>Heb.</HI> 1.</NOTE> &s;o (Dr. <HI>Owen</HI> ob&s;erves) do the <HI>Seventy;</HI> and &s;o doth the <HI>Targum,</HI> thus rendring the Place: <HI>Who maketh his Me&s;&s;engers or Angels &s;wift as Spirits, and his Mini|&s;ters &s;trong or powerful as a flaming Fire.</HI> The Supply of the Note of Similitude makes it evident that they under&s;tand the Text of Angels, and not of Winds; and of ma|king Angels as Spirits, and not of making Winds to be Angels or Me&s;&s;engers, which is incon&s;i&s;tent with their Words.</P>
<P>The Word <GAP DESC="foreign"> doth u&s;ually denote the Angels them&s;elves, and no rea&s;on can be given why it &s;hould not do &s;o in this place. The Apo&s;tle puts it out of doubt po&s;itively, &s;aying, <HI>And of the Angels he &s;aith,</HI> &amp;c. That the Apo&s;tle &s;peaketh not here of the Nature and E&s;&s;ence of Angels, but their Dignity, Honour and Employ|ment, is evident; upon which account (&s;aith our Reverend Author) he preferreth the Lord Je&s;us Chri&s;t before them.</P>
<P>Ob&s;erv. <HI>God &s;endeth his Angels like the Winds, or like a Flame of Fire.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Wind is invi&s;ible, who can &s;ee it?</CELL>
<CELL>ANgels are invi&s;ible Spirits; we are daily attended upon by them, but &s;ee them not.</CELL>
</ROW>
<ROW>
<CELL>II. The Wind blows at God's Command; he is &s;aid to <HI>hold the Wind in his Fi&s;t.</HI></CELL>
<CELL>II. Angels go at God's Command, He hath them at his Beck.<NOTE PLACE="marg">P&s;al. 103.20.</NOTE></CELL>
</ROW>
<ROW>
<CELL>III. The Wind is quick, piercing, and powerful in its Operation, the Cau&s;e of many gracious Effects, tho &s;ometimes &s;ent as a Judgment.</CELL>
<CELL>III. Angels are quick, agil, and pow|erful in their Working; and many great and glorious Ble&s;&s;ings Saints receive from their Mini&s;tration, tho &s;ometimes &s;ent as a Scourge to Nations, and particular Per|&s;ons, to execute God's Di&s;plea&s;ure, as on <HI>Sodom, &amp;c.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="section">
<HEAD>Flaming-Fire.</HEAD>
<P><TABLE>
<ROW>
<CELL>I. A flaming Fire is of a burning quality.</CELL>
<CELL>I. <HI>Seraphims</HI> &s;ignify Burning, noting that mighty Zeal they are attended with, in doing God's Will.</CELL>
</ROW>
<ROW>
<CELL>II. A flaming Fire is of a con&s;u|ming, de&s;troying, and devouring Nature.</CELL>
<CELL>II. So have the Angels of God been to many of God's implacable Enemies, as hath been hinted.</CELL>
</ROW>
<ROW>
<CELL>III. A Flaming Fire is a good Defence in a howling Wilderne&s;s, e&s;pecially if it be round about &s;uch as dwell therein.</CELL>
<CELL>III. The Angels of God are a glorious Defence to the Church, whil&s;t in the Wil|derne&s;s of this World, where they are daily &s;urrounded by wicked Men, who are compared unto Bea&s;ts of Prey.<NOTE PLACE="marg">P&s;al. 34.7.</NOTE> <HI>The An|gels of God encamp round about them that fear him,</HI> &amp;c.</CELL>
</ROW>
</TABLE></P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may comfort the Godly, who dwell among blood-thir&s;ty Enemies; they are &s;urrounded with a Flame of Fire, <HI>viz.</HI> the holy Angels of God.</P>
<P N="2">2. Let ungodly Ones tremble; can they &s;tand before a flaming Fire, and not be con&s;umed? God can &s;oon &s;end his Angels to de&s;troy them.</P>
<P N="3">3. It &s;hould al&s;o &s;tir up Believers to act with much Zeal and Fervency in the Work and Service of God. The Angels for Zeal and Agility are like a Flame of Fire. We &s;hould do the Will of God on Earth, as the Angels of God do it in Heaven.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="63" REF="46">
<HEAD>The Holy Angels compared to Hor&s;es.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>2 Kings 6.17.</HI></BIBL> And <HI>Eli&s;ha</HI> prayed, and &s;aid, Lord, I pray thee open his Eyes: And the Lord opened the Eyes of the young Man, and he &s;aw; and behold, the Mountains were full of Hor&s;es, and Chariots of Fire, round about <HI>Eli&s;ha.</HI></P>
<P><BIBL><HI>Zech. 1.8.</HI></BIBL> I &s;aw by night, and behold a Man riding upon a red Hor&s;e, and he &s;tood among the Myrtle-Trees that were in the bottom, and behind him were three red Hor&s;es, &s;peckled, and white.</P></Q>
</EPIGRAPH>
<P>BY the&s;e <HI>Hor&s;es</HI> all Expo&s;itors under&s;tand the holy Angels of God are intended. They are compared to Hor&s;es and Chariots of Fire, al&s;o to Hor&s;es of divers Colours. The&s;e things &s;eem very dark and my&s;terious.</P>
<P N="1">1. We &s;hall briefly (however) hint a few things why they may be compared to Hor&s;es.</P>
<P N="2">II. Why to Hor&s;es and Chariots of Fire.</P>
<P N="3">III. Why to red, &s;peckled, and white Hor&s;es.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL><HI>A Hor&s;e is a &s;trong, and a very couragious and fearle&s;s Crea|ture; which God him&s;elf ele|gantly &s;etteth forth,</HI> Job <HI>39. v. 19, to 24.</HI> Ha&s;t thou given the Hor&s;e his Strength? ha&s;t thou cloathed his Neck with Thunder? Canst thou make him afraid? The Glory of his No&s;trils is terrible. He rejoyceth in his Strength. He goeth on to meet the armed Man. He mocketh at Fear, and is not affrighted; neither turneth he back from the Sword, <HI>&amp;c.</HI></CELL>
<CELL>ANgels are mighty in Strength. One of them (&s;aith an eminent Writer) is &s;tronger than all the World. They are called <HI>mighty Angels,</HI> or <HI>God's mighty Ones,</HI> Angels of his Strength. They are cou|ragious, and void of Fear; their Necks may be &s;aid to be cloathed with Thun|der; they turn their Backs for none. They fear not the glittering Spear, nor the Shield. Who is able to engage or en|counter with one of the glorious <HI>Sera|phims,</HI> or <HI>Cherubims?</HI> Are any of the Sons of the Mighty a Match for him? What was <HI>Alexander,</HI> or <HI>Julius Cae&s;ar,</HI> or all the mighty Champions that ever were, to the Angels of Heaven!</CELL>
</ROW>
<ROW>
<CELL><HI>II. The Hor&s;e is a very u&s;eful Creature, u&s;eful to carry Burthens, and draw the Chariots of Princes; u&s;eful to ride on, u&s;eful for War,</HI> &amp;c.</CELL>
<CELL>II. Angels are exceeding u&s;eful. <HI>[See Oxen.]</HI> They bear up the Saints; they help, &s;upport, and carry them along in their Journey to their everla&s;ting Home; they carry their Souls into <HI>Abraham</HI>'s Bo&s;om: <HI>The Beggar died, and was carried by the Angels,</HI> &amp;c. The Chariots and Hor&s;es of Fire, that parted the two Worthies,<NOTE PLACE="marg">2 Kings 2.11, 12.</NOTE> (tho&s;e Princes of the Prophets) and carried one of them to Heaven, were the Ble&s;&s;ed Angels of God.</CELL>
</ROW>
</TABLE></P>
<P N="2">II. They are compared to Hor&s;es and Chariots of Fire, to &s;hew how fierce, agil, and &s;wift they are in their Motion, and how de&s;tructive and amazing to their Enemies.</P>
<P N="3">III. They are &s;et out by red, &s;peckled, and white Hor&s;es, to note the different Work and Office they are &s;et about, whil&s;t they are employed in the Workings of Providence, in governing the World.</P>
<P N="1">1. <HI>Red,</HI> &s;ignifies the Sufferings of the Church, together with the Blood and Slaughter, or dreadful Judgments, that Je&s;us Chri&s;t hath to execute on the World by the Mini&s;tration of Angels, or a &s;evere Di&s;pen&s;ation.</P>
<P N="2"><PB N="64" REF="47">2. <HI>Speckled,</HI> &s;hews a mixed State or Di&s;pen&s;ation of God's Judgments mixed with Mercy.</P>
<P N="3">3. <HI>White,</HI> notes Peace and Pro&s;perity to the Saints, and the whole World, which will be produced by the Providence of God, after the bloody and mixed State of the Church is gone.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Soul of Man compared to a Ship.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Heb. 6.19.</HI></BIBL> Which Hope we have as the Anchor of the Soul, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P><HI>HEre ob&s;erve two Doctrines; one implied, the other expre&s;&s;ed.</HI></P>
<P><HI>Doct. 1.</HI> The Soul of a Believer (in the Judgment of &s;ome Divines) is and may fitly be compared to a Ship.</P>
<P><HI>Doct. 2.</HI> Hope, that noble and precious Grace of the Spirit, is and may fitly be compared to an Anchor.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Ship is a rare and curious Piece of Workman&s;hip; it &s;hews forth the excellent Wit and Inventi|on of Man.</CELL>
<CELL>THe Soul of a Believer is a very rare and curious Piece of God's Work|man&s;hip. The Body and Face of a Man doth magnify the Wi&s;dom and Glory of the Creator; but what is the Body with|out the Soul? it is but the Cabinet with|out the Jewel.</CELL>
</ROW>
<ROW>
<CELL>II. A Ship is a very co&s;tly thing; a little will not build, rigg, and fit out a Ship to Sea, e&s;pecially if it be de&s;igned for a long and profitable Voyage, as to the <HI>Ea&s;t-Indies,</HI> or the like.</CELL>
<CELL>II. The Soul of a Believer is a very co&s;tly and chargeable thing; God hath parted with much Trea&s;ure in building,<NOTE PLACE="marg">1 Pet. 1.18.</NOTE> or rather rebuilding and fitting of it out, to &s;ail through the Ocean of this World, to the Haven of eternal Happine&s;s; hath parted with his Son, with his Spirit, his Grace, his Go&s;pel, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Some Ships are built for noble and eminent Service, and are very profitable to the Owners.</CELL>
<CELL>III. The Charge that God hath been at in building and rebuilding the Soul of a Believer, is for renowned and eminent Service, <HI>viz.</HI> the Glory of God, and ever|la&s;ting Happine&s;s.</CELL>
</ROW>
<ROW>
<CELL>IV. He that builds and owns a Ship, doth u&s;ually commit the Care and Charge of her to another, who is to &s;ail in her.</CELL>
<CELL>IV. So doth God Almighty commit the Charge and Care of our Souls to us. We are employed but as Stewards,<NOTE PLACE="marg">Deut. 4 9. Prov. 4.23.</NOTE> or Deputy-Owners, and mu&s;t be accoun|table to God, if our Souls are lo&s;t.</CELL>
</ROW>
<ROW>
<CELL>V. A gallant Ship that is bound for <HI>India,</HI> or for &s;ome noble and eminent Service, is richly fraighted, hath divers rare Commodities in her, <HI>&amp;c.</HI></CELL>
<CELL>V. So the Soul of a Believer, that it may make a ble&s;&s;ed and glorious Voyage, is mo&s;t richly &s;tored and fraighted with the precious Gifts and Graces of God's holy Spirit, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. A Ship ought to have a good Bottom, or the Danger is very great. Whatever &s;he &s;eems to be above Deck, tho never &s;o &s;tately and lovely to look upon; yet if her Bottom be naught and defective, &s;he will never make the Voyage.</CELL>
<CELL>VI. So ought the Soul of a Chri&s;tian to have a good Foundation. If not built upon Chri&s;t, if not &s;incere and firm at Heart, what Profe&s;&s;ion he may make, tho never &s;o glorious, will prove fruitle&s;s and vain, the Soul is in danger, and will for ever unavoidably be lo&s;t.</CELL>
</ROW>
<PB N="65" REF="47">
<ROW>
<CELL>VII. A Ship cannot &s;ail without Wind or Tide.</CELL>
<CELL>VII. The Soul of a Believer cannot &s;ail Heavenwards in any Service, Duty, or Suffering, without the &s;weet Movings and Gales of God's Spirit.</CELL>
</ROW>
<ROW>
<CELL>VIII. A Ship ought to have a wi&s;e and skilful Pilot.</CELL>
<CELL>VIII. So ought the Soul of a Believer; for if it hath not Chri&s;t to guide and &s;teer its Cour&s;e for it, it is impo&s;&s;ible to e&s;cape the Danger of the Sea of Trouble and Temptation.</CELL>
</ROW>
<ROW>
<CELL>IX. A Ship needeth often to be repaired, being very &s;ubject to &s;pring a Leak.</CELL>
<CELL>IX. So doth the Soul of a Chri&s;tian need often to be repaired by Prayer and Repentance, or el&s;e it will fall under &s;ad and fearful Decays.<NOTE PLACE="marg">Heb. 2.1.</NOTE> The Soul is like pared to a leaking Ve&s;&s;el.</CELL>
</ROW>
<ROW>
<CELL>X. A Ship is to&s;&s;ed upon the rough and tempe&s;tuous Waves, and has its Ups and Downs, and &s;eldom hath re&s;t or quiet, till &s;he has made the Voyage.</CELL>
<CELL>X. Thus 'tis with the Soul; it is often to&s;&s;ed upon the boy&s;terous and tempe&s;tu|ous Seas of Temptation, &s;ometimes tran&s;|ported up to Heaven,<NOTE PLACE="marg">P&s;al. 107. v. 23, to 28.</NOTE> and then by and by down again to the Depths, and all the Billows of God's Wrath &s;eem to run over it.</CELL>
</ROW>
<ROW>
<CELL>XI. A Ship is in danger of being lo&s;t, and that many ways, <HI>viz.</HI> by Rocks, by Sands, by the raging Waves, and by &s;pringing of a Leak, <HI>&amp;c.</HI></CELL>
<CELL>XI. The Soul al&s;o is in great danger. Never was Ship in more eminent hazard than the Soul of a Chri&s;tian, and that many ways,<NOTE PLACE="marg">Zech. 4.7.</NOTE> <HI>viz.</HI> by the Rocks and Moun|tains of great Oppo&s;ition, the Sands of De&s;pair, and raging Waves of Per&s;ecuti|on, be&s;ides the Leaks occa&s;ioned by in|dwelling Sin, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>XII. A Ship hath a Compa&s;s by which &s;he is &s;teered from place to place, without which no Man can or dares go to Sea.</CELL>
<CELL>XII. So likewi&s;e the Soul mu&s;t have a Compa&s;s, unto which we are with care and diligence to look, and to be well-skilled in all the Points thereof, <HI>viz.</HI> the Word and Spirit of God, 2 <HI>Pet.</HI> 2.19.</CELL>
</ROW>
<ROW>
<CELL>XIII. A Ship is expo&s;ed to great Danger of being robbed (by Pi|rates) of all her Trea&s;ure.</CELL>
<CELL>XIII. So is the Soul of a Believer by that cur&s;ed Pirate Satan, who &s;ometimes transforms him&s;elf into an Angel of Light, and to trapan the Soul,<NOTE PLACE="marg">2 Cor. 11.15.</NOTE> puts out fal&s;e Colours; pretends him&s;elf a Friend, when his whole De&s;ign is Blood and Slaughter, and treacherou&s;ly to ruin and &s;poil the Soul.<NOTE PLACE="marg">1 Pet. 2.1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> The Fle&s;h is another &s;ecret Sea-Thief, and the World; yea, and Sin is as arch a Pirat as any.</CELL>
</ROW>
<ROW>
<CELL>XIV. A Ship often meets with &s;udden Storms; and a good Mari|ner doth not only look for them, but al&s;o provide and prepare for them.</CELL>
<CELL>XIV. So mu&s;t the Soul expect to meet with a dreadful Tempe&s;t or Hurricane. The Winds will ri&s;e, and a Storm will come upon the Ship where Chri&s;t is. <HI>David</HI> was aware of the&s;e Dangers,<NOTE PLACE="marg">P&s;al. 55.8.</NOTE> and &s;aw how to prevent and e&s;cape &s;inking.</CELL>
</ROW>
<ROW>
<CELL>XV. 'Tis a rare thing to &s;ee a Ship &s;ail along before a fre&s;h and pro&s;perous Gale.</CELL>
<CELL>XV. 'Tis a rare and lovely thing to &s;ee a Soul carried &s;wiftly along in the Work and Service of God, being under the powerful Influences, a fre&s;h and pro&s;pe|rous Gale or Wind of the Spirit.</CELL>
</ROW>
<ROW>
<CELL>XVI. A Ship is &s;ometimes be|calmed.</CELL>
<CELL>XVI. So (alas!) it is too often with the Soul of a poor Chri&s;tian.</CELL>
</ROW>
<ROW>
<CELL>XVII. 'Tis a Wonder to &s;ee a Ship to live in a tempe&s;tuous and boy&s;terous Sea.</CELL>
<CELL>XVII. 'Tis a Wonder of Mercy to &s;ee how the Soul of a Saint &s;hould live, be pre&s;erved, and abide with its Head above Water, in &s;uch a di&s;quiet and tem|pe&s;tuous World as this is.</CELL>
</ROW>
<PB N="66" REF="48">
<ROW>
<CELL>XVIII. Some Ships &s;uffer Ship|wrack, are lo&s;t, and &s;ink down to the bottom.</CELL>
<CELL>XVIII. So doth the Soul of many a Profe&s;&s;or, that &s;ets out with much &s;ee|ming Hopes of Heaven, &s;uffer &s;piritual Shipwrack, and &s;ink down to Hell.<NOTE PLACE="marg">1 Tim. 1.19.</NOTE></CELL>
</ROW>
<ROW>
<CELL>XIX. A Ship mu&s;t be well look'd to, and kept very clean within and without, or &s;he will not &s;ail with any &s;peed.</CELL>
<CELL>XIX. So mu&s;t the Soul be wa&s;hed, and kept exceeding clean, within as well as without, or it will go but &s;lowly or heavily towards the Haven, of future Happine&s;s, the Mire and Clay, or Scum and Filth of this World, is &s;o apt to ob&s;truct its way, as it pa&s;&s;es Heaven-ward.</CELL>
</ROW>
<ROW>
<CELL>XX. A Ship hath its Anchor, and if in the mid&s;t of a Storm it be rightly ca&s;t, and takes good hold, the Ship is &s;afe.</CELL>
<CELL>XX. The Soul hath its Anchor, Hope. <HI>Which Hope we have as the Anchor of the Soul, both &s;ure and &s;tedfa&s;t.</HI><NOTE PLACE="marg">Heb. 6.19.</NOTE> This An|chor being rightly ca&s;t upwards, within the Vail, in the mid&s;t of the greate&s;t Danger, the Soul is &s;afe.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>A Ship is a lifele&s;s thing built of Timber, <HI>&amp;c.</HI> by Man.</CELL>
<CELL>THe Soul of Man is a Spirit created by the Almighty:<NOTE PLACE="marg">Zech. 12.1</NOTE> <HI>He hath formed the Spirit of Man within him.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Ship is a thing vi&s;ible to corporeal Eyes.</CELL>
<CELL>II. The Soul of Man is an invi&s;ible Sub&s;tance, <HI>i. e.</HI> it cannot be &s;een with fle&s;hly Eyes.</CELL>
</ROW>
<ROW>
<CELL>III. A Ship may utterly be de|&s;troyed, nay, and cannot continue long.</CELL>
<CELL>III. The Soul of Man cannot lo&s;e its Being; that will live when the Body is dead, either in Joy or Mi&s;ery; it can ne|ver be de&s;troyed, &s;o as to die,<NOTE PLACE="marg">Mat. 10.28.</NOTE> and lo&s;e its being, or &s;uffer annihilation.</CELL>
</ROW>
<ROW>
<CELL>IV. A Man that has a Ship, may lo&s;e it, yet may not be undone; he may have his Lo&s;s repaired, and may get another Ship better than the former.</CELL>
<CELL>IV. That Man that lo&s;es his Soul is undone for ever. No Man hath more than one Soul, and he can have no more; that being ca&s;t away, he is eternally ruined, there is no repa|ration for him, no making up his Lo&s;s.</CELL>
</ROW>
<ROW>
<CELL>V. A Ship, tho it hath never &s;o good a Pilot, may mi&s;carry, and be ca&s;t away, &s;uch Winds and Storms may ari&s;e, or by means of unknown Rocks, Sands, and Shoals it may hit upon.</CELL>
<CELL>V. The Soul of a Believer that hath Chri&s;t for its Pilot cannot mi&s;carry; the Sea and Winds obey him; he makes the Storm a Calm, &s;o that the proud Waves are &s;till; he will carry it through all the Dangers it meets with,<NOTE PLACE="marg">P&s;al. 107.28, 29, 30.</NOTE> and bring it to its de&s;ired Haven.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>IS the Soul fitly compared to a Ship, that pa&s;&s;eth through the trouble&s;om Ocean, or tempe&s;tuous Seas? Then this &s;hews us, that the Life of a Chri&s;tian is attended with many Difficulties, and eminent Dangers, and that we mu&s;t expect to meet with &s;udden Storms in our pa&s;&s;age to our eternal Port. Every Believer mu&s;t re&s;olve to &s;ail through the Straits Mouth, and expect to meet with tho&s;e cur&s;ed <HI>Algerines,</HI> tho&s;e mortal Enemies of Chri&s;tians, I mean the Spirits of Darkne&s;s, if ever he would ar|rive at the Holy-Land.</P>
<P N="2">II. Let it be the Care and Endeavour of every Man and Woman, to &s;et out in this Voyage for Eternity, whil&s;t the Wind of the Spirit blows. <HI>My Spirit</HI> (&s;aith God) <HI>&s;hall not always &s;trive with Man.</HI></P>
<P N="3"><PB N="67" REF="48">III. <HI>Caution.</HI> And let each Man from hence take heed of his Soul, this Spiritual Ship, le&s;t it be lo&s;t. He is but entru&s;ted with it, and mu&s;t give an account to the great Owner. Be&s;ides, the Soul is of very great Worth, far beyond all the Ships that &s;ail on the Ocean; nay, what Value may be compared to the Soul of Man, the Excellency of which we &s;hall briefly hint here, to caution all to take heed.</P>
<P N="1">1. It is capable of Divine Meditation and Contemplation, by which means we come to know there is a God. <HI>For the invi&s;ible things of Him,</HI><NOTE PLACE="marg">Rom. 1.20</NOTE> <HI>from the Creation of the World are clearly &s;een, being under&s;tood by the things that are made, even his eternal Power and Godhead,</HI> &amp;c. <HI>I am fearfully and wonderfully made, marvellous are thy Works;</HI><NOTE PLACE="marg">P&s;al. 139.14.</NOTE> <HI>and that my Soul knoweth right well.</HI> By prying into the Nature and Glory of the Work, the Soul findeth out the Being, Nature, and Glory of the Workman.</P>
<P N="2">2. 'Tis capable of Divine In&s;piration. <HI>But there is a Spirit in Man,</HI><NOTE PLACE="marg">Job 32.8.</NOTE> <HI>and the In&s;pi|ration of the Almighty giveth him &V;nder&s;tanding.</HI> Al&s;o of Comfort and Delight, and that when Multitudes of Thoughts are or would be di&s;turbing the Mind.</P>
<P N="3">3. 'Tis capable of Divine Impre&s;&s;ion, to receive the Image of God,<NOTE PLACE="marg">P&s;al. 94 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> as it is rebuilt in Chri&s;t Je&s;us.</P>
<P N="4">4. 'Tis capable of Divine Union and Communion with God.</P>
<P N="5">5. Nothing &s;ave God him&s;elf can &s;atisfy it. The Heathen by this found out the Excellency of the Soul.</P>
<P N="6">6. The Soul mu&s;t needs be excellent, if we con&s;ider the Excellency of the Body, which is but the Hou&s;e or Tabernacle for the Soul. If the Cabinet be of &s;o great a value, and &s;o curiou&s;ly wrought; then of what tran&s;cendent Value mu&s;t the Jewel be!</P>
<P N="7">7. The Price paid for it was no le&s;s than the precious Blood of Chri&s;t,<NOTE PLACE="marg">P&s;al 49.8, 9.</NOTE> the Re|demption of the Soul is therefore precious; its Value and Excellency from hence is beyond compari&s;on.</P>
<P N="8">8. The Robes it weareth are a Demon&s;tration of its great Worth and Excellency. O what Co&s;t and Charge is God at, (to &s;peak with a holy Reverence) in cloathing and adorning of it! He puts on Robes of Righteou&s;ne&s;s, and Garments of Salvati|on, and adorns it with the Ornaments of Grace, and Divine Vertue.</P>
<P N="9">9. From the Charge given us to look to it, and keep it: <HI>Only take heed to,</HI><NOTE PLACE="marg">Deut. 4.9.</NOTE> <HI>and keep thy Soul diligently.</HI></P>
<P N="10">10. From Satan's hunting after it, to de&s;troy it.</P>
<P N="11">11. That 'tis exceeding excellent, appears, in that the Martyrs parted with all, ra|ther than they would wrong, defile, and lo&s;e it for ever.</P>
<P N="12">12. It is more worth than all the World:<NOTE PLACE="marg">Mat. 16.26.</NOTE> <HI>What &s;hall it profit a Man to gain the whole World, and lo&s;e his own Soul?</HI></P>
<P N="13">13. 'Tis immortal; it cannot die, nor be annihilated.<NOTE PLACE="marg">Mat 10.28</NOTE> <HI>Fear not them that kill the Body, but cannot kill the Soul.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Soul of Man compared to a Candle.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Prov. 20.27.</HI></BIBL> The Spirit of Man is the Candle of the Lord.</Q>
</EPIGRAPH>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Candle is made to give Light unto Men in the Night.</CELL>
<CELL>THe Spirit of Man, is formed by the Lord, to give Light unto him whil&s;t he lives in the Night of this World.</CELL>
</ROW>
<ROW>
<CELL>II. A Candle mu&s;t be lighted, or receive Light from &s;ome other Light, or it will light no Man.</CELL>
<CELL>II. The Spirit of Man receives its Light from God, who is called Light. <HI>There is a Spirit in Man,</HI><NOTE PLACE="marg">Job 32.8.</NOTE> <HI>and the In&s;pi|ration of the Almighty giveth him &V;nder|&s;tanding.</HI></CELL>
</ROW>
<ROW>
<CELL>III. A Candle is but a &s;mall Light, in compari&s;on of the Light of the Sun; it giveth Light but a little way, and di&s;covers things but darkly.</CELL>
<CELL><P>III. The Spirit of Man is but a &s;mall Light, in compari&s;on of Chri&s;t the Sun of Righteou&s;ne&s;s, and the Light of the glorious Go&s;pel, that di&s;covereth tho&s;e things that the Light of natural Con&s;ci|ence will not.</P>
<PB N="68" REF="49">
<P>1. The Spirit of Man will di&s;cover unto him, by the help of the vi&s;ible Creation,<NOTE PLACE="marg">Rom. 1.20</NOTE> that there is a God that made the World; but it cannot di&s;cover that there is a Re|deemer, who died to &s;ave the World, which the Go&s;pel doth.</P>
<P>2. The Spirit of Man will di&s;cover Man's Duty in Morals, to do as he would be done unto; but it cannot teach him in all things his Duty towards God, <HI>viz.</HI> his Di|vine Laws and In&s;titutions, and how he ought to be wor&s;hipped.</P>
<P>3. The Spirit of Man will convince him of &s;ome Sins, but it will not convince him of Sin, becau&s;e he believeth not in Je&s;us Chri&s;t; for this the Spirit of Truth, and glorious Go&s;pel only convince Men and Women of.</P>
<P>4. The Spirit of Man di&s;covers to him that he mu&s;t die; but it cannot di&s;cover to him, without the Light of the written Word, a Re&s;urrection.</P></CELL>
</ROW>
<ROW>
<CELL>IV. A Candle is oftentimes put out.</CELL>
<CELL>IV. So is the Light or Candle of the Wicked. God in a way of Judgment, when Men have abu&s;ed their Light and Knowledg they have had of Him, giveth them up to vile Affections, as he did the Gentiles, &s;o that they &s;in without controul; Con&s;cience is &s;eared, and a&s;leep as it were, and reproveth them no more. <HI>The Candle of the Wicked &s;hall be put out.</HI><NOTE PLACE="marg">Prov. 24.20.</NOTE></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis reproves tho&s;e that &s;ay, The Light which is in every Man that cometh into the World, is God, Chri&s;t, and the Holy Spirit; whereas it is evident 'tis Man's Spirit, and called but the <HI>Candle of the Lord,</HI> and in it &s;elf no more than the Light of Man's natural Con&s;cience.</P>
<P N="2">II. It reproves them al&s;o for &s;aying, It is &s;ufficient to make known or di&s;cover unto Men all things that are nece&s;&s;ary to Salvation; and that they &s;hould have known by the Light within, all things which the Holy Scriptures declare of Chri&s;t, and the My&s;teries of the Go&s;pel, if the Scriptures had never been written. Which is ea&s;ily detected; (1.) By con&s;idering of that great Darkne&s;s, that is in tho&s;e Heathen Nati|ons and People that have not the written Word of God, concerning Chri&s;t and Sal|vation; for tho they have the Light of this Candle, <HI>viz.</HI> the Light of their own natural Con&s;ciences, yet know nothing of Chri&s;t, who was born of the Ble&s;&s;ed Virgin, nor of his Death and Re&s;urrection. (2.) By con&s;idering the ab&s;olute Nece&s;&s;ity there is of Go&s;pel-Revelation, and Mini&s;tration, to make known to Men tho&s;e glorious My&s;teries, according as it is held forth in divers places of Scripture; for if Man's chief and only Teacher were within him, what need was there for Chri&s;t to ordain and &s;end forth his Apo&s;tles and Mini&s;ters, to preach the Go&s;pel to the World? and why is Faith &s;aid to come by hearing the Word preached. (3.) They are di&s;proved by this, <HI>viz.</HI> they cannot make known any of tho&s;e other things which Chri&s;t did, that were not written.</P>
<P N="3">III. From hence we may perceive what the Sub&s;tance is, which the Light of Man's Spirit will do; it &s;earches all the inward Parts of the Belly, <HI>i. e.</HI> makes known the very Thoughts and Intentions of the Heart unto him, and reproves him for not living up to the Light God hath afforded him.</P>
<P N="4">IV. What Fools are they (the&s;e things con&s;idered) who plead for a Candle-Light, and chu&s;e rather to be lighted and directed by it, when the Sun is ri&s;en, and &s;hineth clearly (ble&s;&s;ed be God) in our Horizon?</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="69" REF="49">
<HEAD>Con&s;cience a Witne&s;s.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Rom. 9.1.</HI></BIBL> I &s;peak the Truth in Chri&s;t, I lie not, my Con&s;cience bearing me Witne&s;s in the Holy-Ghost, <HI>&amp;c.</HI></P>
<P><BIBL><HI>1 John 3.20.</HI></BIBL> If our Hearts condemn us, God is greater, and knoweth all things.</P>
<P><BIBL><HI>Rom. 2.15, 16.</HI></BIBL> Their Con&s;cience in the mean while accu&s;ing, or el&s;e excu|&s;ing, in the Day when God &s;hall judg the Secrets of Men by Je&s;us Chri&s;t, according to my Go&s;pel.</P></Q>
</EPIGRAPH>
<P><HI>COn&s;cience</HI> is in the&s;e Scriptures called a <HI>Witne&s;s.</HI> We &s;hall,
<LIST>
<ITEM>1. Shew what <HI>Con&s;cience</HI> is.</ITEM>
<ITEM>2. Run the Parallel.</ITEM>
</LIST></P>
<P><HI>Fir&s;t;</HI> Con&s;cience is a natural Power, with which God hath endued the Soul of Man by Creation; for his Comfort, if he walk uprightly; or for his Torment, if he walk in evil Ways. We do not imagine, that Con&s;cience came not into the World until <HI>Adam</HI>'s Fall; for this were to &s;uppo&s;e <HI>Adam</HI> in Paradi&s;e to be a Man without Con&s;cience. Con&s;cience indeed, as an Accu&s;er and Condemner, came not in until then; for as long as <HI>Adam</HI> obeyed the Commandments of God, there was no cau&s;e that Con&s;cience &s;hould accu&s;e him; but as &s;ooon as he had &s;inned, Con&s;cience flew in his Face.</P>
<P><HI>Secondly;</HI> Con&s;cience we (1.) &s;ay is a natural Power, which the Soul of Man hath,<NOTE PLACE="marg">Mr. <HI>Lockier.</HI></NOTE> <HI>&amp;c.</HI> Now (&s;aith one) whether this Power be in the Under&s;tanding only, or partly in the Under&s;tanding, partly in the Will, I find controverted among&s;t the Learned, (&s;ome &s;peak of it as a di&s;tinct Faculty.) This Power we &s;peak of, I conceive (&s;aith he) to be a reflect Act of the practick Under&s;tanding only tran&s;cen|dently. (2.) By the Power of the Holy Gho&s;t. St. <HI>John</HI> confirms, that it is a re|flect Act of the practick Under&s;tanding only, where &s;peaking of this Power in the Soul, he &s;aith, <HI>And hereby we know that we know him, if we k<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ep his Commandments:</HI><NOTE PLACE="marg">1 Joh. 2 3.</NOTE> That is, as if you &s;hould &s;ay, We do view our Ways by the Word of God, which is an Act only of the Under&s;tanding; and finding them to be in &s;ome mea&s;ure levell with the holy Rule, we have this comfortable Reflection back upon our &s;elves, That our Faith is not a Fancy, but a Faith that works by Love, and al&s;o &s;incere and &s;aving. <HI>Paul</HI> confirms the &s;econd, That it is a reflect Act of the Under&s;tanding, tran&s;cen|dently &s;econded by the Power of the Holy-Gho&s;t: <HI>My Con&s;cience bearing me Witne&s;s in the Holy-Gho&s;t:</HI> That is, My Con&s;cience, tran&s;cendently &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">conded and a&s;&s;i&s;ted by the Holy-Gho&s;t, doth &s;trongly te&s;tify to my Soul, that I am full of Bowels towards my Kin&s;men after the Fle&s;h, and could do any thing, or &s;uffer any thing for their Good. The Order according to which the Holy-Gho&s;t &s;trikes in with Con&s;cience is this;</P>
<P>The Under&s;tanding makes a double Propo&s;ition, one grounded in the Word of God, the other in the Heart of Man; as thus: <HI>He that keepeth the Commandments of God, truly loves God; but I do keep the Commandments of God:</HI> This is grounded in the Heart of Man, and then draws a Conclu&s;ion from both, <HI>Therefore I do love God truly.</HI> This Conclu&s;ion, whil&s;t holy, and drawn from Divine Premi&s;es, to wit, the Word of God, and true Grace in the Heart, the Spirit of God &s;trikes in with the Soul in making of it, and a&s;&s;i&s;ts the weak Soul, &s;o that he concludes with &s;trong Confidence, he is &s;incere, or loves God in truth; and not only &s;ecretly a&s;&s;i&s;ts, but &s;econds him, and &s;aith the &s;ame thing to Man that his own Spirit doth:<NOTE PLACE="marg">Rom. 8 16</NOTE> <HI>The Spirit beareth witne&s;s with our Spirits, that we are the Sons of God.</HI> If the Premi&s;es be cor|rupt which the Under&s;tanding makes, (for the Heart makes Propo&s;itions &s;uitable to the Light that is in the intellectual Part) then the Devil, that lying Spirit, &s;trikes in, and &s;econds the Soul in that corrupt Conclu&s;ion, which he collects from corrupt Principles concerning him&s;elf, thereby to ruin and undo the Soul in Ignorance and Unbelief.</P>
<PB N="70" REF="50">
<P><HI>Thirdly;</HI> This Faculty or natural Power, called <HI>Con&s;cience,</HI> only appertaineth to Men, and not to any irrational Creatures. Brutes want Rea&s;on, and therefore are not capable Subjects of Con&s;cience; yet again&s;t Rea&s;on and Con&s;cience Men often|times do wor&s;e than a Bea&s;t.</P>
<P><HI>Fourthly;</HI> Con&s;cience is a natural Power in Man, which compares his Ways and Thoughts by &s;ome Rule; and according as his Ways agree or di&s;agree with that Rule, &s;o an&s;werably doth it bear witne&s;s with or again&s;t him.</P>
<P>If the Under&s;tanding be enlightned with Truth, to wit, the Word of God, then Con|&s;cience compares the Ways of a Man by a perfect Rule. But if the Under&s;tanding be enlightned with natural or moral Principles only, then Con&s;cience compares a Man's Ways according to tho&s;e Principles only, and &s;o by an imperfect Rule.</P>
<P>So far Mr. <HI>Lockier,</HI> and others, as to what <HI>Con&s;cience</HI> is.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Witne&s;s gives in Te&s;timony according to his Light, or that Knowledg he hath of things; and if he hath a perfect Knowledg of this or that he &s;peaks and te&s;ti|fies, his Te&s;timony is good, and ought to be received.</CELL>
<CELL>SO Con&s;cience gives in Te&s;timony ac|cording to that Light and Knowledg that is in the Under&s;tanding, for it only &s;peaks and makes Propo&s;itions according to its Light; if it be mi&s;guided by Satan, or corrupt Nature, or fal&s;e Principles, his Te&s;timony is not good, nor to be regar|ded, but deceives and abu&s;es the Soul, as a fal&s;e Witne&s;s doth, who appears to &s;peak in the behalf of a guilty Per&s;on. And on the other hand, he may, for want of a clear Light and Under&s;tanding, condemn &s;uch as he &s;hould clear. And hence many that are very wicked and vile, both in Practice and Principle, are very confident that their State and Condition is good, and their poor deluded Souls are peremptory many times, and wi&s;er in their own Conceit, than &s;even Men that can give a Rea&s;on. In them is fulfilled that of the Apo&s;tle, <HI>Their Minds and Con&s;ciences are corrupt.</HI> And on the other hand, for want of a little Light, &s;ome good Men by the Te&s;timony of their Con&s;ciences are ready to condemn them&s;elves, and give up all their Hope, not|with&s;tanding their being ju&s;tified and accepted by Je&s;us Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>II. A Witne&s;s therefore mu&s;t be throughly examined, to find out how or by what means he comes to know this or that he gives Te&s;timo|ny of.</CELL>
<CELL>II. So mu&s;t a Man &s;trictly examine his own Con&s;cience, how it comes to have knowledg of things, of which it either accu&s;eth, or excu&s;eth; for this ought al|ways to be received as an undoubted Truth, That the Word of God is the very Rule and Guide by which Con&s;cience &s;hould be &s;teered, and by the clear Light of which it ought at all times to give in its Te&s;timony, either for or again&s;t a Man. <HI>Saul</HI> thought he ought to have done many things again&s;t the Name of <HI>Je&s;us of Nazareth;</HI> his Heart did not witne&s;s again&s;t him, when he contented to <HI>Stephen</HI>'s Death, becau&s;e his Con&s;cience wanted Light, it had not perfect knowledg of things: And hence he &s;aith, that <HI>what he did, he did it ignorantly, in &V;nbelief.</HI> But &s;hould another Man,<NOTE PLACE="marg">1 Tim. 1.13.</NOTE> who knew that Je&s;us of <HI>Nazareth</HI> was the Son of God, and tho&s;e per&s;ecuted People were the People of God, have done &s;o, Con&s;cience would have been Witne&s;s again&s;t him, and have flown in his Face, yea, condemned him for it, without Repentance, to the lowe&s;t Pit of Hell.</CELL>
</ROW>
<ROW>
<CELL>III. A good Witne&s;s, one that hath perfect knowledg of all things laid to a Man's Charge, if he can make it out that he is wronged, how is &s;uch a Witne&s;s to be valued!</CELL>
<CELL>III. So a good Con&s;cience, I mean a Con&s;cience rightly enlightned by the Word of God, if it gives in Te&s;timony for a Man, that his Heart is &s;incere, and his Life holy, and that he truly loveth and feareth God, notwith&s;tanding the fal&s;e Charge of the Enemy; how is the Te&s;timony of &s;uch a Witne&s;s to be valued by a Chri&s;tian! Hence <HI>Paul</HI> &s;aith,<NOTE PLACE="marg">2 Cor. 1.12</NOTE> <HI>This is our rejoycing, the Te&s;timony of our Con&s;cience.</HI></CELL>
</ROW>
<PB N="71" REF="50">
<ROW>
<CELL>IV. A good and faithful Wit|ne&s;s will &s;peak the whole Truth, and clear the Matter, &s;o far as he knoweth, or can &s;peak to it, up|on all occa&s;ions.</CELL>
<CELL>IV. So a good and well-guided Con|&s;cience will &s;peak all the Truth, and clear the Matter between God and the Soul, &s;o far as he hath Light; and will deceive no Man or Woman, if they do but hearken to him.</CELL>
</ROW>
<ROW>
<CELL>V. A good and faithful Witne&s;s will not be bribed or daunted, but &s;peak in behalf of a Man who is fal&s;ly accu&s;ed, and to the utter Shame and Conviction of the guilty Per&s;on.</CELL>
<CELL>V. So Con&s;cience, rightly guided by God's Word, will &s;peak Peace to a god|ly and &s;incere Per&s;on, let who will con|demn him; and will &s;peak Terror to the wicked and impenitent Sinner, let who will &s;peak Peace and Comfort to him. Con&s;cience will deal plainly, if it may be heard, and be not &s;tifled, or put out of a capacity of bringing in its Te&s;timony.</CELL>
</ROW>
<ROW>
<CELL>VI. A ju&s;t and impartial Witne&s;s is greatly dreaded by a wicked and guilty Per&s;on.</CELL>
<CELL><P>VI. So Con&s;cience, who is an impar|tial Witne&s;s, is greatly dreaded by &s;ome ungodly Souls. O how fain would they fly from tho&s;e terrible Accu&s;ations of their own Con&s;ciences, if they knew how! Some from the Horror that ari&s;eth from hence have hanged them&s;elves, and others cut their own Throats, and &s;ome have &s;e|veral other ways laid violent hands upon them&s;elves.</P>
<P>So poor Con&s;cience (who is known and daily found to be a true and faithful Witne&s;s, one that will not be bribed or corrupted by Frowns or Flatteries, who knoweth all the &s;ecret Lu&s;ts, Pride, Malice, Trea&s;ons, Thefts, Adulteries, that lie in the Heart, and all manner of Wickedne&s;s, that vile Sinners are guilty of, and layeth it daily to their Charge) is hated, and much &s;truck at; nay, &s;uch is the Wickedne&s;s of Men, they endea|vour to &s;tifle it, and fear its Tongue with hot Irons; nay, and put out his Eyes; nay, &s;o far as they can they endeavour to murther it, that it may not be able to witne&s;s again&s;t them any more, but that they may &s;in without controul. Of the&s;e the Apo&s;tle &s;peaks:<NOTE PLACE="marg">Eph. 4.19.</NOTE> <HI>Who being pa&s;t feeling, have given them&s;elves over unto all manner of La&s;civiou&s;ne&s;s, to work all &V;ncleanne&s;s with Greedine&s;s. &mdash; Having their Con&s;ciences &s;eared with a hot Iron.</HI><NOTE PLACE="marg">1 Tim. 4.2</NOTE></P></CELL>
</ROW>
<ROW>
<CELL>VII. A great and faithful Wit|ne&s;s, who hath perfect Knowledg of things, and will not be bribed, who can and will (as it is believed, and found by experience) &s;peak fully to a Cau&s;e, tho it be to the utter Shame and Ruin of all guilty Per&s;ons, is many times grievou&s;ly abu&s;ed by malicious Men, who hate that their abominable Deeds &s;hould be brought to Light, or laid at their Doors; nay, not only &s;o, but &s;ome have been &s;tifled, &s;trangled, and traiterou&s;ly murdered; as the ever renowned Sir <HI>Edmond-Bury Godfrey</HI> was by bloody Papi&s;ts, the 12th of <HI>October,</HI> 1678. whom they knew could witne&s;s many things again&s;t them, to detect their cur&s;ed and never to be forgotten Helli&s;h Plot.</CELL>
</ROW>
<ROW>
<CELL>VIII. It is a very great Wicked|ne&s;s, to lay violent hands, or treache|rou&s;ly to abu&s;e and &s;tifle the King's faithful Witne&s;&s;es, e&s;pecially when called to give in their Evidence in Matters of great Moment, wherein the Honour and Sovereignty of the King is greatly concerned.</CELL>
<CELL>VIII. So it is a great and horrible Wickedne&s;s, for any Soul or Sinner to go about to &s;top the Mouth of, or treache|rou&s;ly to abu&s;e poor Con&s;cience, who is the great Witne&s;s of the King of Heaven and Earth, in this lower Court, and that in Matters wherein his Honour, and glorious Right and Sovereignty is much concerned; nay, not only his Witne&s;s, but Judg, to &s;it upon the Bench, to hear and determine all Cau&s;es, if rightly informed, according to the great Law-Book of the Go&s;pel, and to pa&s;s Sentence of Life and Death, or to acquit and di&s;charge.</CELL>
</ROW>
<PB N="72" REF="51">
<ROW>
<CELL>IX. A Witne&s;s is required to &s;peak the Truth, (when he comes before a Court of Judicature) the whole Truth, and nothing but the Truth; and he that is a true Wit|ne&s;s will do it. And hereby many times mo&s;t horrid Evils are brought to light, and publickly detected; yea, &s;ecret things are di&s;covered, that the guilty Per&s;on thought would never have been known, which makes him a&s;hamed and con|founded for ever.</CELL>
<CELL>IX. So Con&s;cience in the Day of Judgment will &s;peak the Truth, the whole Truth, and nothing but the Truth. Tho now oft-times he is blinded, and at a great Lo&s;s, for want of Light, or by being mi&s;-guided, he gives in fal&s;e Te&s;timony, and quits the guilty, and condemns the innocent; but in that day it will recover &s;uch perfect Light and Knowledg, that it will decide the Cau&s;e clearly the right way, and will by this means bring to light all the hidden things of Darkne&s;s,<NOTE PLACE="marg">1 Cor. 4 5.</NOTE> even all tho&s;e cur&s;ed Abominations of the Heart, all &s;ecret things, that it and God Almighty were only privy to, and will lay open all the horrid Evils that have been done in the dark. Then Men &s;hall be forced to confe&s;s their &s;ecret Adul|teries, Murthers, Treacheries, Theft, Self-Revenge, together with all their bloody and black Combinations, Con&s;piracieS, and Helli&s;h Plots, carried on in &s;ecret Cabals, managed by ungodly Papi&s;ts, or others, notwith&s;tanding all their Oaths of Secrecy; Con&s;cience (if it comes not to light before) will in that day lay all open before the Eyes of Men and Angels, to the Shame and eternal Confu&s;ion of all ungodly Ones.</CELL>
</ROW>
<ROW>
<CELL>X. A ju&s;t and impartial Witne&s;s, that clearly and very fully giveth in Te&s;timony again&s;t a Per&s;on, in a fair Trial, finally &s;tops his own Mouth, and the Mouths of all others, and leaves the Cau&s;e clear, for the Judg to pa&s;s Sentence again&s;t him.</CELL>
<CELL>X. So the Con&s;ciences of wicked Men, in the great Day, will give in &s;uch clear and full Evidence again&s;t them, touching all the Evils they &s;hall then be charged with by the ju&s;t Judg of Heaven and Earth, that all Fle&s;h &s;hall for ever be &s;i|lenced, and God &s;hall be clear when he judgeth.<NOTE PLACE="marg">Rom. 2.15, 16.</NOTE> <HI>Which &s;hew the Works of the Law written in their Hearts, their Con&s;cien|ces al&s;o bearing Witne&s;s, and their Thoughts in the mean while accu&s;ing, or el&s;e excu&s;ing one another, in that Day when God &s;hall judg the Secrets of all Men, by Je&s;us Chri&s;t, according to my Go&s;pel.</HI> And hereby all the Mouths of Unbelievers will be &s;topp'd, and they all be found guilty before Chri&s;t.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THe&s;e things being con&s;idered, it may &s;tir up all Per&s;ons to take heed how they carry it, at home and abroad, when they go out, and when they come in, when they lie down, or ri&s;e up, becau&s;e Con&s;cience ob&s;erves all that is &s;aid or done, nay, is privy to all the thoughts of our Hearts, and one day will witne&s;s for us, or again&s;t us.</P>
<P N="2">II. Let Chri&s;tians, whatever they do, labour to keep a good Con&s;cience. A good Con&s;cience is better than a good Name, it is better than a good Trade, 'tis better than a good E&s;tate. And for further Motives to this needful Duty,</P>
<P N="1">1, Con&s;ider, Con&s;cience keeps a Regi&s;ter of all thy Thoughts, Words, and Actions; what you forget, and is quite gone out of your Memories, is &s;et down in the Book of Con&s;cience.</P>
<P N="2">2. Con&s;ider, Con&s;cience is a Witne&s;s, an impartial Witne&s;s, an Accu&s;er of Evil; and tho he lies &s;till a great while, he will rou&s;e up at la&s;t, and with his cruel Charges and Accu&s;ations accu&s;e the Soul; as in the Ca&s;e of <HI>Jo&s;eph</HI>'s Brethren: <HI>And they &s;aid one to another,</HI><NOTE PLACE="marg">Gen. 42.21</NOTE> <HI>Verily we are guilty concerning our Brother, in that we &s;aw the Angui&s;h of his Soul, when he be&s;ought us, and we would not hear; therefore is this Di&s;tre&s;s come upon us.</HI></P>
<P N="3">3. Con&s;cience is not only a Witne&s;s, but a Judg, and hath power to condemn the wicked and the guilty Soul; it &s;its upon the Throne, as God's Attorney-General, to award Life or Death, as the States and Conditons of Men are. <HI>If thy Heart con|demn the,</HI><NOTE PLACE="marg">1 Joh 3.20, 21.</NOTE> <HI>God is greater,</HI> &amp;c.</P>
<P N="4"><PB N="73" REF="51">4. Con&s;cience doth often the Work and Office of a Tormentor; wo to them that fall into his enraged hands here, but much more &s;ad will it be with them whom he &s;hall torment in Hell. 'Tis he that is the gnawing Worm that never dies,<NOTE PLACE="marg">Mark 9.44.</NOTE> where the Fire &s;hall never be quenched. But,</P>
<P N="5">5. There is no bearing in this World the Pain and Torment of an accu&s;ing Con|&s;cience. <HI>Tiberius</HI> the Emperor was &s;o followed with Grief and Horror by his own Con&s;cience, that he confe&s;&s;ed in the Senate-Hou&s;e he &s;uffered Death daily; and <HI>Charles</HI> the Ninth of <HI>France,</HI> that Mon&s;ter of Mortals, after the dreadful Ma&s;&s;acre, could never endure to be awaked in the Night without Mu&s;ick, &s;uch was the dreadful Angui&s;h and Horror he found in his own Con&s;cience. <HI>Francis Spira</HI> al&s;o may be here recited among the re&s;t, who&s;e Con&s;cience terrified him at that rate, that the Account of his fearful Ca&s;e is left to Po&s;terity. It was Con&s;cience that put <HI>Judas</HI> into &s;uch an Amaze, and forced him to hang him&s;elf, after he had betrayed our Ble&s;&s;ed Saviour. And many other Examples, both ancient and modern, we meet with, both of Men and Women, that have de&s;troyed them&s;elves, as not being able to bear the cruel Tor|ments of an accu&s;ing Con&s;cience; and others from hence have confe&s;&s;ed their Guilt, and &s;o delivered them&s;elves into the hands of Ju&s;tice.</P>
<P N="6">6. That Man can never have good Days, that keeps an evil Con&s;cience.</P>
<P N="7">7. On the other hand, he that hath a good Con&s;cience needs never be &s;ad, nor can he be without good Days; for as Trouble and Horror of Con&s;cience is the greate&s;t Trou|ble, &s;o Peace of Con&s;cience is the greate&s;t Joy. That Man can never want Mu&s;ick (&s;aith Mr. <HI>Caryl</HI>) that &s;peaks in Con&s;ort, and is harmonious with him&s;elf. A good Con|&s;cience is the poor Man's Riches, and the rich Man's chiefe&s;t Jewel, a Jewel worth keeping. It is (&s;aith one) the be&s;t Pillow to &s;leep on, and the be&s;t Di&s;h to feed on. <HI>A good Con&s;cience is a continual Fea&s;t;</HI> &s;o the <HI>Geneva</HI>-Tran&s;lation.<NOTE PLACE="marg">Prov. 15.15. Dan. 5.5.</NOTE> A good Con&s;cience with a Dinner of Herbs, is all Varieties; but a bad Con&s;cience makes all Fea&s;ts and Plea&s;ures like the Hand-writing on <HI>Bel&s;hazzar</HI>'s Wall.</P>
<P N="8">8. Labour to get and keep a good Con&s;cience, becau&s;e an evil one &s;poils all the good and be&s;t Actions of thy Life, it renders thy Prayers to be &s;inful.</P>
<P N="9">9. Con&s;ider, Con&s;cience is privy to all thou thinke&s;t, knoweth what Evil hath been done by thee in private, &s;eeth all the Evil thou ha&s;t committed, and all the Good thou ha&s;t omitted the doing of; and one day, if evil,<NOTE PLACE="marg">Rom. 2.15</NOTE> it will lay all open be|fore the Eyes of God, Angels, and Men, and come in as a Witne&s;s, to charge and condemn thee for ever. O therefore get a good Con&s;cience.</P>
<P N="10">10. Take heed how thou carrie&s;t thy &s;elf towards Con&s;cience, becau&s;e it hath a Regal Power in thy Soul, a Commi&s;&s;ion either to accu&s;e or excu&s;e: and if he condemns thee as an Unbeliever, or as a fal&s;e Hypocrite, by the Light and Authority of God's Word,<NOTE PLACE="marg">1 John 3.20.</NOTE> God will al&s;o (a&s;&s;uredly) condemn thee (unle&s;s thou do&s;t repent) in the great Day.</P>
<P N="11">11. Con&s;ider what a glorious Mercy it will be, to have &s;uch a Friend as Con&s;cience witne&s;s for thee, when thou art wrongfully accu&s;ed and condemned by Men. This was that which bore up <HI>Job,</HI> and holy <HI>Paul,</HI> in their Troubles.<NOTE PLACE="marg">Job 27.6. 2 Cor. 1.12.</NOTE> <HI>My Heart &s;hall not reproach me,</HI> &amp;c. <HI>This is our rejoycing, the Te&s;timony of our Con&s;cience.</HI></P>
<P><HI>Que&s;t.</HI> Some po&s;&s;ibly may enquire here, <HI>How a good Con&s;cience may be known, or what Characters may be given of it?</HI></P>
<P><HI>An&s;w.</HI> I &s;hall give you &s;ome Rules to judg of a good Con&s;cience, both <HI>Negatively</HI> and <HI>Po&s;itively.</HI></P>
<P>Fir&s;t, <HI>Negatively.</HI></P>
<P N="1">1. A blind, ignorant, and mi&s;guided Con&s;cience is not a good Con&s;cience. Some think that God concerns not him&s;elf with their Actions, takes no notice of their Hearts, Words, or Lives. Others think that God is made up wholly of Mercy, and tremble not at his Ju&s;tice, and &s;o conclude it is an ea&s;y thing to get to Heaven. One (that I have heard of) &s;aid, That if it were as ea&s;y to get the Riches of this World, as it was to get Heaven, he would not care; or to that effect: not remembring that it is as hard to enter into the Kingdom of Heaven, (e&s;pecially for rich Men) as it is for a Camel to go through the Eye of a Needle,<NOTE PLACE="marg">Mat. 19.23 1 Pet. 4.18</NOTE> and that the Righteous &s;hall &s;carcely be &s;aved. Others think, that tho&s;e Men are Fools that make &s;uch a Stir and Ado about Religion, thinking that is the be&s;t Religion that is ea&s;ie&s;t to the Fle&s;h, and is mo&s;t free from outward Trouble; whereas the Scripture &s;aith,<NOTE PLACE="marg">1 Tim. 2.12</NOTE> that <HI>whoever will live godly in Chri&s;t Je&s;us mu&s;t &s;uffer Per&s;ecution.</HI> Some think the Laws of Men mu&s;t be
<PB N="74" REF="52"> their Rule in all Matters of Faith and Religion; and whatever Magi&s;trates command, mu&s;t be done, <HI>&amp;c.</HI></P>
<P N="2">2. A drouzy and &s;leepy Con&s;cience is not a good Con&s;cience. A Con&s;cience that is not throughly awakened, will let a Man alone in Sin; &s;uch can &s;leep upon the Brink of the greate&s;t Danger, tho they are ju&s;t falling into the Gulph of Eternity; yea, can &s;leep under the mo&s;t awakening Mini&s;try; tho Hell-Fire be thrown (as it were) in their very Faces, yet Con&s;cience giveth them not one Jog.</P>
<P N="3">3. A guilty Con&s;cience is not a good Con&s;cience, when Con&s;cience flies into a Man's Face for this or that Sin,<NOTE PLACE="marg">Tit. 1.15.</NOTE> &s;ome horrid Pollution or other, loved, and lived in.</P>
<P N="4">4. A &s;eared Con&s;cience, a Con&s;cience that hath no feeling in it, is not a good Con&s;cience.</P>
<P N="5">5. A de&s;pairing Con&s;cience is not a good Con&s;cience. Such as think their Sins are greater than God can or will forgive,<NOTE PLACE="marg">Mat. 12.31</NOTE> notwith&s;tanding Chri&s;t hath &s;aid, <HI>All Sins and Bla&s;phemies again&s;t the Father and the Son &s;hall be forgiven unto Men;</HI> and tho&s;e, that believe not there is Life for them in Chri&s;t, make God a Liar.</P>
<P>Secondly, <HI>Po&s;itively.</HI></P>
<P N="1">1. That Man hath a good Con&s;cience, that walks uprightly and faithfully to his Light, according to what he knoweth. If he hath only a natural Light, and walks up faithfully to that, then he hath only a natural good Con&s;cience; there is Moral Sincerity &s;poken of in the holy Scriptures,<NOTE PLACE="marg">Joh. 20.4.</NOTE> as well as Godly Sincerity. <HI>Abimelech</HI> in this re&s;pect had a good Con&s;cience: <HI>In the Sincerity of my Heart, and Innocency of my Hands,</HI><NOTE PLACE="marg">Gen. 20.5.</NOTE> <HI>have I done this.</HI></P>
<P>Here I might &s;hew how a natural good Con&s;cience may be known from a Con&s;ci|ence evangelically and &s;piritually good; take two or three Hints.</P>
<P N="1">(1.) He who&s;e Con&s;cience is only naturally good, is u&s;ually a proud Man; <HI>Lord, I thank thee,</HI><NOTE PLACE="marg">Luk. 18 11.</NOTE> <HI>I am not as other Men,</HI> &amp;c. Such &s;eek their own Glory, they &s;acrifice to their own Net, and burn Incen&s;e to their own Drag; all centers in Self, the Princi|ple of their Action is Self. A Saint, when his Gifts are highe&s;t, his Heart is lowe&s;t; when his Spirit is mo&s;t rai&s;ed, his Heart is mo&s;t humble.</P>
<P N="2">(2.) A Man that hath only a natural good Con&s;cience, his great endeavour is to &s;till the Noi&s;e, and &s;top the Mouth of it; but never looks to have the Guilt removed, and Filth wa&s;hed away by Chri&s;t's Blood; he &s;eeth no need of a Saviour: <HI>I was alive once without the Law,</HI><NOTE PLACE="marg">Rom. 7.11</NOTE> &amp;c. He is like a Child that hath got a Thorn in his Fle&s;h, who wipeth away the Blood, but taketh no notice or thought how to get out the Thorn. If bare Performance of Duties, whether natural or divine, will &s;till or quiet the Con&s;cience, the Con&s;cience is but naturally good.</P>
<P N="2">2. When Con&s;cience compares a Man's Ways by the perfect Rule of God's Word, by which he walks, and finds it agreeable thereto.</P>
<P N="3">3. An evangelical good Con&s;cience findeth a Man as careful of his Duty towards God, as he is of his Duty towards Man; and as careful of his Duty towards Man, as of his Duty towards God.<NOTE PLACE="marg">Acts 24.16</NOTE> <HI>Herein do I exerci&s;e my &s;elf, to have always a Con&s;cience void of Offence towards God, and towards Man.</HI></P>
<P N="4">4. An evangelical good Con&s;cience always &s;tirs up to Obedience and Conformity to God's Word, from the &s;ight of the Excellency of it, and Purity that is in it: <HI>Thy Word is very pure,</HI><NOTE PLACE="marg">P&s;al. 119.</NOTE> <HI>therefore thy Servant loveth it.</HI></P>
<P N="5">5. He hath a good Con&s;cience, who&s;e Conviction and Trouble for Sin is uni|ver&s;al, when it is deep, when the Spirit &s;earcheth into the bottom: <HI>Come,</HI> &s;aith the Woman of <HI>Samaria,</HI><NOTE PLACE="marg">Joh. 4 29, 39.</NOTE> <HI>&s;ee a Man that hath told me all that ever I did. And they were pricked in their Hearts.</HI></P>
<P N="6">6. He hath an evangelical good Con&s;cience, who is troubled for Sin, not &s;imply becau&s;e of Shame, or becau&s;e of inward Guilt, or fear of Puni&s;hment, but becau&s;e God is and hath been offended, his Spirit grieved, and his Soul defiled, and made unlike God; his Trouble ri&s;eth from the &s;ence of the hainous Nature of Sin.</P>
<P N="7">7. When Con&s;cience findeth that no Conviction, either of Sin or Duty, is &s;lighted by the Soul,<NOTE PLACE="marg">P&s;al. 119.80.</NOTE> but tenderly nouri&s;hed.</P>
<P N="8">8. When a Man will &s;uffer any Puni&s;hment or Lo&s;s, before he will offer violence to his Con&s;cience, and &s;in again&s;t God.</P>
<P N="9">9. When Con&s;cience cannot find any Sin hid, &s;pared, born with, or connived at in the Soul, no &s;weet Mor&s;el under the Tongue.</P>
<P N="10">10. When Con&s;cience finds a Man the &s;ame in private that he is in publick, and that he is not of a Phari&s;aical Spirit, doth nothing to be &s;een of Men, or for vain Glory's &s;ake.</P>
<P N="11"><PB N="75" REF="52">11. When Con&s;cience cannot find any Duty or Ordinance, which the Soul is con|vinced of, to be neglected, tho he is expo&s;ed to Reproach thereby. To obey God in Bapti&s;m, is called the An&s;wer of a good Con&s;cience; Con&s;cience calls for obedience to this, and to all other Ordinances of the Go&s;pel, when convinced of them.</P>
<P N="12">12. And la&s;tly; When Con&s;cience beareth Te&s;timony to a Soul, that it loveth God and Je&s;us Chri&s;t above all things in this World, <HI>&amp;c. He that hateth not Father and Mother,</HI> &amp;c. <HI>cannot be my Di&s;ciple.</HI> That is, if he hath not a le&s;&s;er Love to them; for the le&s;&s;er Love in Scripture is called a Hatred, which our Saviour openeth in ano|ther place, <HI>He that loveth Father or Mother more than me, is not worthy of me; and he that loveth Son or Daughter more than me, is not worthy of me,</HI><NOTE PLACE="marg">Phil. 3 9, 10.</NOTE> &amp;c. <HI>Yea doubtle&s;s I ac|count all things but Lo&s;s,</HI> &amp;c.</P>
<P>Que&s;t. <HI>How &s;hall a Man get and keep a good Con&s;cience?</HI></P>
<P><HI>An&s;w.</HI> 1. He mu&s;t get his Heart &s;prinkled with the Blood of Chri&s;t.<NOTE PLACE="marg">Heb. 10.22.</NOTE> <HI>Let us draw near with a true Heart, in full a&s;&s;urance of Faith, having our Hearts &s;prinkled from an evil Con&s;cience,</HI> &amp;c. See that you experience that the Blood of Chri&s;t hath as effectu|ally purged your Con&s;ciences from dead Works,<NOTE PLACE="marg">Heb. 9.14.</NOTE> as the Blood of Bulls and Goats &s;ancti|fied to the purifying of the Fle&s;h.</P>
<P N="2">2. He mu&s;t take heed of all &s;uch things as offend his Con&s;cience; Con&s;cience is a very tender thing, the &s;malle&s;t thing will make it bleed.</P>
<P N="3">3. He mu&s;t take heed of evil aad corrupt Principles; an erring Con&s;cience is not a good Con&s;cience.</P>
<P N="4">4. Labour to fit under a Soul-&s;earching Mini&s;try.</P>
<P N="5">5. Take heed of vain Glory, and all &s;ecret Evil; Con&s;cience prieth into thy mo&s;t inward Thoughts; beware of &s;peculative Sin.</P>
<P N="6">6. Labour to keep thy Tongue. <HI>Who&s;o keepeth his Mouth, and his Tongue, keepeth his Soul from Trouble.</HI></P>
<P N="7">7. Labour to bring thy Heart into every Duty, beware of Hypocri&s;y.</P>
<P N="8">8. Do not grieve or offend thy Con&s;cience in any thing; tho the Matter may be in it &s;elf lawful, yet thou mu&s;t not do it, if thou ha&s;t a doubt in thy Spirit about it:<NOTE PLACE="marg">Rom. 14.23.</NOTE> <HI>He that doubteth is damned,</HI> that is, condemned in his own Con&s;cience. But much more take heed of doing that which is by all owned to be utterly unlawful.</P>
<P N="9">9. Labour in all Acts to be &s;incere. Con&s;cience hath power to give in Te&s;timony concerning thy Integrity; if thy Heart be un&s;ound, and not upright, Con&s;cience will &s;oon di&s;cover it, and reproach thee for it, and thou wilt not be able to hold out to the end: and &s;ad will it be to have thy own Con&s;cience witne&s;s again&s;t thee, when thou come&s;t to lie on a &s;ick Bed; an evil Con&s;cience will be a bad Death-Bed Companion.</P>
<P>O how doth this reprove tho&s;e that &s;in, and regard not the Checks and Rebukes of their own Hearts! Con&s;cience in the great Day will be more than ten thou&s;and Witne&s;&s;es again&s;t them.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="7" TYPE="head">
<PB N="76" REF="53">
<HEAD>THE Seventh HEAD OF Metaphors, Allegories, and Similes, WITH Other Borrowed TERMS, Relating to the Church of GOD.</HEAD>
<DIV3 TYPE="part">
<HEAD>The Church called the City of God.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 87.3.</HI></BIBL> Glorious things are &s;poken of thee, O <HI>City of God.</HI> Selah.</P>
<P><BIBL><HI>P&s;al. 46.4.</HI></BIBL> There is a River, the Streams whereof &s;hall make glad the <HI>City of God,</HI> the holy Place of the Tabernacle of the Mo&s;t High.</P>
<P><BIBL><HI>I&s;a. 26.1.</HI></BIBL> We have a &s;trong <HI>City, &amp;c.</HI></P>
<P><BIBL><HI>I&s;a. 33.20.</HI></BIBL> Look upon <HI>Zion,</HI> the <HI>City</HI> of our Solemnity, <HI>&amp;c.</HI></P>
<P><BIBL><HI>I&s;a. 62.12.</HI></BIBL> And they &s;hall call them the holy People, <HI>&amp;c.</HI> And thou &s;halt be called a <HI>City</HI> &s;ought out, not for&s;aken.</P>
<P><BIBL><HI>Mat. 5.14.</HI></BIBL> Ye are a <HI>City</HI> &s;et on a Hill, that cannot be hid.</P></Q>
</EPIGRAPH>
<P>IN the&s;e places of the Holy Scripture, <HI>Sion,</HI> or the Church of God, is called a City. <HI>Sion</HI> was a Fort or Mount in <HI>Jeru&s;alem,</HI> and the Temple was built upon it; hence the Church of the Jews was called (as &s;ome con|ceive) by this Name <HI>Zion,</HI> becau&s;e there they a&s;&s;embled: but after it was a Name or Title given to the Church, whether Jews or Gentiles, <HI>Heb.</HI> 12.12. <HI>Ye are come to Mount</HI> Sion, <HI>to the City of the Living God, the heavenly Jeru&s;alem.</HI></P>
<P>God's People may be called by the Name of <HI>Sion,</HI> or <HI>Jeru&s;alem,</HI></P>
<P N="1">1. Becau&s;e we were naturally like <HI>Jeru&s;alem,</HI> the Forts of the <HI>Jebu&s;ites, viz.</HI> Sinners and Enemies to God.</P>
<P N="2">2. Becau&s;e by Grace we are overcome and conquered, (like as <HI>Jeru&s;alem</HI> was) by the true <HI>David.</HI></P>
<P N="3">3. Becau&s;e the Church is fortified by the Almighty for his own u&s;e, and chief Place and Re&s;idence in this nether Creation.</P>
<P N="4">4. In re&s;pect of her Renown and Glory. As <HI>Jeru&s;alem</HI> was renowned above all Cities, &s;o God's Church is now above all People and Societies in the World.</P>
<P N="5"><PB N="77" REF="53">5. Becau&s;e it is viewed and gazed upon by all Strangers; &s;he may well be com|pared to a Looking-gla&s;s, as <HI>Zion</HI> &s;ignifies.</P>
<P N="6">6. In re&s;pect of her Laws; for as the Law and publick Wor&s;hip were at <HI>Jeru&s;alem;</HI> &s;o Chri&s;t's Laws and publick Wor&s;hip are maintained in the Church. Hence God is &s;aid to love the Gates of <HI>Zion,</HI> more than all the Dwelling-Places of <HI>Jacob.</HI><NOTE PLACE="marg">P&s;al. 87.2:</NOTE></P>
<P>Ob&s;erv. <HI>The Saints, or Church of God, is the City of God, or may fitly be compared to a City.</HI></P>
<P>In opening of this Metaphor, we &s;hall &s;hew the Nature, Trade, Government, Privi|leges, and Glory of the City of God.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A City is a Place built by Men, for a People to inhabit, or dwell in.</CELL>
<CELL>THe Church is built by Chri&s;t, for a Habitation for God:<NOTE PLACE="marg">Mat. 16.18</NOTE> <HI>&V;pon this Rock will I build my Church,</HI> &amp;c. <HI>In whom ye are builded together for an Habi|tation of God, through the Spirit.</HI><NOTE PLACE="marg">Eph. 2.22.</NOTE></CELL>
</ROW>
<ROW>
<CELL>II. A City is u&s;ually compa&s;&s;ed about with Walls, that it may there|by become more &s;afe and &s;ecure to dwell in; and &s;ome Cities have two or three Walls, to make them more impregnable.</CELL>
<CELL><P>II. The Church of God hath &s;trong Walls about it. <HI>We have a &s;trong City;</HI><NOTE PLACE="marg">I&s;a. 26.1.</NOTE> <HI>Salvation will God appoint for Walls and Bulwarks.</HI> The Church hath a threefold Wall about it.</P>
<P>Fir&s;t; The Wall of God's Providence. <HI>Ha&s;t not thou made a Hedg</HI> (or Wall) <HI>about him? As the Mountains are round about</HI> Jeru&s;alem;<NOTE PLACE="marg">Job 1. P&s;al. 125.2</NOTE> <HI>&s;o the Lord is round about them that fear him,</HI> &amp;c.</P>
<P>Secondly; The Protection of the holy Angels:<NOTE PLACE="marg">P&s;al. 34.7.</NOTE> <HI>The Angels of the Lord encamp round about them that fear him,</HI> &amp;c.</P>
<P>Thirdly; God, in an extraordinary manner, is as a <HI>Wall of Fire round about her;</HI><NOTE PLACE="marg">Zech. 2.5.</NOTE> every one of his Attributes is a gracious Defence to the Church.</P></CELL>
</ROW>
<ROW>
<CELL>III. Some Cities are bravely &s;cituated, they are built upon a Hill.</CELL>
<CELL>III. The Church of God is famous up|on this account: <HI>Beautiful for Scituation,</HI><NOTE PLACE="marg">P&s;al. 48.2.</NOTE> <HI>the Joy of the whole Earth is Mount</HI> Zion; <HI>on the &s;ides of the North, the City of the great King.</HI><NOTE PLACE="marg">Mat. 16.18</NOTE> <HI>Ye are as a City &s;et upon a Hill.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. A City is built of many Materials, and in it are many Buil|dings or Hou&s;es, &s;et in rare Uni|formity, curiou&s;ly joined and com|pacted together.</CELL>
<CELL>IV. The Church of God is built up of many living Stones, con&s;i&s;ting of divers particular Societies, or &s;piritual Hou&s;es. <HI>Now therefore ye are no more Strangers and Foreigners,</HI><NOTE PLACE="marg">Eph. 2.19, 20, 21, 22.</NOTE> <HI>but Fellow-Citizens with the Saints, and of the Hou&s;hold of God: And are built upon the Foundation of the Apo&s;tles and Prophets, Je&s;us Chri&s;t him&s;elf being the chief Corner-&s;tone: In whom all the Building fitly framed together, groweth to an holy Temple in the Lord,</HI> &amp;c. <HI>In whom ye al&s;o are builded together for an Habitation of God, through the Spirit.</HI> Jeru&s;alem <HI>is builded as a City that is compact together.</HI><NOTE PLACE="marg">P&s;al. 122.3</NOTE></CELL>
</ROW>
<ROW>
<CELL>V. A City hath its particular Laws, In&s;titutions, and Cu&s;toms, by which it is governed.</CELL>
<CELL>V. The Church of God al&s;o hath &s;pe|cial Laws, In&s;titutions, and Cu&s;toms be|longing to it, by which it is in all things governed, which are contained in the holy Scripture, the great Charter and Statute-Book of the Church.</CELL>
</ROW>
<ROW>
<CELL>VI. A City hath a &s;upreme Go|vernor in it, who rectifies all Di&s;|orders and Confu&s;ions, that other|wi&s;e would be therein, con&s;idering the Multitude of its Inhabitants.</CELL>
<CELL>VI. The Church of God is not with|out a good Government, and a Supreme Magi&s;trate, <HI>viz.</HI> the Lord J<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;us Chri&s;t, who is the chief Judg and Law-giver, or Head of this &s;piritual Corporation.</CELL>
</ROW>
<PB N="78" REF="54">
<ROW>
<CELL>VII. A City hath, be&s;ides the chief Governor, and principal Magi&s;trate, divers inferior Officers, for Admini&s;tration of Ju&s;tice, and well governing thereof.</CELL>
<CELL>VII. So the Church of God hath in|ferior Officers under Je&s;us Chri&s;t, which the Citizens by the appointment of Chri&s;t are required to &s;ub&s;titute and ordain, to govern and keep all things in good Order. <HI>And he gave &s;ome Apo&s;tles,</HI><NOTE PLACE="marg">Ephe&s;. 4.8, 9, 10, 11, 12.</NOTE> <HI>and &s;ome Pro|phets, and &s;ome Evangeli&s;ts, and &s;ome Pa|&s;tors and Teachers,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VIII. A City hath &s;ome &s;pecial Trade belonging to it, by which its Inhabitants are enriched.</CELL>
<CELL>VIII. The Church or City of God hath a &s;piritual Trade belonging to it, which all the Citizens do and ought al|ways to follow, by which they are al&s;o greatly enriched.</CELL>
</ROW>
<ROW>
<CELL>IX. Many Cities have Merchants in them, who trade into remote parts of the World, and fetch their Mer|chandize from afar.</CELL>
<CELL><P>IX. The Saints or Citizens of <HI>Zion</HI> are all Merchants, who trade daily to Heaven; they fetch their ble&s;&s;ed Mer|chandize from thence:<NOTE PLACE="marg">Phil. 3.20. Prov. 41.</NOTE> <HI>Our Conver&s;ation is in Heaven.</HI> Hence the Church is by <HI>Solo|mon</HI> compared to Merchants Ships. <HI>[See Merchants Ships.]</HI> Saints have (like other Merchants) their Corre&s;pondent, Je&s;us Chri&s;t, who makes glorious Returns of all they venture, or &s;end to Heaven: For every Duty rightly performed, he makes Returns of Mercy; for Tears of godly Sorrow, he returns them the Oil of Joy. <HI>Thou wilt</HI> (&s;aith holy <HI>David) put my Tears into thy Bottle.</HI> By which means the &s;piritual Citizens grow rich in Faith, Hope, Experience, <HI>&amp;c. [See the Parable of the Merchant-man.]</HI></P>
<P>Now touching the Trade, Traffick, or Merchandize of this City, upon which its Wealth and Pro&s;perity doth wholly depend, take what follows.</P>
<P><HI>Fir&s;t;</HI> Their Trade is heavenly. <HI>Wherefore, holy Brethren,</HI><NOTE PLACE="marg">Heb. 3.1, 2</NOTE> <HI>Partakers of the heavenly Calling, con&s;ider the Apo&s;tle and High-Prie&s;t of our Profe&s;&s;ion, Je&s;us Chri&s;t.</HI> And as they are all Merchants, and u&s;e one Trade, &s;o they all deal with one and the &s;ame Bene|factor, from whom they have quick Returns; they fetch their Goods from afar. Something touching the Excellency of the Trade of the City of God, I &s;hall hint in a few Particul<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rs.</P>
<P><HI>Secondly;</HI> As touching her Commodities, or the Merchandize which her Citi|zens deal in.</P>
<P>Fir&s;t, <HI>Negatively;</HI></P>
<P>1. They are not prohibited Goods.</P>
<P>2. They are not counterfeit Goods.</P>
<P>3. They are not temporal and corruptible Goods.</P>
<P>Secondly, <HI>Affirmatively,</HI> and more directly, they are,</P>
<P>1. Soul enriching Commodities, things that are of very great worth and value. <HI>The Merchandize of Wi&s;dom is better than the Merchandize of Silver,</HI><NOTE PLACE="marg">Prov. 3.14</NOTE> <HI>and the Gain thereof than fine Gold.</HI></P>
<P>2. They are needful things, &s;uch things as we cannot be without. Some things that Merchants of a City deal in, and fetch from afar, tho they are of great value, yet we may very well &s;ub&s;i&s;t, and live comfortably without them, as Pearl, and pre|cious Stones, <HI>&amp;c.</HI> But there is an ab&s;olute Nece&s;&s;ity of all tho&s;e things the Citizens of this City trade in and for.</P>
<P>3. They are &s;uch Commodities as will make the Nations and Per&s;ons that buy them happy for ever; and indeed there is no true Happine&s;s without them.</P>
<P>Que&s;t. <HI>What is the Traffick of this City of God?</HI></P>
<P><HI>An&s;w.</HI> The fir&s;t thing that I &s;hall mention, is the Truth; this &s;he offers to Sale: <HI>Buy the Truth, and &s;ell it not,</HI> Prov. 23.23. The Church is called the <HI>Pillar and Ground of Truth,</HI> 1 Tim. 3.15. Truth is only to be found in this City, or in the Ware-Hou&s;es of the Citizens of <HI>Zion, viz.</HI> the Word of God, and the Hearts of Believers.</P>
<P>The &s;econd thing, is a Soul-converting Go&s;pel, and ble&s;&s;ed Ordinances. <HI>The Law goeth forth of</HI> Zion, <HI>and the Word of the Lord from</HI> Jeru&s;alem, Mic. 2.4.</P>
<P>The third thing they deal in, are the Gifts and Soul-enriching Graces of the Spirit, Hope, Love, Humility, <HI>&amp;c.</HI> things of very great worth.</P>
<PB N="79" REF="54">
<P>The fourth is Ju&s;tification; every true Sinner makes it his Bu&s;ine&s;s to get this precious Trea&s;ure.</P>
<P>The fifth thing is the Peace of God, which pa&s;&s;eth all Under&s;tanding, one of the rare&s;t Commodities in the World.</P>
<P>The &s;ixth thing is, Union and Communion with God.<NOTE PLACE="marg">1 Joh. 1.3.</NOTE> <HI>That which we have &s;een and heard, declare we unto you, that ye al&s;o may have fellow&s;hip with us; and truly our fellow&s;hip is with the Father, and with his Son Je&s;us Chri&s;t.</HI></P>
<P>The &s;eventh thing is, Peace of Con&s;cience: <HI>Herein do I exerci&s;e my &s;elf,</HI><NOTE PLACE="marg">Acts 24.16</NOTE> <HI>to have always a Con&s;cience void of Offence, towards God, and towards Men.</HI></P>
<P>The eighth thing is, Sanctification, or a holy Life; they who trade not in this Commodity, are none of the true Sons and Citizens of <HI>Zion.</HI></P>
<P>Ninthly, the Pearl of great price, worth more than ten thou&s;and Worlds.</P>
<P>Tenthly; The la&s;t thing that I &s;hall mention is, Eternal Life,<NOTE PLACE="marg">1 Pet. 1.4.</NOTE> a Crown of Glory that fadeth not away.</P></CELL>
</ROW>
<ROW>
<CELL>X. A City who&s;e Commerce lies principally in a Foreign Trade or Merchandizing, hath u&s;ually a na|vigable River belonging to it, by which Means their Commodities, or tho&s;e Goods they deal in, are brought home to their very Doors; as we &s;ee by experience. What infi|nite Profit doth the River <HI>Thames</HI> yield this famous City! and what would its Trade be worth, were it not for it?</CELL>
<CELL><P>X. The City of God, who&s;e Trade lies in &s;piritual Merchandize fetch'd from afar, hath a mo&s;t glorious River belong|ing to it, which may indeed be &s;aid to run through every Street thereof, <HI>viz.</HI> the holy Spirit, and Word of God. The Spirit in &s;everal places of Scripture is called a River, and by means of the&s;e ble&s;&s;ed Streams are all divine and &s;acred Commodities (which the Godly deal in) brought home to their very Doors, <HI>viz.</HI> Gifts, Graces, Pardon, Peace, and Joy in the Holy-Gho&s;t, <HI>&amp;c.</HI> wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">h are very excellent Merchandize. And were it not for this River, what would become of this City? we &s;hould &s;oon be impove|ri&s;hed and undone. It is the holy Spirit that enriches and chears the Hearts of all gracious Souls. <HI>There is a River, the Streams whereof make glad the City of God,</HI><NOTE PLACE="marg">P&s;al 46.4.</NOTE> <HI>the holy Place of the Tabernacle of the Mo&s;t High.</HI> It may not be ami&s;s here to con&s;ider,
<LIST>
<ITEM>1. From whence this River comes.<NOTE PLACE="marg">See <HI>River</HI> under the 3d head of Metaphors <HI>&amp;c.</HI></NOTE></ITEM>
<ITEM>2. The Nature of the Water.</ITEM>
<ITEM>3. The divers Streams thereof.</ITEM>
</LIST></P>
<P><HI>Fir&s;t;</HI> The River comes, 1. From a Rock, <HI>Numb.</HI> 28.8, 11. This Rock was fir&s;t &s;mitten, and then the Water came out abundantly.</P>
<P N="2">2. It comes from an infinite inexhau&s;tible Fountain;<NOTE PLACE="marg">Rev. 22.1.</NOTE> 'tis &s;aid to <HI>proceed from the Throne of God and the Lamb.</HI></P>
<P><HI>Secondly;</HI> Touching the Nature of this River; tho we have &s;poken of it under the Third Head of Metaphors in the fir&s;t Volume, yet we will touch a little upon it here. It hath, be&s;ides other Properties of &s;piritual Water, the&s;e divers Qualities.</P>
<P N="1">1. It will heal all the Di&s;ea&s;es of the inward Man; it will &s;often, and make very tender and pliable, and break in pieces a hard Heart.</P>
<P N="2">2. It will cure the Soul of &s;piritual Blindne&s;s; nay, it will open the Eyes of him that was born blind.</P>
<P N="3">3. It will infallibly cure all &s;piritual Con&s;umptions, that &s;piritual Wa&s;te or Decay of Faith, Love, Zeal, Hope, <HI>&amp;c.</HI> which &s;eizeth &s;ometimes upon many Chri&s;tians.</P>
<P N="4">4. It will bring down the Tympany of Pride, and make a Man very humble, and little in his own Eyes; the more of the Spirit, the more humble.</P>
<P N="5">5. It will cure all manner of &s;piritual Deadne&s;s or Deafne&s;s, making a Man very lively and diligent to hear good Coun&s;el and In&s;truction, as <HI>Lydia</HI> experienced.<NOTE PLACE="marg">Acts 16 14</NOTE></P>
<P N="6">6. It is good again&s;t the Tremblings of the Heart, and will make a Man bold and couragious in the Cau&s;e of Chri&s;t, in evil Times. <HI>We cannot but &s;peak the things which we have both &s;een and heard.</HI><NOTE PLACE="marg">Acts 4.20.</NOTE></P>
<P N="7">7. It is an excellent Remedy to purge out all noxious and evil Humors of the Soul, from whence many Di&s;tempers flow, making a Man &s;ound at Heart, and holy in Life.</P>
<P N="8">8. It will effectually re&s;tore a lo&s;t Appetite, and make a Man reli&s;h well the Food of God's Word, cau&s;ing it to be &s;weeter to him than Honey,<NOTE PLACE="marg">P&s;al. 119.103.</NOTE> or the Honey-Comb.</P>
<P N="9"><PB N="80" REF="55">9. It will pre&s;erve from the Plague of Sin, of what &s;ort &s;oever it be, tho a Chri&s;tian be among&s;t infected Per&s;ons every day.</P>
<P N="10">10. It will revive a fainting and drooping Spirit.</P>
<P N="11">11. It will &s;et and make whole all broken Bones,<NOTE PLACE="marg">P&s;al. 27.13</NOTE> as <HI>David</HI> and thou&s;ands others have found by experience.</P>
<P N="12">12. It will cure the Lepro&s;y, and all old running Ulcers, and al&s;o all fre&s;h Wounds of the Soul, tho never &s;o deep, &s;tinking, and loath&s;om.</P>
<P N="13">13. It is good again&s;t Weakne&s;s of the Hands, and Feeblene&s;s of the Knees.<NOTE PLACE="marg">1 The&s;&s; 5.14. 2 Pet. 1.9.</NOTE></P>
<P N="14">14. It is &s;overeign good again&s;t &s;piritual Barrenne&s;s, making the Godly to bring forth much Fruit.</P>
<P N="15">15. It will clear the Sight, and make a Man to &s;ee afar of.</P>
<P N="16">16. It infallibly cures the &s;leepy Di&s;ea&s;e, or the &s;piritual Lethargy of the Soul,<NOTE PLACE="marg">1 The&s;&s;. 5.6</NOTE> &s;o that they &s;hall not &s;leep as others do.</P>
<P N="17">17. It cures all Di&s;ea&s;es of the Tongue and Mouth, and an un&s;avoury Breath,<NOTE PLACE="marg">Jam. 3.5, 6.</NOTE> that common Sign of a foul Stomach.</P>
<P N="18">18. It cures all &s;piritual Lamene&s;s; it cau&s;eth a lame Man to leap as an Hart,<NOTE PLACE="marg">I&s;a. 35.6.</NOTE> and never halt any more between two Opinions.</P>
<P N="19">19. It perfectly cures all Di&s;tempers of the Head, occa&s;ioned by Error, and erro|neous Principles, that corrupt the Under&s;tanding.</P>
<P N="20">20. It is Water of Life, he that drinks of it &s;hall never die.<NOTE PLACE="marg">Joh. 4 14.</NOTE></P>
<P><HI>Thirdly;</HI> This River hath three &s;pecial Streams, 1. The Stream of Ordinances. 2. The Stream of heavenly Graces. 3. The Stream of Divine Promi&s;es. Sinners come to the&s;e Waters, O come before the Stream be turned another way. <HI>See River and Water of Life.</HI></P></CELL>
</ROW>
<ROW>
<CELL>XI. In a glorious City u&s;ually is the King's Palace, or his chief Place of Re&s;idence, which tends much to its Honour and Renown.</CELL>
<CELL>XI. The Church is the Habitation of God. <HI>The Lord dwelleth in</HI> Zion,<NOTE PLACE="marg">P&s;al. 9.11. I&s;a. 8.18. P&s;al. 76.1, 2, 3. P&s;al. 132.13, 14. I&s;a. 57.15.</NOTE> <HI>in</HI> Judah <HI>is God known; his Name is great in</HI> I&s;rael; <HI>in</HI> Salem <HI>al&s;o is his Tabernacle, and his Dwelling-place in</HI> Zion. This is for the everla&s;ting Honour and Renown of the Church. <HI>The Lord dwelleth in</HI> Zion. <HI>Sing prai&s;es, for the Lord hath cho&s;en</HI> Zion, <HI>he hath de&s;ired it for his Habitation. This is my Re&s;t for ever; tho he be the high and lofty One that inhabiteth Eternity, yet he dwelleth with them that are of an humble and contrite Spirit.</HI> The &s;pecial and mo&s;t gracious Pre&s;ence of God is with his People.</CELL>
</ROW>
<ROW>
<CELL>XII. A City hath &s;ome certain Privileges, Freedoms, and Immu|nities belonging to it, which Stran|gers have nothing to do with; Fo|reigners may not dwell within the Walls of &s;ome Cities.</CELL>
<CELL><P>XII. So the Church of God hath ma|ny glorious Privileges and Immunities belonging to it, which unconverted Sin|ners have no Right to.</P>
<P>The fir&s;t Privilege, or part of that Freedom that belongs to the City of God, is Pardon of Sin.<NOTE PLACE="marg">I&s;a. 33.24.</NOTE> <HI>The Inhabitants &s;hall not &s;ay, I am &s;ick; the People that dwell therein &s;hall be forgiven their Iniquity.</HI> 1. This is a glorious Privilege and Freedom, if we con&s;ider the abominable and hainous Nature of Sin, which is opened in the fir&s;t Volume, under the third Head of Metaphors. 2. Becau&s;e of that which is couched and comprehended under the Ble&s;&s;ing of Pardon; when God ab&s;olves a poor Sinner, he not only forgives, but al&s;o forgets, their Sins and Iniquities he remembers no more. 3. Becau&s;e it is a Freedom from the Guilt of it. 4. Becau&s;e it is a Freedom from the Power and Dominion of it. 5. It is a Freedom from the Puni&s;hment of it,<NOTE PLACE="marg">Rom. 6.14.</NOTE> <HI>Rom.</HI> 8.1. 1 <HI>John</HI> 5.24. 6. Becau&s;e 'tis a purcha&s;ed Freedom, it was obtained by a great Sum, <HI>viz.</HI> the Sum of God's great Love and Grace, with the Sum of Chri&s;t's Blood. Remi&s;&s;ion is through Chri&s;t's Atonement. 7. Becau&s;e it is a &s;ealed Free|dom, it is made over to the Soul by the King's own Seal, the Spirit of God,<NOTE PLACE="marg">Eph. 1.13, 14.</NOTE> that great Seal of Heaven. 8. Becau&s;e it is a la&s;ting Freedom; the Sins of Believers are forgiven for ever, they &s;hall never be laid to their Charge.</P>
<P>The &s;econd Privilege of this City is, Go&s;pel-Fellow&s;hip, free Acce&s;s to the Lord's Table, and Communion with the Saints:<NOTE PLACE="marg">Eph. 2.6.</NOTE> <HI>They are made to &s;it down together in heavenly Places in Chri&s;t Je&s;us.</HI></P>
<PB N="81" REF="55">
<P>The third Privilege is Right to the Mini&s;try; they may all lay claim to the Mini|&s;ters and Mini&s;try of the Word: <HI>Whether</HI> Paul, <HI>or</HI> Apollo, <HI>or</HI> Cephas, <HI>all are yours.</HI><NOTE PLACE="marg">1 Cor. 3.27, 28.</NOTE> They, and all their Gifts and gracious Endowments, are the Saints.</P>
<P>The fourth Privilege is, their undoubted Right to the City-Stock, or the Churches Patrimony.</P>
<P N="1">1. The Stock of Prayers; &s;incere Souls have a Right to all the Prayers of the Church.</P>
<P N="2">2. To that Store and &s;piritual Provi&s;ion, <HI>viz.</HI> the Bread of Life,<NOTE PLACE="marg">P&s;al. 132:15.</NOTE> <HI>&amp;c.</HI> that is laid up in her. <HI>God will ble&s;s the Provi&s;ion of</HI> Zion, <HI>and &s;atisfy her Poor with Bread.</HI></P>
<P N="3">3. The Stock of Promi&s;es. God hath promi&s;ed to ble&s;s, comfort, &s;trengthen, beautify, build up, and &s;ave <HI>Sion,</HI> and con&s;equently every Saint and Member thereof; for all tho&s;e, and many more like Promi&s;es, are directly made to every &s;incere Soul or Citizen of <HI>Sion.</HI></P>
<P>The fifth Privilege is, free Acce&s;s to the Throne of Grace.<NOTE PLACE="marg">Eph. 2.18.</NOTE></P>
<P>Sixthly, a Dwelling-place there. This is a glorious Privilege; they dwell near the King, behold him in the Galleries every day; they dwell in God's Courts, nay, in his Hou&s;e: <HI>Ble&s;&s;ed are they that dwell in thy Hou&s;e, they will be &s;till prai&s;ing thee.</HI><NOTE PLACE="marg">P&s;al. 84.1. P&s;al. 92.13</NOTE> Selah. <HI>They that are planted in the Hou&s;e of the Lord, &s;hall flouri&s;h in the Courts of our God, they &s;hall bring forth Fruit in old Age,</HI> &amp;c.</P>
<P N="1">1. 'Tis a &s;trong and &s;ure Dwelling-place: <HI>He &s;hall dwell on high,</HI><NOTE PLACE="marg">I&s;a. 32.18. I&s;a. 33.16.</NOTE> <HI>his Place of Defence &s;hall be the Munition of Rocks.</HI></P>
<P N="2">2. 'Tis a rich and glorious Dwelling-place.</P>
<P N="3">3. 'Tis a plea&s;ant Dwelling-place.</P>
<P N="4">4. 'Tis an honourable Dwelling-place.</P>
<P N="5">5. 'Tis and &s;hall be a peaceable Habitation. <HI>Look upon</HI> Zion,<NOTE PLACE="marg">I&s;a 33.20:</NOTE> <HI>the City of our So|lemnities: Thine Eyes &s;hall &s;ee</HI> Jeru&s;alem, a <HI>quiet Habitation, a Tabernacle that &s;hall not be taken down; not one of the Stakes thereof &s;hall ever be removed, neither &s;hall any of the Cords thereof be broken.</HI></P>
<P>Seventhly; They have a Right and Privilege to chu&s;e their own Officers; every free Citizen hath his Voice at every Election. No Mini&s;ter, Bi&s;hop, or Deacon, may be impo&s;ed upon them without their own free Con&s;ent.</P>
<P>Eighthly; They have Right to all the Ble&s;&s;ings and privileges of the River, the Streams whereof make glad all the Inhabitants, the Nature of who&s;e Water you have heard.</P>
<P>Ninthly; They have a Right to the City-Guard, which always attends them, whither&s;oever they go, or what&s;oever they do, when they are about their proper Work, which are the good Angels.</P>
<P>Tenthly; The la&s;t Privilege I &s;hall mention is, Son&s;hip.<NOTE PLACE="marg">Joh. 1.12. Gal 4.6.</NOTE> <HI>But to as many as re|ceived him, to them gave he Power</HI> (or Privilege) <HI>to become the Sons of God. Becau&s;e ye are Sons, God hath &s;ent forth the Spirit of his Son into your Hearts, crying, Abba, Father.</HI></P></CELL>
</ROW>
<ROW>
<CELL>XIII. Some Cities have a com|mon Stock in them, out of which the poor decayed Citizens are often &s;upplied and helped in their Di|&s;tre&s;s, and thereby delivered from utter Beggery.</CELL>
<CELL>XIII. The Church hath a common Stock or Storehou&s;e belonging to it, cal|led the un&s;earchable Riches of Chri&s;t,<NOTE PLACE="marg">Eph. 3 8.</NOTE> out of which all poor decayed Chri&s;tians have their Wants &s;upplied. That Grace that is trea&s;ured up in Chri&s;t, is always ready to be given forth to his poor Children; and by this means they are kept from Ruin, and being utterly undone. <HI>My God &s;hall &s;upply all your Needs, according to his Riches in Glory, by Chri&s;t Je&s;us.</HI><NOTE PLACE="marg">Phil. 4.19.</NOTE></CELL>
</ROW>
<ROW>
<CELL>XIV. A City hath al&s;o a &s;trict Watch appointed to keep the Gates, and to &s;ee that no Accident hap|pen in it, to the hurt and detriment thereof.</CELL>
<CELL>XIV. The Church, or City of God, hath al&s;o a &s;trong and faithful <HI>Militia,</HI> or &s;piritual Watch, which are the holy An|gels. The&s;e are called <HI>Watchers,</HI><NOTE PLACE="marg">Dan. 4.23.</NOTE> or <HI>Watch|men;</HI> and in other places, the <HI>Lord's Ho&s;t,</HI> or the <HI>Armies of Heaven,</HI> who are mighty in Power, one of them being able to de&s;troy all the Churches Enemies. The&s;e keep the Saints day and night; they encamp about them, and &s;ee that no Evil comes un|to them. Be&s;ides them, God is &s;aid to watch over his People continually, who is called, the <HI>Watchman of I&s;rael, and the Saviour thereof in the Day of Trouble.</HI><NOTE PLACE="marg">P&s;al. 127.1, 2.</NOTE> <HI>&V;nle&s;s
<PB N="82" REF="56"> the Lord keep the City, the Watchman waketh but in vain.</HI> Be&s;ides,<NOTE PLACE="marg">P&s;al. 127.1. See 6th head of Metaphors</NOTE> there are the Mini|&s;ters of the Go&s;pel, who are called <HI>Watchmen.</HI></CELL>
</ROW>
<ROW>
<CELL>XV. A great and famous City hath Towers and Battlements be|longing to it, not only for Orna|ment, but al&s;o for Strength, and Security from Evil.</CELL>
<CELL>XV. The City of God is famous in re|&s;pect of its Towers, and Places of Secu|rity. <HI>Walk about</HI> Zion,<NOTE PLACE="marg">P&s;al. 48.12, 13, 14.</NOTE> <HI>and go round about her; mark well her Bulwarks, con&s;ider her Palaces, that ye may tell it to the Gene|ration following: For this God is our God for ever and ever, and he will be our Guide until Death. The Name of the Lord is a Strong-Tower,</HI> &amp;c. Everyone of the ble&s;&s;ed Attributes of God are as &s;o many Towers of Safety to his Church. <HI>[See Strong-Tower in the Fir&s;t Head of Metaphors.]</HI></CELL>
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<ROW>
<CELL>XVI. In a City, notwith&s;tanding the many noble and honourable Per&s;onages, or worthy Patrons, that dwell therein, yet there are &s;ome ill and unworthy Members that get a being there, which tends much to its Blemi&s;h and Reproach.</CELL>
<CELL>XVI. So the City of God, notwith|&s;tanding all the holy and eminent Saints and Servants of God who dwell therein, yet hath in it &s;ome wicked and ungodly Ones, who by Craft and Hypocri&s;y get a being there, tho when known they are turned out, as the ince&s;tuous Per&s;on, <HI>Hymeneus,</HI> and <HI>Alexander</HI> was.<NOTE PLACE="marg">1 Cor. 5. 1 Tim. 1.20 Jud. 4.</NOTE> <HI>For there are certain Men crept in unawares, who were before of old ordained to this Condemnation, ungodly Men, turning the Grace of God into La&s;civiou&s;ne&s;s, and denying the only Lord God, and our Lord Je&s;us Chri&s;t,</HI> The&s;e ill and loo&s;e Profe&s;&s;ors bring a great Reproach upon the Church of God; but there is a Day coming, when the Church &s;hall be freed of them.<NOTE PLACE="marg">Zech. 14.21.</NOTE> <HI>There &s;hall be no Canaanite in the Hou&s;e</HI> (or City) <HI>of God.</HI></CELL>
</ROW>
<ROW>
<CELL>XVII. The Citizens of a great and glorious City are much affected with, and highly e&s;teem and love the City where they dwell.</CELL>
<CELL><P>XVII. So the Citizens of <HI>Zion</HI> have an honourable re&s;pect, and high e&s;teem for God's Church, as appears particularly in <HI>David: If I forget thee, O</HI> Jeru&s;alem,<NOTE PLACE="marg">P&s;al. 137.56.</NOTE> <HI>let my right-hand forget her Cunning; if I do not remember thee, let my Tongue cleave to the Roof of my Mouth, if I prefer not</HI> Jeru&s;a|lem <HI>above my chiefe&s;t Joy.</HI> Many Rea&s;ons may be given, why the Godly are &s;o much taken with <HI>Zion.</HI></P>
<P N="1">1. Becau&s;e it is the place of their Birth; they were born, or rather born again in her. <HI>And of</HI> Zion <HI>it &s;hall be &s;aid, This and that Man was born in her,</HI><NOTE PLACE="marg">P&s;al. 87.5, 6.</NOTE> <HI>and the Highe&s;t him&s;elf &s;hall e&s;tabli&s;h her.</HI> Ver&s;. 6. <HI>The Lord &s;hall count, when he writeth up his People, that this and that Man was born there.</HI></P>
<P N="2">2. Becau&s;e 'tis the City of their Father, and &s;o their ble&s;&s;ed Inheritance; all the glorious Immunities thereof are theirs.</P>
<P N="3">3. It is a City redeemed or purcha&s;ed by Chri&s;t's mo&s;t precious Blood,<NOTE PLACE="marg">Acts 20:27. 1 Cor. 6. P&s;al. 87.2.</NOTE> he gave him&s;elf for it. <HI>Ye are bought with a Price</HI></P>
<P N="4">4. 'Tis built by God, and for God; it is the Place that he hath cho&s;en, he e&s;teems highly of it. He is &s;aid to <HI>rejoyce in Zion, he loves the very Gates thereof, more than all the Dwelling places of</HI> Jacob.</P>
<P N="5">5. It is a &s;plendid and mo&s;t glorious City; her Foundation is laid with precious Stones, yea, the choice&s;t Saphires; her Streets are paved with that which is more rare than the pure&s;t Gold.</P></CELL>
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<ROW>
<CELL>XVIII. Some Citizens who are indu&s;trious, grow very rich, and attain to great Honour among their Neighbours; and tho&s;e are quick|ly known, and taken notice of; they may be di&s;covered in divers re&s;pects.</CELL>
<CELL>XVIII. So &s;ome of the Citizens of <HI>Sion,</HI> who are diligent and indu&s;trious in the Improvement of Grace, and the Means of Godline&s;s, grow very rich in Faith and good Works, rich in &s;piri|tual and divine Knowledg, rich in hea|venly Experience.<NOTE PLACE="marg">Prov. 10.22.</NOTE> The diligent Hand maketh rich, with the Ble&s;&s;ing of God. And the&s;e rich Saints are al&s;o &s;oon di&s;|covered, and taken notice of.</CELL>
</ROW>
<PB N="83" REF="56">
<ROW>
<CELL>1. Rich Men, wealthy Mer|chants, can tru&s;t, or &s;tay a great while for their own, when poor Men mu&s;t have all pre&s;ently paid down. The cleare&s;t Promi&s;e, or firme&s;t Covenant, will not &s;erve their Turn, without &s;ome con&s;ide|rable part pre&s;ently paid.</CELL>
<CELL>1. So tho&s;e who are &s;piritually rich,<NOTE PLACE="marg">Jam. 2 5.</NOTE> rich in Faith, rich Merchants of Mount <HI>Zion,</HI> the City of God, can tru&s;t, they cand &s;tay patiently, in expectation of the Good of the Promi&s;e, (as <HI>Abraham,</HI><NOTE PLACE="marg">Rom. 4 20</NOTE> who was &s;trong or rich in Faith) when others cannot rely upon a bare Promi&s;e, or take God's &s;ingle Word for the accompli&s;h|ment of this or that.</CELL>
</ROW>
<ROW>
<CELL>2. Rich Citizens have a great Stock lying by them.</CELL>
<CELL>2. So tho&s;e who are rich Citizens of <HI>Sion,</HI> rich in Grace, have a Stock of ble&s;&s;ed Experience, (as <HI>David</HI> had.) They have a Stock of Faith, much Faith, when others have but a little; a Stock of good Works, having done much for God, and for his Church, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>3. Rich Citizens have abundance of precious Things, rare Merchan|dizes to delight in, as Gold, Silver, and many other rich Commodities.</CELL>
<CELL>3. So rich Citizens of <HI>Sion</HI> have abun|dance of rare and precious things in their Ware hou&s;es, (<HI>viz.</HI> their Hearts) as Love, Peace, and Joy in the Holy-Gho&s;t.<NOTE PLACE="marg">Gal. 5 22.</NOTE></CELL>
</ROW>
<ROW>
<CELL>4. Rich Men do not live upon their Labour, as poor Men do. Some rich Men work, and take as much pains as the poore&s;t Man in the City; but their Work is plea|&s;ant, and more delightful to them, than the Labour of one that is very poor.</CELL>
<CELL>4. So rich Citizens of <HI>Sion,</HI> tho they work hard for God:<NOTE PLACE="marg">1 Co<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 15.10.</NOTE> <HI>I laboured more abundantly than they all.</HI> Yet their Work is &s;weet and plea&s;ant to them, becau&s;e they work not for Life, or for a Livelihood;<NOTE PLACE="marg">Gal. 2.20.</NOTE> they re&s;t not upon doing, but live by Faith: but poor Saints live more upon doing than believing; they have but little of that, or any other Grace.</CELL>
</ROW>
<ROW>
<CELL>5. Rich Men go finer, or are ge|nerally more richly adorned, than the Poor; you may know a rich Citizen by his co&s;tly Ornaments, by his rich Robes, and Chains of Gold about his Neck.</CELL>
<CELL>5. So rich Saints are more adorned with the Garment of Humility,<NOTE PLACE="marg">1 Pet. 3.1, 2.3.</NOTE> <HI>with the Ornament of a meek and quiet Spirit, which is in the &s;ight of God of great Price.</HI> They can deny them&s;elves, are patient under Sufferings, endure all things contented|ly for Chri&s;t's &s;ake; they have much Wi&s;|dom,<NOTE PLACE="marg">Prov. 1 9.</NOTE> as an <HI>O nament of Grace upon their Head, and Chains of Gold about their Neck.</HI></CELL>
</ROW>
<ROW>
<CELL>6. Rich Citizens do u&s;ually bring up their Children more nobly, and give them more Learning, and bet|ter Education, than the Poor gene|rally do or can.</CELL>
<CELL>6. So rich Saints, &s;uch as have much Grace, who are great Dealers, and have got much by Trading in &s;piritual Things, bring up their Children more vertuou&s;ly,<NOTE PLACE="marg">Gen. 18.19 Eph. 6.4.</NOTE> and give them better Education; they give them better Coun&s;el, better Exam|ples than others; they train them up in the Fear and Admonition of the Lord, taking God for a Patern herein,<NOTE PLACE="marg">P&s;al. 94.11, 12.</NOTE> who maketh the Word and Rod a Ble&s;&s;ing to his Children.</CELL>
</ROW>
<ROW>
<CELL>7. Rich Citizens live high, keep a good Table, in compari&s;on of what the Poor do, or are able.</CELL>
<CELL>7. So tho&s;e who are &s;piritually rich, have many precious Mor&s;els, yea, ble&s;&s;ed Variety of choice things; they are often fea&s;ted by Chri&s;t, and are with him in the Hou&s;e of Wine,<NOTE PLACE="marg">Cant. 2.4.</NOTE> and delight them&s;elves in Fatne&s;s; their good Con&s;cience is to them a continual Fea&s;t.<NOTE PLACE="marg">Prov. 15.15.</NOTE></CELL>
</ROW>
<ROW>
<CELL>8. Rich Citizens can bear Bur|thens, Taxations, and Lo&s;&s;es, better than the Poor.</CELL>
<CELL>8. So tho&s;e who are &s;piritually rich, can be&s;t bear up under cro&s;s Providen|ces, Per&s;ecution, and Lo&s;&s;es for Chri&s;t's &s;ake.</CELL>
</ROW>
<PB N="84" REF="57">
<ROW>
<CELL>9. Rich Men can do for others; poor Men can do but little for their poor Friends or Neighbours, when the Rich can do much.</CELL>
<CELL>9. So tho&s;e that are rich in &s;piritual Experience, in Faith, and good Works, can do much for weak Chri&s;tians by Pray|er, by Advice, and good Coun&s;el.<NOTE PLACE="marg">Exod. 17.11. Jam 5.16.</NOTE> <HI>Mo&s;es</HI> did mighty Things by Prayer for <HI>I&s;rael.</HI> The fervent Prayer of a righteous Man availeth much.</CELL>
</ROW>
<ROW>
<CELL>10. Rich Men can be&s;t &s;trive with Difficulties, and live in Years of Scarcity, when others who have but ju&s;t from hand to mouth, are in &s;uch times in danger of &s;tarving, or to be reduced to great Extre|mities.</CELL>
<CELL>10. So tho&s;e who are &s;trong, and very rich in Faith, and all other Graces, are help'd to bear up and pa&s;s through a Difficulty, in Time of Want and Scarcity, better than weak or poor Chri&s;tians will; only God hath for their Comfort and En|couragement promi&s;ed to &s;upply their Wants,<NOTE PLACE="marg">Phil. 4.19.</NOTE> and will (if &s;incere) al&s;o relieve them,<NOTE PLACE="marg">P&s;al. 84.11</NOTE> that they &s;hall not faint or peri&s;h in the Years of Famine.</CELL>
</ROW>
<ROW>
<CELL>XIX. Some Cities, tho rich, yet are in a comparative &s;ence but &s;mall, but little Cities.</CELL>
<CELL>XIX. The City of God, in compari|&s;on of great <HI>Babylon,</HI> is but a &s;mall City, notwith&s;tanding all her Glory, Grandure,<NOTE PLACE="marg">Luke 12.32. Eccle&s;. 9.14. Rev. 17.18</NOTE> and Greatne&s;s, (as you have heard) &s;he is but little: <HI>There was a little City, and few Men in it.</HI> This City is the Church of God, <HI>&amp;c. Babylon</HI> is a great City. In compari&s;on of the Wicked, Chri&s;t's Flock is but a handful of People, as it were.</CELL>
</ROW>
<ROW>
<CELL>XX. A City, tho very &s;trong, yet is &s;ometimes be&s;ieged, and hath many Enemies.</CELL>
<CELL><P>XX. The City of God, this little City, is be&s;ieged;<NOTE PLACE="marg">I&s;a. 1.8.</NOTE> <HI>The Daughter of</HI> Zion <HI>is left as a Cottage in a Vineyard as a Lodge in a Garden of Cucumers, as a be&s;ieged City.</HI> And marvellous it is, &s;o &s;mall a City &s;hould hold out &s;o bravely unto this Day, e&s;pecially con&s;idering what mighty Enemies have, and do be&s;iege her.</P>
<P><HI>Object.</HI> But here it may be objected, Hath it not been overcome? is it not &s;aid, <HI>The Holy City was trodden under foot?</HI><NOTE PLACE="marg">Rev. 11.2.</NOTE></P>
<P><HI>An&s;w.</HI> It is only the outward Court. God hath had his Church in all Ages, tho forced for a time to flie into the Wilderne&s;s, from the Face of the Dragon.<NOTE PLACE="marg">Rev. 12 6.</NOTE></P></CELL>
</ROW>
</TABLE></P>
<P>Que&s;t. <HI>By whom is this City be&s;ieged?</HI></P>
<P><HI>An&s;w.</HI> 1. By the Devil, called a great King, and the King of the Bottomle&s;s Pit.<NOTE PLACE="marg">Eccle&s;. 9.14. Rev. 12.</NOTE></P>
<P N="2">2. By Antichri&s;t, the Fir&s;t-born of Satan. He hath for above twelve hundred Years laid Siege again&s;t it, u&s;ing all manner of Engines, Craft, and Cruelty, to batter her down, and finally to de&s;troy her.</P>
<P N="3">3. She is be&s;ieged by the World, by wicked Men, Men of earthly and carnal Principles, who abhor <HI>Zion,</HI> and &s;ay, Let her be defiled, raze her,<NOTE PLACE="marg">P&s;al. 137.7</NOTE> even to the Foun|dation thereof.</P>
<P N="4">4. She is be&s;ieged by Sin, and the Fle&s;h, a &s;ecret Enemy, who fain in a clande&s;tine way would betray her; this Enemy doth her the mo&s;t Mi&s;chief.</P>
<P N="5">5. She is be&s;ieged by a Multitude of fal&s;e Teachers;<NOTE PLACE="marg">2 Pet. 2.1, 2.</NOTE> the&s;e likewi&s;e have done great Hurt and Dammage to the Church of God, who labour by evil Doctrine to poy&s;on all her Inhabitants.</P>
<P N="6">6. And be&s;ides all this, there have been &s;ad Divi&s;ions within her al&s;o; &s;he has been as a City divided, and yet &s;he &s;tands.</P>
<P N="7">7. There have been &s;ad Breaches made in her Walls, &s;o that many have been let in that way, who &s;hould have been kept out.</P>
<P N="8">8. Many that &s;eemed to be for her, have de&s;erted her, and joined with the Ene|my, and yet &s;till &s;he holds out.</P>
<P N="9">9. And, which is wor&s;t of all, few of tho&s;e who have been in the City have bravely acquitted them&s;elves, by Zeal and Holine&s;s, to defend her, and yet &s;he holds out &s;till.</P>
<PB N="85" REF="57">
<P>Que&s;t. <HI>From whence is it that &s;he is helped to bear up again&s;t all the&s;e &s;ore and grievous A&s;&s;aults, Batteries, and Calamities?</HI></P>
<P><HI>An&s;w.</HI> 1. This City (as you have heard) is built upon a Rock, it has a &s;ure Foundation, which cannot be removed.<NOTE PLACE="marg">Mat. 16.18.</NOTE></P>
<P N="2">2. The Lord of Ho&s;ts hath fought for her; 'tis he that hath been on her &s;ide, he hath defended Mount <HI>Zion,</HI> and the Hill thereof; he hath took part with her,<NOTE PLACE="marg">P&s;al. 125.2 I&s;a. 31.4, 5</NOTE> and doth at this day.</P>
<P N="3">3. She holds out, becau&s;e God hath decreed her Standing,<NOTE PLACE="marg">Zech. 12.8, 9.</NOTE> and that her Enemies &s;hall not prevail.</P>
<P N="4">4. She is defended, becau&s;e &s;he is the Place which the Lord loveth,<NOTE PLACE="marg">P&s;al. 74 2.</NOTE> and hath purcha&s;ed with the Blood of his own dear Son.</P>
<P N="5">5. Becau&s;e it is the Place where God's Honour dwells:<NOTE PLACE="marg">P&s;al. 26.8.</NOTE> <HI>I have loved the Habitation of thy Hou&s;e, the Place where thy Honour dwells.</HI></P>
<P N="6">6. Again, &s;he &s;till remains, becau&s;e &s;he is (tho a little City, yet) a &s;trong City: <HI>We have a &s;trong City.</HI> She hath &s;trong Fortifications, &s;trong Walls and Bulwarks.<NOTE PLACE="marg">I&s;a. 26.1. P&s;al. 31.21. &amp; 135.21. Zech. 2.5.</NOTE></P>
<P N="7">7. 'Tis becau&s;e God's own Habitation (as you have heard) is in her; God is a <HI>Wall of Fire round about her, and the Glory in the mid&s;t of her.</HI></P>
<P N="8">8. She is defended by rea&s;on of the Strong-Tower &s;he hath in her; &s;o long as her Tower &s;tands, how can &s;he be battered down? And her Tower is impregnable. The Enemy may &s;ooner pull the Sun out of the Firmament, than undermine or batter down, deface or demoli&s;h the Tower of <HI>Zion,</HI> which is the Name of the Lord.<NOTE PLACE="marg">Prov. 18.10.</NOTE> <HI>See Strong-Tower.</HI></P>
<P N="9">9. She is defended, becau&s;e in her are the Laws, Statutes, Ordinances,<NOTE PLACE="marg">I&s;a. 2.3.</NOTE> and holy In&s;titutions of her King, the Lord Je&s;us, where he is wor&s;hipped and adored in Spirit and Truth.</P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>HEnce all that dwell in <HI>Zion</HI> may be provoked to a diligent Improvement of their great Privileges, to the end they may be enriched with all tho&s;e &s;piritual Riches, and dignified with that Honour that appertaineth to a true Denizen thereof.</P>
<P N="2">2. Take Comfort and Encouragement al&s;o, whatever the Attempts of the Ene|mies are, yet about all her Glory &s;hall be a Defence. All tho&s;e who&s;e Feet &s;tand within her Gates, may read Honour, Safety,<NOTE PLACE="marg">I&s;a. 4.5.</NOTE> and Salvation as it were written upon her Walls.</P>
<P N="3">3. Let it be your Delight to prefer her above your chiefe&s;t Joy; as &s;he is called the holy City, &s;o be ye al&s;o holy,<NOTE PLACE="marg">P&s;al. 137.6</NOTE> that you may declare your &s;elves unto what City it is you do belong.</P>
<P N="4">4. How may this call home all tho&s;e that are gone a&s;tray, and invite all that profe&s;s good Will unto <HI>Sion,</HI> to let their Feet &s;tand within her Gates, for the Lord hath de&s;i|red it for his Habitation. Holy <HI>David</HI> made this his one thing de&s;irable,<NOTE PLACE="marg">P&s;al. 27.4.</NOTE> <HI>viz.</HI> to dwell in God's Hou&s;e, to be a Denizen of this City; and why &s;hould not you?</P>
<P N="5">5. Let it be a Warning to all <HI>Sion</HI>'s Enemies, to take heed how they lift up their hands again&s;t her, or reproach God, and them that dwell in Heaven; let them lay down their Arms, and fight again&s;t her no more. <HI>The Lord &s;hall roar al&s;o out of</HI> Zion,<NOTE PLACE="marg">Joel 3.16.</NOTE> <HI>and utter his Voice from</HI> Jeru&s;alem, <HI>and the Heavens and Earth &s;hall &s;hake: But the Lord will be the Hope of his People, and the Strength of the Children of</HI> I&s;rael. <HI>So &s;hall ye know that I am the Lord your God, dwelling in</HI> Zion, <HI>my holy Mountain,</HI> &amp;c.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="86" REF="58">
<HEAD>The Church compared to the Moon.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Cant. 6.10.</HI></BIBL> She is fair as the Moon.</Q>
</EPIGRAPH>
<P>THe Moon is called in Hebrew <HI>Lebanah,</HI> of her Whitene&s;s, and bright Shi|ning. The State of the Church, all Expo&s;itors agree, is &s;ignified hereby.</P>
<P>The Church may in many re&s;pects be compared to the Moon.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>NAturali&s;ts affirm, the Moon receiveth her Light from the Sun.</CELL>
<CELL>THe Church hath all her Light from Chri&s;t, the Sun of Righteou&s;ne&s;s.<NOTE PLACE="marg">Mat. 4.2.</NOTE></CELL>
</ROW>
<ROW>
<CELL>II. The Moon receiving Light by the Beams at the Sun, &s;he &s;hines forth, and giveth Light to the World.</CELL>
<CELL>II. So the Church receiving Light from Chri&s;t, &s;he &s;hines forth in Bright|ne&s;s and Glory. The Sun gives Light, but receives none; the Moon both gives Light, and receives Light: So Chri&s;t, as God, hath his Light in him&s;elf; but as Mediator, hath his Light from the Father, to communicate it to the Church, that the Church may give Light to the World. <HI>Ye are the Light of the World.</HI><NOTE PLACE="marg">Mat. 5.14.</NOTE></CELL>
</ROW>
<ROW>
<CELL>III. The Moon giveth Light to the World only in the Night.</CELL>
<CELL>III. So the Church gives her Light forth to enlighten Sinners, whil&s;t the Night of this World la&s;teth.</CELL>
</ROW>
<ROW>
<CELL>IV. The Moon, tho very fair and bright, yet (as Naturali&s;ts ob|&s;erve) hath her Spots.</CELL>
<CELL>IV. So the Church, tho pure and holy, yet in her &s;elf is not without Spots of Sin. No Saint is without Blemi&s;hes. <HI>If we &s;ay we have no Sin, we deceive our &s;elves, and the Truth is not in us.</HI><NOTE PLACE="marg">1 John 1.8.</NOTE></CELL>
</ROW>
<ROW>
<CELL>V. The Moon hath her various A&s;pects: &s;ometimes &s;he is in the Full, and &s;ometimes in the Wane; &s;ometimes &s;he &s;hines more glorious, and &s;ometimes le&s;s; and yet &s;till the &s;ame Moon. She doth not (&s;aith an ancient Writer) always &s;hew her Light in her full Orb: &s;he &s;ometimes &s;o decrea&s;eth, that there &s;eemeth to us not to be any Moon; yet &s;he is not then de&s;titute of the Sun-Beams, tho it &s;eem otherwi&s;e to our Sight.</CELL>
<CELL>V. So the Church is under various States and Changes. She doth not al|ways &s;hine as at Full Moon, or &s;end forth a full Brightne&s;s, but is &s;ometimes &s;o ob&s;cured, that &s;he appears hardly vi&s;i|ble; &s;he was forced into the Wilderne&s;s,<NOTE PLACE="marg">Rev. 12.6.</NOTE> from the Face of the Dragon, and Ro|mi&s;h Bea&s;t: yet it is certain, the Church is always in being. <HI>Po&s;&s;e putes nobis per|&s;uadere, eum e&s;&s;e Eccle&s;iae &s;tatum, ut ob&s;cu|rari nequeat, ut nil Perfidia, nil Ho&s;tes, nil Antichri&s;tus valeat? Delere hi quidem Ec|cle&s;iam nunquam po&s;&s;unt &s;ed in angu&s;tias com|pingere, &amp; compellere in latebras po&s;&s;int,</HI> &s;aith <HI>Whitaker.</HI> Thinke&s;t thou that thou can&s;t per&s;uade us, that the State of the Church is &s;uch that it cannot be ob&s;cured, &s;o that the Perfidiou&s;ne&s;s of Enemies, and Antichri&s;t, can do nothing again&s;t it? They cannot indeed de&s;troy the Church, but they can bring it into a narrower Compa&s;s, and drive it into Holes. The Church (&s;aith <HI>Augu&s;tin</HI>) is like the Moon, which &s;ometimes &s;hines wholly, being enlightned with the Sun-beams, and &s;ometimes is deprived of a great part of her Light; &s;o the Church &s;hines &s;ometimes mo&s;t gloriou&s;ly, and &s;ometimes is &s;o ob&s;cured that &s;he hardly appears at all.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="87" REF="58">
<HEAD>Inferences.</HEAD>
<P>HEnce we may learn to look, and earne&s;tly expect to receive all our Light as well as Life from Chri&s;t, the Light of the World, and earne&s;tly pray with <HI>David,</HI><NOTE PLACE="marg">P&s;al. 4.6.</NOTE> that he would lift up the Light of his Countenance upon us, that fora&s;much as we have no Light but what is communicated from him unto us, he would dart continu|ally his glorious Beams into our Hearts,<NOTE PLACE="marg">Mat. 5.16.</NOTE> that we may indeed be as &s;hining Lights in this dark World.</P>
<P N="2">2. This may al&s;o humble the mo&s;t glittering Saints, to con&s;ider that they cannot &s;hine &s;o bright in this World, but that their Spots may be di&s;cernible to them&s;elves and others, which may excite them to apply them&s;elves daily to the Sun of Righte|ou&s;ne&s;s for clean&s;ing.<NOTE PLACE="marg">Mal 4.2.</NOTE></P>
<P N="3">3. To keep clear, and &s;hine as much as po&s;&s;ible, that the poor, benighted, dark World may obtain Benefit by them, and confe&s;s it to the Glory of God.<NOTE PLACE="marg">Mat. 5.16.</NOTE> <HI>Let your Light &s;o &s;hine,</HI> &amp;c.</P>
<P N="4">4. Take Comfort from hence, notwith&s;tanding your various Changes, Ebbings, and Flowings in this World, for that the Enemy may as &s;oon change the Ordinances of the Moon, as make an utter end of God's Church, as you have heard.</P>
<P N="5">5. What a dreadful Doom will &s;uch be &s;ure to have, that love Darkne&s;s &s;o, as that they do not only contemn, oppo&s;e, and endeavour to pull the Moon, <HI>viz.</HI> the Church, out of her Orb; but &s;o wicked are they, they &s;light and contemn the Sun, from whence &s;he receives all her &s;hining Brightne&s;s. Let &s;uch read, <HI>Job</HI> 5.14. <HI>They meet with Darkne&s;s in the Day-time, and grope in the Noon-day, as in the Night: To whom is re&s;erved the Blackne&s;s of Darkne&s;s for ev<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">,</HI><NOTE PLACE="marg">2 Pet. 2 17</NOTE> except Grace prevent by giving them Repentance.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church the Temple of God.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>1 Cor. 3.16.</HI></BIBL> Know ye not that ye are the <HI>Temple of God.</HI></P>
<P><BIBL><HI>2 Cor. 6.16.</HI></BIBL> For ye are the <HI>Temple</HI> of the Living God, as God hath &s;aid, I will dwell in them, and walk in them, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THe Church is the Anti-type of <HI>Solomon</HI>'s Temple, and we &s;hall therefore run the Parallel with re&s;pect to that.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Type.</CELL>
<CELL ROLE="label">Parallel</CELL>
</ROW>
<ROW>
<CELL>THe Temple was built with co&s;t|ly Stones, well hewed, &s;qua|red, and poli&s;hed, before they were laid into the Building.</CELL>
<CELL>SO the Church of God is built with &s;piritual Stones,<NOTE PLACE="marg">1 Pet. 2.3, 4, 5, 6. Acts 2.40, 41.</NOTE> who are well hewed and poli&s;hed by the Word and Spirit, be|fore added to, or laid into the heavenly Building,</CELL>
</ROW>
<ROW>
<CELL>II. In the Building of the Tem|ple there was no Noi&s;e heard of Hammer or Ax; and the Hou&s;e, when it was in building, was built with Stones made ready before they were brought thither;<NOTE PLACE="marg">1 King. 6.7</NOTE> &s;o that there was neither Hammer, nor Ax, nor any Tool of Iron heard in the Hou&s;e, whil&s;t it was in building.</CELL>
<CELL>II. So in the building of the Church, there &s;hould be no need of the Hammer, or the Ax, to &s;quare and hew by Repen|tance the Stones of this Building, be|ing every way prepared, and made fit before. Conver&s;ion is the poli&s;hing Work, and tho&s;e that receive unconverted Per|&s;ons, violate the holy Rule of God's Word, for that maketh Work for the Hammer and Ax in the Temple. Hence <HI>Solomon</HI> &s;aith, <HI>Prepare thy Work without,</HI><NOTE PLACE="marg">Prov. 24.27.</NOTE> <HI>and make ready thy things in the Field, and after build thy Hou&s;e.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Others be&s;ides <HI>Solomon</HI> were concerned in the building of the Temple, as <HI>Hiram</HI> King of <HI>Tyrus,</HI>
<PB N="88" REF="59"> and the <HI>Zidonians,</HI> who hewed the Timber for it.</CELL>
<PB N="87" REF="58">
<CELL>III. To &s;hew, that in the building of the Church of God, the Gentiles as well as the Jews, are concerned;
<PB N="88" REF="59"> they all concur together,<NOTE PLACE="marg">Eph. 2.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">1.</NOTE> to build up a holy Temple in the Lord.</CELL>
</ROW>
<ROW>
<CELL>IV. The Temple was a mo&s;t rare and glorious Structure;<NOTE PLACE="marg">1 Kings 6.21.</NOTE> it was over|laid with fine Gold upon carved Cedar.</CELL>
<CELL>IV. To &s;hew the Beauty and Glory of the Church, which is adorned with the Gifts and Graces of the Spirit. The Church is inwardly pure, very rich and beautiful. Hence the King's Daughter is &s;aid to be <HI>all glorious within.</HI><NOTE PLACE="marg">P&s;al 45.17</NOTE></CELL>
</ROW>
<ROW>
<CELL>V. In the Temple were many Windows,<NOTE PLACE="marg">1 Kings 6.4.</NOTE> to let in Light abun|dantly.</CELL>
<CELL>V. So in the Church, the Light of the Go&s;pel, and the ble&s;&s;ed Spirit, &s;hines gloriou&s;ly; the&s;e let Light in in great abundance.</CELL>
</ROW>
<ROW>
<CELL>VI. In the Temple were &s;everal Degrees of Galleries or Lofts, each one above another, and larger each than other.</CELL>
<CELL>VI. So in the Church God hath placed Degrees of Officers, &s;ome greater and higher in Glory than others; as Apo&s;tles,<NOTE PLACE="marg">Eph. 4.11.</NOTE> Pa&s;tors, Teachers, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. The Walls of the Temple were covered round about with Cherubims, Palm-Trees, and Flowers.</CELL>
<CELL>VII. To note (&s;aith Mr. <HI>Guild</HI>) the Protection of the Church by the Mini|&s;try of Angels, tho they are not &s;een, and its peaceable, victorious, and flou|ri&s;hing State under the &s;ame.</CELL>
</ROW>
<ROW>
<CELL>VII. <HI>Solomon</HI> con&s;ecrated the Temple unto the Lord.</CELL>
<CELL>VIII.<NOTE PLACE="marg">Joh. 17.</NOTE> So did Chri&s;t his Church unto the Father.</CELL>
</ROW>
<ROW>
<CELL>IX. There was Mu&s;ick u&s;ed in the Temple.</CELL>
<CELL>IX. Which &s;ignifies that Joy of Heart,<NOTE PLACE="marg">Eph. 5.19.</NOTE> and heavenly Melody, that is in the Church, among&s;t the faithful and &s;incere Converts thereof.</CELL>
</ROW>
<ROW>
<CELL>X. In the Temple was the Ark of the Te&s;timony, and in the mid&s;t of the Hou&s;e 'tis &s;aid he &s;et it.</CELL>
<CELL>X. So in the Church is God's Word and Covenant of Grace, born by Chri&s;t, and by his true Mini&s;ters, by preaching and publi&s;hing the &s;ame.</CELL>
</ROW>
<ROW>
<CELL>XI. The Glory of the Lord fil|led the Temple; God promi&s;ed to dwell therein, and hear the Prayers that &s;hould be there made. <HI>I have hallowed this Hou&s;e,</HI><NOTE PLACE="marg">2 Chron. 7.15.</NOTE> (&s;aith God) <HI>that thou ha&s;t built, to put my Name there for ever; and mine Eyes and my Heart &s;hall be there perpetually.</HI></CELL>
<CELL>XI. So the glorious Pre&s;ence of Go is in his Church, he dwelleth in <HI>Sion,</HI> and from thence the Perfection of Beauty &s;hines forth, and the Promi&s;es of ble&s;&s;ed Grace, Peace, Pardon, and Acceptance, is made to them who dwell therein. His Eye is always upon the Righteous, his Ears open to their Cry,<NOTE PLACE="marg">1 Pet. 3.12.</NOTE> and his tender Compa&s;&s;ion is ever toward them.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Type.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>THe Temple was built with dead and &s;en&s;ele&s;s Stones.</CELL>
<CELL>THe Church is built with living,<NOTE PLACE="marg">1 Pet. 2.5.</NOTE> &s;en|&s;ible, and lively Stones.</CELL>
</ROW>
<ROW>
<CELL>II. The Stones were poli&s;hed and hewen by the hands of Men.</CELL>
<CELL>II. The&s;e Stones are hewn and poli&s;h|ed by the hand of the Spirit.</CELL>
</ROW>
<ROW>
<CELL>III. The Temple that was built by <HI>Solomon,</HI> was utterly de&s;troyed by the <HI>Babylonians.</HI></CELL>
<CELL>III. The Church of God can never be de&s;troyed; the Gates of Hell &s;hall never prevail again&s;t it,<NOTE PLACE="marg">Mat. 16.18.</NOTE> &s;o as utterly to over|throw it: tho it is not denied, but the outward Courts have been trodden down by the Popi&s;h Gentiles.<NOTE PLACE="marg">Rev. 11.2.</NOTE></CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<PB N="89" REF="59">
<HEAD>A <HI>Parallel</HI> between the &s;econd Temple, built in the Days of <HI>Nehemiah,</HI> and the Church of God Built in the latter Days.</HEAD>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Temple that was built in the Days of <HI>Nehemiah,</HI> was fir&s;t de&s;troyed by the literal <HI>Babylonians.</HI></CELL>
<CELL>SIgnifying the Church of God &s;hould be greatly defaced and &s;poiled, and the outward Courts trodden down by the my&s;tical <HI>Babylonians,</HI><NOTE PLACE="marg">Rev. 11 2, 3</NOTE> and afterwards re|built, or rather, repaired again.</CELL>
</ROW>
<ROW>
<CELL>II. The Temple was built in a trouble&s;om Time; they wrought with one hand, and held a Sword in the other.</CELL>
<CELL>II. Signifying, that the Church of God &s;hould be rebuilt in a trouble&s;om time, and that great Oppo&s;ition &s;hould be made again&s;t them.</CELL>
</ROW>
<ROW>
<CELL>III. The Temple was rebuilt by &s;uch as had been for many Years in the <HI>Babylonian</HI> Captivity.<NOTE PLACE="marg">Neh. 4.13.</NOTE></CELL>
<CELL>III. Signifying, that the rebuilding of God's Church &s;hould be by &s;uch as had been a long time in &s;piritual Captivity, under the my&s;tical <HI>Babylonians,</HI> or Mother of Harlots.</CELL>
</ROW>
<ROW>
<CELL>IV. The Builders of this &s;econd Temple were look'd upon as poor, weak, and contemptible Per&s;ons, in compari&s;on of <HI>Solomon,</HI><NOTE PLACE="marg">Neh. 4.2.</NOTE> and tho&s;e that built with him.</CELL>
<CELL>IV. Signifying, that tho&s;e whom God would rai&s;e up to repair the wa&s;te Places of <HI>Sion,</HI> in the latter Days, &s;hould be poor, weak, incon&s;iderable Per&s;ons, very unlikely to perfect &s;o great a Work as Re|formation is. What was <HI>Luther,</HI> and others whom God employed, to the holy Apo&s;tles, who were the fir&s;t Builders?</CELL>
</ROW>
<ROW>
<CELL>V. The Builders, of this Temple were greatly mock'd and jeer'd. There were <HI>Sanballat, Ge&s;ham, To|biah,</HI> and others, who in reproach|ful manner &s;aid, <HI>What will the&s;e feeble Jews do?</HI><NOTE PLACE="marg">Neh. 4.2, 3, 4.</NOTE> <HI>will they make an end in a Day? If a Fox go up, he &s;hall even break down their Stone-Wall.</HI></CELL>
<CELL>V. So the Rebuilders in the&s;e latter Days have been greatly reproached and contemned by the Enemies of Chri&s;t; tho&s;e that are truly religious, called feeble, weak, and fooli&s;h Ones, <HI>&amp;c.</HI> nay, Here|ticks, Schi&s;maticks, and many other re|proachful Names have been, and &s;till are daily given to them, and their Work much &s;lighted and de&s;pi&s;ed al&s;o.</CELL>
</ROW>
<ROW>
<CELL>VI. The Builders of this Temple had much Rubbi&s;h to remove,<NOTE PLACE="marg">Neh. 4.2.</NOTE> be|fore they could go on with their Work.</CELL>
<CELL>VI. So the Builders of God's Church, in the&s;e latter Days, have had much Popi&s;h Rubbi&s;h to remove, much Filth of humane Inventions, and Traditions of that Church being in their way; &s;ome Stones being almo&s;t quite lo&s;t among&s;t this Rubbi&s;h, and others ready to mi&s;take, and in&s;tead of a Stone of <HI>Sion,</HI> they take a Stone of <HI>Babylon.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. The Builders of this Temple were hindred, and for a time the Work cea&s;ed.</CELL>
<CELL>VII. So the Builders of God's Hou&s;e, or Reformers in Religion, have often been hindred or ob&s;tructed in the&s;e latter Days.</CELL>
</ROW>
<ROW>
<CELL>VIII. Many People were very backward about rebuilding the Temple,<NOTE PLACE="marg">Hag. 1.2.</NOTE> in the Days of <HI>Haggai</HI> and <HI>Nehemiah,</HI> crying, the Time was not come that the Hou&s;e of the Lord &s;hould be built.</CELL>
<CELL>VIII. So have many Souls been very backward about the Work of Reformati|on, or repairing the Hou&s;e of God; they have dwelt in their cieled Hou&s;es, and let the Hou&s;e of God (as it were) lie wa&s;te.</CELL>
</ROW>
<ROW>
<CELL>IX. Tho many cruel Enemies endeavoured to hinder the rebuil|ding of the Temple, yet the Work
<PB N="90" REF="60"> went on, and was fini&s;hed in &s;ome Time, to the Joy of the Faithful.</CELL>
<PB N="89" REF="59">
<CELL>IX. So the Enemies now, as in for|mer Times, &s;trive to hinder the repairing of God's Hou&s;e; yet the Work of Reformation &s;hall in due time be per|fected,
<PB N="90" REF="60"> to the Joy of all &s;incere Chri|&s;tians.</CELL>
</ROW>
<ROW>
<CELL>X. That Work was carried on, not by Might,<NOTE PLACE="marg">Zech 4 6.</NOTE> nor by Power, but by the Spirit of the Lord.</CELL>
<CELL>X. So the Work in the&s;e Days goes on, not &s;o much by the Power of Men, or human Help, as by the Power of God, and his Spirit.</CELL>
</ROW>
<ROW>
<CELL>XI. God promi&s;ed, that the Glo|ry of the &s;econd Hou&s;e &s;hould ex|ceed the Glory of the fir&s;t;<NOTE PLACE="marg">Hag. 2.9.</NOTE> which &s;ome conceive was made good by Chri&s;t's coming, who&s;e per&s;onal Pre&s;ence in the Temple greatly ad|ded to its Glory.</CELL>
<CELL><P>XI. So the Church of God in the lat|ter Day, will be far more glorious than it was ever yet &s;ince the beginning of the World, which will be accompli&s;hed, as will be &s;hewed in re&s;pect of the&s;e things following.</P>
<P N="1">1. God will de&s;troy all the Enemies of his Church.<NOTE PLACE="marg">1 Sam. 2.10. P&s;al. 37.10, 11.</NOTE> <HI>The Adver&s;aries of the Lord &s;hall be broken in pieces, out of Heaven God will thunder upon them; for evil Doers &s;hall be cut off. Yet a little while, and the Wicked &s;hall not be, but the Meek &s;hall po&s;&s;e&s;s the Earth,</HI> &amp;c. <HI>And all that lift up a hand again&s;t</HI> Zion, <HI>&s;hall be torn in pieces. God will plead the Controver&s;y of his Church, and undo all that afflict her. The Stone cut out of the Mountain without hands,</HI><NOTE PLACE="marg">zech. 12.2. Dan. 2.34.</NOTE> <HI>&s;hall &s;mite the Image upon his Feet, that were of Iron and Clay, and break them to pieces: Then the Iron, and the Clay, the Bra&s;s, the Silver, and the Gold, &s;hall be broken together, and become as the Chaff of the Summer Thre&s;hing-floor.</HI></P>
<P N="2">2. God will utterly de&s;troy all Idolatry, and all fal&s;e Wor&s;hip, and by this means will re&s;tore his own Appointments, in the purity of them. <HI>Rev.</HI> 14.8. <HI>Rev.</HI> 18.1, 2, 3, 21. <HI>I&s;a.</HI> 60.1, 2. &amp; 25.6, 7. &amp; 58.12.</P>
<P N="3">3. God, to make her glorious, will unite all her Children together in Love: <HI>They &s;hall &s;erve the Lord with one Con&s;ent; and no more Divi&s;ions &s;hall be among&s;t them.</HI> I&s;a. 11.13. <HI>Ezek.</HI> 37.16, 17, 19. <HI>Zeph.</HI> 3.8, 9. <HI>Zech.</HI> 14.9. <HI>There &s;hall be one Lord, and his Name one.</HI></P>
<P N="4">4. God will enlarge her Borders. <HI>The Children of the Barren &s;hall &s;ay again in my Ears, The Place is too &s;trait for me, give me Room that I may dwell.</HI> I&s;a. 59.20. The Fulne&s;s of the Gentiles &s;hall be brought in, they &s;hall come like Doves to the Win|dows. <HI>I&s;a.</HI> 60.3.4, 5.</P>
<P N="5">5. The Jews &s;hall be called, and both Jews and Gentiles &s;hall make but one Sheep-fold: <HI>And there &s;hall be one Sheep-fold, and one Shepherd.</HI> Ezek. 37.22. John 10.16. I&s;a. 19.19, 20, to the end.</P>
<P N="6">6. The Glory of the Church will be great in re&s;pect of Knowledg. <HI>All the Earth &s;hall be filled with the Knowledg of the Glory of the Lord, as the Waters cover the Sea.</HI> Numb. 14.21. I&s;a. 11.9. Hab. 2.14.</P>
<P N="7">7. Her Glory &s;hall be great in re&s;pect of the Abundance of Peace which &s;hall be in the World in that Day: God will make Wars to cea&s;e to the ends of the Earth; &s;uch a Day never was in the World yet. <HI>P&s;al.</HI> 46.8, 9. &amp; 72.7. <HI>I&s;a.</HI> 2.4. <HI>Mich.</HI> 4.3, 4.</P>
<P N="8">8. <HI>The Mountain of the Lord's Hou&s;e &s;hall be exalted above the Mountains,</HI><NOTE PLACE="marg">Mich. 4.2. I&s;a. 2.12.</NOTE> <HI>and lifted up above the Hills, and all Nations &s;hall flow unto it.</HI> The Saints in that Day &s;hall po&s;|&s;e&s;s the Gates of their Enemies. <HI>Jer.</HI> 30.20.</P>
<P N="9">9. The Glory of the Church will be great in re&s;pect of Holine&s;s. God will bring his People into the Fire, and make his Church very pure. <HI>I&s;a.</HI> 1.25, 26, 27. <HI>Mal.</HI> 3.2. <HI>P&s;al.</HI> 110.2, 3. <HI>Zech.</HI> 13.8, 9. <HI>There &s;hall be no</HI> Canaanite <HI>in the Hou&s;e of the Lord, no unclean Per&s;on &s;hall dwell therein.</HI></P>
<P N="10">10. Her Glory &s;hall be great by Chri&s;t's coming to her:<NOTE PLACE="marg">P&s;al. 2.6.</NOTE> <HI>Thine Eyes &s;hall &s;ee the King in his Beauty.</HI> I&s;a. 33.17. <HI>He &s;hall be King over all the Earth. I have &s;et my King upon my holy Hill of</HI> Sion. God will dwell with Men in a more glorious manner than he ever yet dwelt with them.</P>
<P N="11">11. In that her Glory &s;hall abide, and the Kingdom &s;hall not be left to another People. <HI>Dan.</HI> 2.44. <HI>Dan.</HI> 7.27.</P></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="91" REF="60">
<HEAD>Inferences.</HEAD>
<P>LEt us pray for the Day of <HI>Sion</HI>'s Glory, and never give God re&s;t, until he hath made <HI>Jeru&s;alem</HI> a Prai&s;e in the whole Earth: <HI>Thy Kingdom come,</HI> &amp;c.</P>
<P N="2">2. Let not the Godly be di&s;couraged, whatever Troubles they are now attended with; Clouds of Darkne&s;s &s;hall &s;oon flie away: <HI>At Even-tide there &s;hall be Light.</HI><NOTE PLACE="marg">Zech. 14.7</NOTE></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to an Olive-Tree.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Ho&s;ea 14.7.</HI></BIBL> His Branches &s;hall &s;pread, and his Beauty &s;hall be as the Olive-Tree.</Q>
</EPIGRAPH>
<P>The Church of God is compared in this place to an <HI>Olive-Tree.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>PArt or the Beauty of the Olive-Tree con&s;i&s;ts in its Greenne&s;s, it is always green; few Trees that bear Fruit are like the Olive in this re&s;pect.</CELL>
<CELL>SO the Church of God, and every &s;in|cere Soul, is green and flouri&s;hing. Greenne&s;s notes Life and Sap to be in the Branches; the Branches of the Divine Olive, <HI>viz.</HI> the Saints, are never without &s;piritual Moi&s;ture, or the Sap of Grace in their Hearts and Lives:<NOTE PLACE="marg">P&s;al. 1.3.</NOTE> <HI>His Leaves &s;hall not fail.</HI> Hence <HI>David</HI> &s;aid, <HI>He was like a green Olive-Tree in the Hou&s;e of the Lord.</HI><NOTE PLACE="marg">P&s;al. 52.8.</NOTE></CELL>
</ROW>
<ROW>
<CELL>II. The Olive-Tree is renowned for Fruitfulne&s;s, it abounds migh|tily with Fruit. <HI>Pliny</HI> &s;aith, If care be not taken, its Fruit &s;o loads it, that it even breaks it down.</CELL>
<CELL>II. The Church is fruitful now, but &s;hall be much more fruitful unto God hereafter; her Beauty &s;hall be as the Olive-Tree in this re&s;pect. She &s;hall a|bound in Children, and abound in Grace, and true Holine&s;s.</CELL>
</ROW>
<ROW>
<CELL>III. The Olive-Tree beareth not only much Fruit, but al&s;o profitable Fruit. Olives are rare things. What Tree brings forth better Fruit than the Olive-Tree? Its Fruit is molli|fying, feeding, &s;trengthning, healing; its Oil makes your Lamps to burn.</CELL>
<CELL>III. So the Church brings forth good Fruit, not only a great quantity, but Fruit that excells in its Nature or Quali|ty, <HI>viz.</HI> Faith, Love, Meekne&s;s, Pati|ence, Charity,<NOTE PLACE="marg">Gal. 5.22.</NOTE> <HI>&amp;c.</HI> even all the Fruits of the Spirit, (or as they are in another place called, the Fruits of Righteou&s;ne&s;s.<NOTE PLACE="marg">Jam. 3.17.</NOTE>) Grace is of a mollifying, feeding, &s;treng|thening, and healing Nature; Grace makes the Lamp of Profe&s;&s;ion to burn clear, whereby others &s;ee, or have much Light. <HI>See Oil.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. The Branches of an Olive-Tree were formerly u&s;ed to &s;ignify Peace.</CELL>
<CELL>IV. A Saint is for Peace. They are Peace-makers; they de&s;ire nothing more than Peace with God, and Peace with Men: <HI>I am for Peace,</HI> &s;aith <HI>David.</HI><NOTE PLACE="marg">P&s;al. 120.7</NOTE> He that hath the Fruit of the Olive, <HI>viz.</HI> Grace, &s;hall &s;oon &s;ee the Dove, <HI>viz.</HI> the Spirit, bringing the Olive-Branch: but, as <HI>Noah</HI>'s Dove did not bring the Olive-Branch, till the Waters were abated; &s;o the Flood of Iniquity mu&s;t be abated, the Waters of Wickedne&s;s &s;ink and be dried up, before a Man can receive a &s;ure Sign or Token of Peace and Reconciliation with God.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>HEnce let Saints, who are planted in the Hou&s;e of the Lord, labour to be like the Olive-Tree, not only to bring forth much Fruit as to quantity, but good and right Fruit, in re&s;pect to its quality.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="92" REF="61">
<HEAD>The Church compared to an Inn.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Luke 10.34.</HI></BIBL> &mdash; And brought him to an Inn.</Q>
</EPIGRAPH>
<P>BY the <HI>Inn,</HI> mo&s;t Expo&s;itors (that I have met with) under&s;tand that Chri&s;t means the Church, which may be fitly compared to an Inne.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>AN Inn is a Place to entertain Travellers, whil&s;t they pa&s;s from one Country or City to ano|ther.</CELL>
<CELL>SO the Church is a Place to entertain Chri&s;tians, whil&s;t they pa&s;s through the Wilderne&s;s of this World, to the Land of Promi&s;e; or through the Valley of Tears, to the Mount of Joy.</CELL>
</ROW>
<ROW>
<CELL>In an Inn is a Ho&s;t, who is to take care of Strangers or Travel|lers that come thither, and to help them to what&s;oever they need.</CELL>
<CELL>II. In the Church are Pa&s;tors, or faithful Mini&s;ters, who wait to receive all poor Sinners, who come to take up their Lodging there, and make them very welcom.</CELL>
</ROW>
<ROW>
<CELL>III. An Inn is a Place of Refre&s;h|ment for Travellers, where they meet with convenient Food, and &s;weet Repo&s;e in their Journey. A Man may have in &s;ome Inns what Food he plea&s;eth, either Milk or &s;trong Meat, choice of Diet.</CELL>
<CELL>III. So the Church is a Place of Soul-refre&s;hment to all &s;piritual Travellers and Pilgrims. There is both the &s;incere Milk of the Word, and &s;trong-Meat,<NOTE PLACE="marg">1 Pet. 2.1, 2. Heb. 5.12.</NOTE> all things ready the Soul needs. Some are for one &s;ort of Diet, &s;ome for another. In the Church al&s;o is &s;weet Repo&s;e, there Chri&s;t giveth Re&s;t to the Weary.</CELL>
</ROW>
<ROW>
<CELL>IV. An Inn &s;ometimes lodgeth (unknown to the Ho&s;t) evil Per|&s;ons, Thieves, and Deceivers.</CELL>
<CELL>IV. So the Church, notwith&s;tanding all the Care that is taken by her Offi|cers, doth &s;ometimes receive or take in fal&s;e Profe&s;&s;ors, &s;uch as are un&s;ound at Heart, Hypocrites, and deceitful Workers.</CELL>
</ROW>
<ROW>
<CELL>V. An Inn is a very de&s;irable Place to Men in their Journey.</CELL>
<CELL>V. So is the Church of God; hence <HI>David</HI> longed after the Courts of God's Hou&s;e.<NOTE PLACE="marg">P&s;al. 84.2.</NOTE></CELL>
</ROW>
<ROW>
<CELL>VI. An Inn is not a Place to abide long in; the Traveller takes up his Abode in it but a Night or two, and he is gone.</CELL>
<CELL>VI. So the Church Militant is no long abiding Place; Chri&s;tians &s;tay in it but for a &s;hort time; 'tis a Place of Refre&s;h|ment (as it were) for a Night.<NOTE PLACE="marg">P&s;al. 30.5. Heb. 13.14</NOTE> Here we have no continuing City, we are Strangers, as all our Fathers were; when we come to Heaven, we &s;hall abide with the Church Triumphant for ever.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>IN an Inn there is little to be had without Money; if a Man hath not Money or Credit, he is no Gue&s;t for them.</CELL>
<CELL>THe Church is a Place for the Poor, for &s;uch as have no Money, they are welcome thither. The Doors of this Inne are always open to all &s;in|cere Souls, whether they be poor or rich.</CELL>
</ROW>
<ROW>
<CELL>II. A Man that comes to lodge in an Inn, tho he hath never &s;o good Entertainment, yet he is not con|tented
<PB N="93" REF="61"> to &s;tay there, he makes ready in the morning to go forward in his Journey.</CELL>
<PB N="92" REF="61">
<CELL>II. But he that comes to take up his Lodging in the Church, or &s;piritual Inn, if he be &s;incere, de&s;ireth not to go out from thence any more; he de&s;ireth to
<PB N="93" REF="61"> dwell therein as long as he liveth: tho our abiding in this World is but compa|red to a Night. <HI>One thing have I de&s;ired of the Lord, and that will I &s;eek after,</HI><NOTE PLACE="marg">P&s;al. 27.4.</NOTE> <HI>that I may dwell in the Hou&s;e of the Lord all the Days of my Life.</HI></CELL>
</ROW>
<ROW>
<CELL>III. An Inn may be &s;o full of Gue&s;ts, that a weary Traveller, e&s;|pecially if he come late, can have no Entertainment, but is forced to &s;eek it el&s;ewhere:<NOTE PLACE="marg">Luk. 2.8.</NOTE> <HI>There was no Room for them in the Inne.</HI></CELL>
<CELL>III. The Church was never yet &s;o full, but that there was Room for all tho&s;e that were weary and heavy-laden. All that ever truly travelled towards <HI>Sion,</HI> have found Entertainment there; nay,<NOTE PLACE="marg">Mat. 22 3, to 14.</NOTE> tho the Servants of the Lord have been &s;ent into the Streets and Lanes, to fetch in the Poor, and the Maimed, and the Halt, and the Blind, and they do accordingly, yet there is Room. As there can be no want of any Accommodation, of &s;piritual Food, &s;o there is no want of Room. All that have been called by the Word and Spirit, and compelled by Grace to come in, in all Ages, have had ble&s;&s;ed Entertain|ment; and as God hath enlarged and encrea&s;ed Converts, &s;o he hath enlarged and encrea&s;ed the Church, by three thou&s;and at a time.<NOTE PLACE="marg">Acts 2.40.</NOTE></CELL>
</ROW>
<ROW>
<CELL>IV. Commonly tho&s;e that lodge in an Inn are Strangers and Forei|ners, and &s;taying but a night, or a very &s;hort time, have no acquain|tance with any that dwell therein.</CELL>
<CELL>IV. But the Saints that are in the &s;pi|ritual Inn, the Church,<NOTE PLACE="marg">Eph. 2.19.</NOTE> <HI>are no more Stran|gers and Foreigners,</HI> but therein make their abode: for tho it be &s;aid, 'tis but for a Night, or a Day, <HI>&amp;c.</HI> yet 'tis as long as they live; and they get very great Ac|quaintance with tho&s;e that dwell therein.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>BLe&s;s God, that he hath provided &s;uch a Place of Refre&s;hment for poor weary Travellers.</P>
<P N="2">2. You that look upon your &s;elves to be Strangers and Pilgrims in this World, may learn from hence where to take up your Lodging.</P>
<P N="3">3. Al&s;o it may inform God's People, and faithful Mini&s;ters, what care they ought to take in receiving Men and Women into the Church: Inn-keepers will examine all &s;u&s;picious Per&s;ons.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to a Vine.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 80.8.</HI></BIBL> Thou hast brought a Vine out of <HI>Egypt;</HI> thou hast cast out the Heathen, and planted it, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Ver&s;e 14.</HI></BIBL> Behold, and vi&s;it this Vine, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Cant. 2.15.</HI></BIBL> &mdash; For our Vines have tender Grapes, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Ho&s;. 14.8.</HI></BIBL> &mdash; And flouri&s;h as the Vine.</P></Q>
</EPIGRAPH>
<P>The Church is compared to a <HI>Vine.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Vine is no beautiful Plant, yet very fruitful; it abounds with inward Sap.</CELL>
<CELL>SO the Church, altho &s;he doth not &s;eem &s;o beautiful to carnal Eyes, yet &s;he is very fruitful to God.<NOTE PLACE="marg">P&s;al. 104.6</NOTE> The Trees of the Lord (that is, the Saints of God) are full of Sap, full of Divine Vertue, or good Fruits.</CELL>
</ROW>
<PB N="94" REF="62">
<ROW>
<CELL>II. A Vine &s;preads forth its Bran|ches, and accordingly grows much in a &s;hort time.</CELL>
<CELL>II. So the Lord's &s;piritual Vine hath in former times exceedingly &s;pread her Branches forth; the Mountains are &s;aid to be covered with the Shadow of it, and the Boughs thereof were like the goodly Cedars:<NOTE PLACE="marg">P&s;al. 80.8, 9, 10, 11.</NOTE> <HI>She &s;tretched out her Branches to the Sea, and her Boughs unto the River. I&s;rael,</HI> God's ancient Vine, grew wonder|fully; and &s;o did the Go&s;pel-Vine, how did it in a little time &s;pread forth its &s;piri|tual Branches, Ea&s;twards, and We&s;twards, over many Nations and Kingdoms! She extended her Bouhgs into <HI>Parthia, Media, Me&s;opotamia, Egypt, Judea, Cappadocia, Pontus, A&s;ia, Pamphilia, Lybia, Spain, Italy, England,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>III. The Vine mu&s;t have much Pains taken with it; it needs Pru|ning often, or el&s;e it will decay.</CELL>
<CELL>III. So God takes much pains with his Church; it is pruned and purged,<NOTE PLACE="marg">Joh. 15.2.</NOTE> that it may bring forth the more Fruit.</CELL>
</ROW>
<ROW>
<CELL>IV. The Vine is in it &s;elf but a weak Plant, and therefore needs Under-propping.</CELL>
<CELL>IV. So the Church is in her &s;elf but weak, and needs to be born up by Chri&s;t. God is the Strength of his People; they are wholly &s;upported by Him.</CELL>
</ROW>
<ROW>
<CELL>V. Tho the Vine hath many Branches, yet all have a Sufficiency of Sap and Nouri&s;hment from the Root, to make them fruitful.</CELL>
<CELL>V. So the Church, tho &s;he hath many Members, yet all receive a Sufficiency of Grace and Divine Virtue of the Root, (<HI>viz.</HI> the Lord Je&s;us) to make them fruitful.</CELL>
</ROW>
<ROW>
<CELL>VI. The Vine, if it be barren or unfruitful, is the mo&s;t unprofita|ble of any Tree, and fit for no|thing but the Fire. <HI>Son of Man, what cometh of the Vine-Tree, above all other Trees, and of the Vine-Branches, which is amongst the Trees of the Forrest? Shall Wood be taken thereof, to hang any Ve&s;&s;el thereon? Behold, it is ca&s;t into the Fire to be burnt.</HI></CELL>
<CELL>VI. So are the Members of the vi&s;ible Church, if unfruitful, good for nought, but to be cut down, and ca&s;t into the Fire, as our Saviour him&s;elf &s;heweth, <HI>John</HI> 15. <HI>Therefore thus &s;aith the Lord,</HI><NOTE PLACE="marg">Ezek. 15.6.</NOTE> <HI>As the Vine-Tree that is among&s;t the Trees of the Forre&s;t, which I have given to the Fire to be con&s;umed; &s;o will I give the In|habitants of</HI> Jeru&s;alem: <HI>I will &s;et my Face again&s;t them; they &s;hall go out of one Fire, and another Fire &s;hall con&s;ume them: And ye &s;hall know that I am the Lord,</HI> &amp;c.</CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to a Dove.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Cant. 2.14.</HI></BIBL> O my Dove, that art in the Clifts of the Rock, <HI>&amp;c.</HI></P>
<P><BIBL><HI>P&s;al. 74.19.</HI></BIBL> O deliver not the Soul of thy Turtle-Dove unto the Mul|titude, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THat is, thy Church and People, who wor&s;hip none but Thee, as the Turtle-Dove, that never entertains Conjunction with another; and who in their Affliction, like a Dove, expre&s;s their Grief in Sighs and &s;olitary Groans to thee; and which is unarmed, weak, &s;imple, and meek, like the Turtle-Dove, which is e&s;teemed the lea&s;t among the Species of Doves, as <HI>Ari&s;totle</HI> &s;ays. The <HI>Chaldee</HI> renders it, <HI>The Soul of &s;uch as learn thy Law,</HI> (that Word <GAP DESC="foreign"> a <HI>Turtle-Dove,</HI> being of &s;ome affinity with <GAP DESC="foreign"> <HI>Law.</HI>) Chri&s;t calls his Church a <HI>Dove,</HI> by which Metaphor, &s;aith <HI>Gla&s;&s;ius,</HI> its Simplicity, Cha&s;tity, <HI>&amp;c.</HI> is denoted.</P>
<P>Doct. <HI>That the Spou&s;e of Chri&s;t, or a gracious Soul, is or may fitly be compared unto a Dove.</HI></P>
<PB N="95" REF="62">
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Dove is a meek and harmle&s;s Creature: <HI>Be ye innocent as Doves.</HI></CELL>
<CELL>THe Saints of God are injurious to none, they &s;eek the hurt of no Man, they are and ought to be <HI>harmle&s;s,</HI><NOTE PLACE="marg">Phil. 2.15.</NOTE> <HI>the Children of God, in the mid&s;t of a crooked and perver&s;e Generation.</HI></CELL>
</ROW>
<ROW>
<CELL>II. The Dove makes her Ne&s;t in the Rock;<NOTE PLACE="marg">Cant. 4.14</NOTE> her Safety, and Place of Abode is in the Clifts of the Rock.</CELL>
<CELL>II. The Saints make their Abode in the Rock <HI>Chri&s;t;</HI> they build only in him,<NOTE PLACE="marg">Exod. 3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.22.</NOTE> and upon him; and indeed in the Clifts of this Rock they re&s;t, <HI>viz.</HI> in the Wounds, Piercings, Dyings, and Crucifyings of the Lord Je&s;us Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>III. The Dove is a Creature that feeds not upon Carrion, as Eagles, Ravens, and other Fowls do, but only upon pure Grain.</CELL>
<CELL>III. Gracious Souls, or &s;incere Chri&s;ti|ans, do not feed upon the &s;en&s;ual Plea|&s;ures, and carnal Delights of this World, as the Ungodly do;<NOTE PLACE="marg">P&s;al. 119.104, 128.</NOTE> nor will they feed upon, or receive in the dete&s;table Carrion of Mens Traditions; they hate Idolatry, fal&s;e Wor&s;hip, and every evil Way, and only feed and live upon the pure Grain of God's holy Word.</CELL>
</ROW>
<ROW>
<CELL>IV. The Dove is a Creature much mole&s;ted by all Birds of Prey.</CELL>
<CELL>IV. The Saints of God are per&s;ecuted and mole&s;ted by all the Sons of <HI>Belial;</HI> they are cha&s;ed like a Dove or Partridge upon the Mountains.<NOTE PLACE="marg">1 Sam. 26.20.</NOTE></CELL>
</ROW>
<ROW>
<CELL>V. The Dove hath no other De|fence, when mole&s;ted, but by Flight.</CELL>
<CELL>V. The Godly have no other way, when mole&s;ted by Satan, and wicked Men, but to flie to God: <HI>At what time I am afraid, I will tru&s;t in thee.</HI><NOTE PLACE="marg">P&s;al. 56.3.</NOTE></CELL>
</ROW>
<ROW>
<CELL>VI. The Dove thinks not her &s;elf &s;ecure, till &s;he be got into the Rock.</CELL>
<CELL>VI. The &s;incere Chri&s;tian looks not upon him&s;elf as &s;ecure, until he is got into Chri&s;t.<NOTE PLACE="marg">Prov. 18.10</NOTE> <HI>The Name of the Lord is a Strong-Tower, the Righteous run into it, and are &s;afe.</HI> They, like <HI>Noah</HI>'s Dove, flie to the Ark.</CELL>
</ROW>
<ROW>
<CELL>VII. The Dove is a Creature very cha&s;t, and true to its Mate.</CELL>
<CELL>VII. The &s;incere Chri&s;tian, and Spou&s;e of Chri&s;t, is very cha&s;t to the Lord Je&s;us, will own no other Head or Husband, they defy the Pope, that Fir&s;t-born of Satan, and all others who pretend to Head&s;hip, and Eccle&s;ia&s;tical Juri&s;diction over their Con&s;ciences.</CELL>
</ROW>
<ROW>
<CELL>VIII. The Dove hath a lovely Eye, and 'tis always fix'd upon her Mate.</CELL>
<CELL>VIII. The Saints of God have a &s;ingle and lovely Eye in Chri&s;t's Sight: they &s;trive to be like the Dove, re&s;i&s;ting Pride, Lu&s;t, and Wantonne&s;s, and to be ador|ned with Meekne&s;s and Mode&s;ty, having always their Eyes upon Je&s;us Chri&s;t; not da|ring to lift up their Eyes to other Lovers,<NOTE PLACE="marg">I&s;a. 8.17. P&s;al. 25.15</NOTE> but by holy Intention wait upon him alone in all their Devotion.</CELL>
</ROW>
<ROW>
<CELL>IX. The Dove loves to accom|pany with Doves; they will gather together by great Numbers, if they can.</CELL>
<CELL>IX. God's Children love Communion and Fellow&s;hip one with another, that they may mutually be comforted and edi|fied in the Faith: <HI>They flie like a Cloud,</HI><NOTE PLACE="marg">I&s;a. 60.8.</NOTE> <HI>and as Doves to their Windows,</HI> that is, to the Hou&s;e or Church of God.</CELL>
</ROW>
<ROW>
<CELL>X. The Dove mourns when &s;he hath lo&s;t the &s;ight of her Mate</CELL>
<CELL>X. A gracious Soul mourns when it hath lo&s;t the Sight of Je&s;us Chri&s;t;<NOTE PLACE="marg">I&s;a. 38.11, 14. Ezek. 7.16</NOTE> <HI>Thou hidde&s;t thy Face, and I was troubled,</HI> (&s;aith <HI>David) I did mourn as a Dove,</HI> (&s;aith <HI>Hezekiah) mine Eyes fail with looking up. I &s;hall not &s;ee the Lord in the Land of the Living. They &s;hall be on the Mountains, like Doves in the Vallies, every one mourning for his own Iniquity.</HI></CELL>
</ROW>
<PB N="96" REF="63">
<ROW>
<CELL>XI. The Dove is a very fruitful Creature, having Young almo&s;t every month in the Year.</CELL>
<CELL>XI. The Church is al&s;o very fruitful to Chri&s;t, (1.) In re&s;pect of bringing forth Children:<NOTE PLACE="marg">P&s;al. 87.</NOTE> <HI>This and that Man it &s;hall be &s;aid was born in her.</HI> (2.) In re&s;pect of bringing forth the Fruits of the Spirit, and good Works.</CELL>
</ROW>
<ROW>
<CELL>XII. Doves love to be by the Rivers of Water.</CELL>
<CELL>XII. Chri&s;tians, or gracious Souls, love to be by the &s;weet Streams of living Water,<NOTE PLACE="marg">P&s;al. 23.3, 4.</NOTE> by that River that makes glad the City of God; they love to drink of the Promi&s;es and Con&s;olations of the Spirit.</CELL>
</ROW>
<ROW>
<CELL>XIII. Doves have Feathers of di|vers colours;<NOTE PLACE="marg">P&s;al. 68.13.</NOTE> and 'tis ob&s;erved, when the Sun &s;hines, their Beauty appears mo&s;t, as if their Wings were covered with Silver, and their Feathers with yellow Gold.</CELL>
<CELL>XIII. The Saints are gloriou&s;ly ador|ned with the Righteou&s;ne&s;s of Chri&s;t, and with the Gifts and Graces of the Spirit; and when the Sun of Righteou&s;|ne&s;s &s;hines,<NOTE PLACE="marg">P&s;al. 45.</NOTE> and &s;ends forth his &s;plendent Beams and Rays upon them, then their Graces appear and &s;hine mo&s;t glorious.</CELL>
</ROW>
<ROW>
<CELL>XIV. The Dove was appointed by the Lord under the Law for a Sacrifice, and no other Bird or Fowl of Heaven but the Dove. And hence you read in the Go&s;pel, that there were tho&s;e that &s;old Doves in the Temple,<NOTE PLACE="marg">Mat. 21.12.</NOTE> which was (as it is thought) to accommodate &s;uch as came to offer Sacrifice.</CELL>
<CELL>XIV. The Godly are required to offer up them&s;elves, both Body and Soul, as an acceptable Sacrifice unto God;<NOTE PLACE="marg">Rom. 12.1.</NOTE> and many of them have been commanded, and readily have yielded them&s;elves up to God, in a way of &s;uffering, for Chri&s;t's &s;ake;<NOTE PLACE="marg">Prov. 15.8.</NOTE> and none but tho&s;e who are God's own &s;incere Children, are accepted in of|fering up them&s;elves, either in a way of doing or &s;uffering.</CELL>
</ROW>
<ROW>
<CELL>XV. The Dove is &s;aid to be &s;illy, and without Heart,<NOTE PLACE="marg">Ho&s;. 7 11.</NOTE> wants Cou|rage, <HI>&amp;c.</HI></CELL>
<CELL>XV. The Saints of God are of them|&s;elves in many things &s;illy and fooli&s;h, wanting that Heart, Courage, and Mag|nanimity of Spirit, to &s;tand up for God, his Truth, Intere&s;t, and People, as they ought to do.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>IS Chri&s;t's Church, and &s;o con&s;equently every gracious Per&s;on, compared to a Dove, being meek, humble, harmle&s;s, cha&s;t, and &s;ingle-hearted to the Lord Je&s;us Chri&s;t? <HI>&amp;c.</HI> Then we may a&s;&s;ure our &s;elves, that &s;he that delights in Prey, Rapine, and Blood, as doth the <HI>Romi&s;h</HI> Church, is none of the Dove or Church of Je&s;us Chri&s;t.</P>
<P N="2">2. Are the Eyes of a Dove by the Rivers of Water? do they delight in Springs, Fountains, and pure Rivers? and in this are they an Emblem of the Godly, who hate all filthy, loath&s;om, and dete&s;table Traditions of Men, and delight only in the pure, unmixed, and Chry&s;tal Streams of God's holy In&s;titutions? Then all tho&s;e, who, like Ravens, and other foul and unclean Birds of Prey, delight in Ditches, and in long-&s;tanding, &s;tinking Pools of this fal&s;e Church, (where they defile them&s;elves in &s;earching for the dete&s;table Carrion of Idolatry) are none of Chri&s;t's Dove-like People.</P>
<P N="3">3. And let tho&s;e that are the People of God, labour to be like the Dove, who is neat, and will not defile it &s;elf; let them &s;ee they keep their Hearts cha&s;t to Chri&s;t, and avoid all Pollution of Sin in their Conver&s;ation.<NOTE PLACE="marg">2 Cor. 7.1.</NOTE></P>
<P N="5">5. This al&s;o may inform the Godly, that 'tis no marvel if they are per&s;ecuted and mole&s;ted by the Wicked.</P>
<P N="5">5. And in the mid&s;t of all their Afflictions, Per&s;ecutions, and Temptations, this may comfort them: God hath prepared for his poor Doves a &s;trong Place of Defence and Shelter, <HI>viz.</HI> the Rock <HI>Chri&s;t,</HI> whither let us in all Times of Danger flie by Faith and Prayer.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="97" REF="63">
<HEAD>The Church compared to a natural Body.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>1 Cor. 12.13.</HI></BIBL> &mdash; All baptized into one Body.</P>
<P><BIBL><HI>Eph. 2.16.</HI></BIBL> &mdash; Both unto God in one Body.</P>
<P><BIBL><HI>Eph. 4.12.</HI></BIBL> &mdash; For the edifying of the Body of Christ.</P>
<P><BIBL><HI>Col. 1.18.</HI></BIBL> He is the Head of the Body, the Church, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Ver&s;e 24.</HI></BIBL> For his Body &s;ake, which is the Church, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THe Body, <GAP DESC="foreign">, <HI>(Soma)</HI> is frequently put for the Church or Peo|ple of God, the Explication of which Trope is conci&s;ely opened in the following Parallel.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>EVery natural Body hath a Head.</CELL>
<CELL>SO the Church of God hath a Head, <HI>viz.</HI> the Lord Je&s;us Chri&s;t:<NOTE PLACE="marg">Eph. 1.22.</NOTE> <HI>He</HI> (God the Father) <HI>hath put all things under his Feet, and gave him to be the Head over all things to the Church, which is his Body, the Ful|ne&s;s of him that filleth all in all. And he is before all things, and by him all things con&s;i&s;t.</HI><NOTE PLACE="marg">Col. 1.17, 18.</NOTE> Ver&s;e 17. <HI>And he is the Head of the Body, the Church,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>II. The natural Body hath many Members,<NOTE PLACE="marg">1 Cor. 12.14, 20.</NOTE> and tho many Members, yet all make but one and the &s;ame Body.</CELL>
<CELL>II. The Chureh of Chri&s;t con&s;i&s;ts of di|vers Saints, called the Members of his Body: <HI>Now ye are the Body of Chri&s;t,</HI><NOTE PLACE="marg">1 Cor. 12.27.</NOTE> <HI>and Members in particular;</HI> and tho many, yet all make but one and the &s;ame my&s;tical Body.</CELL>
</ROW>
<ROW>
<CELL>III. In the natural Body are Mem|bers different in Strength, U&s;eful|ne&s;s, and Honour, as Arms, Legs, Eyes, Feet, Hands, Fingers, <HI>&amp;c.</HI> But the weake&s;t, and tho&s;e that &s;eem lea&s;t honourable, are very u&s;eful, and the Body cannot be without them.</CELL>
<CELL>III. So in the Church, the my&s;tical Body of Chri&s;t, are different Members, both with re&s;pect to Honour and U&s;e|fulne&s;s; as Apo&s;tles, Prophets, Teachers;<NOTE PLACE="marg">Eph 4.11. 1 J<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h. 2.13, 14.</NOTE> or, as the Apo&s;tle <HI>John</HI> hath it, <HI>Fathers, young Men,</HI> and <HI>Children. All are not Apo&s;tles, all are not Prophets, all are not Teachers,</HI> &amp;c. But yet the weake&s;t and mo&s;t feeble Saints or Members are u&s;eful to the Church. As in the Body natural,<NOTE PLACE="marg">1 Cor. 12.20, 21, 22, 23.</NOTE> tho the Eye is of greater u&s;e than &s;ome other Members, yet the Eyes (or Mini&s;ters, who are as u&s;eful as Eyes to the Body) cannot &s;ay to the Hand, (or &s;uch to whom God hath given the Riches of this World to di&s;tribute unto others,) <HI>We have no need of thee; nor can the Head &s;ay to the Feet, I have no need of you. Nay, and tho&s;e Members of the Body, which &s;eem to be more feeble, are nece&s;&s;ary.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. In the natural Body, if one Member &s;uffer, all &s;uffer with it.</CELL>
<CELL>IV. So in Chri&s;t's my&s;tical Body, when one Saint &s;uffereth, all do &s;ympathize and &s;uffer with him. <HI>If one &s;uffer,</HI><NOTE PLACE="marg">1 Cor 12.26.</NOTE> <HI>all &s;uffer; and if one Member be honoured, all the Members of the Body rejoyce with him.</HI></CELL>
</ROW>
<ROW>
<CELL>V. All the Members of the Body natural, take care of, and &s;eek the Good of the whole Body, and of each Member in particular.</CELL>
<CELL>V. So in the Church of God, every particular Saint doth, and ought always to &s;eek the Welfare of the whole my&s;ti|cal Body of Chri&s;t:<NOTE PLACE="marg">1 Cor. 12.25.</NOTE> <HI>That there &s;hould be no Schi&s;m in the Body, but that the Members &s;hould have the &s;ame care one of another.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. All the Members of the na|tural Body have their Nouri&s;hment from the Head.</CELL>
<CELL>VI. So all the Members of the my&s;ti|cal Body receive Nouri&s;hment from Chri&s;t, who is the only Head thereof; and from hence the Apo&s;tle condemneth tho&s;e fal&s;e
<PB N="98" REF="64"> Profe&s;&s;ors, and counterfeit Chri&s;tians, who pretended to much Piety and Religion, but did not receive their Doctrine and Principles from Chri&s;t, nor were they united unto him by Evangelical Faith. <HI>Not holding the Head,</HI><NOTE PLACE="marg">Col. 2.18, 19.</NOTE> <HI>from which all the Body by Joints and Bonds having Nouri&s;hment mini&s;tred, and knit together, encrea&s;eth with the Increa&s;e of God.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. In the natural Body, be|twixt the Members and the Body there is a marvellous Nearne&s;s, or ble&s;&s;ed Union.</CELL>
<CELL>VII. So there is a wonderful Nearne&s;s, and ble&s;&s;ed Union between Je&s;us Chri&s;t, and every Member of his my&s;tical Body: <HI>For we are Members of his Body, of his Fle&s;h,</HI><NOTE PLACE="marg">Eph. 5.30.</NOTE> <HI>and of his Bones.</HI></CELL>
</ROW>
<ROW>
<CELL>VIII. The Body natural encrea|&s;es in Strength, Bigne&s;s, and Beauty; according to the Age of the Body, is the Perfection and Excellency of it.</CELL>
<CELL>VIII. So the Church encrea&s;es in &s;piri|tual Strength, Bigne&s;s, and Glory. The Church is but &s;mall and weak now, in compari&s;on of what &s;he &s;hall be, when &s;he is come to her full Growth, and per|fect State. There will be a great Additi|on to the Church in the latter Day: <HI>The Lord &s;hall ri&s;e upon thee,</HI><NOTE PLACE="marg">I&s;a. 60.2, to 9.</NOTE> <HI>and his Glory &s;hall be &s;een upon thee; and the Gentiles &s;hall come to thy Light, and Kings to the Brightne&s;s of thy Ri&s;ing. Lift up thine Eyes round about, and &s;ee; all they gather them&s;elves together, they come unto thee; thy Sons &s;hall come from afar, and thy Daughters &s;hall be nur&s;ed at thy &s;ide,</HI> &amp;c. to the end of the Chapter, compared with <HI>chap.</HI> 66.8, 9, 10. where you may read of the Multitude that &s;hall be added to her, and of the Abundance of her Glory. And as &s;he &s;hall grow in Bigne&s;s, &s;o likewi&s;e &s;he &s;hall encrea&s;e in &s;piritual Knowledg, Faith, and Godline&s;s.<NOTE PLACE="marg">Hab. 2.14.</NOTE> <HI>For the Earth &s;hall be filled with the Knowledg of the Glory of the Lord, as the Waters cover the Sea.</HI> All the Officers, and glorious Gifts appertaining to them, that are given to the Church, are <HI>for the perfecting of the Saints,</HI><NOTE PLACE="marg">Eph. 4.11, 12, 13, 14.</NOTE> <HI>for the Work of the Mini&s;try, for the edifying of the Body of Chri&s;t, till we all come in the &V;nity of the Faith, and of the Knowledg of the Son of God, unto a perfect Man, unto the mea&s;ure of the Stature of the Fulne&s;s of Chri&s;t.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis clearly &s;hews what infinite Benefit the Godly receive from Je&s;us Chri&s;t, and what Dependency they have upon him. What can the Body do without the Head?</P>
<P N="2">2. How happy are all true Believers! how near and dear are they to the Lord Je&s;us! what greater Union is there, than that between the Members and the Head!<NOTE PLACE="marg">Eph. 5.29.</NOTE> <HI>No Man ever hated his own Fle&s;h, but nouri&s;heth and cheri&s;heth it, as the Lord the Church.</HI></P>
<P N="3">3. What will become of tho&s;e evil and wicked Men, that &s;eek to de&s;troy the Church and Saints of God! Do they not herein &s;trive to break Chri&s;t's Bones, and tear his Fle&s;h in pieces? What will they do in the Day of Vengeance,<NOTE PLACE="marg">I&s;a. 63.4.</NOTE> when he comes forth to plead the Controver&s;y of <HI>Zion.</HI></P>
<P N="4">4. This reproves that Church, that pretends it &s;elf to be Chri&s;t's Body, and yet &s;lights and grievou&s;ly neglects his Members, nay, his mo&s;t u&s;eful Members. The Church &s;hould be as careful and tender of her Mini&s;ters, as the natural Body is of its Eyes. Shall the Eye &s;uffer, or be in danger of being put out or &s;poiled, and the Hand refu&s;e to relieve and defend it, when it is in its power?</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="99" REF="64">
<HEAD>The Church compared to a Vineyard.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 80.15.</HI></BIBL> And the Vineyard which thy Right-hand hath planted.</P>
<P><BIBL><HI>I&s;a. 5.1.</HI></BIBL> Now will I &s;ing to my well-beloved, a Song of my Beloved, tou|ching his Vineyard.</P>
<P><BIBL><HI>Ver&s;e 7.</HI></BIBL> For the Vineyard of the Lord of Ho&s;ts is the Hou&s;e of <HI>I&s;rael,</HI> and the Men of <HI>Judah</HI> his plea&s;ant Plant.</P></Q>
</EPIGRAPH>
<P>A <HI>Vineyard,</HI> the Place where Vines are planted, metaphorically &s;ig|nifieth the <HI>Church.</HI> The Church is compared to a Vineyard.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Land that is made into a Vineyard, is a Piece of Ground taken out of a Wilderne&s;s, or other common Ground, de&s;igned to that &s;pecial u&s;e.</CELL>
<CELL>SO the Church is taken out of the Wil|derne&s;s of this World,<NOTE PLACE="marg">1 Pet 2.9.</NOTE> being &s;epa|rated from all People, to be a peculiar People to God:<NOTE PLACE="marg">Eph. 2.1, 2</NOTE> By Nature Saints were as barren and fruitle&s;s as Sinners.</CELL>
</ROW>
<ROW>
<CELL>II. A Vineyard is fenced or wal|led in, to &s;ecure it from wild Bea&s;ts, and others, who may offend or hurt it.</CELL>
<CELL><P>II.<NOTE PLACE="marg">I&s;a. 5 2. Zech. 2.5.</NOTE> So the Lord's Vineyard hath a Wall or Fence about it: Saith the Lord, <HI>I will be a Wall of Fire unto her round about.</HI> What u&s;e &s;oever a Fence is to a Hou&s;e, Garden, or Vineyard, the &s;ame is God to his People. 1. Every one of his Attributes (as we have el&s;ewhere &s;hewed you) is a Fence or Security to her; his Power is a Fence, his Wi&s;dom is a Fence, his Mercy is a Fence, his &s;pecial Providence is a Fence. 2. The holy Angels are as a Wall or Fence to the Church, and to every particular Saint; they were as a Wall of Safety to the Prophet, 2 <HI>Kings</HI> 6.15, 16. 3.<NOTE PLACE="marg">P&s;al. 34.7.</NOTE> There is about the Church the Fence or Wall of Ordinances, Church-Government, and Di&s;cipline. &mdash; The Rea&s;on why God makes a Wall about his People, is opened under Metaphor, <HI>God a Husband man;</HI> al&s;o the Nature and Strength of it, to which we refer you.</P>
<P><HI>Que&s;t.</HI> Perhaps &s;ome may enquire, <HI>How much Ground doth this Hedg or Wall take in?</HI></P>
<P>1. It taketh in all the Bodies of God's People; no Di&s;ea&s;e, Sickne&s;s, or Afflicti|on what&s;oever can come upon tho&s;e that truly fear and &s;erve the Almighty, but what he lets in. This appears in the ca&s;e of <HI>Job;</HI> and by what <HI>David</HI> &s;aith, <HI>My Life is in thy hand,</HI> &amp;c.</P>
<P>2. This Wall comprehends more e&s;pecially the Souls of Saints; no Temptation,<NOTE PLACE="marg">1 Cor. 10.13. Mat. 10.30 Luk. 21.18</NOTE> Per&s;ecution, or Trial, can come upon them, but what God lets in. His &s;pecial Eye, Care, Protection, and Divine Providence is &s;o over them, that not a Hair of their Heads &s;hall fall to the Ground without his Notice; that is, He hath intere&s;ted him|&s;elf in all the Concernments of his Children, yea, even in the &s;malle&s;t Matters.</P>
<P>3. This Wall takes in their Hou&s;es, and all they have:<NOTE PLACE="marg">Job 1.10.</NOTE> <HI>Ha&s;t thou not made a Hedg about him, and about his Hou&s;e, and about all he hath, on every &s;ide?</HI> The Devil could not touch any of <HI>Job's</HI> Sheep, Oxen, or A&s;&s;es, until God opened the Door for him; much le&s;s his Sons, Daughters, Body and Life. <HI>Suffer us</HI> (&s;aid the unclean Spirits to Chri&s;t) <HI>to go into the Herd of Swine.</HI> They could not de&s;troy tho&s;e Swine, before permitted or &s;uffered by the Almighty.</P></CELL>
</ROW>
<ROW>
<CELL>III. A Vineyard is planted; the choice things that grow there, come not up of them&s;elves.</CELL>
<CELL>III. So the Church is planted by the Lord, and every goodly Plant that grows therein. Hence God the Father is called an Husbandman.<NOTE PLACE="marg">Joh. 15 1. I&s;a. 5.7.</NOTE> <HI>The Men of I&s;rael are called his plea&s;ant Plants.</HI></CELL>
</ROW>
<PB N="100" REF="65">
<ROW>
<CELL>IV. A Vineyard is digged up, and well-manured, before it is planted which is not done without much pains.</CELL>
<CELL>IV. The Church of God, and every gracious Soul, may be &s;aid to be digged, or the fallow Ground of their Hearts by powerful Conviction broken up,<NOTE PLACE="marg">Ho&s;. 10.12</NOTE> and thereby prepared to receive the good Seed, or to have a Principle of Grace planted in their Hearts.</CELL>
</ROW>
<ROW>
<CELL>V. A Vineyard hath many Vines planted in it,<NOTE PLACE="marg">Luk 13.6. Cant. 6.11 &amp; 7.12.</NOTE> and not only &s;o, but al&s;o Fig-Trees, Pomegranates, and other excellent Fruit-Trees.</CELL>
<CELL>V. So in the univer&s;al Church are ma|ny particular Congregations or Commu|nities of Chri&s;tians, who are as &s;o many choice Vines in God's Sight; it al&s;o a|bounds with Plants, &s;ome fruitful, and &s;ome barren, as is &s;ignified by our Saviour, <HI>Luke</HI> 13.6. <HI>He &s;pake al&s;o this Parable:</HI><NOTE PLACE="marg">Luk. 13.6.</NOTE> <HI>A certain Man had a Fig-Tree planted in his Vineyard, and he came and &s;ought Fruit thereon, and found none.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. A Vineyard needs much pru|ning and watering; the Stones al|&s;o mu&s;t be gathered out of it: hence there are Vine-dre&s;&s;ers ap|pointed to look after it.</CELL>
<CELL>VI. So the Church of God mu&s;t have much pains taken with it, or it will &s;oon decay; there is need of pruning, and cutting off &s;uperfluous Branches, and gathering out other things that offend: Hence God hath appointed his faithful Mini&s;ters,<NOTE PLACE="marg">2 Cor. 6.1.</NOTE> who are <HI>Workers together with him,</HI> to take care and charge of it. Hence <HI>Paul</HI> &s;aith, <HI>I have planted,</HI><NOTE PLACE="marg">1 Cor. 3.6.</NOTE> <HI>and</HI> Apollo <HI>wa|tered.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. Vineyards were wont to be hurt by Foxes, by the wild Boar, and other evil Bea&s;ts; it hath many Enemies.</CELL>
<CELL>VII. So the Church of God is often vexed, and greatly hurt by the Foxes, little Foxes, namely, fal&s;e Teachers, who for their Subtilty and Cruelty are called Foxes. By <HI>little Foxes,</HI><NOTE PLACE="marg">Cant. 2.15</NOTE> &s;ome under&s;tand &s;uch as &s;eem devout, and very humble, and yet preach hurtful and poy&s;onous Do|ctrine, yea, bring in damnable Here&s;ies,<NOTE PLACE="marg">2 Pet. 2.2, 3</NOTE> which greatly tend to the &s;poiling of God's Vineyard. And then the Church is greatly annoyed al&s;o by the wild Boar, as <HI>David</HI> &s;hews, <HI>The Boar of the Wood doth wa&s;te it, and the wild Bea&s;ts of the Field devour it.</HI><NOTE PLACE="marg">P&s;al. 80.13</NOTE> By which are meant the cruel Enemies the Church met with in tho&s;e Days; like as in the&s;e latter Times, &s;he hath the Pope, who may fitly be compared to a wild Boar; and the bloody Papi&s;ts, to ravenous Bea&s;ts, Bea&s;ts of Prey, &s;uch as continually de|light in Blood and Rapine, and to tear the Lambs out of Chri&s;t's Fold, or de&s;troy the precious Bunches of the tender Grapes.</CELL>
</ROW>
<ROW>
<CELL>VIII. A Vineyard is continual|ly watched over, le&s;t any thing &s;hould annoy or hurt it.</CELL>
<CELL>VIII. So God is &s;aid to watch over his People. <HI>In that day &s;ing unto her:</HI><NOTE PLACE="marg">I&s;a. 27.2, 3</NOTE> <HI>A Vineyard of red Wine; I the Lord do keep it every moment, le&s;t any hurt it. I will keep it night and day.</HI></CELL>
</ROW>
<ROW>
<CELL>IX. Many that are idle are call'd into a Vineyard to work.</CELL>
<CELL>IX. So God calls Men into his &s;piritu|al Vineyard, to labour therein, with the Promi&s;e of Reward. See <HI>Mat.</HI> 20.<NOTE PLACE="marg">Mat. 20.2, to 8.</NOTE> <HI>The Kingdom of Heaven is like unto a Man that is an Hou&s;holder, which went out early in the morning to hire Labourers into his Vineyard; and when he had agreed with the Labourers for a Penny a day, he &s;ent them into the Vineyard. And he went out, and &s;aw others &s;tan|ding idle in the Market-place.</HI></CELL>
</ROW>
<ROW>
<CELL>X. He that is employed to plant and dre&s;s a Vineyard, or is a faith|ful Labourer therein, is allowed to eat of the Fruit thereof, be&s;ides his Reward at night.</CELL>
<CELL>X. So tho&s;e whom God employs as Planters and Vine-dre&s;&s;ers in his &s;piritual Vineyard, ought to eat of the Fruit there|of, <HI>viz.</HI> have a &s;ufficient Maintenance al|lowed them. <HI>Who planteth a Vineyard,</HI><NOTE PLACE="marg">1 Cor. 9.7, 14.</NOTE> <HI>and eateth not of the Fruit thereof? or who feedeth
<PB N="101" REF="65"> a Flock, and eateth not of the Milk of the Flock? even &s;o the Lord hath ordained, that they who preach the Go&s;pel, &s;hould live of the Go&s;pel.</HI></CELL>
</ROW>
<ROW>
<CELL>XI. It is expected by the Owner of a Vineyard, that after much Co&s;t and Pains is be&s;towed upon it, it &s;hould bring forth much Fruit.</CELL>
<CELL>XI. So after God hath be&s;towed much Pains and Co&s;t with a People, (as he did with <HI>I&s;rael:</HI><NOTE PLACE="marg">I&s;a. 5.4.</NOTE> <HI>What could have been done more to my Vineyard than I have done in it?)</HI> he expects Fruit: <HI>And he looked it &s;hould bring forth Grapes, and it brought forth wild Grapes.</HI></CELL>
</ROW>
<ROW>
<CELL>XII. A Vineyard, having had great Labour and Co&s;t be&s;towed upon it, and not yielding Fruit an&s;werable to the Charge, greatly grieves and troubles the Owner, cau&s;ing him to lay it de&s;olate, and care no more for it.</CELL>
<CELL>XII. So when a People have had much Co&s;t and Pains be&s;towed upon them by the Lord, and yet they remain barren and unfruitful, walking like Men, and bringing forth &s;our Grapes, Grapes of <HI>Sodom,</HI> rather than good Fruit, He is greatly offended and grieved thereat, and many times dealeth by that People, Church, or Nation, as he threat|ned to deal by <HI>I&s;rael</HI> of old. <HI>I will take away the Hedge thereof,</HI><NOTE PLACE="marg">I&s;a. 5.3, 4, 5, 6, 7, 8, 9.</NOTE> <HI>and it &s;hall be eaten up; and break down the Wall thereof, and it &s;hall be trodden down: And I will lay it wa&s;te, it &s;hall not be pruned, nor digged, but there &s;hall come up Bryars and Thorns; I will cau&s;e the Rain to rain upon it no more,</HI> &amp;c. <HI>Therefore I &s;ay unto you,</HI><NOTE PLACE="marg">Mat. 21.43</NOTE> <HI>The Kingdom of God &s;hall be taken from you, and given to a Nation bringing forth the Fruits thereof.</HI> Which of all Judgments is the mo&s;t &s;evere; God deliver his Church in <HI>England</HI> from &s;o &s;ore a Stroke.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may teach the Church and People of God to take heed they an&s;wer the Pains and Co&s;t God hath been at with them. It is not a little,<NOTE PLACE="marg">Jam. 3.18. Rom. 5.17</NOTE> but much Fruit that God expects from us; and not only Grapes, but good Grapes, &s;weet Grapes, <HI>viz.</HI> Fruits of Righteou&s;ne&s;s.</P>
<P N="2">II. And let all the Plants in this &s;piritual Vineyard &s;ee to it,<NOTE PLACE="marg">Mat. 15.13</NOTE> that they are Plants of God's own planting; for if they are not, they &s;hall be plucked up.</P>
<P N="3">III. And let tho&s;e that his own Right-hand hath planted, &s;ee al&s;o that they be well rooted. 1. A Tree not well rooted bears but little Fruit. 2. A Tree not well rooted is &s;ubject to be &s;haken and blown down. 3. A Tree not well rooted is in danger of being pluck'd up.</P>
<P N="1">1. Labour to be rooted in all the E&s;&s;entials of true Religion.</P>
<P N="2">2. And in all the Principles of In&s;tituted Wor&s;hip.</P>
<P N="3">3. And in all the Graces of the holy Spirit, in Faith, Love, <HI>&amp;c.</HI><NOTE PLACE="marg">Eph. 3.17.</NOTE></P>
<P N="4">IV. It may al&s;o be of u&s;e to encourage and comfort the Church of God, whil&s;t it remains fruitful to him. How &s;afe and &s;ecure is that Vineyard, that God hath &s;o gloriou&s;ly walled in on every &s;ide! In vain are all the Strivings and Strength of bloody <HI>Rome:</HI> if God openeth not the Door for them, they can never prevail again&s;t us.</P>
<P N="5">5. It al&s;o may be for Reproof to loo&s;e and &s;lothful Profe&s;&s;ors; O what Danger do their Sins expo&s;e God's Church to!</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="102" REF="66">
<HEAD>The Church compared to a Virgin.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>2 Cor. 11.2.</HI></BIBL> I have e&s;pou&s;ed you to one Husband, that I may pre&s;ent you as a cha&s;t Virgin to Chri&s;t.</Q>
</EPIGRAPH>
<P>A <HI>Cha&s;t Virgin.</HI> This Simile alludes to the legal Type of the <HI>High-Prie&s;t,</HI> who might marry none but a Virgin, <HI>Lev.</HI> 21.14.</P>
<P><HI>Note.</HI> The Church (or a gracious Soul) is by the Apo&s;tle compared to an e&s;pou&s;ed Virgin: <HI>I have e&s;pou&s;ed you, i. e.</HI> I have been an In&s;trument or Spoke&s;man in the hand of my ble&s;&s;ed Lord and Ma&s;ter herein.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Virgin is a Per&s;on that is not defiled, one that hath been kept pure from Fornication and Uncleanne&s;s.</CELL>
<CELL>THe Church of God, and every &s;in|cere Chri&s;tian, is kept pure from Idolatry, <HI>viz.</HI> the inordinate Love of this World, and all Antichri&s;tian Wor|&s;hip.<NOTE PLACE="marg">Rev. 14.4.</NOTE> Hence the Forty four thou&s;and upon Mount <HI>Sion</HI> are &s;aid to be Virgins; tho&s;e are they which were not defiled with Women, that is, with the Mother of Harlots, my&s;tical <HI>Babylon,</HI> nor with any of her Daughters; for they are Virgins, that is, true and cha&s;te to Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>II. A cha&s;t Virgin, that is e&s;pou|&s;ed to an Husband, is greatly be|loved by him.</CELL>
<CELL>II. So the Church, and each &s;incere Chri&s;tian, is dearly beloved by the Lord, who is &s;aid to <HI>rejoyce over his People,</HI><NOTE PLACE="marg">I&s;a. 63.4, 5</NOTE> <HI>as a young Man rejoyceth over his Bride.</HI></CELL>
</ROW>
<ROW>
<CELL>III. A Virgin e&s;pou&s;ed to an Hu&s;band, longeth for the Wedding-day.</CELL>
<CELL>III. So the Church longeth for the Return of the Bridegroom,<NOTE PLACE="marg">Cant. 8.14. Rev. 19.7, 8</NOTE> when Chri&s;t will take her to him&s;elf. <HI>The Marriage of the Lamb is come,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>IV. A Virgin e&s;pou&s;ed, greatly prizeth every kind Token of Love from her Friend, and delights to hear from him.</CELL>
<CELL>IV. So all &s;incere Souls wonderfully prize every precious Token of Chri&s;t's &s;pecial Favour to them. <HI>Let him ki&s;s me with the Ki&s;&s;es of his Mouth,</HI><NOTE PLACE="marg">Cant. 1.1.</NOTE> <HI>for his Love is better than Wine.</HI></CELL>
</ROW>
<ROW>
<CELL>V. A Virgin e&s;pou&s;ed is a Man's Wife.</CELL>
<CELL>V. So is the Church the Wife of Chri&s;t.</CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to a Wife.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 54.5.</HI></BIBL> Thy Maker is thy Husband.</P>
<P><BIBL><HI>Rev. 21.9.</HI></BIBL> I will &s;hew thee the Bride, the Lamb's Wife.</P></Q>
</EPIGRAPH>
<P>BY the Metaphor, <HI>E&s;pou&s;als,</HI> which is the mo&s;t plea&s;ant Metaphor of all, the &s;piritual Union between Chri&s;t and the Church is expre&s;|&s;ed, <HI>Ho&s;.</HI> 2.19, 20. From the Names of <HI>Husband</HI> and <HI>Wife,</HI> Meta|phors al&s;o are taken, <HI>I&s;a.</HI> 54.5. where God calls him&s;elf <GAP DESC="foreign">, the Hu&s;band of the Church, and hence <HI>Zion</HI> is &s;aid to be <GAP DESC="foreign">, <HI>Beulah,</HI> that is, <HI>married.</HI> I&s;a. 62.4, 5.</P>
<P>Note, <HI>The Church of Christ is the Wife of Chri&s;t.</HI></P>
<PB N="103" REF="66">
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Wife is one who hath made a &s;olemn Contract with, and is married to an Hu&s;band.</CELL>
<CELL>SO the Church, and every true Chri&s;ti|an,<NOTE PLACE="marg">Rom. 7.15.</NOTE> hath made a &s;olemn Contract or Covenant with, and is married to the Lord Je&s;us.</CELL>
</ROW>
<ROW>
<CELL>II. A Woman that entreth into a Marriage-Relation with an Hu&s;|band, gives her &s;elf wholly to him. The Hu&s;band gives him&s;elf to her, and &s;he by way of Return gives her &s;elf unto him; they con|&s;ent to take each other.</CELL>
<CELL>II. So a gracious Soul in this &s;piritual Marriage gives it &s;elf to Chri&s;t, and Chri&s;t gives him&s;elf to the Soul. I will be thine, &s;aith Chri&s;t, to love thee, thine to &s;ave thee, thine to crown thee, and make thee happy; I, with all my Riches, and rich Trea&s;ure of Grace and Glory, will be fully thine, and for ever thine. And on the other hand, the Soul by way of Re|turn gives it &s;elf unto Chri&s;t: I will be thine, &s;aith every &s;incere Convert, I will be for thee, and not for another. Hence 'tis &s;aid, <HI>They gave them&s;elves to the Lord,</HI><NOTE PLACE="marg">2 Cor. 8.5.</NOTE> Ble&s;|&s;ed Je&s;us, &s;aith the Soul, &s;uch as I am and have, I give to thee; I am a poor &s;orry Piece, infinitely unworthy to wa&s;h the Feet of the Servants of my Lord, O how unde|&s;erving then of thy Acceptation! my be&s;t is too bad, my all is too little for thee: But &s;ince it is thy Plea&s;ure to accept of &s;uch a Gift, I do with my whole Soul give my Self, my Strength, my Time, my Talents, and all I have, am, or can do, for the Glory of thy holy Name.</CELL>
</ROW>
<ROW>
<CELL>III. A faithful Wife, in marrying her &s;elf to one Hu&s;band, renoun|ceth all other Men, and keeps her &s;elf cha&s;t and faithful to him.</CELL>
<CELL>III. So all true Chri&s;tians renounce Sin, Self, and the Law in point of Ju&s;ti|fication, and all Lovers what&s;oever, and keep them&s;elves cha&s;t and faithful to Chri&s;t. <HI>Wherefore, Brethren,</HI><NOTE PLACE="marg">Rom. 7.15</NOTE> <HI>ye al&s;o are become dead to the Law by the Body of Chri&s;t, that ye &s;hould be married to another, even to him who is ri&s;en from the Dead, that we &s;hould bring forth Fruit unto God.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. The Wife obeyeth and reve|renceth her Hu&s;band; as <HI>Sarah,</HI> who called her Hu&s;band <HI>Lord.</HI></CELL>
<CELL>IV. So the Church obeys and reve|rences the Lord Je&s;us Chri&s;t, and owns him to be her Lord.</CELL>
</ROW>
<ROW>
<CELL>V. A faithful Wife &s;trives to plea&s;e her Hu&s;band.<NOTE PLACE="marg">1 Cor. 7.34</NOTE> <HI>But &s;he that is married, careth how &s;he may plea&s;e her Husband.</HI></CELL>
<CELL>V. So the Church, and each true Chri|&s;tian, &s;trives to plea&s;e the Lord Je&s;us. <HI>That ye may walk worthy of the Lord in all well-plea&s;ing,</HI><NOTE PLACE="marg">Col 1.10.</NOTE> <HI>being fruitful in every good Work,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VI. A Wife by marrying an Hu&s;band is intere&s;ted into his E&s;tate, and hath a legal Right to what is his.</CELL>
<CELL>VI. So the Soul, by marrying of Chri&s;t, is intere&s;ted into all Chri&s;t's Riches; he hath a &s;ure, a new Covenant-Right to what&s;oever Chri&s;t hath; the Riches both of Grace and Glory are become his hereby.</CELL>
</ROW>
<ROW>
<CELL>VII. A Wife, by marrying an Hu&s;band, is brought into a near Union and Communion with him: <HI>They are no more twain,</HI><NOTE PLACE="marg">Mat. 19 6.</NOTE> <HI>but one Fle&s;h.</HI></CELL>
<CELL>VII. So the Church, and each true Chri&s;tian, by entring into a Marriage Re|lation with the Lord J<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;us, is brought in|to a very near Union and Conjunction with him. <HI>For this cau&s;e &s;hall a Man leave Father and Mother,</HI><NOTE PLACE="marg">1 Cor. 6.17 Eph. 5.31.</NOTE> <HI>and &s;hall join unto his Wife, and they two &s;hall be one Fle&s;h. This is a great My&s;tery, but I &s;peak con|cerning Chri&s;t and the Church.</HI> Hence the Apo&s;tle &s;aith, <HI>He that is joined to the Lord, is one Spirit.</HI> This is a mo&s;t ble&s;&s;ed Union, a full Union, a la&s;ting Union; (1.) a full Union. The whole Per&s;on of Chri&s;t is joined to the whole Per&s;on of a Believer, and the whole Per&s;on of a Believer is joined to the whole Per&s;on of Chri&s;t. Not only Chri&s;t's Human Nature is joined to a Believer, but his Divine Nature al&s;o; and &s;o not only the Body of a Believer is joined to Chri&s;t, but his Soul is joined al&s;o. This may admini&s;ter much Con&s;olation to dying Saints: The Body, as well as the Soul, is the Lord's,
<PB N="104" REF="67"> and therefore &s;hall not be lo&s;t, he will rai&s;e it up at the la&s;t Day.<NOTE PLACE="marg">Joh. 6.39.</NOTE> From hence Chri&s;t &s;ympathizeth with his People, he feels and is &s;en&s;ible of all their Sorrows, he looks upon their Sufferings as his Sufferings. <HI>I was hungry, and ye gave me no Meat;</HI><NOTE PLACE="marg">Mat. 25.35 36. I&s;a. 63.9.</NOTE> <HI>I was thir&s;ty, and ye gave me no Drink; naked, and ye cloathed me not; &s;ick, and in Pri&s;on, and ye vi&s;ited me not. In all their Afflictions he was afflicted.</HI></CELL>
</ROW>
<ROW>
<CELL>VIII. A Wife, by Marriage-Re|lation, is taken up with much &s;weet Peace, Joy, and Complacency in that E&s;tate: her Husband is better to her than ten Sons, as <HI>Elkanah</HI> &s;aid to <HI>Hannah.</HI> 'Tis a Relation made up of Love and Delight.</CELL>
<CELL>VIII. The Church, and every true Be|liever, by being e&s;pou&s;ed and married to Chri&s;t, the Lord Je&s;us hath a near, a dear, a &s;trong, and mo&s;t intimate Affection to|wards him. A Saint is filled with mo&s;t &s;weet Peace, Joy, and Delight, and takes mo&s;t precious Complacency in Chri&s;t; He is more than Father, Mother, Sons, or Daughters.<NOTE PLACE="marg">P&s;al. 45. Cant. 5.10 P&s;al. 73.25</NOTE> <HI>He is fairer than the Sons of Men, the chiefe&s;t of ten thou&s;and. Whom have I in Heaven but thee? and there is none on Earth that I de&s;ire be&s;ides thee. Thou ha&s;t ravi&s;hed my Heart,</HI> (&s;aith Chri&s;t) <HI>my Si&s;ter, my Spou&s;e. How fair and plea&s;ant art thou, O Love, for Delights!</HI><NOTE PLACE="marg">Zeph. 3.17</NOTE> <HI>turn away thine Eyes, for they have overcome me. He &s;hall re&s;t in his Love.</HI> And on the other hand, what &s;aith the Spou&s;e, the Wife of Chri&s;t?<NOTE PLACE="marg">Cant. 5. <HI>ult.</HI></NOTE> <HI>I &s;ate down under his Shadow with great Delight, and his Fruit was &s;weet unto my Taste. He is altogether lovely. Stay me with Flagons, comfort me with Apples; for I am &s;ick of Love.</HI> The Saints (&s;aith one) are called Chri&s;t's Spou&s;e, becau&s;e of the unparallel'd Love that is between them; and (&s;aith another) Chri&s;t calls him&s;elf our Bridegroom, that he might in&s;inuate the Greatne&s;s of his Love, which decays not with Time; and he calls us his Spou&s;e, not his Wife, noting, that our Love to him &s;hould be always new, always lively and vigorous.</CELL>
</ROW>
<ROW>
<CELL>IX. A tender and dear Wife is greatly troubled when her Husband &s;eems to be offended and angry with her, and &s;trives to pacify him again, and is never at Re&s;t or Peace, until &s;he finds his Love towards her as formerly, and all things right between them.</CELL>
<CELL>IX. So a gracious Soul, if Chri&s;t be of|fended, and withdrawn from him, is greatly ca&s;t down and grieved.<NOTE PLACE="marg">Cant. 5.6.</NOTE> <HI>Thou hiddest thy Face, and I was troubled; I opened to my Beloved, but my Beloved had withdrawn him&s;elf, and was gone. My Soul failed when he &s;pake; I &s;ought him, but I could not find him; I called him, but he gave me no An&s;wer.</HI><NOTE PLACE="marg">I&s;a. 63.15. &amp; 64.9.</NOTE> <HI>Where is the &s;ounding of thy Bowels, and thy Mercy towards me? are they re&s;trained? Be not wroth very &s;ore, O Lord, neither remember our Iniquity for ever; behold, we be&s;eech thee, we are thy People.</HI></CELL>
</ROW>
<ROW>
<CELL>X. The Wife, by her Marriage with her Husband, is delivered from Arre&s;ts for Debts; no &s;ooner is &s;he married, but her Husband is liable to that Danger, it falls upon him, he mu&s;t &s;ee to &s;atisfy and pay what &s;he owed.</CELL>
<CELL>X. So in like manner, no &s;ooner is a Soul e&s;pou&s;ed or married to Chri&s;t, but all his Debts to Law and Ju&s;tice fall upon Chri&s;t, and he pays all; He &s;tands be|tween Wrath and us, Ju&s;tice and us; He keeps off all Danger of Arre&s;ts, and Fear of Impri&s;onment; He hath Riches e|nough. All is cleared the day the Soul clo&s;es in with him, tho whole Moun|tains of Guilt were upon us before.</CELL>
</ROW>
<ROW>
<CELL>XI. The Wife that is married to a Prince, or mighty Potentate, is thereby greatly exalted, or rai&s;ed to Honour, becomes a Queen the &s;ame day the Marriage is con&s;ummated, and hath the Attendance of his Servants.</CELL>
<CELL>XI. So the Church being married to Chri&s;t, the Lord Je&s;us, the Prince of Heaven and Earth, is rai&s;ed to the greate&s;t Honour imaginable; &s;he is made hereby a Prince&s;s, and hence called a Queen: <HI>On thy right-hand did &s;tand the Queen,</HI><NOTE PLACE="marg">P&s;al. 45 9.</NOTE> <HI>in Gold of Ophir.</HI> The Saints al&s;o have the Attendance of Chri&s;t's Servants, the holy Angels: <HI>They are &s;ent forth to mini&s;ter to them that are Heirs of eternal Life.</HI><NOTE PLACE="marg">Heb. 1.14.</NOTE></CELL>
</ROW>
<PB N="105" REF="67">
<ROW>
<CELL>XII. The Wife that is married to a rich and godly Hu&s;band, is there|by freed from much Care and Trou|ble; for he provideth for her, and manageth all her Concerns. It is true, altho every Hu&s;band is bound by the Law of that Relation to pro|vide for his Wife; and free her from Care as much as he can; yet &s;ome are poor, and unable to do it, and hence the Wife is involved in as much Care and Trouble as he.</CELL>
<CELL>XII. Chri&s;t frees his People from all in|ordinate and unnece&s;&s;ary Care:<NOTE PLACE="marg">1 Pet. 5.7.</NOTE> <HI>Ca&s;t all your Care upon him, for he careth for you.</HI> He manageth all our Concerns in Heaven, always appearing before God for us:<NOTE PLACE="marg">1 Joh. 2.1.</NOTE> <HI>We have an Advocate with the Father, Je&s;us Chri&s;t the Righteous.</HI> And he manageth all our Affairs on Earth, in a way of Grace, and Divine Providence;<NOTE PLACE="marg">I&s;a. 27 12.</NOTE> works all our Works in us, and for us: He gives and loves, &s;aves and feeds us, and will never leave us, till he hath brought us to Heaven. <HI>He became poor,</HI><NOTE PLACE="marg">2 Cor. 8.9</NOTE> but we were no Lo&s;ers thereby, for <HI>by his Poverty we are made rich.</HI></CELL>
</ROW>
<ROW>
<CELL>XIII. A Wife brings forth Chil|dren, and is many times very fruit|ful to her Hu&s;band; and when &s;he hath brought them forth, takes care of them, feeds and nur&s;eth them.</CELL>
<CELL>XIII. So the Church is fruitful to Chri&s;t, bringing forth many Sons and Daughters to him, whom &s;he takes care of, feeds, and nur&s;eth, as the Mother does her Children. <HI>For thus &s;aith the Lord, Behold,</HI><NOTE PLACE="marg">I&s;a. 66.12, 13.</NOTE> <HI>I will ex|tend Peace to her like a River, and the Glory of the Gentiles like a flowing Stream. Then &s;hall ye &s;uck, ye &s;hall be born upon her &s;ides, and dandled upon her Knees, as one whom his Mother comforteth,</HI> &amp;c. <HI>[See Mother.]</HI></CELL>
</ROW>
<ROW>
<CELL>XIV. A Wife hath the Privilege to know her Hu&s;bands Mind; for many things which are kept &s;ecret from others, are made known to the Wife.</CELL>
<CELL>XIV.<NOTE PLACE="marg">P&s;al. 25.14</NOTE> So <HI>the Secrets of the Lord are with them that fear him, and he will &s;hew them his Covenant. Eye hath not &s;een,</HI><NOTE PLACE="marg">1 Cor. 2.9, 10.</NOTE> <HI>nor Ear heard, nor hath it entred into the Heart of Man to conceive, the things which God hath prepared for them that love Him: But God hath revealed them to us by his Spirit.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>A Wife may &s;oon lo&s;e her Hu&s;|band; Death (we &s;ee) ma|ny times takes him away, and &s;he is thereby made a Widow, and her Children fatherle&s;s.</CELL>
<CELL>BUt the Church cannot lo&s;e her Hu&s;|band. Chri&s;t <HI>dieth no more,</HI><NOTE PLACE="marg">Rev. 1.18.</NOTE> he is immortal; and therefore &s;he can never be a Widow, nor her Children fatherle&s;s. <HI>I will not leave you comfortle&s;s,</HI><NOTE PLACE="marg">Joh. 14.18.</NOTE> (the word is, <HI>Orphans.</HI>) He is an everla&s;ting Husband.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>STand and wonder! Doth Chri&s;t e&s;pou&s;e and take to Wife &s;uch a poor and con|temptible Creature as Mankind! What di&s;proportion is there between a King and a Beggar, between an Ant and an Angel? a far greater di&s;proportion there is between Je&s;us Chri&s;t and Sinners. He is high and great; but we are ba&s;e and vile: He is ble&s;&s;ed and glorious; we are wretched and mi&s;erable: He is a mighty King, King of Kings; and we poor Slaves and Va&s;&s;als, yea, the wor&s;t of Slaves, Va&s;&s;als and Slaves to Sin and Satan.</P>
<P N="2">2. From hence you may perceive the un&s;peakable Nearne&s;s there is between Chri&s;t and his People; can there be a &s;weeter and more glorious Union than this! If we con&s;ider the Properties of it, it is a &s;piritual, a real, an operative, an enriching, an intimate, an indi&s;&s;oluble Union, to be Bone of his Bone, and Fle&s;h of his Fle&s;h. What can any Soul de&s;ire more? What greater Happine&s;s, what more glorious, (&s;aith one of the Ancients) than this Union!</P>
<P N="3">3. What Doctrine can yield greater Comfort to Believers, who are thus happily e&s;pou&s;ed and married to Je&s;us Chri&s;t! We &s;ay, &s;uch and &s;uch are well di&s;po&s;ed of,
<PB N="106" REF="68"> happily married; O Soul, how well art thou di&s;po&s;ed of! What! married to Chri&s;t, to the Son of God, to the King of Heaven and Earth!</P>
<P N="4">4. This may &s;hew the Saints their Duty, and put them in mind of their Covenant. Soul, thou ha&s;t vowed, and can&s;t not go back.</P>
<P N="5">5. And may he of u&s;e, e&s;pecially to all that &s;tand related as Husband and Wife in the Church, for Husbands to make Chri&s;t their Pattern in their Carriage and De|portment towards their Wives; and likewi&s;e Wives to make the Church their Exam|ple in their Behaviour towards their Husbands, as the Apo&s;tle giveth direction.<NOTE PLACE="marg">Eph. 5.21. &mdash;<HI>ult.</HI></NOTE></P>
<P N="6">6. La&s;tly; What Terror doth this &s;peak to the Enemies of the Church! If the Church be the Wife of Chri&s;t, what will they do that &s;o much abu&s;e her, and conti|nually &s;eek her Life? Let them know, He will appear in Wrath and Vengeance to &s;ave and deliver her, and will tear them in pieces in a &s;hort time.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to a Bu&s;h on Fire.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Exod. 3.2.</HI></BIBL> And the Angel of the Lord appeared unto him in a Flame of Fire out of the mid&s;t of a Bu&s;h; and he looked, and behold the Bu&s;h burned, and was not con&s;umed, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>ACcording to <HI>Ain&s;worth,</HI> and divers other Expo&s;itors, by the <HI>Bu&s;h</HI> is meant the Church of God in great Affliction, the &s;evere Trials of God's People be|ing often &s;et forth in the holy Scriptures by <HI>Fire,</HI> by a <HI>Flame of Fire,</HI> and &s;ometimes by a <HI>&s;moaking Furnace;</HI> as in <HI>Abraham's</HI> Vi&s;ion, <HI>Gen.</HI> 15.17. <HI>And behold a &s;moaking Furnace, and a burning Lamp, that pa&s;&s;ed between the Pieces.</HI><NOTE PLACE="marg">Gen. 15.17</NOTE> By the <HI>&s;moaking Furnace</HI> was &s;ignified to <HI>Abraham, I&s;rael</HI>'s great Affliction in <HI>Egypt;</HI> and by the <HI>Lamp,</HI> the Law of God that afterwards was given; or, as &s;ome under|&s;tand it, the Lamp of Deliverance, or that Salvation God would work for them, <HI>&amp;c.</HI> for that the Salvation of God is like to a Lamp that burneth, <HI>I&s;a.</HI> 52.1.</P>
<P>Que&s;t. <HI>Why is the Church of God compared to a Bu&s;h, to a burning Bu&s;h? The Scripture u&s;ually &s;ets out the Church by things who&s;e Natures or Qualities are excellent, things that are of great Worth,</HI> &amp;c. <HI>And why &s;hould &s;he be compared to a Bu&s;h, to a Bramble-Bu&s;h, for &s;o</HI> Ain&s;worth <HI>and others read it?</HI></P>
<P><HI>An&s;w.</HI> Some of the Rea&s;ons of it, according to our weak Judgment, are hinted in the following Parallels.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Bu&s;h is a thing of &s;mall worth and value, few e&s;teem or re|gard a Bramble-Bu&s;h; &s;tately Trees are viewed and prized, and &s;ome of them valued highly, but &s;o is not a Bu&s;h.</CELL>
<CELL>SO likewi&s;e the Church of God was then, and is now, a thing of &s;mall value, of little or no e&s;teem in the eyes of wicked Men; it was no more regarded by proud <HI>Pharaoh,</HI> and many of the <HI>Egyptians,</HI> than a &s;orry Bramble-Bu&s;h. Hence the Apo&s;tle &s;peaketh of the Church, as being very contemptible in the &s;ight of Men. <HI>We are made as the Filth of the World,</HI><NOTE PLACE="marg">1 Cor. 4.13</NOTE> <HI>and are the Off-&s;couring of all things unto this day.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Bramble-Bu&s;h, as it is a thing of no Worth or Value, &s;o it is a thing that hath no Beauty in it, in compari&s;on of other Trees; it is in no wi&s;e taking to the eye. Some things that are of no great worth, &s;eem very glorious and
<PB N="107" REF="68"> beautiful; but there is none of this in a Bramble.</CELL>
<PB N="106" REF="68">
<CELL>II. So the true Church of God is not cloathed with outward Beauty, not ar|rayed in Purple and Scarlet, deck'd with Gold, precious Stones, and Pearls, like the <HI>Mother of Harlots;</HI> but &s;eemeth low,<NOTE PLACE="marg">Rev. 17.4.</NOTE> ba&s;e, and contemptible to a carnal Eye, her Beauty being all hidden: <HI>The King's Daughter is glorious within.</HI><NOTE PLACE="marg">P&s;al. 45.13</NOTE> And 'tis from hence the World values her no more.
<PB N="107" REF="68"> As Chri&s;t made him&s;elf of no Reputation,<NOTE PLACE="marg">Phil. 2.7.</NOTE> &s;o the Church for a while remaineth a|mong Men in a like State; no carnal Eye that &s;eeth her, doth at all de&s;ire her.</CELL>
</ROW>
<ROW>
<CELL>III. A Bu&s;h is not only a thing of little worth in the e&s;teem of Men, but it is in it felf really of &s;mall value. What is a Bramble worth? what is it good for, but to be cut down, and ca&s;t into the Fire?</CELL>
<CELL>III. So the People of God, con&s;idered ab&s;tractively, (as they are in them&s;elves) what are they? what Worth or Excel|lency is in them? All the Beauty and Glory of the Church is from Chri&s;t. They are naturally vile Sinners,<NOTE PLACE="marg">Mich. 7.4.</NOTE> and are called Thorns, Bryars, and pricking Brambles; and tho converted and changed by the Power of God's Grace, yet there remaineth &s;omething &s;till of the Old Man and evil Nature in them. And God, in other Places of Scripture, where he compareth them to a <HI>Vine,</HI> to <HI>Lillies,</HI> to a <HI>Garden,</HI> to <HI>Golden Candle&s;ticks,</HI> &amp;c. &s;peaks of them with re&s;pect to what they are by his &s;pecial Grace in Chri&s;t Je&s;us. But here, in comparing them to a Bu&s;h, he hath re&s;pect (as we con|ceive) to what they are in them&s;elves, and by Nature, to &s;et forth their own Un|worthine&s;s, that &s;o he might thereby rai&s;e <HI>Mo&s;es</HI> his Wonder, to &s;ee the mighty Con|de&s;cen&s;ion of the Ble&s;&s;ed God, in having regard to &s;uch a poor and unde&s;erving People, to dwell in them, and in keeping and pre&s;erving them in the mid&s;t of &s;uch fierce and cruel Enemies, when a &s;mall Spark might ea&s;ily con&s;ume and de&s;troy them in an in|&s;tant, but that he &s;tretcheth forth his glorious Arms of Grace and Divine Power for their Succour and Relief.</CELL>
</ROW>
<ROW>
<CELL>IV. There is one thing more tou|ching a Bu&s;h, which for Illu&s;tration &s;ake I &s;hall here mention, not that the Spirit of God had re&s;pect to it in this Vi&s;ion, <HI>viz.</HI> A Bu&s;h is a common Receptacle for Birds; 'tis the Place where they lodg, make their Ne&s;ts in, and are &s;ecured from many Dangers that do attend them.</CELL>
<CELL>IV. The Church of God is the chief Place for the Saints of God to dwell or make their Abode in, who in the <HI>Song of Songs</HI> are called <HI>Birds: The time of the &s;inging of Birds is come,</HI> &amp;c.<NOTE PLACE="marg">Cant. 2 12</NOTE> Which (&s;aith Reverend Mr. <HI>Ain&s;worth</HI>) &s;ignifies the Saints, who feeling the Comforts of God's Word and Spirit, do &s;ing the Prai|&s;es of God, with P&s;alms, and Hymns, and &s;piritual Songs.<NOTE PLACE="marg">I&s;a. 24.16.</NOTE> <HI>They &s;hall lift up their Voice, they &s;hall &s;ing for the Maje&s;ty of the Lord; and from the uttermo&s;t Parts of the Earth we have heard Songs, even Glory to the Righteous.</HI> And indeed in our Judgment the Godly are compared to Birds princi|pally upon this Con&s;ideration, <HI>i. e.</HI> in re&s;pect to their Singing, which is laid down in &s;everal places of Scripture as an undoubted Duty; I wi&s;h that Chri&s;tians, who are not in the practice thereof, would con&s;ider of it. But to proceed, How &s;afe is the Bird, when &s;he getteth into the Bu&s;h? &s;o are the Saints, when they are got into the Church; God being a Wall of Fire round about her,<NOTE PLACE="marg">Ze<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h. 2.5.</NOTE> and her Defence and Glory on every &s;ide.</CELL>
</ROW>
<ROW>
<CELL>V. It is a &s;trange and marvellous thing, to &s;ee a Bramble-Bu&s;h on fire, and not con&s;umed; this made <HI>Mo&s;es</HI> to turn a&s;ide: <HI>I will turn a&s;ide to &s;ee this great Sight.</HI></CELL>
<CELL>V. So it is a &s;trange Sight, a Prodigy, a Mercy to a Wonder, enough to a&s;toni&s;h all true thinking Chri&s;tians, to &s;ee the Church of God, the unworthy, frail, polluted, weak, (and declining) Church, as &s;et on fire, yea, all on a Flame, (as it were) many Fires being kindled on her by wicked Adver&s;aries, and yet &s;he is not con&s;umed! How many Plots and Helli&s;h Contrivances were there on foot again&s;t poor <HI>I&s;rael</HI> in <HI>Egypt?</HI> Fir&s;t, They made a Law, that the Midwives &s;hould kill all their Men-Children, when they did their Office. Secondly; When that would not take, (becau&s;e the Midwives feared God, and &s;aved the Men-Children alive:<NOTE PLACE="marg">E<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">od. 1.17.</NOTE> <HI>They feared God,</HI> ('tis &s;aid) <HI>and did not as the King of</HI> Egypt <HI>commanded,</HI> &amp;c.) then they thought of another way, another Plot was &s;et on foot, a new Fire (as it were) was kindled, which was to ca&s;t all the Men-Children into the River: <HI>And</HI> Pharaoh <HI>charged all his People, &s;aying, Every Son that is born ye &s;hall ca&s;t into the River,</HI><NOTE PLACE="marg">E<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">od. 1.22</NOTE> <HI>and every Daughter ye &s;hall &s;ave alive.</HI> Hence poor <HI>Mo&s;es</HI> was ca&s;t into the Flags, who afterwards was an In&s;trument in the hand of God, by working many Signs and Wonders, and
<PB N="108" REF="69"> appeared to help and deliver <HI>I&s;rael,</HI> (one that <HI>Pharaoh</HI> little thought of.) Thirdly; But this not taking &s;o effectually neither, they were mo&s;t cruelly oppre&s;&s;ed by hard Servi|tude, and forced to make their full Tale of Bricks, and yet Straw is denied them; which made the Lives of God's People bitter unto them. Fourthly, and la&s;tly; When they de&s;ired liberty to go and wor&s;hip God, this was denied them, by no means would <HI>Pharaoh</HI> con&s;ent to it, but made his hands heavier and heavier upon them. Thus were they in the Fire and Furnace of Affliction, and yet graciou&s;ly pre&s;erved, notwith&s;tanding their Enemies were &s;o many, &s;o cruel, and &s;o mighty above them. And this was that great Sight that God in a Figure &s;hewed to <HI>Mo&s;es;</HI> and this great Sight is to be &s;een at this Day, in this and other Nations. O what Helli&s;h Plots and Contrivances have been on foot for many Years la&s;t pa&s;t, e&s;pecially for the &s;pace of two or three Years! How many Fires have been kindled to con&s;ume the poor Church of God in <HI>England,</HI> and other adjacent Nations! What Plots and Sham-Plots have the Popi&s;h Enemies &s;et on foot, &s;ince the Time that Dr. <HI>Oates</HI> fir&s;t di&s;covered the Grand and Helli&s;h Intrigue! And yet how wonderfully hath God wrought to &s;ave us to this Day, notwith&s;tanding we are an unworthy People, and as little de&s;erving this Divine Favour (in our &s;elves) as ever any were, who ever lived in any Age of the World! The &s;trange and perfidious Actings of the Enemy to de&s;troy us, and the &s;trange and wonderful Workings of Divine Providence to pre&s;erve us, have been &s;o admirable, that &s;ucceeding Ages, who &s;hall read the Hi&s;tory of the&s;e Times, will (doubtle&s;s) &s;carcely believe them, but rather conclude they are meer Romances.</CELL>
</ROW>
<ROW>
<CELL>VI. Here I might note al&s;o, for Illu&s;tration &s;ake, that a Bramble-Bu&s;h is attended with Thorns, and often offends and wounds &s;uch as roughly and unadvi&s;edly meddle with it.</CELL>
<CELL>VI. So &s;uch as roughly and unadvi&s;ed|ly touch and handle the Lord's People, do but prick and wound them&s;elves thereby; as mo&s;t plainly appeared in the Ca&s;e of <HI>Pharaoh,</HI> and the <HI>Egyptians.</HI> What be|came of them? Tho&s;e that afflict God's People, &s;hall be afflicted, nay, wounded. <HI>And I will undo all that afflict thee.</HI><NOTE PLACE="marg">Zeph. 3.19.</NOTE> God knoweth how to make <HI>Jeru&s;alem</HI> a burthen|&s;om Stone for all People: <HI>All that burthen them&s;elves with it &s;hall be cut in pieces,</HI><NOTE PLACE="marg">Zech. 12.3</NOTE> <HI>tho all the Earth &s;hould be gathered together again&s;t it.</HI> Hence Chri&s;t gave per&s;ecuting <HI>Saul</HI> Warning of the Danger: <HI>'Tis hard for thee to kick again&s;t the Pricks.</HI><NOTE PLACE="marg">Acts 9.5.</NOTE> Tho&s;e that kick again&s;t God's Church, do but kick again&s;t the Pricks; they do but hurt, wound, and undo them&s;elves thereby.</CELL>
</ROW>
</TABLE></P>
<P>As for <HI>Di&s;parities,</HI> they are many, and &s;o obvious to all, that I &s;hall pa&s;s them by; for tho the Church of God is here repre&s;ented by a Bramble-Bu&s;h, yet &s;he is in Chri&s;t's &s;ight as a Lilly among Thorns; and her Worth and Glory through the Lord Je&s;us is &s;o great, that &s;he very far &s;urpa&s;&s;eth all the People and Families of the Earth. No|thing of all created Things doth Chri&s;t think good enough to &s;et forth and illu&s;trate the Beauty and Excellency of his Church and People by, however unworthy &s;he is in her own &s;ight, or in the eyes of the &s;inful World.</P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>ADmire the Grace and Love of God, the Almighty <HI>Jehovah,</HI> that inhabiteth Eternity, that he &s;hould out of his abundant Favour, good Will, and great Conde&s;cen&s;ion, dwell in a poor Bramble-Bu&s;h! Who is able to conceive of this rich and unde&s;erved Favour!</P>
<P N="2">2. It al&s;o informeth us, how it comes to pa&s;s that the poor Saints and Church of God are pre&s;erved to this day: 'Tis becau&s;e God is among them, God dwelleth in the Bu&s;h: The Lord dwelleth in <HI>Sion,</HI> to comfort, revive, uphold, &s;ave, and deliver her in the Day of Trouble.</P>
<P N="3">3. It may &s;erve to humble us, and lay us low in our own eyes. What are the be&s;t of God's People by Nature, and in them&s;elves, but as a Bu&s;h, Bryar, or Thorny Hedg? 'Tis God who hath made us to differ from others.</P>
<P N="4">4. It may deter the Wicked, and for ever be a Warning to them, to forbear per&s;e|cuting God's People; for that it will prove at la&s;t to their utter Ruine; they kick but again&s;t the Pricks.</P>
<P N="5">5. Remember the good Will of Him, and &s;eek his Ble&s;&s;ing, that dwelt in the Bu&s;h.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="109" REF="69">
<HEAD>The Church compared to a Mother.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Cant. 8.1.</HI></BIBL> O that thou wert as my Brother, that &s;ucked the Brea&s;ts of my <HI>Mother!</HI></P>
<P><BIBL><HI>Gal. 4.26.</HI></BIBL> Jeru&s;alem, which is above, is free, which is the <HI>Mother</HI> of us all.</P></Q>
</EPIGRAPH>
<P>BY <HI>Mother</HI> in the&s;e Scriptures is meant the Church of God, or as &s;ome expound it, the Univer&s;al Church. As God is a Believer's Father, &s;o the Church is his Mother.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Mother is the Wife of an Hu&s;|band; it imports a Marriage-State. Every godly Woman that is a Mother, can &s;hew who is (or was) her Husband.</CELL>
<CELL>THe Church is the Spou&s;e and Wife of Chri&s;t.<NOTE PLACE="marg">I&s;a. 54.5.</NOTE> <HI>For thy Maker is thy Husband, the Lord of Ho&s;ts is his Name. Wherefore, my Brethren,</HI><NOTE PLACE="marg">Rom. 7.4.</NOTE> <HI>ye al&s;o are become dead to the Law by the Body of Chri&s;t, that ye &s;hould be married to another, even to him that is rai&s;ed from the Dead, that we &s;hould bring forth Fruit unto God.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Mother is one that beareth and bringeth forth Children.</CELL>
<CELL>II. So the Church beareth and bring|eth forth Children to Chri&s;t:<NOTE PLACE="marg">P&s;al. 87.5.</NOTE> <HI>Of</HI> Zion <HI>it &s;hall be &s;aid, This and that Man was born in her.</HI> Hence the Saints are called Sons, Daughters, and Children of <HI>Zion.</HI></CELL>
</ROW>
<ROW>
<CELL>III. A Mother travails, and is in great Pain, in bringing forth Chil|dren.</CELL>
<CELL>III. So the Church is &s;aid to travail, and be in pain, in bringing forth of Chil|dren to Chri&s;t:<NOTE PLACE="marg">I&s;a. 66.8.</NOTE> <HI>As &s;oon as</HI> Zion <HI>travai|led, &s;he brought forth her Children.</HI> The Church may be &s;aid to travail two manner of ways: (1.) By Preaching, Prayer, and by other godly Means and Endeavours, to bring forth poor Sinners out of a State of Nature into a State of Grace. <HI>Paul</HI> was &s;aid to <HI>travail in Pain, till Chri&s;t was for|med in tho&s;e to whom he preached.</HI> (2.) She travaileth by Preaching, Prayer, Tears, and Sufferings, and other lawful Ways, to bring forth her Children out of a State of Bondage, and external Slavery and Captivity, into a State of perfect Peace, Joy, and Pro&s;perity, free from all outward Violence and Thraldom, according to the Promi&s;e of God; <HI>Therefore will I give them up,</HI><NOTE PLACE="marg">Mich. 5.3.</NOTE> <HI>until the Time which &s;he that travaileth hath brought forth. &mdash; Then the Remnant of his Brethren &s;hall return unto the Children of I&s;rael. &mdash; She being with Child, cried, travailing in Birth, and pained to be delivered.</HI><NOTE PLACE="marg">Rev. 12.2.</NOTE> &mdash; <HI>For I have heard a Voice as of a Woman in Travail and Angui&s;h, as of her that bringeth forth her fir&s;t Child. The Voice of the Daughter of</HI> Zion, <HI>that bewaileth her &s;elf,</HI><NOTE PLACE="marg">Jer. 4.31.</NOTE> <HI>that &s;preadeth forth her hands, &s;aying, Wo is me now, for my Soul is weary becau&s;e of Mur|therers. Be in pain, labour to bring forth, O Daughter of</HI> Zion,<NOTE PLACE="marg">Mich. 4.10</NOTE> <HI>like a Woman in Tra|vail. For now &s;halt thou go forth out of the City, and thou &s;halt dwell in the Field; and thou &s;halt go even to</HI> Babylon, <HI>there &s;halt thou be delivered, the Lord &s;hall redeem thee from the hand of thine Enemies.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. A Mother, when &s;he hath brought forth her Children, layeth them to her Brea&s;ts, to feed and nouri&s;h them, and letteth them lie in her very Bo&s;om, taking abun|dance of Care and Compa&s;&s;ion of them.</CELL>
<CELL>IV. So the Church of God, when &s;he hath in a &s;piritual manner brought forth Children, &s;he giveth them her two preci|ous Brea&s;ts, which are the &s;ound and &s;a|cred Doctrine of the Old and New Te|&s;tament; tho&s;e &s;he draweth forth, to <HI>give her new-born Babes the &s;incere Milk of the Word, that they may grow thereby.</HI><NOTE PLACE="marg">1 Pet. 2.1, 1, 2, 3.</NOTE></CELL>
</ROW>
<PB N="110" REF="70">
<ROW>
<CELL><NOTE PLACE="marg">Prov. 31.1</NOTE>V. A godly Mother giveth good Coun&s;el and In&s;truction to her Chil|dren. It was a great Mercy to <HI>Timothy,</HI> that he had &s;uch a good Woman as <HI>Eunice</HI> to be his Mother, who took care to give him good Education, and brought him up re|ligiou&s;ly; 'tis &s;aid, he <HI>knew the holy Scriptures from a Child.</HI></CELL>
<CELL>V. So the Church of God giveth good Coun&s;el and In&s;truction to all her Chil|dren. Saints are not only fed by the Church, but well taught al&s;o. <HI>Solomon</HI> exhorts the Sons of Wi&s;dom to <HI>hear the In&s;truction of their Father,</HI><NOTE PLACE="marg">Prov. 1.8.</NOTE> <HI>and not to for|&s;ake the Law of their Mother.</HI> The true Church teacheth nothing for Doctrine, but what &s;he hath received from the Mouth of Chri&s;t. She doth not, like the Mother of Harlots, teach for Doctrine cur&s;ed Fopperies, idle, ridiculous, and &s;uper&s;titious Ceremonies, which are a Re|proach to the Chri&s;tian Religion, and a great Hindrance both of the Jews and Heathens from owning of it. They are all holy Rites, pious and undeniable Laws, and ju&s;t Rules of Di&s;cipline, con&s;onant to the holy Word of God, that &s;he teacheth all her Children.</CELL>
</ROW>
<ROW>
<CELL>VI. A Mother ought to be obey|ed and reverenced in all things by her Children; her ju&s;t Commands mu&s;t be &s;ubmitted to. 'Tis a great Evil to rebell again&s;t a Mother.</CELL>
<CELL>VI. So the Church of God ought to be obeyed and reverenced in all things. 'Tis an abominable Evil to &s;light or di&s;o|bey the Church, our &s;piritual Mother. Her In&s;tructions and Admonitions mu&s;t be received with all due care and readine&s;s; and tho&s;e who &s;tubbornly and ob&s;tinately refu&s;e to &s;ubmit, are guilty of great Sin.</CELL>
</ROW>
<ROW>
<CELL>VII. A wi&s;e and godly Mother greatly loves, and is tender of all her Children. She taketh care to carry it evenly towards every one of them; not to indulge any one out of a fond and great Pa&s;&s;ion, and &s;light another, becau&s;e not &s;o beautiful and amiable to look upon.</CELL>
<CELL>VII. So the Church of God taketh care to carry it tenderly, and with much Wi&s;dom, to all her Children. She acts not partially towards them, to counte|nance one more than another; the weak and poore&s;t Saint is as dear to our &s;piri|tual Mother, as the &s;tronge&s;t and riche&s;t of them.</CELL>
</ROW>
<ROW>
<CELL>VIII. A tender Mother hath much Compa&s;&s;ion and Bowels to|wards her weak, &s;ick, and helple&s;s Children; her Heart akes many times for &s;uch.</CELL>
<CELL>VIII. So God's Church is filled with Bowels of Pity and Compa&s;&s;ion towards her weak and di&s;tempered Members. How is &s;he troubled for &s;uch as are under Temptations, or fallen into any &s;piritual Di&s;temper of the Soul! The Churches Bowels &s;hould exceed the Bowels of a natural Mother to her &s;ick Children upon this account.</CELL>
</ROW>
<ROW>
<CELL>IX. A gracious and godly Mo|ther loveth tho&s;e Children be&s;t, that are mo&s;t dutiful, and who dear|ly love, and are mo&s;t like their Father.</CELL>
<CELL>IX. So the Church of God loveth tho&s;e Children or Saints be&s;t, that are mo&s;t diligent, dutiful, and obedient to Chri&s;t, and to all the good and whole&s;om Laws of the Family; who love, and are mo&s;t like God, in Mercy,<NOTE PLACE="marg">Mat. 5.45.</NOTE> Heavenly-min|dedne&s;s, in good Works, and Acts of Pity and Charity to the Poor; the&s;e &s;he e&s;teems and prizes highly.</CELL>
</ROW>
<ROW>
<CELL>X. A Mother is allowed by the Father to cha&s;tize or correct tho&s;e Children, that grow heady and proud, or any ways misbehave them|&s;elves, to the di&s;honour of the Father, and reproach of the Family.</CELL>
<CELL>X. So the Church is allowed, nay, re|quired by Chri&s;t, to correct by gentle Re|proof, tho&s;e Children or Members that do tran&s;gre&s;s the Law of God; and if they grow heady, proud, and &s;tubborn, &s;he reproves them &s;harply; but if that will not reclaim them, but that they &s;till
<PB N="111" REF="70"> proceed in a rebellious Mind, and misbehave them&s;elves, &s;he proceeds further, and taketh the Rod of Church-Di&s;cipline, and withdraws her &s;elf from them, and de|nieth them to come to the Table with the re&s;t of her Children: Nay, if they fall into any &s;candalous Evil, to the Reproach of Chri&s;t, his Truth, and the Hou&s;hold of Faith, &s;he cha&s;tizeth them with the Rod of Excommunication, and putteth them quite out of the Family. <HI>Deliver &s;uch an one unto Satan,</HI><NOTE PLACE="marg">1 Cor. 5.5.</NOTE> <HI>for the De&s;truction of the Fle&s;h, that the Spirit may be &s;aved in the Day of the Lord Je&s;us.</HI></CELL>
</ROW>
<ROW>
<CELL>XI. A Mother is &s;ometimes al|lowed, in the ab&s;ence of the Fa|ther, to be chief Governe&s;s in the Family; and to chu&s;e, according to the direction of the Father, a Steward over her Hou&s;e, and other inferior Officers; and as they be|have them&s;elves, &s;he ought to en|courage them, and continue them, or otherwi&s;e turn them out of their Offices.</CELL>
<CELL>XI. So the Church of Chri&s;t in his ab&s;ence is appointed to govern all the Affairs of his Hou&s;e, and according to tho&s;e holy Laws and Directions left by him, ought to chu&s;e a Steward, <HI>viz.</HI> a Bi&s;hop, Mini&s;ter, or Pa&s;tor, to take the Charge of the great Affairs of the Family, and other inferior Officers, as Deacons, <HI>&amp;c.</HI> to take care of the Poor: And as the Pa&s;tor or Deacons behave them&s;elves, &s;he ought to encourage him or them, and continue them in their Places; but if they fall into Sin, or neglect their Work, and are unfaithful in their Places, &s;he hath power to correct, and turn them out: always provided, &s;he acts according to Rule: <HI>Against an Elder receive not an Accu&s;ation,</HI><NOTE PLACE="marg">1 Tim. 5.1</NOTE> <HI>under two or three Witne&s;&s;es.</HI></CELL>
</ROW>
<ROW>
<CELL>XII. A Mother, tho her Chil|dren prove never &s;o vile and un|godly, hath no power to kill them: if &s;he doth, tho they are her own Children, &s;he is deemed by the Law as a Murtherer, and as &s;uch mu&s;t die.</CELL>
<CELL>XII. So the Church of God, tho &s;ome of her Members prove very vile, and will not be under her Government; or turn Hereticks, &s;ucking in damnable Er|rors: yet the mo&s;t &s;he can do, is, to pa&s;s the Cen&s;ure of Excommunication again&s;t them: <HI>An Heretick,</HI><NOTE PLACE="marg">Tit. 3.9, 10</NOTE> <HI>after the fir&s;t and &s;e|cond Admonition, reject,</HI> &amp;c. And there|fore the Mother of Harlots, for putting to Death &s;uch as &s;he calls Hereticks, is deemed, by the Law of God and Nations, a Murtherer, and, as &s;uch, mu&s;t and &s;hall in God's due time die. <HI>Her Plagues &s;hall come upon her in one day, Death,</HI><NOTE PLACE="marg">Rev. 18.8.</NOTE> <HI>Mour|ning, and Famine, and &s;he &s;hall be utterly burnt with Fire; for &s;trong is the Lord God that judgeth her.</HI></CELL>
</ROW>
<ROW>
<CELL>XIII. It is a great and high Ho|nour to a Mother, that her Chil|dren and Family are well governed, having their Food in due Order; and that her Children and Servants are all at her Beck, and dearly love one another; and when none of them are mi&s;&s;ing at Dinner, or Duty-time.</CELL>
<CELL>XIII. So 'tis the Honour of the Church of Chri&s;t, when all her Children humbly and faithfullly &s;ubmit them&s;elves to good Order and Di&s;cipline, when all of them carefully attend their re&s;pective Duties, and do not ab&s;ent them&s;elves, when &s;he calleth them together at Times of publick Wor&s;hip, or upon any other occa&s;ion, as to rectify Di&s;orders, or chu&s;e Officers, <HI>&amp;c.</HI> O how lovely and amiable is it,<NOTE PLACE="marg">P&s;al. 133.1, 2.</NOTE> and how doth it tend to the Glory of the Church, to &s;ee Saints live together in Love and Unity, always making Con&s;cience of tho&s;e Laws, that re&s;pect the well ordering, and religious Government of the Family or Hou&s;hold of God!</CELL>
</ROW>
<ROW>
<CELL>XIV. Some Mothers have Daugh|ters who have Children.</CELL>
<CELL>XIV. So the Univer&s;al Church hath many Daughters, many particular Chur|ches, which are very fruitful to Chri&s;t.</CELL>
</ROW>
</TABLE></P>
<P>There are many <HI>Di&s;parities,</HI> wherein the Church excelleth other Mothers, which I leave to the ingenious Reader to find out.</P>
<DIV4 TYPE="inferences">
<PB N="112" REF="71">
<HEAD>Inferences.</HEAD>
<P>THis &s;hould teach Believers to reverence and obey the Church of God, as dutiful Children do their godly Mother, in all things.</P>
<P N="2">2. And take care they do not grieve her.</P>
<P N="3">3. To have relenting Bowels towards her in all her Troubles. Shall our Mother be in Di&s;tre&s;s, and ready to be devoured by hungry Lions? and &s;hall not her Children be in bitterne&s;s of Soul for her? When <HI>Sion</HI> is afflicted, we &s;hould be afflicted; when her Eyes are wet, &s;hall ours be dry? when &s;he is &s;ad, &s;hould not we be &s;ad too?</P>
<P N="4">4. How doth this greatly reprove them, who in&s;tead of comforting of her in her Widowhood State, add to her Sorrow?</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to a Garden.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Cant. 4.12.</HI></BIBL> A <HI>Garden</HI> enclo&s;ed is my Sister, my Spou&s;e, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Ver&s;e 16.</HI></BIBL> Awake, O North Wind; and come thou South Wind, and blow upon my Garden, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Cant. 5.1.</HI></BIBL> I am come into my Garden, my Si&s;ter, my Spou&s;e.</P></Q>
</EPIGRAPH>
<P>THe Church of Chri&s;t is or may fitly be compared to a Garden.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Garden is a Piece taken out of common or wa&s;te Ground, appropriated to more &s;pecial U&s;e than the re&s;t.</CELL>
<CELL>THe Church of God (and every Be|liever, or Member thereof) is taken out of the common Ma&s;s of Mankind, to be a cho&s;en and &s;elect People to Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>II. The Ground of a Garden be|fore it is planted, is as barren, and as unprofitable, as the re&s;t out of which it was taken.</CELL>
<CELL>II. The People of God, and Soul of every Believer, naturally were as barren, blind, &s;inful, Enemis to God, and every way as vile and rebellious, as any other Sinners in the World.<NOTE PLACE="marg">Eph. 2.2, 3</NOTE> <HI>And were by Nature the Children of Wrath, as well as others. Who hath made thee to differ from ano|ther?</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>III. In a Garden no choice or rare thing cometh up naturally of it &s;elf, until it is &s;own or planted therein.</CELL>
<CELL>III. So no &s;piritual good Thing can grow or &s;pring up in our Hearts, until the Seed of Grace is &s;own in us, or a Di|vine Principle of Life be implanted.</CELL>
</ROW>
<ROW>
<CELL>IV. A Garden, before it be &s;own or planted, mu&s;t be digged, pur|ged, and well prepared.</CELL>
<CELL>IV. So mu&s;t our Hearts, like fallow Ground, be digged up with powerful Convictions of the Word and Spirit, that &s;o Grace may the better take Root in us. Hence 'tis &s;aid of God's Vineyard, when he was re&s;olved to bring Judgment upon it, <HI>It &s;hall not be pruned, nor digged.</HI><NOTE PLACE="marg">I&s;a. 5.6. Jer. 4.3.</NOTE> Hence God calleth upon them to plow up their fallow Ground, and <HI>&s;ow not among Thorns.</HI></CELL>
</ROW>
<ROW>
<CELL>V. A choice Garden is walled or well fenced about, for its Security from Danger and Spoil.</CELL>
<CELL>V. So the Church of God, or every Chri&s;tian, is hedged or walled in.<NOTE PLACE="marg">Job i. 10.</NOTE> <HI>Ha&s;t thou not made a Hedg about him, and about all he hath, on every &s;ide?</HI> &amp;c. God is &s;aid to be a <HI>Wall of Fire round about</HI> Je|ru&s;alem. [<HI>See Vineyard.</HI><NOTE PLACE="marg">Zech. 2.5.</NOTE>]</CELL>
</ROW>
<PB N="113" REF="71">
<ROW>
<CELL>VI. A choice Garden hath in it many Plants, Herbs, and Flowers, of great Worth and Value, both for Plea&s;ure and Profit.</CELL>
<CELL>VI. So in the Church are many choice, plea&s;ant, and profitable Plants, of God's own right-hand planting:<NOTE PLACE="marg">Jer. 5.8.</NOTE> <HI>'Tis &s;own with holy right Seed, ye Men of I&s;rael are his plea&s;ant Plants.</HI> All choice and &s;aving Graces, and Gifts of the Spirit, are found in God's Garden.</CELL>
</ROW>
<ROW>
<CELL>VII. A Garden mu&s;t have much Co&s;t be&s;towed upon it, and much Pains taken with it, or it will &s;oon decay.</CELL>
<CELL>VII. So mu&s;t the Church of God have much Pains be&s;towed upon it,<NOTE PLACE="marg">Prov. 4.23</NOTE> it mu&s;t be kept diligently; As God &s;pares for no Co&s;t and Pains, &s;o &s;hould his Servants be indu&s;trious, or el&s;e the Church will &s;oon decay.</CELL>
</ROW>
<ROW>
<CELL>VIII. A Garden hath &s;ome Weeds in it, which mu&s;t (as they appear) be pluck'd up, or they will &s;poil and hinder the Growth of the precious Flowers and Herbs that grow therein.</CELL>
<CELL>VIII. The Church is not without &s;ome corrupt Members in it, which injure it, like as Thorns and Nettles do a Garden, which as they are di&s;covered, are pluck'd up, and ca&s;t out. And al&s;o in the Hearts of the be&s;t Chri&s;tians, Weeds are apt to &s;pring up, from that Root of Bitterne&s;s that na|turally is within them, whereby many are troubled and defiled, which if not pul|led up, will hinder their Growth in Grace.</CELL>
</ROW>
<ROW>
<CELL>IX. A choice and fruitful Gar|den is valued highly by the Owner thereof; he e&s;teems it above an hundred times &s;o much fruitle&s;s Land. One Acre made into a cu|rious Garden, is prized above many Acres of common barren Ground.</CELL>
<CELL>IX. The Church of God (tho it be as it were but a little Spot, a &s;mall Remnant, in compari&s;on of the World) is highly prized by Je&s;us Chri&s;t; he e&s;teems of his own People above all the People of the Earth.<NOTE PLACE="marg">1 Pet. 2 9.</NOTE> Hence he calleth them his Inheri|tance, his Jewels, his peculiar Ones: <HI>I gave</HI> Egypt <HI>for thy Ran&s;om,</HI><NOTE PLACE="marg">I&s;a. 43.3, 4</NOTE> Aethiopia <HI>and</HI> Seba <HI>for thee. Since thou wa&s;t precious in my Sight, thou ha&s;t been honourable, and I have loved thee: Therefore will I give Men for thee, and People for thy Life.</HI> Wicked Men are like barren Mountains; they are the King's Wa&s;te, &s;uch whom he &s;ets but little by.</CELL>
</ROW>
<ROW>
<CELL>X. A rare and fruitful Garden will afford Fruit to plant others; many Gardens upon this account have (as it were) &s;prung out of one.</CELL>
<CELL>X. So from the Church of God that was fir&s;t planted in <HI>Judea,</HI> many ble&s;&s;ed Churches proceeded in a little time. By means of the Fruitfulne&s;s of that one &s;piritual Garden, &s;even Gardens more were planted in <HI>A&s;ia,</HI> viz. <HI>Ephe&s;us, Smyr|na, Pergamus, Thyatira, Sardis,</HI><NOTE PLACE="marg">Rev. 1.11.</NOTE> <HI>Philadel|phia,</HI> and <HI>Laodicea,</HI> be&s;ides many others which we read of, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>XI. A Garden mu&s;t be often wa|tered, or el&s;e it will &s;oon fade, and the Fruit thereof wither away, and the choice Flowers will hang down their Heads.</CELL>
<CELL>XI. God's Garden mu&s;t be often wa|tered by the Divine Rain, or Dew of Heaven, <HI>viz.</HI> the Word and Spirit of God: <HI>My Doctrine &s;hall drop as the Rain.</HI><NOTE PLACE="marg">Deut. 32.1, 2.</NOTE> And without the&s;e Waterings from above, the Fruit of the Church will &s;oon fail; all our Growth and Greenne&s;s is continued by the means of the Word and Ordinances.</CELL>
</ROW>
<ROW>
<CELL>XII. A Garden mu&s;t have the Door carefully kept and look'd af|ter, le&s;t Thieves and other Spoilers &s;hould get in, and ruine it.</CELL>
<CELL>XII. So the Door of the Church mu&s;t be carefully kept by &s;uch as have the Charge of it, (<HI>viz.</HI> the Mini&s;ters or Pa&s;tors thereof) or the Danger is great; it behoveth them to take care who they let in. Chri&s;t's Garden &s;hould be as a Garden enclo&s;ed, and Fountain &s;ealed, to all Unbelievers. But yet let them be never &s;o careful, &s;ome Dec<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ivers or Hypocrites
<PB N="114" REF="72"> will, as in former Times, creep in; 'twas &s;o when the chief Gardener him&s;elf was upon the Earth, there was a <HI>Judas</HI> among the twelve Apo&s;tles.</CELL>
</ROW>
<ROW>
<CELL>XIII. The chief Owner of a Garden loves to take his Walks in it, to &s;ee how the Plants and pre|cious Fruits do flouri&s;h.</CELL>
<CELL>XIII. So the Lord Je&s;us, who is the Owner and only Proprietor of his Church, loves to take his Walks in it:<NOTE PLACE="marg">Cant. 5.1.</NOTE> <HI>I am come into my Garden, my Si&s;ter, my Spou&s;e.</HI> He is &s;aid to <HI>walk in the mid&s;t of the &s;even Golden Candle&s;ticks. Let us get up early to the Vineyards,</HI><NOTE PLACE="marg">Cant. 7.1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>let us &s;ee whether the Vine flou|ri&s;h, whether the tender Grapes appear, and the Pomegranates bud forth; there will I give thee my Loves.</HI></CELL>
</ROW>
<ROW>
<CELL>XIV. In a Garden (as it is found by Experience) Worms do much hurt, e&s;pecially when they get to the Root of Plants or Flowers. They may &s;eem very green and flouri&s;hing, when there are &s;ome devouring Worms gnawing at the Roots, by which means in a little time they die, are pulled up, and ca&s;t away.</CELL>
<CELL>XIV. So in the Church, Sin, which may be compared to a Worm, or hurtful Vermine, doth exceeding much Detri|ment. A Chri&s;tian &s;eemeth very green, amiable, and fair to the Eye, like &s;ome Plants full of Leaves; but there is &s;ome cur&s;ed Worm, &s;ome &s;ecret Lu&s;t, that mars his Root, and in time he withers, and dies, and is pluck'd up, and ca&s;t away. This may be a Caution to all to take heed.</CELL>
</ROW>
<ROW>
<CELL>XV. In a Garden, what&s;oever choice Flower the Owner of it &s;ee|eth is fully ripe, if he hath a mind to it, he crops it off, and takes it to him&s;elf.</CELL>
<CELL>XV. So in the Church, tho&s;e Flowers or precious Saints Je&s;us Chri&s;t &s;eeth are fully ripe for Heaven, he crops off by Death, and taketh them to him&s;elf. A godly Man dies when he is ready and ripe for Death. When a holy Man dies, &s;aith Mr. <HI>Caryl,</HI><NOTE PLACE="marg">Caryl.</NOTE> it is Harve&s;t-time with him. Tho in a natural Capacity, he may be cut down whil&s;t he is green, or cropp'd in the Bud or Blo&s;&s;om; yet in his &s;piritual Capacity he never dies before he is ripe; God ripens his &s;peedily, when he intends to take them out of the World &s;peedily.</CELL>
</ROW>
<ROW>
<CELL>XVI. A Garden flouri&s;heth be&s;t, that hath the &s;weet, warm, and &s;plendent Rays of the Sun &s;hining upon it. How &s;weet do the Flowers and precious Herbs &s;mell, when the Rain di&s;tills, the South Wind blows, and the Sun &s;weetly breaks forth upon it!</CELL>
<CELL>XVI. So the Church never thrives, nor flouri&s;heth, but when the Sun of Righ|teou&s;ne&s;s &s;hineth in a gracious manner upon it; when the Rain or &s;piritual Dew de&s;cends, the South Wind of the Spirit bloweth, and the Sun of Righteou&s;ne&s;s &s;weetly &s;hineth, what a fragrant Scent doth the Church of God, and gracious Ones then &s;end forth! Hence Chri&s;t cal|leth for the <HI>South Wind to blow upon his Garden,</HI><NOTE PLACE="marg">Cant. 4.1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>that the Spices thereof may flow forth.</HI></CELL>
</ROW>
<ROW>
<CELL>XVII. A Garden is attended with &s;everal Sea&s;ons, Winter as well as Summer. And tho in the Winter many Flowers &s;eem decayed, and their Glory gone; yet a Winter's &s;harp Fro&s;ts, and cold North Winds, are as nece&s;&s;ary as the Sum|mer, for the killing of the Weeds and Worms, which otherwi&s;e would abound.</CELL>
<CELL>XVII. The Church hath its Winter as well as its Spring and Summer-Sea&s;on; nay, and the nipping Fro&s;ts, and North Winds of Temptations and Afflictions, are as profitable to the Saints, as the Summer of Comfort, Peace, and Pro&s;perity; for God &s;eeth need of the one, as well as the other, to de&s;troy tho&s;e Weeds of Corruption, or indwelling Sin, that is in our Hearts. <HI>If need be,</HI><NOTE PLACE="marg">1 Pet. 1.6.</NOTE> <HI>ye are in Heavine&s;s, through manifold Temptations.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="disparity">
<PB N="115" REF="72">
<HEAD>Di&s;parity.</HEAD>
<P>THere are divers <HI>Di&s;parities:</HI> Chri&s;t's Garden excelleth all other Gardens. They are the Plantations of Men; this is planted by Chri&s;t: Their Fruit is temporal and fading; this is &s;piritual and la&s;ting: They that plant other Gardens, cannot make them grow; but Chri&s;t can. And many others might be minded, which I here omit.</P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews what a va&s;t Difference there is between the Church, and the World. What is a howling and barren Wilderne&s;s, to a choice and lovely Garden?</P>
<P N="2">II. Ble&s;s God that this precious Garden is not &s;poiled, and its Hedg of Divine Providence not removed, nor pluck'd up.</P>
<P N="3">III. Let us pray, (tho it be &s;urrounded about at this day with cruel Enemies) that it may never be moved, taken, and trodden down, by Romi&s;h Wolves, or other ravenous Bea&s;ts of Prey.</P>
<P N="4">IV. Let the Adver&s;ary tremble, who&s;e evil Intent is fully di&s;covered, how they proceed in their De&s;igns again&s;t God's Church, Chri&s;t's &s;piritual Garden, &s;ince it is &s;o prized by him, and his own proper Inheritance, he alone being the Proprietor there|of. How often doth he &s;ay, <HI>My Garden, my Vineyard?</HI> It appears it is his,</P>
<P N="1">1. In that he bought the Ground with the Price of his precious Blood, to make a Garden of it.</P>
<P N="2">2. He hath at his own Charge planted and &s;own it.</P>
<P N="3">3. He keeps it, and waters it, and watcheth over it Night and Day.<NOTE PLACE="marg">I&s;a. 27 2, 3</NOTE></P>
<P N="4">4. 'Tis he only that gathereth the Fruit of it. Wo therefore to them that adven|ture to crop, and pull up, and de&s;troy any of its choice Flowers! They that touch God's People, Chri&s;t's Lillies, touch the Apple of his Eye.</P>
<P N="5">V. Let the Saints of Chri&s;t al&s;o learn from hence to be fruitful, Chri&s;t hath been at great Co&s;t and Pains in order thereunto. And that you may be &s;o,</P>
<P N="1">1. See that you are Plants of his own planting, otherwi&s;e you will be pluck'd up.</P>
<P N="2">2. See that you are well-rooted; &s;uch bring forth mo&s;t Fruit.</P>
<P N="3">3. Take heed of the Worm at the Root.</P>
<P N="4">4. Take heed whom ye chu&s;e for Garden-Dre&s;&s;ers, and look to your Hedge or Wall of Church-Di&s;cipline. You mu&s;t know your Bounds, the Garden of Chri&s;t mu&s;t not be opened into other Men's Fields. Keep your Communion entire; re|member, you are bounded by Chri&s;t's Laws and In&s;titutions; take heed you do not, with <HI>Ephraim,</HI> mix your &s;elves with other People.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to a Lilly.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Cant. 2.2.</HI></BIBL> As the Lilly among the Thorns, &s;o is my Love among the Daughters.</Q>
</EPIGRAPH>
<P>CHri&s;t calleth his Church his Love, and compareth her to a <HI>Lilly among Thorns.</HI> By <HI>Daughters</HI> are meant (as &s;ome conceive) other Churches, who pretend them&s;elves to be the Spou&s;e of Chri&s;t. Daughters (&s;aith the Learned <HI>Wendelin</HI>) are either Nations, Strangers to the Church of Chri&s;t, which neverthele&s;s are joined to us by the common Ligaments of Humanity, and de&s;cend from the &s;ame Creator, and therefore called <HI>Daughters;</HI> or el&s;e &s;uch as profe&s;s their Names among the Citizens of <HI>Zion,</HI> the Church of Chri&s;t. But as the Church is compared to a <HI>Lilly;</HI> &s;o, with the greate&s;t Elegancy, the Daughters are compared to <HI>Thorns.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Lilly is a very &s;weet Flower, &s;o fragrant, that Naturali&s;ts tell us, a Man's Sen&s;es will be ea&s;ily turned with the Strength thereof.</CELL>
<CELL>SO there is nothing &s;weeter to Chri&s;t, than the Church, the Spou&s;e:<NOTE PLACE="marg">Ca<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t. 4.7, 10, 14.</NOTE> <HI>Thou art all fair, my Love, there is no Spot in thee. The Smell of thy Ointment is better than all Spices, Spikenard, and Saffron,
<PB N="116" REF="73"> Calamus, and Cinamon, with all Trees of Frankincen&s;e, Myrrh and Aloes, with the chief Spices.</HI> The Church, and faithful Children of God, are unto Chri&s;t a &s;weet Savour. And 'tis &s;aid, <HI>Noah built an Altar to the Lord, and took of every clean Fowl,</HI><NOTE PLACE="marg">Gen. 8.40, 41.</NOTE> <HI>and offered Burnt-Offerings on the Altar; and the Lord &s;melled a &s;weet Savour.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Lilly is an exceeding white Flower; nothing more pure, no|thing whiter, &s;aith the &s;ame Author, than a Lilly.</CELL>
<CELL>II. So nothing is more fair and white, or purer in Chri&s;t's Sight than the Church. <HI>My &V;ndefiled is but one, &s;he is the only one of her Mother, &s;he is the choice one of her that bare her. Thou art all fair, my Love, and there is no Spot in thee.</HI> Hence &s;aid to be <HI>cloathed in fine Linnen, clean and white.</HI> Chri&s;t, her ble&s;&s;ed Bridegroom, gave him&s;elf for her,<NOTE PLACE="marg">Eph. 5.25, 26, 27.</NOTE> <HI>that he might &s;anctify and clean&s;e her, with the wa&s;hing of Water, by the Word; that he might pre&s;ent her to him&s;elf a glori|ous Church, not having Spot, or Wrinkle, or any &s;uch thing; but that &s;he &s;hould be holy, and without Blemi&s;h.</HI></CELL>
</ROW>
<ROW>
<CELL>III. The Lilly is a very fruitful Flower;<NOTE PLACE="marg"><HI>Plin.</HI> lib. 21. cap. 5.</NOTE> one Root (&s;aith <HI>Pliny</HI>) often yielding fifty Pods. The Dew of Heaven, the Heat of the Sun, and Fatne&s;s of the Soil, make it fruitful.</CELL>
<CELL>III. The Church is fruitful; nothing more fruitful, &s;aith <HI>Wendelin:</HI> The which being planted in the Field of one <HI>Jeru&s;alem,</HI> in the Days of old, watered by the Apo&s;tolick Men, with the Dew of the Word, and Miracles; the Sun of Righ|teou&s;ne&s;s &s;hining upon it,<NOTE PLACE="marg">Mal. 4.2.</NOTE> and infu&s;ing of his Divine Heat into it. In what part of the World,<NOTE PLACE="marg">See <HI>Vine.</HI></NOTE> (in the &s;pace of a few Years) hath it not taken Root? In the former Age, after the Roman Winters of the Alpine Snow had for &s;ome Ages depre&s;&s;ed this Flower, and reduced its Leaves to ad|mirable Paucity, in&s;omuch that they were &s;carcely vi&s;ible to the World, and had cir|cum&s;cribed its Roots into a narrow Space, how great and &s;wift were the Increa&s;ings of it, the Heavens, which before &s;eemed &s;hut, again bedewing of it! Then that Word (&s;aith he) we &s;aw fulfilled, which was promi&s;ed in Times pa&s;t to <HI>I&s;rael:</HI><NOTE PLACE="marg">Ho&s;. 14 4, 5.</NOTE> <HI>I will be as the Dew unto</HI> I&s;rael, <HI>and he &s;hall grow as the Lilly, and ca&s;t forth his Roots as</HI> Lebanon. <HI>His Branches &s;hall &s;pread, and his Beauty &s;hall be as the Olive-Tree, and his Smell as</HI> Le|banon. <HI>Germany, England, France, Italy, Spain, Poland, Hungary, Denmark, Sweden,</HI> hath, (and what Country of <HI>Europe</HI> hath not?) within a few Years, &s;een the Roots and Branches thereof &s;pread, and &s;melt its Odor. The Popi&s;h Waves, Flames and Axes, could neither &s;uffocate, burn, nor cut up the Flower, Leaves, nor Roots of this Lilly. The Shadow of the Highe&s;t hath re&s;trained the Flames; his Spirit bound up or con&s;trained the Waves; his Right-hand with-held the Axes, that grinning and grinding Dragon, that the Bea&s;t and fal&s;e Prophet could do nothing, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. The Lilly is a very tall Flow|er; few Flowers (as <HI>Pliny</HI> ob&s;erves) are higher than the Lilly.</CELL>
<CELL>IV. So the Church and People of God are the talle&s;t or highe&s;t People in the World, they <HI>dwell on high.</HI><NOTE PLACE="marg">I&s;a. 33.</NOTE> Chri&s;t's Spou&s;e is &s;ecure in that mo&s;t high and Heaven-threatning Rock, <HI>Mat.</HI> 16.18. not to be overthrown by any of the Enemies battering Rams, nor to be reached by any Power of the Dragon. This is that <HI>cho&s;en Generation,</HI><NOTE PLACE="marg">2 Pet. 2 9.</NOTE> <HI>royal Prie&s;thood, holy Nation, peculiar People,</HI> who are &s;aid to dwell on high: And tho they now &s;eem to creep low upon the Ground, and wander as it were in Darkne&s;s; yet dwelling in God, they re&s;t &s;ecure, <HI>&amp;c.</HI><NOTE PLACE="marg">Mich. 4.1, 2.</NOTE> and &s;hall in due Time be exalted above the Hills, and the highe&s;t Mountains of the Earth.</CELL>
</ROW>
<ROW>
<CELL>V. The Lilly is a Flower mo&s;t gloriou&s;ly adorned, and lovely to look upon; &s;o that our Saviour &s;aith, <HI>Solomon in all his Glory was not adorned like one of the&s;e.</HI> It is furni&s;hed with beauteous Accom|pli&s;hments; its Form is excellent, with &s;ix Leaves curiou&s;ly &s;et, and
<PB N="117" REF="73"> within are &s;even Grains, and all within of the Colour of Gold, hanging down their Head; much of the Glory of the Lilly is inward.</CELL>
<PB N="116" REF="73">
<CELL>V. The Church and Spou&s;e of Chri&s;t is very glorious; her Clothes are &s;aid to be wrought Gold:<NOTE PLACE="marg">P&s;al. 45.</NOTE> <HI>She &s;hall be brought to the King in Raiment of Needle-Work:</HI> Hence &s;aid to be as fair as the Moon, as clear as the Sun. The Church, with every &s;in|cere Soul, is gloriou&s;ly adorned, furni&s;h|ed with beauteous Accompli&s;hments: (1.) With the imputed Righteou&s;ne&s;s of Chri&s;t, a tran&s;parent and &s;parkling Or|nament.
<PB N="117" REF="73"> (2.) The Gifts of the Holy Spirit, which may an&s;wer to the Leaves of the Lilly. (3.) The Graces of the Spirit, which may an&s;wer to the Grains within the Lilly,<NOTE PLACE="marg">2 Pet 1.5.6, 7, 8.</NOTE> which (as St. <HI>Peter</HI> layeth them down) are &s;even. Yet notwith&s;tanding all this Glory, with which Chri&s;t's Spou&s;e is adorned and beautified, &s;he is not proud; but, as taught by the &s;even Grains of the Lilly, or Graces of the Spirit, doth humbly hang down her Head.<NOTE PLACE="marg">P&s;al. 45.</NOTE> Her chiefe&s;t Beauty is internal: <HI>The King's Daughter is all glorious within.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. The Lilly is a Plant that (as Naturali&s;ts tell us) doth &s;hoot up &s;uddenly, nay, and that it doth grow very much in the Night.</CELL>
<CELL>VI. So God's Church, when his Ble&s;|&s;ing is upon it, thrives marvellou&s;ly in a &s;hort time. To make this appear, con|&s;ider in the Primitive Time, when the Dew of Grace fell upon the Chri&s;tian World, what abundance of Lillies &s;prung up &s;uddenly? Three thou&s;and converted by St. <HI>Peter</HI> at one Sermon.<NOTE PLACE="marg">Acts 2.40.</NOTE></CELL>
</ROW>
<ROW>
<CELL>VII. The Lilly is among Thorns; Thorns are things of little Worth, low and ba&s;e things, in compari&s;on of Lillies.</CELL>
<CELL>VII. The Church of God grows in the Field of this World, among&s;t ba&s;e and vile Sinners,<NOTE PLACE="marg">I&s;a 27.4.</NOTE> who are compared to Thorns and Briars.</CELL>
</ROW>
<ROW>
<CELL>VIII. The Lilly growing among Thorns, is hurt thereby. That being a tender Flower, the Thorns coming up with it, which are of a rough and pricking Nature, the Lilly receives much Injury, not only in its Growth, but al&s;o they tend to &s;poil its Beauty.</CELL>
<CELL>VIII. The Church, like the Lilly, grow|ing among&s;t the ungodly and per&s;ecuting World, are greatly wronged thereby. The Inhabitants of <HI>Canaan,</HI><NOTE PLACE="marg">Num. 3.53</NOTE> that <HI>I&s;rael</HI> drove not out, were &s;aid to be <HI>Pricks in their Eyes, and Thorns in their Sides,</HI> by which they were &s;orely perplexed and vexed. There is a Time coming, when the Lilly, the Church of God, &s;hall be injured by the&s;e cur&s;ed Thorns no more: <HI>There &s;hall be no more a pricking Bryar to the Hou&s;e of</HI> I&s;rael, <HI>nor any grieving Thorn.</HI><NOTE PLACE="marg">Ezek. 28.24.</NOTE> Moreover, the Church &s;hould be as Lillies among Thorns for Beauty and Purity; they ought to out-do and excell the Ungodly, as far as the Lilly doth the Thorn: As beautiful as a Lilly among Thorns, (&s;aith Mr. <HI>Ain&s;worth</HI>) as innocent as Doves among ravenous Birds.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>A Lilly is a natural Plant, and Flower of the Field.</CELL>
<CELL>THe Church is a heavenly or &s;uper|natural Flower, a Plant of God's right-hand planting.</CELL>
</ROW>
<ROW>
<CELL>II. There is no care taken of the Lilly that groweth among Thorns; any are &s;uffered to pluck them up.</CELL>
<CELL>II. God takes great care of his People, He has made a Fence about them, nay, He him&s;elf is as a Wall of Fire on every &s;ide, and doth keep his Church,<NOTE PLACE="marg">Zech. 2.5.</NOTE> and water it every moment:<NOTE PLACE="marg">I&s;a. 27.3. Mat. 10 30</NOTE> <HI>He keepeth it night and day, le&s;t any &s;hould hurt it. Not one Hair of your Heads &s;hall peri&s;h.</HI></CELL>
</ROW>
<ROW>
<CELL>III. A Lilly is a Flower that &s;oon fades and withers away,<NOTE PLACE="marg">Mat. 6.30.</NOTE> and is at la&s;t ca&s;t into the Oven.</CELL>
<CELL>III. The Churches Beauty and Glory is encrea&s;ing:<NOTE PLACE="marg">Prov. 4.18.</NOTE> <HI>The Path of the Ju&s;t is as the &s;hining Light, which &s;hineth more and more unto the perfect Day.</HI> Her Glory &s;hall ne|ver fade, but &s;he &s;hall be made an eternal Excellency.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="118" REF="74">
<HEAD>Inferences.</HEAD>
<P>THis may teach all true Chri&s;tians to admire and exalt the free Grace of God, in making &s;o great a Difference between them, and the Wicked among&s;t whom they live.</P>
<P N="2">2. It &s;hews al&s;o what care he taketh of them, in pre&s;erving them whil&s;t they grow among Thorns, who do not only prick them by Per&s;ecution, but would utterly root them up.</P>
<P N="3">3. They are hereby called upon, not to re&s;t &s;atisfied with the Name of Chri&s;tians only, but to be earne&s;t with the Lord, that whil&s;t the Wicked do daily manife&s;t them&s;elves to be as Thorns, they may be as Lillies, holy and heavenly-born Souls, growing up more and more in Grace and Holine&s;s.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to a Merchant-Ship.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Prov. 31.14.</HI></BIBL> She is like unto Merchant-Ships.</P>
<P><BIBL><HI>I&s;a. 54.11.</HI></BIBL> O thou afflicted, and to&s;&s;ed with Tempe&s;ts, and not com|forted!</P></Q>
</EPIGRAPH>
<P>THe Church of God in the&s;e Scriptures, as Expo&s;itors ob&s;erve, is compared to a Ship, to a Merchant-Ship.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Merchant-Ship tradeth from one Place to another; &s;he fetcheth her Merchandize from afar.</CELL>
<CELL>THe Church of God trades to Heaven, &s;he fetcheth her &s;piritual Merchan|dize from thence:<NOTE PLACE="marg">Phil. 3.20.</NOTE> <HI>Our Conver&s;ation is in Heaven.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Merchant-Ship hath a skil|ful Pilot, to &s;teer and guide her the right way, that &s;o &s;he may not &s;plit upon Rocks or Sands, or any other way mi&s;carry in her Voyage.</CELL>
<CELL>II. The Church of God hath a mo&s;t expert and skilful Pilot, <HI>viz.</HI> Je&s;us Chri&s;t, to &s;teer her Cour&s;e through the Seas of this World, that &s;o &s;he may not be &s;plit upon the Rocks of human Inventions, nor the Sands of fal&s;e Doctrine, Error, and Here&s;y.</CELL>
</ROW>
<ROW>
<CELL>III. A Merchant-Ship is to&s;&s;ed of|tentimes upon a trouble&s;om and tempe&s;tuous Sea, and yet keeps up, and is pre&s;erved in a wonderful manner, upon boi&s;terous Waves.</CELL>
<CELL>III. So the Church of God is often to&s;&s;ed with Tempe&s;ts, or &s;ubject to, and vexed with the Incur&s;ions of an envious and per&s;ecuting World, the Un|godly being compared to the troubled Sea.<NOTE PLACE="marg">I&s;a. 57.20.</NOTE></CELL>
</ROW>
<ROW>
<CELL>IV. A Ship is &s;teered by the Com|pa&s;s from one Place to another.</CELL>
<CELL>IV. So the Church of God is guided in her Pa&s;&s;age to Heaven, by the Compa&s;s of God's Word, in re&s;pect of Doctrine, Di&s;cipline, and Conver&s;ation: <HI>Thy Word is a Light unto my Paths.</HI><NOTE PLACE="marg">P&s;al. 110.105.</NOTE></CELL>
</ROW>
<ROW>
<CELL>V. A Merchant-Ship takes in &s;e|veral Pa&s;&s;engers, of divers Kinds and Nations, who &s;ail in her to their de&s;ired Haven.</CELL>
<CELL>V. So the Church takes in many Chri&s;tians and Profe&s;&s;ors, and tho&s;e of &s;everal Sorts and Degrees, who all de|clare they are bound with the Spiritual Ship, to the Land of Promi&s;e.</CELL>
</ROW>
<ROW>
<CELL>VI. Some Merchant-Ships have Nets belonging to them, which are ca&s;t into the Sea, to take up Fi&s;hes, and bring them into the Ship.</CELL>
<CELL>VI. So the Church of God hath the Go&s;pel-Net,<NOTE PLACE="marg">Mat. 13.47 Mark 1.17</NOTE> which by the hands of the Mariners, and skilful Fi&s;hers of Men, is ca&s;t into the Sea, or Multitude of People, by which means many Men are converted, and taken into this &s;piritual Ship.</CELL>
</ROW>
<PB N="119" REF="74">
<ROW>
<CELL>VII. A Ship &s;ails &s;weetly along, when &s;he hath a pro&s;perous Gale; for unle&s;s the Wind blow, &s;he can|not &s;ail.</CELL>
<CELL>VII. So the Church, under the power|ful and &s;weet Influences of the Spirit, (which is compared to the Wind) is carried gloriou&s;ly along towards her de&s;i|red Haven;<NOTE PLACE="marg">Joh. 3.6, 7.</NOTE> but if this &s;piritual Wind blow not, &s;he is becalmed.</CELL>
</ROW>
<ROW>
<CELL>VIII. What common Dangers a Merchant-Ship is expo&s;ed to, all the Pa&s;&s;engers who &s;ail in her are liable to al&s;o, <HI>viz.</HI> to the &s;ame Tempe&s;ts, the &s;ame Pirates, <HI>&amp;c.</HI> Let <HI>Jonah</HI> and the Mariners be in the &s;ame Ship together, and tho the Storm aro&s;e for <HI>Jonah</HI>'s &s;ake, yet all the whole Ship's Company were in dan|ger. So it was in <HI>Paul</HI>'s Ca&s;e, with tho&s;e other Pri&s;oners, Mariners, and Souldiers that were in the Ship with him. Let there be in the &s;ame Sip, (&s;aith Mr. <HI>Vartue</HI>) a Prince going to receive a Crown, and a Malefactor going to receive Puni&s;h|ment, according to the Nature of his Offence; whil&s;t they are in the Ship together, they are &s;ubject to the &s;ame Storms and To&s;&s;ings, to be Sea-&s;ick together, to the &s;ame Pirates, and alike ran&s;acked and &s;poiled by them.</CELL>
<CELL>VIII. So what common Dangers befall God's Church, all the Members thereof are more or le&s;s expo&s;ed and liable to the &s;ame. Let Enemies come, let Per&s;ecuti|on ari&s;e again&s;t it, there are no &s;ort of Men or Members, whether &s;incere or not, whil&s;t they remain in the Church, or hold fa&s;t their Profe&s;&s;ion, let them promi&s;e them&s;elves what Safety they will, who can be &s;ecure, or exempted from Violence. Tho as in a Ship, &s;ome &s;peed oft-times better than the re&s;t;<NOTE PLACE="marg">Jer. 45.5.</NOTE> as <HI>Baruch</HI> and <HI>Jeremiah,</HI> who had their Lives given them for a Prey, when Thou&s;ands were cut off, yet went into Exile.<NOTE PLACE="marg">2 Tim. 3.12.</NOTE> <HI>Who&s;oever</HI> (&s;aith the Apo&s;tle) <HI>will live godly in Chri&s;t Je&s;us, &s;hall &s;uffer Per&s;ecution. Through much Tribulation we mu&s;t enter into the Kingdom of God.</HI> Hypocrites, in a Day of common Danger and Per&s;ecution, are in the like Circum&s;tances with tho&s;e who truly fear God; Satan, that Arch-Pirate, and his Emi&s;&s;aries, will favour them no more than others, until they renounce their Religion, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>IX. When a Ship is in a Storm, all the Mariners have their Hands and Hearts full, they are at their Wit's end; every one takes hold of a Rope, and endeavours to the utmo&s;t to &s;ave and &s;ecure the Ship (if po&s;&s;ible) from &s;inking.</CELL>
<CELL>IX.<NOTE PLACE="marg">I&s;a. 64.17.</NOTE> So in an Hour of Trouble and Per&s;ecution, every Chri&s;tian &s;hould do his be&s;t to &s;ecure and &s;ave the Church of God from &s;inking, or from being ca&s;t away, or lo&s;t. Every one &s;hould have their Hearts up to God, and their Hands to work wi&s;ely, for her and their own Safety.</CELL>
</ROW>
<ROW>
<CELL>X. Merchant Ships greatly en|rich tho&s;e Places, Cities, and King|doms to whom they belong, bring|ing to them rare and excellent Merchandizes, which are offered to Sale, or to be exchanged to Tra|ders.</CELL>
<CELL>X. So the Church of God, by daily Trading to Heaven, greatly enricheth poor Sinners. What &s;he receiveth from Chri&s;t, her Merchants or Mini&s;ters offer to Sale,<NOTE PLACE="marg">Prov. 23.23.</NOTE> to the Nation or Nations where &s;he lives: Truth, Peace, Pardon, the the Pearl of great Price, and other ex|cellent Merchandize, &s;he furni&s;heth the World with.</CELL>
</ROW>
<ROW>
<CELL>XI. A Ship's great Safety, con&s;i&s;ts in her being well built, having a good Bottom, a skilful Pilot, and &s;ure Anchors, <HI>&amp;c.</HI></CELL>
<CELL>XI. So the Churches Safety con&s;i&s;teth in her being truly con&s;tituted,<NOTE PLACE="marg">Heb. 6.1, 2</NOTE> according to the Apo&s;tolical Pre&s;criptions, or that Pattern left in the Go&s;pel by Chri&s;t, and the Primitive Saints; and in having Chri&s;t for her Governour, or chief Pilot, who (as <HI>Jerome</HI> ob&s;erves) &s;its at the Stern, and guides her Cour&s;e as he &s;ees good: And la&s;tly, by having Hope (that precious Grace of the Spirit) for her Anchor: <HI>Which Hope we have as the Anchor of the Soul,</HI><NOTE PLACE="marg">Heb. 6.19.</NOTE> <HI>both &s;ure and &s;tedfa&s;t,</HI> &amp;c. The Nature of which is opened under the Fifth Head of Metaphors, concerning the Graces of the Spirit, to which we refer you.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="120" REF="75">
<HEAD>Inferences.</HEAD>
<P>THis may inform us, that Trouble and Per&s;ecution mu&s;t be expected. No Ship &s;ets out to Sea, but meets with Storms and Tempe&s;ts at one time or another; and therefore the Mariners look for them, and provide accordingly, to &s;ecure the Ship, and &s;ave them&s;elves; and &s;o &s;hould &s;piritual Sea-faring Men do.</P>
<P N="2">2. It may al&s;o be Matter of Comfort to the Godly. What a&s;&s;urance is here of Safety! Chri&s;t, who guides the Ship, can at his plea&s;ure &s;till the Seas, and make the greate&s;t Storm in a Moment to be a Calm.<NOTE PLACE="marg">P&s;al. 65.7.</NOTE> <HI>He &s;tilleth</HI> (as the P&s;almi&s;t &s;aith) <HI>the Noi&s;e of the Seas, the Noi&s;e of their Waves, and the Tumults of the People.</HI> Therefore tho Satan, that cruel Pirate, and other malicious Enemies of the Church, &s;eek daily to &s;ink this &s;piritual Ship; and tho he be a Spirit, and therefore of great Power again&s;t us, yet he is nothing to God, who is the Creating Spirit. That which is &s;aid of <HI>Behemoth,</HI> is no le&s;s true of him: <HI>He that made him,</HI><NOTE PLACE="marg">Job 46.18</NOTE> <HI>can make his Sword approach unto him.</HI> Let therefore the Power and Rage of our Enemies be never &s;o great, and their Oppo&s;ition at this day never &s;o fierce again&s;t us, yet we have an A&s;&s;urance from our ble&s;&s;ed Saviour, that the Gates of Hell &s;hall never prevail again&s;t the Church: She &s;hall never be broken to pieces, nor &s;uffer Shipwrack. <HI>O thou to&s;&s;ed with Tempe&s;ts, and not comforted!</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to a Golden Candle&s;tick.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Rev. 1.20.</HI></BIBL> The Golden Candlesticks are the &s;even Churches.</Q>
</EPIGRAPH>
<P>MR. <HI>Brightman,</HI> and others, under&s;tand this Metaphor of <HI>Golden Candle&s;ticks,</HI> is taken from the Candle&s;ticks that were in the Tabernacle erected by <HI>Mo&s;es;</HI> and the Re&s;emblance between the&s;e holds good in two or three Particulars, which take as follow.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>IN general, the U&s;e of a Candle|&s;tick is to hold out the Light to others. <HI>No Man</HI> (&s;aith our Savi|our) <HI>lighteth a Candle, and putteth it under a Bu&s;hel, but into a Candle|&s;tick; and it giveth Light to all that are in the Hou&s;e.</HI></CELL>
<CELL><P>SO the Church holdeth out the Light of God's Word to all that dwell therein, in which re&s;pect the Apo&s;tle calleth the Church the <HI>Pillar of Truth,</HI><NOTE PLACE="marg">1 Tim. 3.17. <HI>Exercit. Divin. Exer.</HI> 9. Way to the true Church, p. 80. <HI>Gur&s;. The|ol. part</HI> 2. <HI>Col.</HI> 324.</NOTE> becau&s;e &s;he holds out the Truth to be &s;een, (&s;aith <HI>Weem&s;e</HI>) the Expre&s;&s;ion being taken from the Cu&s;tom of many Nations, who are u&s;ed to write their Laws in Tables, and &s;o to hang them upon Pillars of Stone, that the People whom it concerned to know them, might &s;ee and read them; as among&s;t us, Proclamations are nailed to Po&s;ts in Market-Towns. Dr. <HI>White.</HI></P>
<P>The Church holds out her Light three ways,</P>
<P>1. By her Doctrine; &s;he having divers approved Mini&s;ters belonging to her, that &s;he calleth forth to preach and publi&s;h the Word of Truth. Hence the Law is &s;aid to <HI>go forth of</HI> Zion, <HI>and the Word of the Lord from</HI> Jeru&s;alem.</P>
<P>2. By her holy Di&s;cipline.</P>
<P>3. By her godly Example and Conver&s;ation: <HI>Let your Light &s;o &s;hine before Men, that they may &s;ee your good Works, and glorify your Father which is in Heaven.</HI> Mat. 5.16. <HI>Walk as the Children of the Light,</HI> Eph. 5.8. The Church ought to meet publickly, to make a publick Profe&s;&s;ion.</P></CELL>
</ROW>
<ROW>
<CELL>II. Candle&s;ticks of Gold are of great Worth, and &s;eldom found but in the Hou&s;es of Princes.</CELL>
<CELL>II. So the Church is very precious in God's &s;ight:<NOTE PLACE="marg">Exod. 19.5, 6. Mal. 3.17.</NOTE> <HI>Ye &s;hall be a peculiar Trea|&s;ure unto me, above all People.</HI> Hence they are called his Jewels. This Candle&s;tick only belongs to the Prince of Heaven and Earth; they are Chri&s;t's Churches.</CELL>
</ROW>
<PB N="121" REF="75">
<ROW>
<CELL>III. Tho&s;e Golden Candle&s;ticks had &s;ome part of them for U&s;e, and &s;ome part for Ornament; there were Knobs and Flowers curiou&s;ly &s;et upon them.</CELL>
<CELL>III. The Church of God is not only of u&s;e to hold out the Light of God's Word;<NOTE PLACE="marg">1 Pet. 3.3, 4.</NOTE> but it is al&s;o richly adorned with &s;everal choice and heavenly Graces, that make it, and every Member thereof, who truly fears God, amiable in Chri&s;t's Sight.</CELL>
</ROW>
<ROW>
<CELL>IV. The throwing down, or re|moving of the Candle&s;tick, throw|eth down and removeth the Light or Candle al&s;o.</CELL>
<CELL>IV. So when a Church is removed out of its place, the Light of God's Word is many times removed from a Nation or People likewi&s;e; which &s;evere Judgment hath befallen the People of <HI>A&s;ia</HI> long ago, by God's taking away or removing tho&s;e &s;even famous Golden Candle&s;ticks, or Churches, that once were there.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inference">
<HEAD>Inference.</HEAD>
<P>LEt the Saints and People of God take heed how they walk before Him: It be|hoves them to &s;trive to recover them&s;elves from whence they are fallen, le&s;t He remove their Candle&s;tick out of its place.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Church compared to a Flock of Sheep.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Cant. 1.7.</HI></BIBL> Tell me, O thou whom my Soul loveth, where thou feedest, and where thou make&s;t thy Flock to re&s;t at Noon, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Luke 12.32.</HI></BIBL> Fear not, little Flock, it is your Father's good Plea&s;ure to give you the Kingdom.</P></Q>
</EPIGRAPH>
<P>THe Church, or Saints of God, are compared unto a Flock of Sheep.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>SHeep are clean Bea&s;ts, tame and gentle; not wild, as Tigers, Li|ons, Foxes, or Wolves; nor un|clean, as Dogs, Swine, <HI>&amp;c.</HI></CELL>
<CELL>SO the Saints of God are a People ta|med, as it were, by God's Spirit, from that natural Wildne&s;s and Perver&s;e|ne&s;s, made gentle, willing to come into Chri&s;t's Fold, clean&s;ed from Impurity of Heart and Life.</CELL>
</ROW>
<ROW>
<CELL>II. Sheep are &s;imple, a harmle&s;s Sort of Creatures, not crafty, rave|nous, and devouring, as tho&s;e Sort of Bea&s;ts above-mentioned.</CELL>
<CELL>II. So the Saints of God are holy; they are taught to be &s;imple concerning Evil:<NOTE PLACE="marg">Mat. 10.16</NOTE> <HI>Be ye</HI> (&s;aith Chri&s;t) <HI>as innocent as Doves.</HI> They &s;eek the Hurt of no Man; not like Romi&s;h Wolves, who delight in nothing more than in Blood and Rapine, &s;hedding the Blood of tho&s;e who do not wrong or injure them, but de&s;ire to live peaceably in the Land.</CELL>
</ROW>
<ROW>
<CELL>III. Sheep are meek and patient under Sufferings: Hence our Sa|viour is &s;aid to be <HI>led as a Lamb to the Slaughter;</HI><NOTE PLACE="marg">I&s;a. 53.7.</NOTE> <HI>and as a Sheep is dumb before the Shearer, &s;o opened he not his Mouth.</HI> See <HI>Lamb.</HI></CELL>
<CELL>III. So the Saints and People of God are meek and patient under God's hand, both when they &s;uffer for their Sins, or for the Trial of their Graces; as appea|reth in <HI>Job, David, Stephen,</HI> &amp;c.<NOTE PLACE="marg">P&s;al. 39 9.</NOTE> <HI>I held my Peace, I opened not my Mouth, becau&s;e Lord, thou didde&s;t it.</HI></CELL>
</ROW>
<PB N="122" REF="76">
<ROW>
<CELL>IV. Sheep, as they are patient, &s;o they are profitable, both in their Lives, and by their Death. There is &s;carcely any Creature that brings its Owner greater Incomes than Sheep; they are good both for Food and Cloathing.</CELL>
<CELL>IV. The Saints are very profitable ma|ny ways; the Benefit the World receives by them, or for their Sakes, is very great; they are called the <HI>Light of the World,</HI> and the <HI>Salt of the Earth;</HI> now the Profit the World receives in both the&s;e re&s;pects, is not little. Had there been ten of tho&s;e Sheep in <HI>Sodom,</HI> God had not de&s;troyed it; be&s;ides, the Angel told <HI>Lot,</HI> he could do nothing till he was out of the City. What a Ble&s;&s;ing was <HI>Jo&s;eph</HI> to his Ma&s;ter, whil&s;t he abode in his Hou&s;e, and <HI>Jacob</HI> to <HI>Laban!</HI> They yield the World much Profit, by the Doctrine they preach, by the fervent Prayers they daily put up to Almighty God, and their holy and good Examples:<NOTE PLACE="marg">Mat. 5.16.</NOTE> <HI>Let your Light &s;o &s;hine before Men, that they may &s;ee your good Works, and glorify your Father which is in Heaven.</HI></CELL>
</ROW>
<ROW>
<CELL>V. Sheep are obedient, and rea|dy to follow their Shepherd whi|ther&s;oever he goeth. It is the Cu&s;tom in &s;ome Countries, for the Shepherd to go before the Sheep, <HI>&amp;c</HI> To which our Saviour alludes, <HI>John</HI> 10.27.</CELL>
<CELL>V. So Believers, and the Church of Chri&s;t, are obedient to him:<NOTE PLACE="marg">Joh. 10.4, 5.</NOTE> <HI>My Sheep</HI> (&s;aith he) <HI>hear my Voice, and they follow me; and the Voice of a Stranger they will not follow.</HI><NOTE PLACE="marg">P&s;al. 73.24</NOTE> <HI>Thou &s;halt guide me by thy Coun&s;el,</HI> &s;aith the P&s;almi&s;t. Chri&s;t's Precepts are the Saints Directory, and his Practice their Pattern for Imitation. Hence <HI>Paul</HI> exhorteth the <HI>Corinthians</HI> to follow him, as he followed Chri&s;t.<NOTE PLACE="marg">1 Cor. 11.1.</NOTE></CELL>
</ROW>
<ROW>
<CELL>VI. Sheep are incident to many Di&s;ea&s;es, many of them are weak and feeble; which a good Shep|herd taketh pity of, and endea|vours to heal and &s;trengthen them.</CELL>
<CELL>VI. So the Saints of God are &s;ubject to manifold Weakne&s;&s;es, Temptations, and Afflictions, which moved the Almighty to great Compa&s;&s;ion, and &s;orely to re|buke the Shepherds of <HI>I&s;rael,</HI> for their Cruelty and great Remi&s;ne&s;s towards his Flock: <HI>The Di&s;ea&s;ed have ye not &s;trengthned, neither have ye healed that which was &s;ick,</HI> &amp;c. And therefore &s;aith, He would him&s;elf take the Work into his own hands: <HI>I will bind up that which was broken, and will &s;trengthen that which was &s;ick,</HI> &amp;c</CELL>
</ROW>
<ROW>
<CELL>VII. A Flock of Sheep mu&s;t not be over-driven, le&s;t they tire. <HI>Jacob,</HI> who was a skilful Shepherd, knew this, and therefore told <HI>E&s;au</HI> his Brother,<NOTE PLACE="marg">Gen. 33.13</NOTE> that if the Flock were over-driven, they would die.</CELL>
<CELL>VII. So the Saints or Flock of Chri&s;t mu&s;t not be over-driven, they mu&s;t be led gently along; and God taketh care to lay no more upon them than they can bear. <HI>No Temptation hath taken you,</HI><NOTE PLACE="marg">1 Cor. 10.13.</NOTE> <HI>but &s;uch as is common to Men; but God is faith|ful, who will not &s;uffer you to be tempted above what you are able; and will with the Temptation al&s;o make way to e&s;cape, that ye may be able to bear it.</HI> He will not lay upon us more than is right.</CELL>
</ROW>
<ROW>
<CELL>VIII. Sheep are &s;ubject to go a&s;tray, and to be lo&s;t in a Wilder|ne&s;s; and upon that account need the Shepherd's Care, to &s;eek them, and fetch them home to the Fold.</CELL>
<CELL>VIII. So the Saints are &s;ubject to go a&s;tray from God, and to wander from his Precepts, <HI>viz.</HI> decline in their Zeal, Faith, and Affection to him, and his Ways, and to get wandering Thoughts after the World; and &s;ometimes they wander, through the Neglect and Carele&s;ne&s;s of the Under-Shepherds: <HI>My Sheep,</HI><NOTE PLACE="marg">Ezek. 34.6 P&s;al. 119.176.</NOTE> <HI>&s;aith the Lord, wandered through all the Mountains, and none did &s;earch or &s;eek after them. I have gone a&s;tray like a lo&s;t Sheep, &s;eek thy Servant,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>IX. Sheep mu&s;t be led forth into green Pa&s;tures, to be fed: and a good Shepherd will take heed he
<PB N="123" REF="76"> puts them not into Fields or Mea|dows that are not proper for them; for &s;ome Grounds will &s;oon rot and &s;poil them.</CELL>
<PB N="122" REF="76">
<CELL>IX. So Chri&s;t's Flock mu&s;t be fed in good Pa&s;tures, <HI>viz.</HI> with &s;ound and whole&s;om Truth, good Doctrine, Food that is fit and proper for them; they
<PB N="123" REF="76"> mu&s;t not have Chaff of Mens Traditions, nor the corrupt Glo&s;&s;es of cloudy Doctors, that lived in the dark Time of the Church. It behoves Chri&s;t's Mini&s;ters to take heed they &s;uffer not the Sheep under their Charge to &s;uck in the Poy&s;on of Error and Here&s;y; for nothing rots and &s;poils Chri|&s;tians more than that. The Spou&s;e from hence enquireth of Chri&s;t,<NOTE PLACE="marg">Cant. 1.7.</NOTE> <HI>Where he feedeth his Flock?</HI> that is, Where his ble&s;&s;ed Go&s;pel was truly and con&s;tantly preached, and his holy Ordinances duly admini&s;tred, le&s;t &s;he &s;hould <HI>turn a&s;ide by the Flocks of his Com|panions,</HI> that is, &s;uch as call them&s;elves &s;o. Chri&s;t directs her to <HI>go forth by the Foot|&s;teps of the Flock, and feed their Kids be&s;ides the Shepherds Tents:</HI> That is, to follow the Doctrine and Foot&s;teps of the Primitive Church, for that alone is our Rule in all God's holy Wor&s;hip. <HI>The Lord is my Shepherd, I &s;hall not want:</HI><NOTE PLACE="marg">P&s;al. 23.1, 2</NOTE> <HI>He maketh me to lie down in green Pa&s;tures, he leadeth me be&s;ides the &s;till Waters.</HI></CELL>
</ROW>
<ROW>
<CELL>X. Sheep have a &s;hadowy Place to re&s;t in, when the Sun &s;hines hot at Noon, which is a great Refre&s;h|ment to them, where they chew their Cud; and being &s;aved from the Vehemency of the &s;corching Sun, they with the greater Alacri|ty return to their Pa&s;ture.</CELL>
<CELL>X.<NOTE PLACE="marg">Cant. 1 7</NOTE> So the Saints and Church of God have a ble&s;&s;ed Re&s;ting-place in the Time of the greate&s;t Heat, Temptation, Af|fliction, and Per&s;ecution, or what&s;oever may cau&s;e Di&s;quiet, and grieve them; in the mid&s;t of which (&s;aith Mr. <HI>Ain&s;|worth</HI>) Chri&s;t giveth &s;weet Repo&s;e unto his Sheep; they have Peace in Him, tho Tribulation in the World.<NOTE PLACE="marg">Joh. 16.33 I&s;a. 47.10. P&s;al. 57.1. I&s;a. 33.2.</NOTE> <HI>They &s;hall not hunger, nor thir&s;t, neither &s;hall the Heat nor Sun &s;mite them,</HI> &amp;c. <HI>&V;nder the Shadow of thy Wings will I make my Refuge, until the&s;e Calamities be over-pa&s;t.</HI> Hence Chri&s;t is &s;aid to be as the <HI>Shadow of a great Rock in a weary Land.</HI></CELL>
</ROW>
<ROW>
<CELL>XI. Sheep have many Enemies, as Lions, Wolves, Bears, Dogs, Foxes, and the like; and all their Safety &s;tands only in the Care of their Shepherd: otherwi&s;e the&s;e cruel Bea&s;ts, be&s;ides Men, who kill many in a Night, would &s;oon tear them to pieces.</CELL>
<CELL>XI. So God's poor Flock have many &s;trong and cruel Adver&s;aries, who would &s;oon tear them in pieces, and utterly de|&s;troy them, were it not for the precious Love and Care of Je&s;us Chri&s;t.<NOTE PLACE="marg">Rom. 8.36</NOTE> <HI>We are killed all the day long, and accounted as Sheep for the Slaughter;</HI><NOTE PLACE="marg">Zech. 11.4</NOTE> hence called the <HI>Flock of Slaughter.</HI></CELL>
</ROW>
<ROW>
<CELL>XII. A Flock of Sheep love to feed and lie down together; it is a difficult thing to &s;catter and divide them. If they are frighted by an Enemy, or pur&s;ued by Dogs, Foxes, or Wolves, and &s;hould be &s;epara|ted, they would &s;oon get together again.</CELL>
<CELL>XII. So the Saints of God do greatly love to a&s;&s;emble together:<NOTE PLACE="marg">Mal. 3.16.</NOTE> <HI>They that feared the Lord, &s;pake often one to another,</HI> &amp;c. <HI>They that fear thee,</HI> &s;aith <HI>David,</HI><NOTE PLACE="marg">P&s;al. 119.74.</NOTE> <HI>will be glad when they &s;ee me, becau&s;e I have hoped in thy Word.</HI> It is a hard thing to divide Chri&s;t's choice Sheep, their Hearts are knit one to another, as <HI>Jonathan</HI>'s was to <HI>David</HI>'s. And if wicked Men, like Dogs and Wolves, do endeavour to &s;cat|ter them by Per&s;ecution, they will &s;oon get together again; as is &s;ignified, <HI>Acts</HI> 4.23. <HI>And being let go, they went to their own Company,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>XIII. A Flock of Sheep are &s;ub|ject to take Soil and Filth, and there|fore have need of wa&s;hing.</CELL>
<CELL>XIII. So the Godly and Faithful in Chri&s;t Je&s;us are very &s;ubject (as they are in them&s;elves) to contract much Guilt and Pollution, Sin being of a defiling Nature; and therefore it is they are wa&s;hed by their Shepherd: <HI>If I wa&s;h thee not,</HI><NOTE PLACE="marg">Joh. 13.</NOTE> <HI>thou ha&s;t no part in me.</HI> The believing <HI>Corinthians</HI> are &s;aid to be wa&s;hed, they were before very unclean and filthy: <HI>Such were &s;ome of you, but ye are wa&s;hed,</HI><NOTE PLACE="marg">1 Cor. 6.11</NOTE> <HI>but ye are &s;anctified, but ye are ju&s;tified, in the Name of our Lord Je&s;us, and by the Spirit of our God, who hath loved us, and wa&s;hed us from our Sins in his own Blood.</HI><NOTE PLACE="marg">Rev. 1.5.</NOTE></CELL>
</ROW>
<PB N="124" REF="77">
<ROW>
<CELL>XIV. Sheep will live where other Bea&s;ts cannot; they will live upon very hard and barren Commons, where the Gra&s;s is exceeding &s;hort, and yet &s;eem very well contented.</CELL>
<CELL>XIV. So the &s;incere and truly gracious Soul can live by Faith in a Time of Want and Scarcity, when the Hopes of other Men die, and pine away. And tho the World frown upon them, and they can|not &s;ee which way by an Eye of Sen&s;e they &s;hould &s;ub&s;i&s;t, yet they make a good Shift to live upon the Providence of God, who careth for them, and are very contented and &s;atisfied with &s;uch Pa&s;ture that God is plea&s;ed to put them into. <HI>Altho the Fig-Tree &s;hall not blo&s;&s;om,</HI><NOTE PLACE="marg">Hab. 3.17, 18.</NOTE> <HI>neither &s;hall Fruit be on the Vine; the Labour of the Olive &s;hall fail, and the Fields &s;hall yield no Meat; the Flocks &s;hall be cut off from the Fold, and there &s;hall be no Herd in the Stall: Yet will I rejoyce in the Lord, and joy in the God of my Salvation.</HI></CELL>
</ROW>
<ROW>
<CELL>XV. There are oftentimes in a Flock of Sheep &s;ome Goats.</CELL>
<CELL>XV. So in the Church of Chri&s;t are &s;ome evil and corrupt Members,<NOTE PLACE="marg">Mat. 13.47</NOTE> or &s;uch who are none of Chri&s;t's Sheep, Hypo|crites, &s;uch as are un&s;ound at Heart, who are al&s;o called Goats.</CELL>
</ROW>
<ROW>
<CELL>XVI. Sheep are very fruitful; they multiply in a little Time ex|ceedingly, tho many are killed by Butchers.</CELL>
<CELL>XVI. So the Church of God is fruitful;<NOTE PLACE="marg">Acts 12.40, 41.</NOTE> from a few they have often encrea&s;ed to a great Multitude: Nay, tho they have been many of them &s;laughtered by the per&s;e|cuting Butchers of <HI>Babylon,</HI> yet they have rather multiplied the more; from whence that Maxim grew, <HI>The Blood of the Mar|tyrs is the Seed of the Church.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. In a Flock of Sheep are likely &s;ome fat and &s;trong, and &s;ome lean Ones; and the &s;trong are &s;ome|times ob&s;erved to run upon, and abu&s;e the weak, being grown very wanton; the&s;e &s;ometimes leap over the Fold, and the Shepherd hath much trouble with them.</CELL>
<CELL>XVII. So among&s;t the Flock of Chri&s;t are &s;ome fat and rich Saints, and &s;ome poor and lean Ones, who do not thrive; you may take it both in a temporal and &s;piri|tual Sence: There are al&s;o &s;ome whom God rebukes and threatens, who are grown &s;o head-&s;trong, that they are waxed wanton and haughty, that they oppre&s;s and abu&s;e the Poor; and the&s;e God &s;aith he will de&s;troy;<NOTE PLACE="marg">Ezek 34.16.</NOTE> they being grown fat, like <HI>Je&s;hurun,</HI> kick again&s;t the Lord, and will not live in &s;ubjection to his Church, nor abide in the Fold.</CELL>
</ROW>
<ROW>
<CELL>XVIII. Sheep are &s;ometimes &s;epa|rated from the Goats, for &s;ome &s;pe|cial occa&s;ion known to the Shep|herd.</CELL>
<CELL>XVIII. So the Sheep of Chri&s;t in the la&s;t Day &s;hall be &s;eparated from the Goats,<NOTE PLACE="marg">Mat. 25.32, 33.</NOTE> by the Lord Je&s;us: <HI>Before him &s;hall be gathered all Nations, and he &s;hall &s;eparate them one from another, as a Shepherd divi|deth his Sheep from the Goats; and he &s;hall &s;et the Sheep on his Right-hand, and the Goats on his Left.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>SHeep may be lo&s;t, and torn in pieces, and utterly de&s;troyed by Lions, Bears, <HI>&amp;c.</HI></CELL>
<CELL>BUt none of Chri&s;t's Sheep can be lo&s;t nor peri&s;h;<NOTE PLACE="marg">Mat. 10.28 Joh. 10.27, 28.</NOTE> tho the Enemy may kill or de&s;troy their Bodies, yet they cannot de&s;troy their Souls. <HI>My Sheep hear my Voice, and I know them, and they follow me, and I give them eternal Life; and they &s;hall never peri&s;h, neither &s;hall any pluck them out of my hand: My Father that gave them me is greater than all, and none is able to pluck them out of my Father's hand.</HI></CELL>
</ROW>
</TABLE></P>
<P>Touching other Properties and Things relating to Chri&s;t's Sheep, &s;ee the Meta|phor, <HI>Chri&s;t the good Shepherd.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<PB N="125" REF="77">
<HEAD>The Church compared to a Hou&s;e.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>1 Tim. 3.15.</HI></BIBL> But if I tarry long, that thou mayest know how thou oughtest to behave thy &s;elf in the Hou&s;e of God, which is the Church of the Living God, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Heb. 3.6.</HI></BIBL> But Christ over his own Hou&s;e, who&s;e Hou&s;e are we, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THe Church of Chri&s;t is compared to an Hou&s;e; the great God, who&s;e Throne is above, hath al&s;o a Dwelling-place here below.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL><NOTE PLACE="marg">See <HI>Var|tue</HI>'s Pa|rallels, p. 400.</NOTE>A Hou&s;e is a Habitation, a Place built for &s;ome Man or Men to dwell in.</CELL>
<CELL>THe Church is the Habitation of the Holy-Gho&s;t: <HI>I will dwell in them,</HI><NOTE PLACE="marg">1 Cor. 6. Joh. 14.17</NOTE> <HI>and walk in them,</HI> &amp;c. <HI>For he dwelleth with you, and &s;hall be in you.</HI><NOTE PLACE="marg">2 Tim. 1.54.</NOTE> <HI>That good thing which was committed to thee, keep, by the Holy-Gho&s;t which dwelleth in us. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Hou&s;e is built by a wi&s;e Builder, upon a &s;ure and firm Foundation; &s;ome are built upon Rocks.</CELL>
<CELL>II.<NOTE PLACE="marg">1 Cor. 3.16. &amp; 3.11.</NOTE> The Church is built upon a &s;ure Foundation, <HI>viz.</HI> Je&s;us Chri&s;t. <HI>Another Foundation can no man lay,</HI> &amp;c. <HI>&V;pon this Rock will I build my Church.</HI></CELL>
</ROW>
<ROW>
<CELL>III. A Hou&s;e is builded with, or doth con&s;i&s;t of divers Materials, as Timber, Stone, Brick, <HI>&amp;c.</HI> which are well hewed and &s;quared before.</CELL>
<CELL>III. So the Church doth con&s;i&s;t of &s;e|veral Members, who are called or com|pared to Stones: <HI>Ye al&s;o, as lively Stones,</HI><NOTE PLACE="marg">1 Pet. 2.5.</NOTE> <HI>are built up a &s;piritual Hou&s;e, an holy Prie&s;thood.</HI> And the&s;e Stones are al&s;o well hewed and &s;quared, by the Word and Spirit of God.</CELL>
</ROW>
<ROW>
<CELL>IV. A Hou&s;e hath &s;ome main and principal Parts appertaining or belonging to it, as Pillars, Beams, Rafters, <HI>&amp;c.</HI></CELL>
<CELL>IV. So the Church or Hou&s;e of God hath &s;ome famous Pillars, Beams, and Rafters, as the Holy-Gho&s;t calleth them: <HI>The Beams of our Hou&s;e are Cedars,</HI><NOTE PLACE="marg">Cant. 1.17</NOTE> <HI>and our Rafters of Fir.</HI> The Righteous are compared to Cedars in <HI>Lebanon;</HI> tho&s;e Trees are tall and durable. Cedar was u&s;ed in building of <HI>Solomon</HI>'s Temple, a Type or Figure of the Church; which denotes the Strength, U&s;efulne&s;s, Beauty, and Excellency of the Saints, (or &s;ome among them) who are called <HI>Pillars, Gal.</HI> 2. <HI>And when</HI> James, Cephas, <HI>and</HI> John, <HI>who &s;eemed to be Pillars,</HI> &amp;c. And Chri&s;t &s;aith,<NOTE PLACE="marg">Rev. 3.12.</NOTE> <HI>Him that overcometh will I make a Pillar in the Temple of my God.</HI></CELL>
</ROW>
<ROW>
<CELL>V. In a Hou&s;e, Pillars, Beams, and Rafters are of great (tho of different) u&s;e; all are to &s;upport, &s;trengthen, perfect, and compleat the Building: the lea&s;t Material is needful, and cannot be wanting.</CELL>
<PB N="126" REF="78">
<CELL>V. So in the Hou&s;e of God,<NOTE PLACE="marg">Eph. 4.7, to 12.</NOTE> the Pro|phets, Apo&s;tles, Pa&s;tors, Teachers, Dea|cons, <HI>&amp;c.</HI> are of great U&s;e, tho of diffe|rent Offices; and all for the &s;upport of every part of the &s;piritual Building; and the lea&s;t Member cannot be &s;pared. Some are &s;trong, and &s;ome are weak; &s;ome have five Talents, and &s;ome but two;<NOTE PLACE="marg">Mat. 25.</NOTE> yet one ought not to de&s;pi&s;e the other. As in a material Hou&s;e, Beams and Rafters, tho divers in Strength and U&s;e, yet all have a firm Connexion among&s;t them&s;elves, to make up one compleat Structure; even &s;o in Chri&s;t's Church, tho there be divers Members, &s;everally gifted and placed, as we &s;ee in the Body natural, yet (as the
<PB N="126" REF="78"> Apo&s;tle there &s;hews, <HI>ver&s;e</HI> 25.) <HI>there &s;hould be no Schi&s;m in the Body,</HI><NOTE PLACE="marg">1 Cor. 12.24.</NOTE> but &s;uch a Con|junction of one another, as they have of them&s;elves a holy Sympathy in Supportation, Suffering, and Rejoycing.</CELL>
</ROW>
<ROW>
<CELL>VI. The Hou&s;e of a Prince, when built, is furni&s;hed, and mo&s;t richly adorned, that it may become a meet Habitation, according to the Degree, Glory, and Grandure of him who is to dwell therein.</CELL>
<CELL>VI. So the Church and Temple of God, being built for the glorious Prince of Heaven and Earth, is mo&s;t richly and curiou&s;ly adorned with the precious Gifts and Graces of the Holy-Gho&s;t: For as the Materials of this Hou&s;e are Sil|ver, Gold, and precious Stones; &s;o its Or|naments or Furniture doth infinitely ex|cell, it being the King's Palace: <HI>The King's Daughter is all glorious within.</HI><NOTE PLACE="marg">P&s;al. 45.13</NOTE></CELL>
</ROW>
<ROW>
<CELL>VII. A Hou&s;e is a Place of Security; it defends from many Dangers, which tho&s;e are expo|&s;ed unto, that are harbourle&s;s, and forced to lie without Doors; be&s;ides, &s;ome Hou&s;es have Walls about them.</CELL>
<CELL>VII. So the Church is a Place of Se|curity, God having made &s;uch a ble&s;&s;ed Wall about her: <HI>And the Lord will cre|ate upon every Dwelling-Place in Mount</HI> Zion, <HI>and upon her A&s;&s;emblies, a Cloud and Smoke by Day, and the &s;hining of a flaming Fire by Night; for upon all her Glory &s;hall be a Defence. I will</HI> (&s;aith God) <HI>encamp about mine Hou&s;e, becau&s;e of the Army, be|cau&s;e of him that pa&s;&s;eth by,</HI> &amp;c. He hath promi&s;ed to be a <HI>Wall of Fire round about her.</HI> Zech. 2.5.</CELL>
</ROW>
<ROW>
<CELL>VIII. A Hou&s;e is a Place of Re|po&s;e, a Re&s;ting-place; it is hence greatly de&s;ired, by every one that belongs to the Family that dwells therein.</CELL>
<CELL>VIII. The Church of God is a &s;weet Place of &s;piritual Repo&s;e. <HI>Sion</HI> is called a peaceable Habitation,<NOTE PLACE="marg">I&s;a. 32.18, 19.</NOTE> and &s;ure Dwel|lings, and a quiet Re&s;ting-place.</CELL>
</ROW>
<ROW>
<CELL>IX. A Hou&s;e hath a Way that leads to it, and a Door that openeth into it, that &s;o tho&s;e who are Stran|gers, may be readily directed how to find it.</CELL>
<CELL>IX. So the Church or Hou&s;e of God hath a Way that readily leads to it. In a &s;trict Sence, Chri&s;t is both the Way and the Door. If any enquire more directly, how they may find the Way into the Church, if they take the Coun&s;el of the Holy-Gho&s;t, they cannot mi&s;s. <HI>Thus &s;aith the Lord, Stand in the Ways, and &s;ee, and ask for the old Paths,</HI><NOTE PLACE="marg">Jer. 6.16.</NOTE> <HI>where is the good Way, and walk therein,</HI> &amp;c. This good old Way is the Way of Repentance, Faith, and Bapti&s;m; the Saints of the Primitive Time walked all in this Way, and knew no other Door into the Church: <HI>And they that gladly received the Word, were baptized;</HI><NOTE PLACE="marg">Acts 2.41.42.</NOTE> <HI>and the &s;ame day there was added to them about three thou&s;and Souls.</HI></CELL>
</ROW>
<ROW>
<CELL>X. A Hou&s;e is a Place of De|votion; there a Man reads, prays, meditates, and in&s;tructs his Family.</CELL>
<CELL>X. So the Church of God is the prin|cipal Place of Publick Devotion; there Prayers are made, the Word is preached, and the Sacraments are duely admi|ni&s;tred.</CELL>
</ROW>
<ROW>
<CELL>XI. A Hou&s;e is &s;ubject to go to decay, and therefore needs often to be repaired. <HI>By the Slothful|ne&s;s of the Hands the Hou&s;e droppeth through.</HI></CELL>
<CELL>XI. So the Church of God will &s;oon decay, if it be not often repaired by a wi&s;e and careful Di&s;cipline.</CELL>
</ROW>
<PB N="127" REF="78">
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>AN earthly Hou&s;e in which Men dwell, is the Work of Mens Hands.</CELL>
<CELL>BUt the Church, or Hou&s;e of God, is called God's Building; the choice preparing of the Matter, and the framing and jointing every part, (as to the Manner) is of God.</CELL>
</ROW>
<ROW>
<CELL>II. A Hou&s;e is built with &s;uch Materials as are without Life.</CELL>
<CELL>II. But this &s;piritual Hou&s;e con&s;i&s;ts of Believers, who (tho they were once without Life, yet now) are quickned, who are therefore called <HI>living Stones,</HI><NOTE PLACE="marg">1 Pet. 2 3.</NOTE> <HI>built up a &s;piritual Hou&s;e.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Some Hou&s;es are left de&s;o|late, without Inhabitants, and &s;o go to decay, and at length fall.</CELL>
<CELL>III. But it is impo&s;&s;ible that ever the Hou&s;e of God &s;hould be without Inhabi|tants: <HI>For the Lord hath cho&s;en</HI> Zion,<NOTE PLACE="marg">P&s;al. 13 2. 13, 14.</NOTE> <HI>he hath de&s;ired it for his Habitation. This is my Re&s;t for ever, here will I dwell, for I have de&s;ired it.</HI> And as for &s;anctified Ones, they are not only Dwellers in it, but the very Materials of it; &s;o that it can never be without them. It being al&s;o founded upon a Rock, cannot fall:<NOTE PLACE="marg">Mat. 16 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>The Gates of Hell &s;hall not prevail again&s;t it.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Other Hou&s;es are liable to be de&s;troyed, either by Fire, or razed by an Enemy, &s;o that one Stone may not be left upon another.</CELL>
<CELL>IV. But the Hou&s;e of God hath &s;tood ever &s;ince it was erected, notwith&s;tanding the many Plots and De&s;igns of Satan, and his In&s;truments, by one means or other, if po&s;&s;ible, to have de&s;troyed it, &s;o as that there might not have appeared &s;o much as the Du&s;t or Stones; no, nor &s;o much as any Sign left in any Part, or among any People in the World, whether there had been &s;uch a Building or no. But ble&s;&s;ed for ever be <HI>Jehovah,</HI> that it may yet be &s;aid, <HI>Walk about</HI> Zion,<NOTE PLACE="marg">P&s;al. 48.12, 13, 14.</NOTE> <HI>and go round about her, tell the Towers thereof, mark well her Bulwarks, con&s;ider her Palaces; that ye may tell it to the Generation following: For this God is our God for ever and ever; He will be our Guide even unto Death.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis calleth aloud upon all the Members of God's Hou&s;e, to &s;trive more and more, not only to be a meet Habitation for God, but to beautify and adorn this Hou&s;e by their holy and heavenly Conver&s;ations. <HI>Holine&s;s becometh thy Hou&s;e, O Lord, for ever.</HI></P>
<P N="2">2. Let all take heed how they defile or deface this Hou&s;e, either by plucking out a Stone or a Pin, or touching a Hair of the Head of any that are of this Building.</P>
<P N="3">3. Let all God's People examine what their Zeal is for God's Hou&s;e, or whether they do truly prize the very Du&s;t and Stones thereof.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="128" REF="79">
<HEAD>The Church compared to a Family or Hou&s;hold.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Amos 3.2.</HI></BIBL> You have I known above all the Families of the Earth.</P>
<P><BIBL><HI>1 Tim. 3.15.</HI></BIBL> The Hou&s;e of God, which is the Church of the Living God.</P>
<P><BIBL><HI>Gal. 6.16.</HI></BIBL> As we have Opportunity, let us do good unto all Men, but e&s;pe|cially to the Hou&s;hold of Faith.</P>
<P><BIBL><HI>Eph. 2.19.</HI></BIBL> Now therefore ye are no more Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Hou&s;hold of God.</P></Q>
</EPIGRAPH>
<P>A HOUSE in the holy Scripture is &s;ometimes put for the <HI>Family</HI> or <HI>Hou&s;hhold,</HI> and &s;ometimes for the Structure or Buil|ding it &s;elf: In both the&s;e re&s;pects the Holy-Gho&s;t runs the Pa|rallel, in re&s;pect of the Church.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL><NOTE PLACE="marg">1 Tim. 2.20.</NOTE><HI>IN a great Hou&s;e are not Ve&s;&s;els of of Gold, and of Silver only, but of Wood, and of Earth; &s;ome to Honour, and &s;ome to Di&s;honour.</HI></CELL>
<CELL>SO in the Church of God, there is a Mixture of Good and Bad, Sheep and Goats, &s;incere Chri&s;tians, and Hypo|crites; like as in a Eield there is a Mix|ture of Wheat and Tares; and in a Floor of Grain, there is Chaff as well as Corn: tho when any appear un&s;ound, dro&s;&s;y, and ungodly, &s;he turneth them out. When the Family of Chri&s;t con&s;i&s;ted but of twelve Men, there was a <HI>Judas</HI> among&s;t them.</CELL>
</ROW>
<ROW>
<CELL>II. In a great Family there are Per&s;ons of different Ages, of diffe|rent Strength, of different Relations to the Ma&s;ter of the Family, and of different Employments.</CELL>
<CELL>II. So in the Church of God there are little Children, young Men,<NOTE PLACE="marg">2 Joh. 2.12, 14. Heb. 5.11, 12, 13, 14.</NOTE> and Fa|thers; there are weak and &s;tronger Chri|&s;tians, &s;ome that &s;tand in need of Milk, &s;ome that are fit for &s;trong Meat; &s;ome that need to be led, and carried in Arms; &s;ome that are Teachers and Rulers, and others that are taught and ruled.</CELL>
</ROW>
<ROW>
<CELL>III. The Ma&s;ter, chief Head, or Governor of a Family, provides and takes care of all that belong to him;<NOTE PLACE="marg">1 Tim. 3.8.</NOTE> hence the Apo&s;tle &s;aith, <HI>He that provides not for his Family, is wor&s;e than an Infidel, and hath deni|ed the Faith.</HI></CELL>
<CELL>III. So God, the great and good Ma|&s;ter of this heavenly Family, doth and will provide for all and every Soul that belongs to him.<NOTE PLACE="marg">Mat. 6.25, to 30.</NOTE> <HI>Take no thought for your Life, what ye &s;hall eat, or what ye &s;hall drink; nor yet for your Body, what ye &s;hall put on. Why take ye thought for Rai|ment? Con&s;ider the Lillies of the Field, how they grow; they toil not, neither do they &s;pin. Therefore if God &s;o cloath the Gra&s;s of the Field, which is to day, and to morrow is ca&s;t into the Oven; &s;hall he not much more cloath you, O ye of little Faith? The young Lions do lack, and &s;uffer Hunger; but they that fear the Lord,</HI><NOTE PLACE="marg">P&s;al. 84.11</NOTE> <HI>&s;hall want no good thing. He will give Grace and Glory, and no good thing will he with-hold from them that walk uprightly. My God &s;hall &s;upply all your Wants,</HI> &amp;c.<NOTE PLACE="marg">Phil 4.19.</NOTE> <HI>Ca&s;ting all your Care upon him, for he careth for you,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>IV. A Family is al&s;o under the Government of him who is the chief Head and Ruler thereof.</CELL>
<CELL>IV. So is the Church under the Go|vernment of Chri&s;t; and every Mem|ber is &s;ubject to that Authority, Or|der, and Rule, which he hath left therein.</CELL>
</ROW>
<PB N="129" REF="79">
<ROW>
<CELL>V. The Ma&s;ter of a Family de|fends his Family, to the uttermo&s;t of his Power, again&s;t all Enemies.</CELL>
<CELL>V. So doth the ble&s;&s;ed God defend and pre&s;erve his Church, who&s;e Power is infinite. <HI>So will the Lord of Ho&s;ts defend</HI> Jeru&s;alem; <HI>defending,</HI><NOTE PLACE="marg">Zech. 9.15</NOTE> <HI>al&s;o he will deliver.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. Every Per&s;on in a Family, is privy to all &s;uch things as are publickly done in the Hou&s;e, many of which ought to be con|cealed, and not divulged to others. It is a Reproach to a Per&s;on of an honourable Family, to make known any thing that is done in the Hou&s;e, which ought by all means to be kept &s;ecret.</CELL>
<CELL>VI. So each Member of the Church is privy to all &s;uch things as are done publickly therein; and many things done therein do &s;o particularly relate to the Family, that it is an evil thing, and ju&s;tly to be reproved, for any Member to divulge or make &s;uch private Matters known to others. The Church of God in this re&s;pect, as well as in &s;ome others, &s;hould be <HI>as a Spring &s;hut up,</HI><NOTE PLACE="marg">Cant. 4.12</NOTE> <HI>as a Foun|tain &s;ealed,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VII. It is a great Honour to a Family, when it is well go|verned. It was this very thing that the Queen of <HI>Sheba</HI> was &s;o much taken with, when &s;he came to &s;ee <HI>Solomon:</HI><NOTE PLACE="marg">2 Kings 10.1, 2, 3, 4, 5.</NOTE> It is &s;aid, <HI>When &s;he &s;aw his Wi&s;dom, and the Hou&s;e which he had built, and the Meat of his Table, and the Sitting of his Servants, and the Order of his Mini&s;ters, and their Apparel, and his drinking Ve&s;&s;els, and his Burnt-Offerings, that he offered in the Hou&s;e of the Lord, &s;he was asto|ni&s;hed,</HI> &amp;c. In a Family, the Go|vernor ought to know his Place, and all the re&s;t to be in &s;ubjecti|on; or el&s;e great Confu&s;ion and Di&s;order will break forth. Hence a Bi&s;hop ought to be <HI>one that rules well his own Hou&s;e, having his Children in &s;ubjection, with all Gravity.</HI> What is more love|ly in a Family, than to &s;ee every one behaving him&s;elf well, living in &s;weet Concord, Peace, and Love together.</CELL>
<CELL>VII. So it is a great Honour to the Church of God, when it is well and wi&s;ely governed. In this re&s;pect <HI>Solo|mon</HI> was a Type of Chri&s;t, and his Fa|mily a Type of the Family of the Faith|ful, or Church of God. The Lord Je&s;us ought to be acknowledged as the Head, and chief Governor; and next to Him, the Bi&s;hop or Pa&s;tor thereof mu&s;t be obeyed, and &s;ubmitted to in all things, in the Lord.<NOTE PLACE="marg">Heb. 13.17</NOTE> <HI>Obey them that have the Over-&s;ight of you, and &s;ub|ject your &s;elves; for they watch for your Souls.</HI> There is nothing that doth more beautify the Church of God, than good Order. What is any Society of Men, without Rule, and good Govern|ment? Strict Di&s;cipline mu&s;t be kept up in Chri&s;t's Family. Every Member ought to know his Place, and to &s;trive to behave him&s;elf well. To this very end <HI>Paul</HI> wrote to <HI>Timothy,</HI><NOTE PLACE="marg">1 Tim. 3.15.</NOTE> <HI>That thou maye&s;t</HI> (&s;aith he) <HI>know how thou oughte&s;t to behave thy &s;elf in the Hou&s;e of God,</HI> &amp;c. All the Saints &s;hould live in perfect Peace, Unity, and &s;weet Concord together, as Children of the &s;ame Father, and Heirs of the &s;ame Crown and Kingdom. Hence the Apo&s;tle exhorteth the Saints,<NOTE PLACE="marg">Eph. 4.3.</NOTE> to <HI>endea|vour to keep the &V;nity of the Spirit, in the Bond of Peace.</HI> Nothing is at this Day more grievous to a &s;incere Soul, than to &s;ee the great Divi&s;ions, and Want of Love, that is among&s;t us; nor doth any thing more encourage our Popi&s;h Adver&s;aries. <HI>Jovianus</HI> the Emperor, was much troubled at the Divi&s;ions that were among&s;t Chri&s;tians in his Time, and &s;hewed his Di&s;like at their Contentions, in the&s;e Words: <Q>I tell you truly, I cannot bear with Contention, but &s;uch as are for Concord and Unity I willingly honour and embrace; and certain I am, that &s;uch as &s;trive for Truth and Peace, Chri&s;t will embrace, Di&s;cord among&s;t Brethren being one of tho&s;e things he chiefly hates.</Q><NOTE PLACE="marg">Prov. 6.16</NOTE></CELL>
</ROW>
<PB N="130" REF="80">
<ROW>
<CELL>VIII. There is, and ought to be, &s;ome &s;pecial Order and Di&s;cipline kept up in a Family, that every one may know his Place, Work, and Bu&s;ine&s;s.</CELL>
<CELL><P>VIII. So in the Church, or &s;piritual Family, there is a &s;pecial Order and Di&s;ci|pline to be learned and kept up, and every one is to know his Place, Work, and Bu&s;ine&s;s, &s;ome of which we &s;hall briefly hint in this place.</P>
<P>The fir&s;t thing that I &s;hall mind is, the Choice of Officers, <HI>viz.</HI> Elders and Dea|cons: They &s;hould be cho&s;en according to the Rules and Directions God hath left in his Word, <HI>viz.</HI> Men fitly qualified: <HI>A Bi&s;hop mu&s;t not be &s;oon angry,</HI><NOTE PLACE="marg">1 Tim. 3.2, to 8. Tit 1 5, 6, 7.</NOTE> <HI>not given to Wine, no Striker, not &s;elf-willed, not a Brawler, not Covetous, not a Novice. He mu&s;t be blamele&s;s, one that rules well his own Hou&s;e, apt to teach, a Lover of good Men, &s;ober, ju&s;t, temperate, able by &s;ound Doctrine to convince Gain&s;ayers.</HI> There are Directions al&s;o given about their Wives.</P>
<P>2. Every Member hath his peculiar Vote in chu&s;ing of their Officers; after Electi|on, they are to be ordained, by Prayer, and laying on of Hands.<NOTE PLACE="marg">Acts 6.6. &amp; 13.3.</NOTE></P>
<P>3. The Pa&s;tor or Bi&s;hop is to feed the Flock, to be faithful and laborious in prea|ching the Word of Life, exhorting, reproving, comforting,<NOTE PLACE="marg">1 Tim. 4.12, 16.</NOTE> according as he finds occa&s;ion.</P>
<P>4. It behoveth him, together with the Church, to be careful whom they receive into the Family, <HI>viz.</HI> none but &s;uch as are converted, true penitent and believing Per&s;ons, as near as they can.</P>
<P>5. They ought to know the State of the Flock,<NOTE PLACE="marg">Prov. 27.23. Heb. 13.17</NOTE> and to watch over every Member thereof.</P>
<P>6. The Members of the Church ought to &s;tudy their Duty,</P>
<P>(1.) To their Pa&s;tor, to provide for him a &s;ufficient Maintenance,<NOTE PLACE="marg">1 Cor. 9.9, to 14.</NOTE> that he may not be encumbered with worldly Affairs, and thereby made unfit for his great Work and Bu&s;ine&s;s he is called to. <HI>See Planters, Labourers,</HI> &amp;c.</P>
<P>(2.) To pray for him, and &s;hew him all due Re&s;pect,<NOTE PLACE="marg">Eph. 6.19.</NOTE> as the Steward and Em|ba&s;&s;ador of Chri&s;t.</P>
<P>(3.) As to their Duties one to another, as Fellow-Members of God's Church, it is needful for them to know how they &s;hould carry and behave them&s;elves towards their offending Brethren. And as touching this, it is nece&s;&s;ary to con&s;ider, 1. The Rule touching private Offences. 2. Touching publick and &s;candalous Offences and Offenders.</P>
<P>1. Touching private Offences, Chri&s;t hath left us Directions, in <HI>Mat.</HI> 18.15, 16. <HI>If thy Brother offend thee, tell him his Fault between thee and him alone; but if he will not hear thee, take one or two more,</HI> &amp;c. <HI>But if he &s;till neglect to hear them, tell it to the Church: But if he will not hear the Church, then he is fit for Church-dealing, or Excommunication.</HI> Let all take heed they do not make publick any Evil or Offence of their Brethren, that is private; for this is an utter Fault, and a Violation to the Law of Chri&s;t, and Order of his Hou&s;e.</P>
<P>2. Touching publick and &s;candalous Sins and Offenders, &s;uch as expo&s;e the Name of God to a Reproach, as Fornication, Covetou&s;ne&s;s, Idolatry, Drunkenne&s;s, Rio|ting, <HI>&amp;c.</HI> the&s;e, without thorow and unfeigned Repentance, ought forthwith to be delivered up to Satan, or put out of the Church, into the Kingdom of Satan,<NOTE PLACE="marg">1 Cor. 5.5</NOTE> from whence they came. And truly it cannot be known quickly who hath true Repentance, that fall into &s;uch great Sins, until there be &s;ome Time of Trial. Re|formation of Life is the chief part of Repentance; therefore to clear the Name of God from Reproach, and the better to bring the Offender to the Sence of his Sin, the Ordinance of Excommunication ought, in my Judgment, immediatly upon Con|viction, to pa&s;s again&s;t him.</P>
<P>3. In the Admini&s;tration of Ju&s;tice and Judgment in the Church, &s;pecial Care ought to be taken, that with all Wi&s;dom and Impartiality Per&s;ons may be dealt withal. Let the Church and Pa&s;tor &s;ee to it, that the Rich be no more &s;pared than the Poor. <HI>Levi</HI> was not to know his Father in Judgment.</P></CELL>
</ROW>
<ROW>
<CELL>IX. In a religious Family, De|votion is carefully and duely performed, Prayer, reading the Word, <HI>&amp;c.</HI> 'Tis a Reproach to a
<PB N="131" REF="80"> Family, e&s;pecially to the Ma&s;ter, or Governor and Governe&s;s, to have this neglected, and a Sin very provoking to God: <HI>Pour out thy Fury upon the Heathen that know thee not,</HI><NOTE PLACE="marg">Jer. 20.25.</NOTE> <HI>and upon the Fami|lies that call not upon thy Name.</HI></CELL>
<PB N="130" REF="80">
<CELL>IX. So the Church of God is the chief Place of Publick Devotion; there the Word of God is and ought to be read. And hence <HI>Paul</HI> &s;aith to the <HI>Co|lo&s;&s;ians,
<PB N="131" REF="80"> When this Epi&s;tle is read amongst you,</HI><NOTE PLACE="marg">Col. 4.16, 17.</NOTE> <HI>cau&s;e it to be read al&s;o in the Church</HI> (mark) <HI>of the Laodiceans.</HI> There the Word of God is truly and duely preached, and the Sacraments admini&s;tred. <HI>Out of</HI> Zion, <HI>the Perfection of Beauty,</HI><NOTE PLACE="marg">P&s;al. 50.2. Eph. 3.10.</NOTE> <HI>God hath &s;hined. To the intent, that now unto Princi|palities and Powers in heavenly Places, might be known by the Church the manifold Wi&s;dom of God.</HI> Hence God is &s;aid to <HI>love the Gates of</HI> Zion,<NOTE PLACE="marg">P&s;al. 87.2.</NOTE> (<HI>viz.</HI> the Place of his vi&s;ible Wor&s;hip) <HI>more than all the Dwellings of</HI> Jacob. Can there be a greater Reproach to a Church, or any thing more provoking to God, than to have Prayer, and other Branches of Publick Wor&s;hip and Devotion, wholly neglected among them?</CELL>
</ROW>
<ROW>
<CELL>X. All the Family, yea, every particular Per&s;on thereof, ought to be called together, and they diligently to obey that Call, and come together at the Time of De|votion, or when Prayer is &s;olemnly performed therein.</CELL>
<CELL>X. So the whole Church (I mean each Community of Chri&s;tians) yea, every particular Member thereof, ought to be called together, and they diligently to obey that Call, at all Times, when Prayer, or any other part of Church-Service, Devotion, and Wor&s;hip is to be performed.<NOTE PLACE="marg">Heb 10.25</NOTE> <HI>Not for&s;aking the a&s;&s;embling of your &s;elves together, as the manner of &s;ome is,</HI> &amp;c.<NOTE PLACE="marg">Acts 2.1.</NOTE> <HI>They were all with one ac|cord in one Place.</HI></CELL>
</ROW>
<ROW>
<CELL>XI. Some Families are exceeding great, con&s;i&s;ting of many Per&s;ons, e&s;pecially if it be the Family of a Prince, or noble Per&s;on.</CELL>
<CELL>XI. The whole Family of Chri&s;t, the great Prince of Heaven and Earth, I mean the whole univer&s;al Church, both Militant and Triumphant, is exceeding great, the one part of which is in Hea|ven, and the other on Earth:<NOTE PLACE="marg">Eph. 3.15, 16.</NOTE> <HI>For this Cau&s;e I bow my Knees unto the Father of our Lord Je&s;us Chri&s;t, of whom the whole Family in Heaven and Earth is named,</HI> &amp;c. Ephe&s;. 3.15, 16.</CELL>
</ROW>
<ROW>
<CELL>XII. It is exceeding commen|dable and honourable, for all that belong unto a Family, to be truly and cordially affectionate one to another, to be ready and willing to do all Offices of Love and Kindne&s;s, &s;o far as the Law of &s;uch a Relation doth require of each, in their re&s;pective Places and Callings.</CELL>
<CELL>XII. So the Lord Je&s;us, the Head and Governor of his Church, hath &s;trictly commanded, and doth exceeding|ly commend the Grace of Love in and among all his Family. The Church is never more de&s;irable or comely in this World, than when the Love of each Member doth abound one towards ano|ther; when Mini&s;ters love the People, and the People heartily love them; and when every one, in the Station wherein God hath &s;et him, is ready and willing to do any Office of Love: How amiable upon this account is the Church of God!</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews, that the Church of God are a choice and peculiar People, &s;uch who have given up them&s;elves in the Order and Fel|low&s;hip of the Go&s;pel, walking together in Love, as a holy, religious, and united Family, according to the Order and Di&s;cipline Chri&s;t hath left in his Word, having &s;weet Acquaintance and Intimacy one with another.</P>
<PB N="132" REF="81">
<P>And now to conclude with this Head, from the Whole we may infer,</P>
<P N="1">I. That God's Church is mo&s;t dear and precious in his Sight, or a People that he hath mo&s;t choice Love and Affections to, and takes great Care of.</P>
<P N="2">II. That the Church of God, under the Go&s;pel-Di&s;pen&s;ation, is not National, Parochial, <HI>&amp;c.</HI></P>
<P N="3">III. That the Church of God are a People &s;eparated from the World, in re&s;pect of the Wor&s;hip, Traditions, and &s;inful Cu&s;toms thereof, <HI>&amp;c.</HI> Non-conformity to the World in the&s;e re&s;pects is an indi&s;pen&s;ible Duty: <HI>Be not conformed to this World,</HI> Rom. 12.2. <HI>Come out from among&s;t them, and be ye &s;eparated, &s;aith the Lord, and touch not the unclean thing,</HI> &amp;c. 2 Cor. 6.17.</P>
<P N="4">IV. That the true Church of God is a Number of &s;incere and godly Chri&s;tians, who have &s;olemnly covenanted, and given up them&s;elves, to walk in the true Order and Fellow&s;hip of the Go&s;pel, according to the exact Rule of God's Word, among&s;t whom the Word of God is truly preached, and the Sacraments are duely and in a right manner ad|mini&s;tred.</P>
<P N="5">V. That God's Church hath many Enemies, and yet in de&s;pite of them all, &s;hall abide, and the Gates of Hell &s;hall never prevail again&s;t her: And tho for a time &s;he may be low, and under great Sufferings, yet &s;he &s;hall ari&s;e to a great Degree of Glory in the latter Day.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="8" TYPE="head">
<PB N="133" REF="81">
<HEAD>THE Eighth HEAD OF Metaphors, Allegories, and Similes, WITH Other Borrowed TERMS, That re&s;pect MEN.
<LIST>
<ITEM>I. Of Men in general.</ITEM>
<ITEM>II. Of the Godly, or good Men.</ITEM>
<ITEM>III. Of Sinners, or wicked Men.</ITEM>
</LIST></HEAD>
<DIV3 TYPE="part">
<HEAD>Men compared to Earth.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Jer. 22.9.</HI></BIBL> Hear, O Earth, Earth, Earth.</P>
<P><BIBL><HI>P&s;al. 33.5.</HI></BIBL> Let all the Earth fear the Lord.</P>
<P>Let all the Earth keep Silence.</P>
<P><BIBL><HI>Rev. 12.</HI></BIBL> But the Earth helped the Woman.</P></Q>
</EPIGRAPH>
<P>BY <HI>Earth</HI> in the&s;e Scriptures, we are to under&s;tand Men dwelling upon the Earth.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Earth.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Earth is far from Heaven; there is a va&s;t Difference be|tween them.</CELL>
<CELL>ALl Men, whil&s;t they remain uncon|verted, or abide in a State of Na|ture, are &s;aid to be far from God; tho not in re&s;pect of Place, yet in re&s;pect of Condition, Men being by rea&s;on of Sin in a State of Enmity:<NOTE PLACE="marg">Eph. 2.13.</NOTE> <HI>Ye that &s;ometimes were afar off, are now made nigh by the Blood of Chri&s;t.</HI></CELL>
</ROW>
<PB N="134" REF="82">
<ROW>
<CELL>II. The Earth is a heavy, lumpi&s;h, and gro&s;s Body.</CELL>
<CELL>II. So Man naturally is Earth-like, a heavy and lumpi&s;h Piece, being taken out of the Earth, and the Off-&s;pring of red Earth: <HI>As is the earthy,</HI><NOTE PLACE="marg">1 Cor. 15.48.</NOTE> <HI>&s;uch are they that are earthy.</HI></CELL>
</ROW>
<ROW>
<CELL>III. The Earth hath its great De|pendency upon the Heavens; did not the Rain from above water it, and the Sun &s;hine upon it, how hard and barren would it &s;oon be?</CELL>
<CELL>II. So Man hath all his Dependency upon God; neither the &s;piritual Man, nor the natural Man can &s;ub&s;i&s;t, unle&s;s the Heavens &s;end down Ble&s;&s;ings upon them. All humane, as well as divine Growth and Fruitfulne&s;s, comes from above.</CELL>
</ROW>
<ROW>
<CELL>IV. Earth turns and cleaves to Earth, as its proper Center. Tho a Piece of it may by force be lifted up, or thrown upward, yet by an innate Propen&s;ity to de&s;cend, it naturally falls down again.</CELL>
<CELL>IV. So Man naturally cleaves to, and takes delight in earthly Things: <HI>He that is after the Fle&s;h,</HI><NOTE PLACE="marg">Rom. 8.5.</NOTE> <HI>minds the Things of the Fle&s;h.</HI> He that is not born anew, born of the Spirit, but is wholly an earthly Man, the Earth is his proper Center; tho &s;ome|times his Heart may (in an artificial way as it were) be lifted upwards, yet down he falls again to his own Center.</CELL>
</ROW>
<ROW>
<CELL>V. What a dark Dungeon would the Earthly Globe be, did not the Heavens &s;hine upon it!</CELL>
<CELL>V. So what a dark Dungeon is Man's Heart, and in what <HI>Egyptian</HI> Darkne&s;s would all Men and Women be involved, were it not for the Light of the God of Heaven, his Word, and ble&s;&s;ed Spirit!</CELL>
</ROW>
<ROW>
<CELL>VI. Tho&s;e Things that are fed and nouri&s;hed by the Earth, are Earth, and (we &s;ee) go or return to Earth again.</CELL>
<CELL>VI. So the Body of Man, which is fed from the Earth, which was taken out of the Earth, (we daily &s;ee) goeth to the Earth again; and therefore Man may be called <HI>Earth, Earth, Earth;</HI><NOTE PLACE="marg">Jer. 22.29.</NOTE> that was his Original; Earth he was, and Earth he is, and to Earth he &s;hall return again.</CELL>
</ROW>
<ROW>
<CELL>VII. The Sun every Spring by its powerful Influences, cau&s;eth all earthly Plants and Flowers to come forth, that &s;eemed dead in Winter.</CELL>
<CELL>VII. So the Lord Je&s;us will cau&s;e all the&s;e earthly Bodies of Men to ri&s;e up from the Dead at the la&s;t Day.<NOTE PLACE="marg">Joh. 5.28.</NOTE> <HI>All that are in the Graves &s;hall hear his Voice, &amp;c.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may inform Mankind of their Original, and may tend to keep them humble. Why &s;hould any Mortals have &s;uch high towring Thoughts of them&s;elves, and vaunt in Pride, and Haughtine&s;s of Heart, &s;potting, trimming, and decking them|&s;elves, when, alas! their Bodies are nothing but Earth, Lumps of Earth: They dwell in Hou&s;es of Clay,<NOTE PLACE="marg">Job 4.19.</NOTE> and it is but a little while ere the Worms will feed upon them. Tho now they &s;eem like curious Ve&s;&s;els, or refined Earth, yet in a &s;hort &s;pace they will be part of the gro&s;&s;e&s;t and loath&s;ome&s;t Earth that Eyes can behold, nothing but Filth, and &s;tinking Putrefaction.</P>
<P><NOTE PLACE="marg"><HI>Caryl</HI> on Job 7.5. p. 596, 597</NOTE><Q>O then be not proud of your Bodies, nor of your Beauty: They who are now the faire&s;t and goodlie&s;t to look upon, may quickly have a broken and loath&s;om Skin. A Di&s;ea&s;e, or one Fit of Sickne&s;s may &s;poil all thy Beauty, deface and blemi&s;h thy excellent Feature; and if a Di&s;ea&s;e doth it not, old Age will: Time will draw Furrows in thy Face, and make Wrinkles in thy Brow. Strength and Beauty are no Matches for Time. All Things were made in Time, and Time will marr all Things: So long as Generation continueth, Corruption mu&s;t.</Q></P>
<P><Q>The two Externals which Man is mo&s;t &s;ubject to be proud of, are Beauty and Apparel. Cloaths are a Flag of Vanity, and Pride &s;its upon the Skirts. But re|member, how fine &s;oever your Cloathing is this day, God can put you on another Suit before tomorrow: He can put you on &s;uch Cloathing, as you &s;hall have little cau&s;e to be proud of; He can make you wear Worms, and Clods of Du&s;t.</Q></P>
<PB N="135" REF="82">
<P><Q>And if we (&s;aith he) con&s;ider it, we have little rea&s;on to be proud of Cloaths, for if we follow the be&s;t of them to their Original, they will be found to be but a Cloathing of Worms, and Clods of Du&s;t.</Q></P>
<P><Q>What are Silks, Sattens, and Velvets, but the I&s;&s;ue of Worms? And what is your Gold and Silver, what your Pearls and precious Stones? Are they any thing, (if you will re&s;olve them into their Principle) but Clods of Earth? They are in|deed better concocted by the Heat of the Sun, refined and poli&s;hed by the Art of Man; but if you &s;earch their Pedigree, they are but Clods of Du&s;t, <HI>&amp;c.</HI> And if you be proud of &s;uch Cloathing, God can cloath you with Worms, not only of un|refined and unpoli&s;hed, but of putrified and filthy Du&s;t.</Q></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Man compared to a Worm.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Job 25.6.</HI></BIBL> How much le&s;s Man that is a Worm, and the Son of Man, a Worm!</Q>
</EPIGRAPH>
<P>A Worm is one of the meane&s;t Creatures, and the Word that is here u&s;ed (<GAP DESC="foreign"> <HI>Vermis parvus, aut Ca&s;eo na&s;cens</HI>) &s;ignifieth properly and chiefly tho&s;e Worms that breed in Fle&s;h, or Chee&s;e, or any other kind of Food when it is corrupted. The Word is u&s;ed, <HI>Exod.</HI> 16.24. where it is &s;aid, The Manna that was re&s;erved contrary to the Command of God, bred Worms; &s;uch a Worm is Man.</P>
<P>God is &s;o excellent and glorious, that nothing can be found out, that can &s;et forth or illu&s;trate his incomparable Being and Greatne&s;s: <HI>To whom &s;hall we liken him!</HI> So there is nothing &s;o low and ba&s;e, but Man in his fallen State is compared to it; he is compared to Earth, Du&s;t, the Gra&s;s of the Field, to a Lie, to Vanity it &s;elf, and here to a Worm.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Worm hath its Original from the Earth.</CELL>
<CELL>SO Man is Earth, as we &s;hewed be|fore; his Original is from thence.</CELL>
</ROW>
<ROW>
<CELL>II. A Worm liveth upon the Earth, and there it loves to be, and make its Abode.</CELL>
<CELL>III. So Man in his natural State liveth upon the Earth, and the things thereof;<NOTE PLACE="marg">Amos 2.7.</NOTE> he panteth after the Du&s;t of the Earth; his Mind, Love, and whole De&s;ire is after earthly things.</CELL>
</ROW>
<ROW>
<CELL>III. A Worm is a Creature of little Worth, and hath no Beauty in it; what is more contemptible than a Worm!</CELL>
<CELL>III. So Man in his fallen State is of no Worth, he hath made him&s;elf as light and empty as Vanity. He was once of great Worth in God's e&s;teem, whil&s;t he retained his Uprightne&s;s; but now natu|rally there is no Excellency in him, his Beauty is gone, he is but a Lump of Sin and Pollution, contemptible as a Worm.</CELL>
</ROW>
<ROW>
<CELL>IV. A Worm is a Creature that lies obnoxious to great Danger; every Foot is ready to cru&s;h it.</CELL>
<CELL>IV. So Man is open to manifold Dan|gers from Sin, Satan, and the World; many ways he is expo&s;ed to Ruine, and to be undone for ever.</CELL>
</ROW>
<ROW>
<CELL>V. A &s;mall thing may &s;poil, kill, and de&s;troy a Worm.</CELL>
<CELL>V. So a &s;mall thing may de&s;troy and ruine Man. Fir&s;t, a little thing may take away his natural Life; a Bit of Bread hath choaked &s;ome Men; a Tile from a Hou&s;e may beat out his Brains; a Spider, and other &s;mall Creatures, may pre&s;ently de&s;troy him. What is Man's Life! how &s;mall a thing will &s;top his Breath! And then, &s;econdly, a &s;mall thing (as it may &s;eem in his Sight) may de&s;troy his Soul: A la&s;civious Lu&s;t,<NOTE PLACE="marg">Mat. 5.28.</NOTE> a wanton Look upon a Woman, Je&s;ting, and idle Words, nay, the lea&s;t Sin, without Repentance, will damn him for ever. But remember this, no Sin is &s;mall or little in it &s;elf, tho there be more Venom in &s;ome Sins, than in &s;ome others. The lea&s;t Sin is a Breach of the holy Law of God, and the lea&s;t Breach thereof layeth a Soul under the Cur&s;e of it. Al&s;o Chri&s;t's Blood was &s;hed to &s;ave us from le&s;&s;er Sins, as well as from the greater.</CELL>
</ROW>
<PB N="136" REF="83">
<ROW>
<CELL>VI. A Worm is a Creature that is not able to make re&s;i&s;tance, that way to deliver it &s;elf from its Enemy.</CELL>
<CELL>VI. So what Re&s;i&s;tance is a Man able to make (in him&s;elf) again&s;t Satan? Is he not as a Worm in the &s;ight of that cruel Enemy, if God let him but once out again&s;t him? Be&s;ides, God is an Adver&s;ary to him, whil&s;t he remains in an unconverted State;<NOTE PLACE="marg">P&s;al. 7.11. Mat. 5.25.</NOTE> and what Re&s;i&s;tance can he make again&s;t the Almighty? There is a far greater Di&s;proportion between God and us, than there is between us and a Worm.</CELL>
</ROW>
<ROW>
<CELL>VII. A Worm is a Creature that is a Prey to the Fowls of Heaven; they (you know) commonly feed upon them, and catch them up at every Turn.</CELL>
<CELL>VII. So Men are a Prey to Satan, and evil Spirits,<NOTE PLACE="marg">Mat. 13.4, 19.</NOTE> who are called <HI>Fowls of Hea|ven.</HI> How often doth the Devil &s;eize up|on Sinners, and carry them captive at his Will?</CELL>
</ROW>
<ROW>
<CELL>VIII. Worms, when they find the Ground to &s;hake by Mens treading upon it, many times make ha&s;te into their Holes, and thereby &s;ave them&s;elves.</CELL>
<CELL>VIII. So &s;ome poor Sinners, when they find their earthly Tabernacles be|gin to &s;hake, by Sickne&s;s, or &s;ome ap|proaching Judgment, make ha&s;te (their Con&s;ciences being thereby awakened by the Lord) to get into that Place of Se|curity God hath provided for them, <HI>viz.</HI> the Rock <HI>Chri&s;t,</HI> who is called an Hiding-Place.<NOTE PLACE="marg">I&s;a. 32.2.</NOTE></CELL>
</ROW>
<ROW>
<CELL>IX. There are many Sorts of Worms.</CELL>
<CELL>IX. So there are many Sorts of Men, [Worms.]</CELL>
</ROW>
<ROW>
<CELL>1. Some great, and &s;ome &s;mall Ones; and yet all are but Worms.</CELL>
<CELL>1. So there are &s;ome great Men, migh|ty Ones of the Earth, as Kings, <HI>&amp;c.</HI> and &s;ome &s;mall or poor Men; but yet all are but Worms, weak and contemptible Crea|tures in God's &s;ight. <HI>David</HI> called him&s;elf a Worm: <HI>I am a Worm, and no Man,</HI> &amp;c.<NOTE PLACE="marg">P&s;al. 22 6.</NOTE></CELL>
</ROW>
<ROW>
<CELL>2. There are &s;ome Dunghil-Worms, who love to abide or live in Dung and Muck of the Earth.</CELL>
<CELL>2. So there are &s;ome Men, (whom we commonly call <HI>Muck-worms</HI>) who delight in nothing more than in the Dung or Filth of the Earth or Muck of this World; their Hearts and Hands are always in the Earth. Take them out of this Filth, and they are as dead Men; and let them alone, and you &s;hall pre&s;ently &s;ee them craul to their old Delights. Nothing but the World is in their Mouths; they wallow in their filthy Lu&s;ts, and Earthly-mindedne&s;s, as the Swine tumbles in the Mire.</CELL>
</ROW>
<ROW>
<CELL>III. There are &s;ome Worms very loath&s;om, &s;uch as breed in rotten putrified Fle&s;h, which are called Carrion-Worms.</CELL>
<CELL>3. Such a Worm is a wicked Man, a Vermine, a Worm, that breeds in Cor|ruption, as it were, a loath&s;om Creature in God's Sight. <HI>See the Head of the Metaphor.</HI></CELL>
</ROW>
<ROW>
<CELL>4. There are &s;ome Worms that deceive the Eye, &s;eeming to be what they are not. Many have thought they had &s;een Fire in the Night, when they have ca&s;t their Eye upon them in the place where they have lain. The&s;e are called Glow-worms. <HI>R. W.</HI> tells us a Story of a Par&s;on, that in the Night (being drunk) ca&s;ting his Eye upon one of the&s;e Worms, having his Pipe of Tobacco filled, went bodily to|wards it, crying out, <HI>Fire, I hope; Fire, I hope.</HI> When the Light comes, the&s;e appear to all to be but Worms.</CELL>
<CELL>4. There are &s;ome Men who deceive their Neighbours: They take them to be holy and good Men, precious Saints of God, and yet are greatly mi&s;taken in them, they being no better than painted Sepulchers, meer Hypo|crites; and notwith&s;tanding their outward Shew of Holine&s;ss and Sanctity, are but Earth-Worms, having the World, <HI>viz.</HI> external Advantage, or vain Glory, in their Eye, as the great Thing they aim at in their Profe&s;&s;ion; and in the Day of Chri&s;t, they will appear to be what in truth they are.</CELL>
</ROW>
<PB N="137" REF="83">
<ROW>
<CELL>5. There are &s;ome very hurtful Worms, who &s;poil Trees, Flowers, and the Fruits of the Earth:<NOTE PLACE="marg"><HI>See</HI> Joel 1.4. Amos 4.9.</NOTE> Such are the Palmer-Worm, the Cater|pillar, and the Canker-Worm: Which Sort of hurtful Vermin God hath often brought upon a People and Nation, as a Puni&s;hment of their Sins.</CELL>
<CELL>5. So there are &s;ome Men, who, like to the&s;e Worms, are of a very hurtful Nature, and endeavour to &s;poil Chri&s;t's &s;piritual Trees, Flowers, and precious Fruit, <HI>&amp;c.</HI> They are called <HI>Locu&s;ts</HI> or <HI>Caterpillars</HI> by the Holy-Gho&s;t;<NOTE PLACE="marg">Rev. 9.3.</NOTE> they are &s;aid to come out of the Bottomle&s;s Pit: <HI>And to them was given Power, as the Scor|pions of the Earth have Power,</HI> &amp;c. <Q>By the&s;e Locu&s;ts are meant, (as <HI>Franci&s;cus Claudius,</HI> a Carmelite Fryar, and others expound the Place, as is noted by Mr. <HI>Wil&s;on</HI>) 'tho&s;e great Swarms of Popi&s;h Prie&s;ts, Friars, Monks, Cardinals, even the whole Popi&s;h Hierarchy, and Pontificial Clergy. The&s;e are fitly likened unto Locu&s;ts, which are a little vile Vermine, &s;pringing (as &s;ome &s;ay) out of Smoke, <HI>&amp;c.</HI></Q> And truly this is made too evident of that Sort of Men this day in <HI>England,</HI> and other Nations of <HI>Europe.</HI> Never were a more de&s;tructive Generation of vile Vermine in the World; none make, or threaten to make greater Spoil of Chri&s;t's Vineyard, and precious Fruit-Trees, than they. And in that they are let in upon us, we may plainly read God's Di&s;plea&s;ure again&s;t us thereby; and nothing but unfeigned Repentance and Reformation will doubtle&s;s free this poor Nation from them, for at this very time we are &s;adly plagued and pe&s;tered with them. <HI>See God an Husbandman.</HI></CELL>
</ROW>
<ROW>
<CELL>6. There are al&s;o &s;ome profi|table Worms, who are very labori|ous; and cloath the World with Silk; and they are called Silk-Worms.</CELL>
<CELL>6. This Sort of Worms re&s;emble the laborious and faithful Mini&s;ters of Chri&s;t, who &s;pend them&s;elves in Preaching, and in divine Prayer and Meditation, that &s;o they may enrich Mens Souls with Grace and true Vertue. The&s;e, as In&s;truments in God's Hand, may be &s;aid to cloath Men and Women with Silk, or gloriou&s;ly adorn their better Part, tho hereby, through Zeal and faithful Indu&s;try for God's Glory, they wa&s;te and con&s;ume their own Carca&s;es, &s;pending, and being &s;pent, as the Apo&s;tle &s;peaks.</CELL>
</ROW>
<ROW>
<CELL>X. The Hou&s;e or Place of divers Worms is the Earth; they lie hid in the Ground.</CELL>
<CELL>X. So Man, who is a Worm, mu&s;t take up his Place for a &s;hort time in the Earth: <HI>The Grave is my Hou&s;e,</HI> &s;aith <HI>Job,</HI><NOTE PLACE="marg">Job 17.13</NOTE> <HI>the Place appointed for all Living.</HI> This Worm mu&s;t go to his Fellows, to the Worms.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>BY this we may &s;ee what a poor thing Man is: The mighty Ones of the Earth, who boa&s;t of great Matters, are but Worms. And if Man be but a Worm, why doth he &s;well above the Clouds, as if he would make his Ne&s;t among the Stars, when as he mu&s;t &s;hortly fall among the Clods, and be eaten of Worms?</P>
<P N="2">2. Take heed of having Mens Per&s;ons in Admiration; it is a vain thing to give flattering Titles to others. As it becomes us not to reproach or vilify any Man, tho all Men are but as Worms; &s;o it is a God provoking Evil, to flatter Men thereby, creating high thoughts in them of them&s;elves; as &s;ome once &s;erved <HI>Herod,</HI> crying out, <HI>It is the Voice of a God, and not of a Man:</HI> But the Almighty,<NOTE PLACE="marg">Acts 12.22.</NOTE> to &s;hew how much he abhorred &s;uch as gave not him the Glory, made them know he was but a Worm; and therefore the Angel of the Lord &s;mote him, and he was eaten up of Worms.</P>
<P N="3">3. Be not envious at others, tho more rich and honourable than thee. The greate&s;t of Men are but Worms: and tho &s;ome &s;parkle and &s;hine in outward Glory and Splen|dor, and &s;eem to excell every way, yet they may be but like Glow-worms; 'tis but for a Night they &s;eem like Stars, in the Morning they will appear like others.</P>
<P N="4">4. Let us learn from hence not to overvalue our &s;elves, nor our Lives: What is the Life of a Worm!</P>
<P N="5"><PB N="138" REF="84">5. What Fools are the Wicked of the Earth, to mu&s;ter up their Force again&s;t God's People! Whom do they come out again&s;t? It is but again&s;t a Worm. Could they prevail, what Honour would they gain by it? Is it &s;o great a matter to de&s;troy a Worm? for &s;o <HI>Jacob</HI> in his low E&s;tate is called: <HI>Fear not, thou Worm</HI> Jacob. But let them know, this Worm hath a mighty God to take its part: <HI>I will help thee,</HI><NOTE PLACE="marg">I&s;a. 41.14.</NOTE> <HI>&amp;c.</HI> Why &s;hould Worms &s;eek to de&s;troy one another?</P>
<P N="6">6. La&s;tly; What cau&s;e is there (the&s;e things con&s;idered) to admire, that the glorious God of Heaven and Earth &s;hould be mindful of a Worm,<NOTE PLACE="marg">Job 7.17.</NOTE> nay, to &s;et his Heart upon him, and give his Son to die for him; and to take &s;uch a poor and con|temptible thing as Man into Union and Communion with him&s;elf!</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Man compared to a Flower.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Job 14.</HI></BIBL> He cometh up like a Flower, and is cut down.</P>
<P><BIBL><HI>I&s;a. 40.6.</HI></BIBL> All Fle&s;h is Gra&s;s, and all the Goodne&s;s thereof as the Flower of the Field.</P></Q>
</EPIGRAPH>
<P>A Man in his be&s;t E&s;tate, and in every E&s;tate, is altogether Vanity;<NOTE PLACE="marg">Caryl.</NOTE> &s;o he is in his be&s;t Days, and in all his Days, but a Flower, or may be compared to a Flower.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Flower hath a Root, from whence it grows and &s;prings up.</CELL>
<CELL>SO all Men have one common Root, from whence they &s;pring up, <HI>viz.</HI> the fir&s;t <HI>Adam.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Flower &s;prings up out of the Earth &s;uddenly, and at fir&s;t is but a tender Bud, fre&s;h and flou|ri&s;hing.</CELL>
<CELL>II. So Man &s;prings up like a Flower, and at fir&s;t is like a tender Bud, fre&s;h and flouri&s;hing.</CELL>
</ROW>
<ROW>
<CELL>III. A Flower hath but a little time of continuance; tho &s;ome abide longer than others, yet mo&s;t Flowers la&s;t not long.</CELL>
<CELL>III. So Man that is born of a Woman is but of few Days,<NOTE PLACE="marg">Job 14.1.</NOTE> his Time is but &s;hort upon the Earth; tho &s;ome continue longer than others, yet generally their Days on the Earth are but few, in a com|parative Sence.</CELL>
</ROW>
<ROW>
<CELL>IV. There are divers Sorts of Flowers; &s;ome fair to look upon, very lovely to the Eye, but of an ill Savour.</CELL>
<CELL>IV. So there are divers Sorts of Men and Women; &s;ome very fair and amiable to the outward Sight, but of an ill and &s;tinking Savour in their Lives and Con|ver&s;ations, in the No&s;trils of God and all good Men, having no Grace, and are be|&s;ides of a perver&s;e and crooked Nature.</CELL>
</ROW>
<ROW>
<CELL>V. There are &s;ome other Flowers that are not beautiful to the Sight, who&s;e Nature and Virtue is mo&s;t excellent.</CELL>
<CELL>V. So there are &s;ome Men and Wo|men, who tho they are not lovely and beautiful to carnal Eyes, yet are of mo&s;t &s;weet and gracious Di&s;po&s;itions, and who&s;e Worth and Excellency is exceeding great.<NOTE PLACE="marg">P&s;al. 45.</NOTE></CELL>
</ROW>
<ROW>
<CELL>VI. Great Care is taken of &s;ome choice and rare Flowers; they are prized at a high rate by &s;uch as own them, and know their Worth.</CELL>
<CELL>VI. So the Saints, who are choice Flowers in God's E&s;teem, are greatly ca|red for; He e&s;teems them above what Men e&s;teem of their choice&s;t Flowers; they are his Jewels, and prized by him as his chiefe&s;t Trea&s;ure; of them he hath &s;aid, <HI>the World was not worthy.</HI><NOTE PLACE="marg">Heb. 11.</NOTE></CELL>
</ROW>
<PB N="139" REF="84">
<ROW>
<CELL>VII. Some Flowers greatly mag|nify the Wi&s;dom of their Creator, there being many great Rarities to be &s;een in them.</CELL>
<CELL>VII. So the Wi&s;dom of God appears in the Creation of Man. He is a curious Piece of God's Workman&s;hip, in his fir&s;t Make, in re&s;pect of his Body, but more e&s;pecially touching his Soul. But the greate&s;t Rarity that appears in this Flower, &s;hines forth in his &s;econd Creation, in his being new made or tran&s;planted into Chri&s;t Je&s;us, whereby he is adorned with all tho&s;e mo&s;t tran&s;cendent and incomparable Gifts and Graces of the Holy Spirit.</CELL>
</ROW>
<ROW>
<CELL>VIII. The rare&s;t Flowers grow in Gardens; what is a Field-Flower to &s;ome of the&s;e?</CELL>
<CELL>VIII. So the be&s;t and mo&s;t choice &s;pi|ritual Flowers grow in God's Garden, (the Church.) What are tho&s;e &s;inful Ones, who grow in the Field of the World, to &s;ome of the&s;e?</CELL>
</ROW>
<ROW>
<CELL>IX. A Flower is mo&s;t beautiful, when it is fully ripe.</CELL>
<CELL>IX. So Chri&s;t's choice Flowers, his precious Saints, are mo&s;t lovely and amiable, when they are fully ripe for Heaven.</CELL>
</ROW>
<ROW>
<CELL>X. The Owner of Flowers knows the be&s;t Time to crop them; and who &s;hall be offended at him, when he takes to him&s;elf this or that Flower out of his Garden? He may do what he plea&s;eth with his own.</CELL>
<CELL>X. So God knows the be&s;t Time to crop off, or take away by Death this and that precious Flower. Sometimes he cuts them down, before others think they are half ripe; but God knows better than we. He never pulls, nor takes any of his Saints unto him&s;elf, till he &s;eeth they are fit to die. And who &s;hall be offended at him in what he doth? tho he take &s;uch out of the Garden, that we would fain have grow &s;till there, becau&s;e they are &s;uch a &s;weet Ornament to it; but may not God do what he plea&s;eth with his own?</CELL>
</ROW>
<ROW>
<CELL>XI. Some Flowers are gone on a &s;udden. Naturali&s;ts tell us of a Flower that la&s;teth but one Day; and I have read of others, that fade in the very Budding.</CELL>
<CELL>XI. So &s;ome die as &s;oon almo&s;t as they are born; they are taken away, and fade in the very Bud. Al&s;o &s;ome Chri&s;tians God crops off, and receives to him&s;elf, as &s;oon as they are born again; they come up, and are pre&s;ently cut down, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>XII. Some Flowers have Seed in them, which if &s;own will produce a Flower again the next Spring.</CELL>
<CELL>XII. So Man, tho he wither away, and die, yet his Body is laid but like a Seed in the Earth; at Spring, <HI>viz.</HI> in the Re&s;urrection-day, he &s;hall ari&s;e again. Every Seed &s;hall have his own Body; it &s;hall not be another, but the &s;ame Body &s;hall ari&s;e from the Dead: <HI>My dead Body &s;hall ari&s;e,</HI> &amp;c.<NOTE PLACE="marg">1 Cor. 15.38. I&s;a. 26.19. Act. 24.5.</NOTE> <HI>There &s;hall be a Re&s;urrection both of the Ju&s;t and &V;nju&s;t.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WHat a fading thing is Man! Let every one from hence learn to make ready to die. Happy are they who are fit and prepared for it; for Man in his Beauty and chief Flouri&s;hing is near unto withering.</P>
<P N="2">2. How fading and tran&s;ient is all our Glory!</P>
<P N="3">3. What Fools are Mortals to value them&s;elves &s;o high!</P>
<P N="4">4. How vain a thing is it al&s;o to &s;et our Hearts inordinately upon our deare&s;t Friends! There is mention made of the coming up of this Flower, and of its cutting down, but nothing of its growing. Alas! its &s;tanding is &s;o &s;mall a time, it is not taken notice of; we are born to die, and we die as &s;oon as we are born.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="140" REF="85" MS="y">
<HEAD>Saints compared to Babes.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>11 Pet. 2.1, 2.</HI></BIBL> As new-born Babes, de&s;ire the &s;incere Milk of the Word, that ye may grow thereby.</Q>
</EPIGRAPH>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Babe is begotten. <HI>Abraham</HI> begat <HI>I&s;aac. Hearken to thy Father that begat thee.</HI></CELL>
<CELL>A Babe in Chri&s;t is begotten by the Word and Spirit of God:<NOTE PLACE="marg">Jam. 1.18.</NOTE> <HI>Of his own Will begat he us, by the Word of Truth, not of corruptible Seed, but of incorruptible, by the Word of God, that liveth and abi|deth for ever.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Babe hath not only a Father, but al&s;o a Mother.</CELL>
<CELL>II. A Saint hath not only God for his Father, but the Church for his Mother. Jeru&s;alem, <HI>that is above,</HI><NOTE PLACE="marg">Gal. 4.26.</NOTE> <HI>is the Mother of us all.</HI></CELL>
</ROW>
<ROW>
<CELL>III. A Babe partakes of the &s;ame Nature of its Parents: <HI>That which is born of the Fle&s;h,</HI><NOTE PLACE="marg">John 3.6.</NOTE> <HI>is Fle&s;h.</HI></CELL>
<CELL>III. A Babe in Chri&s;t partakes of Chri&s;t's &s;piritual Nature:<NOTE PLACE="marg">John 3.6.</NOTE> <HI>That which is born of the Spirit, is Spirit, or &s;piritual.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. A Babe is formed, by the mighty Power of God, in the Womb.</CELL>
<CELL>IV. A Saint is formed or created by the mighty Power of <HI>Chri&s;t,</HI> and by the Spirit: <HI>We are his Workman&s;hip,</HI><NOTE PLACE="marg">Eph. 2.10.</NOTE> <HI>created in Chri&s;t Je&s;us to good Works.</HI></CELL>
</ROW>
<ROW>
<CELL>V. A Babe is born, or brought forth into the World.</CELL>
<CELL>V. A Saint is born of God:<NOTE PLACE="marg">P&s;al. 87.5.</NOTE> <HI>And of</HI> Zion <HI>it &s;hall be &s;aid, this and that Man was born in her.</HI> Mini&s;ters are &s;aid to tra|vail, to bring forth Children to Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>VI. A Babe hath all the Parts and Lineaments of a Man, if it be a perfect Birth.</CELL>
<CELL>VI. A Babe in Chri&s;t hath all the E&s;&s;entials of a true Chri&s;tian; he hath all the Parts and Lineaments of a new Creature. There is a Formation, or a gra|cious Work in every Faculty, a partaking of every Grace, tho at fir&s;t forming not come to full Growth and Perfection.</CELL>
</ROW>
<ROW>
<CELL>VII. A Babe, when born, is ob|&s;erved to come into the World crying.</CELL>
<CELL>VII. A Babe in Chri&s;t, when fir&s;t born again, or &s;piritually brought forth, cries to God, is much in Prayer; God hath no Children that are born dumb. <HI>Behold,</HI><NOTE PLACE="marg"><HI>Acts</HI> 9.</NOTE> <HI>he prayeth;</HI> which was a clear Demon|&s;tration that he was born again, or a new Creature.</CELL>
</ROW>
<ROW>
<CELL>VIII. A Babe new-born de&s;ires the Milk of its Mothers Brea&s;t.</CELL>
<CELL>VIII. A Babe in Chri&s;t de&s;ires the &s;in|cere Milk of the Word, <HI>viz.</HI> the &s;weet, &s;aving, and comfortable Doctrine of the Go&s;pel.</CELL>
</ROW>
<ROW>
<CELL>IX. Babes are harmle&s;s, free from Malice.</CELL>
<CELL>IX. Babes in Chri&s;t are or &s;hould be harmle&s;s, concerning Malice, as Chil|dren.</CELL>
</ROW>
<ROW>
<CELL>X. A Babe, when fir&s;t born, if not di&s;ea&s;ed, is ob&s;erved to grow much in a little time; its Growth is then more vi&s;ible than afterwards.</CELL>
<CELL>X. A Babe in Chri&s;t, or a true Chri|&s;tian, when fir&s;t converted, if not &s;piri|tually di&s;tempered, grows much. We read of &s;ome of the Saints, who &s;oon after they received the Word of Truth, grew exceedingly, tho afterwards a Saints Growth in Grace is not &s;o vi&s;ible.</CELL>
</ROW>
<ROW>
<CELL>XI. A Babe needs much tending, mu&s;t be carefully look'd after, or it may &s;uffer much. It is carried in
<PB N="141" REF="85" MS="y"> the Arms, dandled upon the Knees, and laid in the Bo&s;om, and hath many a Ki&s;s from the Father and Mother.</CELL>
<PB N="140" REF="85" MS="y">
<CELL>XI. Babes in Chri&s;t need al&s;o much &s;piritual Tendence, and looking after. Chri&s;t, as well as his Church and Mini&s;ters,
<PB N="141" REF="85" MS="y"> takes much care of them:<NOTE PLACE="marg">I&s;a. 40 10, 11.</NOTE> <HI>He carrieth the&s;e in his Arms, and layeth them in his Bo&s;om.</HI> They have many a gracious Ki&s;s of Chri&s;t's Mouth, or Promi&s;e of his Word, whereby he &s;eals up his Love to them.</CELL>
</ROW>
<ROW>
<CELL>XII. Babes, after they are grown up, are taught to &s;peak plain, not to chatter and cry only, but to talk and &s;peak intelligibly, and al&s;o to go.</CELL>
<CELL>XII. A Babe in Chri&s;t is taught by Chri&s;t al&s;o to pray, and &s;peak in Prayer more plainly, or to expre&s;s it &s;elf, and make known its Wants more intelligibly, and al&s;o how to go and walk in the Ways of God's Commandments:<NOTE PLACE="marg">Ho&s;. 11.3.</NOTE> <HI>I taught</HI> Ephraim <HI>to go, taking him by the hand.</HI></CELL>
</ROW>
<ROW>
<CELL>XIII. Babes are weak in Know|ledg and Under&s;tanding: <HI>When I was a Child,</HI><NOTE PLACE="marg">1 Cor. 13.</NOTE> <HI>I thought as a Child, I under&s;tood as a Child.</HI> From hence they many times are froward, pee|vi&s;h, and &s;oon take di&s;ta&s;te; &s;mall things will offend them.</CELL>
<CELL>XIII. A Babe in Chri&s;t is u&s;ually weak in &s;piritual Under&s;tanding, or in the My&s;teries of the Go&s;pel, and from hence are very &s;ubject al&s;o to be offended with this thing, and that thing, which &s;trong Chri&s;tians can bear. Many of the young Di&s;ciples in the Primitive Time, were offended at tho&s;e that did eat Meat, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>XIV. A Babe, after it is grown up, doth not expect that its Father or Mother &s;hould dandle it upon their Knees, or &s;eem vi&s;ibly to &s;hew that Love to it as at fir&s;t, when it was very young.</CELL>
<CELL>XIV. So Chri&s;tians, when they are grown to &s;ome degree of Ripene&s;s in Under&s;tanding, &s;hould not expect to be always dandled upon the Knee of Promi|&s;es, or lie in the Arms and Bo&s;om of Chri&s;t; I mean, have &s;uch vi&s;ible Ex|pre&s;&s;ions or Manife&s;tations of his Love, knowing they are his Children, and in his Covenant, in his Family, and under his Care, Eye, and gracious Provi&s;ion and Protection.</CELL>
</ROW>
<ROW>
<CELL>XV. A &s;weet Babe, one that is very quiet, and good-conditioned, is greatly delighted in, and wonder|fully beloved by its Parents; when others, tho their Parents cannot but have Parental Affection to them, yet have not &s;o great a Love, as to him or her that is &s;o plea&s;ant in their Eye.</CELL>
<CELL>XV. So a young Chri&s;tian, that is of a humble, &s;weet, and contented Di&s;po|&s;ition, not cro&s;s and froward under the Hand and Providence of God, but takes all patiently, is mightily prized and belo|ved by Je&s;us Chri&s;t. <HI>Is not</HI> Ephraim <HI>my dear Son? Is he not a plea&s;ant Child?</HI> &amp;c. How did Chri&s;t delight in <HI>John,</HI> that &s;weet and precious Di&s;ciple!</CELL>
</ROW>
<ROW>
<CELL>XVI. Children need good and careful Education, to be kept un|der good Di&s;cipline, and have good In&s;truction: <HI>Train up a Child when he is young, in the Way wherein he &s;hould go, and when he is old, he will not depart from it.</HI></CELL>
<CELL>XVI. Young Chri&s;tians need al&s;o good In&s;truction, many things they are to learn, that they may wi&s;ely behave them|&s;elves in the Hou&s;e and Family of God. They mu&s;t more e&s;pecially be taught the good Di&s;cipline of God's Church, that they may know how they ought to go in and out before one another. See <HI>Dear Children.</HI></CELL>
</ROW>
<ROW>
<CELL>XVII. Some Babes or young Chil|dren, if their Parents do not give them what they would have, of this or that, pre&s;ently throw away what they have, and are angry, and think they do not love them.</CELL>
<CELL>XVII. So &s;ome young Chri&s;tians, be|cau&s;e God doth not give them &s;uch l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rge Knowledg and Experience of Him&s;elf, and other good Things of the Spirit, they &s;light all God hath been plea&s;ed to be&s;tow upon them, and conclude God doth not love them.</CELL>
</ROW>
<ROW>
<CELL>XVIII. Babes for the&s;e and other Faults often feel the Rod.</CELL>
<CELL>XVIII. So Chri&s;tians are oft-times un|der the Rod of God for their Faults.</CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<PB N="142" REF="86">
<HEAD>Saints compared to Children.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Rom. 8.17.</HI></BIBL> If Children, then Heirs, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Gal. 3.16.</HI></BIBL> For ye all are the Children of God, by Faith, in Christ Je&s;us.</P>
<P><BIBL><HI>Eph. 5.1.</HI></BIBL> Be ye Followers of God, as dear Children.</P></Q>
</EPIGRAPH>
<P>SAints are God's dear Children, not only Children, but dear Children. <HI>Dear Children</HI> hath reference to two things: 1. To that high E&s;teem their Parents have of them; 2. To that gracious and &s;weet Di&s;po&s;ition &s;uch Children are of.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Children.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>CHildren are begotten of their Parents, and brought forth into this World.</CELL>
<CELL>THe Saints are begotten of God: <HI>Of his own Will begat he them. Every one that <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">veth him that begat,</HI><NOTE PLACE="marg">1 John 5.1</NOTE> <HI>loveth him al&s;o that is begotten of him.</HI> They are al&s;o brought forth by him into a State of Grace.</CELL>
</ROW>
<ROW>
<CELL>II. Children partake of the Na|ture of their Parents, even of their very Fle&s;h and Bone.</CELL>
<CELL>II. The Saints, by their being begot|ten of God, through Faith, In a my&s;tical &s;ort, are Partakers of the Divine Na|ture: <HI>That which is born of the Spirit,</HI><NOTE PLACE="marg">2 Pet. 1.4.</NOTE> <HI>is Spirit.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Children are called after the Names of their Parents.</CELL>
<CELL>III. So the Saints are called after God's Name, <HI>Holy, Heavenly, Godly,</HI> &amp;c. <HI>Chri&s;tians,</HI> from <HI>Chri&s;t; Spiritual,</HI> from the <HI>Spirit.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Children are not in every thing alike, in Stature, Quality, and Condition. Some are gentle, dutiful, and humble, and have a clearer Sight, and more perfect Knowledg than others, yet ought to love one another.</CELL>
<CELL>IV. So the Saints of God are not in every thing alike; tho all have Grace, yet not a like mea&s;ure of it; &s;o tho all &s;ee, yet all have not the &s;ame degree of Sight and Knowledg in Divine Things. From hence it is that there are &s;o many Diffe|rences among&s;t the Godly; but &s;ince they are all God's Children, it behoveth them to &s;ee that they love one another.</CELL>
</ROW>
<ROW>
<CELL>V. Children do not grow alike. Some thrive better upon hard Fare, than others do, who feed upon more choice and delicate Food every day.</CELL>
<CELL>V. So &s;ome of the Saints thrive, and grow fa&s;ter in Grace, and in the Know|ledg of our Lord and Saviour Je&s;us Chri&s;t, (who &s;it under the Mini&s;try of &s;uch Men, who&s;e Preaching is accounted by &s;ome but as brown Bread) than others, who are daily fed with the delicate Food of the mo&s;t acute and elegant Preacher.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="section">
<HEAD>Dear Children.</HEAD>
<P><TABLE>
<ROW>
<CELL>I. A dear Child, one that the Father e&s;teems &s;o, is teachable, rea|dy to learn what he is taught; he will give his Mind to it, is very flexible.</CELL>
<CELL>I. So a dear Child of God is very flexible and yielding to the Teachings of God. If God hath any thing for <HI>Abraham</HI> to do, he cries, <HI>Here am I.</HI> They are like holy <HI>Job, What I know not, teach thou me.</HI></CELL>
</ROW>
<PB N="143" REF="86">
<ROW>
<CELL>II. A dear Child is <HI>humble and meek,</HI> not <HI>proud, &s;tubborn,</HI> or <HI>&s;elf-conceited.</HI></CELL>
<CELL>II. So a dear Child of God is little in his own Eyes. How humbly did <HI>Abra|ham</HI> expre&s;s him&s;elf to God!<NOTE PLACE="marg">Gen. 18.27. P&s;al. 22.6. 1 Cor. 3.9.</NOTE> <HI>I who am but Du&s;t and A&s;hes,</HI> &amp;c. and <HI>Job, I abhor my &s;elf. David</HI> cries out, <HI>I am a Worm, and no Man.</HI> And the holy Apo&s;tles e&s;teemed them&s;elves as nothing: <HI>Who then is</HI> Paul, <HI>and who is</HI> Apollo? <HI>&V;nto me who am the lea&s;t of all Saints,</HI> &amp;c. <HI>I am nothing,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>III. A dear Child greatly loves his Father. Many In&s;tances may be given of this, both from Scripture and Hi&s;tory.</CELL>
<CELL>III. So a dear Child of God dearly loves his heavenly Father, he loves him with all his Soul, with all his Heart, and with all his Strength, loves him &s;in|cerely.</CELL>
</ROW>
<ROW>
<CELL>IV. A dear Child doth not only love his Father, but al&s;o his Mother. and is grieved when &s;he is in di&s;tre&s;s.</CELL>
<CELL>IV. So a dear Child of God doth not only love God, who is his Father, but al&s;o dearly loves the Church, who is his Mother. Thus did <HI>David,</HI><NOTE PLACE="marg">P&s;al. 137.5, 6.</NOTE> that precious Child and Servant of God: <HI>If I forget thee, O</HI> Jeru&s;alem,<NOTE PLACE="marg">P&s;al. 137.5, 6.</NOTE> <HI>let my Right-hand forget her Cunning; if I I do not remember thee, let my Tongue cleave to the Roof of my Mouth; if I prefer not</HI> Jeru&s;alem <HI>above my chief Joy.</HI><NOTE PLACE="marg">Jer. 4.19.</NOTE> How greatly was the Prophet <HI>Jeremiah</HI> troubled for poor <HI>Zion,</HI> when he cried out, <HI>My Bowels, my Bowels!</HI> The Church lay near his Heart, he laments like a poor Child, for the Mi&s;ery of his Mother that bare him.</CELL>
</ROW>
<ROW>
<CELL>VI. A dear Child is very obedient to his Parents, will do what&s;oever is right, which either Father or Mother doth require.</CELL>
<CELL>V. So a dear Child of God is in all things obedient to God's Commands, as is recorded concerning <HI>Zacharias</HI> and <HI>Elizabeth,</HI> and many others: They en|deavour to behave them&s;elves as obedient Children in all re&s;pects, will not baulk one of God's holy Precepts:<NOTE PLACE="marg">P&s;al. 119.</NOTE> <HI>Then &s;hall I not be a&s;hamed,</HI> &s;aith <HI>David, when I have re&s;pect to all thy Commandments.</HI> And as they are obedient to God their Father, &s;o likewi&s;e to the Church their Mother. As it is a horrid Evil to rebell again&s;t God, &s;o &s;uch will be left inexcu&s;able who &s;light the Church. Whatever &s;he requires, that is agreeable to God's Word, mu&s;t be carefully obeyed; and &s;uch as err herein, as di&s;orderly Per&s;ons, ought to be proceeded again&s;t. See <HI>Mother.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. A dear Child in all things &s;trives to plea&s;e his Father, &s;eeking his Approbation, whether at home or abroad, pre&s;ent or ab&s;ent.</CELL>
<CELL>VI. So a dear Child of God &s;trives in all things (like our Saviour) to plea&s;e his heavenly Farher: <HI>Wherefore we labour,</HI><NOTE PLACE="marg">2 Cor. 5.9.</NOTE> <HI>that whether pre&s;ent or ab&s;ent, we may be ac|cepted of him,<NOTE PLACE="marg">Col. 1.10.</NOTE> &mdash; Walking in all well-plea&s;ing,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VII. A dear Child loves Peace, and cannot endure Quarrelling and Di&s;cord in his Father's Hou&s;e.</CELL>
<CELL>VII. A dear Child of God greatly de|lights in, and loves Peace and Union among&s;t his Brethren; and he hates Di&s;|cord and Quarrelling in the Church. <HI>Ble&s;&s;ed are the Peace-makers for they &s;hall be called the Children of God. Behold,</HI><NOTE PLACE="marg">Mat. 5.9. P&s;al. 133.1 Eph. 4.3.</NOTE> &s;aith David, <HI>how good and plea&s;ant it is for Brethren to dwell together in &V;nity! Endeavouring to keep the &V;nity of the Spirit, in the Bond of Peace.</HI></CELL>
</ROW>
<ROW>
<CELL>VIII. A dear Child is very ten|der of his Father's Honour, and is much troubled to hear any &s;peak again&s;t him, or any way reproach him.</CELL>
<CELL>VIII. So a dear Child of God is &s;orely troubled, to hear the &s;acred Name of God reproached and bla&s;phemed, and his holy Laws contemned.<NOTE PLACE="marg">P&s;al. 119.136. Jo&s;h. 7.9.</NOTE> <HI>Rivers of Waters run down mine Eyes, becau&s;e Men keep not thy Law.</HI> How much were <HI>Mo&s;es</HI> and <HI>Jo&s;hua</HI> concerned for the Honour of God's holy Name!</CELL>
</ROW>
<ROW>
<CELL>IX. A dear Child is greatly grie|ved, when his Father is offended with him, and will endeavour to obtain his Favour again.</CELL>
<CELL>IX. So a dear Child of God is grieved, when he hath di&s;plea&s;ed his heavenly Father: <HI>Thou hidde&s;t thy Face,</HI><NOTE PLACE="marg">P&s;al 51.4.</NOTE> <HI>and I was troubled.</HI> How did <HI>David</HI> mourn for his Sin, and &s;trive to obtain the Love and Favour of God again: <HI>Again&s;t thee, thee only have I &s;inned, and done this Evil in thy Sight,</HI> &amp;c.</CELL>
</ROW>
<PB N="144" REF="87">
<ROW>
<CELL>X. A dear Child will not be at undue Times out of his Father's Hou&s;e, but make up his Place there, e&s;pecially when he knows his Fa|ther and Mother call for him, and require his Pre&s;ence.</CELL>
<CELL>X. So a precious Saint of God will not be ab&s;ent from the Church, or hea|venly Family, at any time when his Pre|&s;ence is expected there, if it be po&s;&s;ible, e&s;pecially when God calls his People to Prayer and Humiliation, or when &s;acred Ordinances are admini&s;tred, or any Work is to be done, which eminently tends to the Glory of God, and the Churches Good.</CELL>
</ROW>
<ROW>
<CELL>XI. A dear Child de&s;ireth rather to dwell in his Father's Hou&s;e, than in any other place what&s;oever.</CELL>
<CELL>XI. So a dear Child of God had <HI>rather be a Door-keeper in the Hou&s;e of God, than to dwell in the Tents of Wickedne&s;s. One thing have I de&s;ired of the Lord,</HI><NOTE PLACE="marg">P&s;al. 27.4.</NOTE> <HI>and that will I &s;eek after, that I may dwell in the Hou&s;e of the Lord all the days of my Life,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>XII. A dear Child will &s;trive to imitate his Father, and walk in his Steps, in all things that are ju&s;t and right. Thus <HI>Solomon</HI> was exhorted to follow the good Example of his Father <HI>David.</HI></CELL>
<CELL><P>XII. So a dear Saint takes care to follow God: <HI>Be ye Followers of God,</HI><NOTE PLACE="marg">Eph. 5.1.</NOTE> <HI>as dear Children. Be ye holy, for I am holy:</HI> That is the Precept, and a &s;incere Soul labours &s;o to be; it is his great de&s;ire to be like God and Chri&s;t as near as he can. <HI>Be ye Followers of me, as I am of Chri&s;t Je&s;us.</HI></P>
<P>1. A Saint &s;trives to follow God and Chri&s;t in Love: <HI>We are taught of God to love one another.</HI></P>
<P>2. In Humility. What a Pattern hath God in Chri&s;t laid before us herein!<NOTE PLACE="marg">Mat 11.28 Phil. 2.5, 6</NOTE> <HI>Learn of me,</HI> &s;aith our Saviour, <HI>for I am meek and lowly in Heart,</HI> &amp;c. <HI>Let the &s;ame Mind be in you, which was al&s;o in Chri&s;t Je&s;us.</HI></P>
<P>3. In being merciful and kind to all. <HI>Be ye merciful,</HI><NOTE PLACE="marg">Mat. 5.45.48.</NOTE> <HI>as your Father that is in Heaven is merciful.</HI></P>
<P>3. In hating and abominating that which is evil. God loaths Sin, and &s;o doth every &s;incere Chri&s;tian.</P>
<P>5. In Forgivene&s;s; they &s;trive to be like God in this. He is ready to pardon, forgive, and forget Injuries done to him, and &s;o ought his Children.<NOTE PLACE="marg">Eph. 4.34.</NOTE> <HI>And be ye kind one to another, and tender-hearted, forgiving one another, as God for Chri&s;t's &s;ake hath for|given you.</HI> God forgiveth freely, univer&s;ally, and for ever; &s;o mu&s;t they.</P></CELL>
</ROW>
</TABLE></P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>LAbour to follow God, as dear Children, 1. Sincerely, not in Hypocri&s;y, not for Loaves. 2. Speedily; do not defer it: <HI>I made ha&s;te,</HI> &s;aith <HI>David,</HI> &amp;c. 3. In what&s;oever he commands you. 4. Diligently. 5. Follow him through all Difficulties and Hard&s;hips, as <HI>Caleb</HI> did, <HI>&amp;c.</HI> and as <HI>Ruth</HI> followed <HI>Naomi.</HI> 6. Follow him hum|bly. 7. Follow him joyfully. 8. Follow him, when others leave him. 9. Follow him con&s;tantly, even to the end. 10. And la&s;tly, follow none but him; for&s;ake all tho&s;e that would lead you a&s;tray. Chri&s;t's Sheep will not follow Strangers; they will follow God, and not <HI>Baal.</HI></P>
<P N="2">II. From hence every one may perceive, whether they are God's Children, yea or no.</P>
<P N="3">III. This &s;hews al&s;o what great Dignity God hath conferred upon Believers. <HI>Behold what manner of Love is this God hath be&s;towed upon us,</HI><NOTE PLACE="marg">1 Joh. 3.1, 2</NOTE> <HI>that we &s;hould be called the Sons of God.</HI> If <HI>David</HI> thought it no &s;mall thing to be Son in Law to an earthly King, what an Honour hath God conferred on us!</P>
<P N="4"><NOTE PLACE="marg">Rom. 8.</NOTE>IV. Saints may from hence read their Privileges: <HI>If Children, then Heirs, Heirs of God, and Joynt-Heirs with Christ.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="145" REF="87">
<HEAD>Saints compared to Heirs.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Rom. 8.17.</HI></BIBL> If Children, then Heirs, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Rev. 21.7,</HI></BIBL> He that overcometh, &s;hall be Heir of all things.</P></Q>
</EPIGRAPH>
<P><HI>Note,</HI> The Saints of God are Heirs, Heirs of God, Heirs of all things, <HI>&amp;c.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Heirs.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Fir&s;t-born had a Princely Power and Dominion over their Brethren, who bowed down before them; they were next their Fathers in Honour.</CELL>
<CELL>THe Saints are made Kings to God, are called Kings and Princes:<NOTE PLACE="marg">I&s;a. 32.1.</NOTE> <HI>A King &s;hall reign in Righteou&s;ne&s;s, and Princes &s;hall decree Judgment.</HI> They &s;hall have Do|minion over the Mighty of the Earth, in their Day. They are next to Chri&s;t in Honour,<NOTE PLACE="marg">Rev. 3.21.</NOTE> and &s;hall &s;it upon the Throne with him.</CELL>
</ROW>
<ROW>
<CELL>II. The Fir&s;t-born were Prie&s;ts in their Father's Family, till the <HI>Le|vites</HI> came in.</CELL>
<CELL>II. The Saints are Prie&s;ts as well as Kings to God:<NOTE PLACE="marg">Rev. 1.6. 1 Pet. 2.5.</NOTE> <HI>He hath made us Kings and Prie&s;ts,</HI> &amp;c. They are called an <HI>holy Prie&s;thood, to offer up a holy and acceptable Sacrifice unto God.</HI></CELL>
</ROW>
<ROW>
<CELL>III. The Fir&s;t-born had the In|heritance; the re&s;t had but a Piece of Money. And to this day we &s;ee, that Men u&s;e to make their Inheri|tance over to the Fir&s;t-born; and be&s;ides the Inheritance, they had a double Portion of Goods.</CELL>
<CELL>III. The Saints have the eternal In|heritance made over to them; the World hath but a &s;mall Allowance, for all they have amounts to no more than Vanity. God giveth him&s;elf, and all he hath, to Believers; they have a double Portion, an Hundred-fold in this Life, and in the World to come Life everla&s;ting.</CELL>
</ROW>
<ROW>
<CELL>IV. An Heir &s;ometimes &s;tays a great while, before he comes to the full Po&s;&s;e&s;&s;ion of the Inheritance; and until then he is under Tutors and Governors, and differeth but little from a Servant.</CELL>
<CELL>IV. The Saints patiently wait a while, (being under Age) before they come to the full Po&s;&s;e&s;&s;ion of the Inheritance pur|cha&s;ed for them by Chri&s;t; and until they come to full Age, they are under Tutors and Governors, who deal hardly with them, and they &s;eem not to differ from Servants.</CELL>
</ROW>
<ROW>
<CELL>V. The Fir&s;t-born had a peculiar Sort of Apparel, whereby they were di&s;tingui&s;hed from others; &s;uch was <HI>E&s;au</HI>'s goodly Raiment which <HI>Rachel</HI> put upon <HI>Jacob.</HI></CELL>
<CELL>V. The Saints are cloathed with a goodly Raiment, <HI>viz.</HI> the Righteou&s;ne&s;s of Chri&s;t: Holine&s;s is the Saints Livery, whereby they are di&s;tingui&s;hed from the re&s;t of the World.</CELL>
</ROW>
<ROW>
<CELL>VI. The Fir&s;t-Born had the Ble&s;&s;ing annexed to them, and (un|le&s;s they were &s;upplanted, as <HI>E&s;au</HI> was by <HI>Jacob</HI>) they were ble&s;t of their Father, e&s;pecially when their Fathers were at the point of Death.</CELL>
<CELL>VI. The Saints are the Ble&s;&s;ed of the Lord; none can take either Birth-right or Ble&s;&s;ing away from them; they are ble&s;&s;ed, and &s;hall be ble&s;&s;ed. The Lord Je&s;us ble&s;&s;ed them at his Departure, and that Ble&s;&s;ing &s;hall never depart from them.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Heirs.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>AMong Men, all a Man's Children are not Heirs, nor can they fully po&s;&s;e&s;s the &s;ame E&s;tate entirely to them&s;elves, as if but one had it.</CELL>
<CELL>BUt all the Saints are Heirs together, they are all Joynt-heirs, and yet every one hath all to him&s;elf: They have all one and the &s;ame Father, one and the &s;ame Chri&s;t, one and the &s;ame Spirit,
<PB N="146" REF="88"> the &s;ame Apparel, the &s;ame Grace; all one Faith, Hope, <HI>&amp;c.</HI> all the &s;ame Promi&s;es, &s;ame Attendance, <HI>viz.</HI> the holy Angels; the &s;ame Crown, Kingdom, and Eternal Inheritance.</CELL>
</ROW>
<PB N="146" REF="88">
<ROW>
<CELL>II. Heirs among Men have but a &s;mall Inheritance. What is all this World? <HI>Luther</HI> called all the <HI>Tur|ki&s;h</HI> Empire, but a Cru&s;t God ca&s;ts to a Dog.</CELL>
<CELL>II. But the Saints are Heirs of all Things, Heirs of Heaven and Earth too, <HI>Heirs of God.</HI> And what is there more? what can a Man ask, or de&s;ire to have? would he have more than all?</CELL>
</ROW>
<ROW>
<CELL>III. An Heir among Men is often deprived, by Force or Craft of his Title, and turned out of all.</CELL>
<CELL>III. But the Saints cannot by Force or Fraud be deprived of their Title to Eter|nal Life. That it may be &s;ure and firm to them, it is made over to them by the Oath of God. <HI>See</HI> Light <HI>in the Fir&s;t Volume.</HI></CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Eagles.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 40.31.</HI></BIBL> But they that wait upon the Lord &s;hall renew their Strength, they &s;hall mount up with Wings as Eagles.</P>
<P><BIBL><HI>P&s;al. 103.5.</HI></BIBL> Who &s;atisfieth thy Mouth with good Things, &s;o that thy Youth is renewed like the Eagles.</P></Q>
</EPIGRAPH>
<P><HI>Note.</HI> In &s;ome Things the Saints are likened to <HI>Eagles.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>AN Eagle is the chief among&s;t the Fowls of the Air, as a Lion is the King or chief among all the Bea&s;ts of the Earth.</CELL>
<CELL>SO the Saints are the chief of Men, the <HI>Excellent,</HI> as <HI>David</HI> calls them: <HI>Thou art my Lord,</HI><NOTE PLACE="marg">P&s;al. 16.2, 3.</NOTE> <HI>my Goodne&s;s extendeth not to thee, but to the Saints that are in the Earth, and to the Excellent, in whom is all my Delight.</HI> The Righteous are &s;aid to be <HI>more excellent than their Neighbour.</HI><NOTE PLACE="marg">Prov. 12.26. 1 Chron. 4.9.</NOTE> <HI>The World is not worthy of them.</HI> Hence <HI>Jabez,</HI> that holy and gracious Man, is &s;aid to be <HI>more honourable than his Brethren.</HI> A godly Man is of a more noble Extraction than the Men of the Earth. Saints have an honourable Pedigree and De&s;cent, they are born of God, are (as it were) of the Blood-Royal of Heaven, and nearly related to the Prince of the Kings of the Earth. They daily conver&s;e, have Communion and Fellow&s;hip with the Father, and the Son, the glorious Sovereign of all the World. They are delicately and mo&s;t &s;plendidly fed every day. Others live and feed upon the empty Things of this World, nay, on the Du&s;t of the Earth, on A&s;hes, Husks, and Gravel; as the Holy-Gho&s;t declares, <HI>They feed upon the Wind,</HI><NOTE PLACE="marg">Ho&s;. 12.1.</NOTE> <HI>and &s;nuff in the Ea&s;t Wind:</HI> Whil&s;t Believers feed on hidden Manna: <HI>He eats that which is good, and his Soul delights it &s;elf in Fatne&s;s.</HI> He is often had into the King's Wine-Cellar, he is richly cloathed, hath more noble and honourable Titles than any Men on Earth. He hath a mo&s;t glorious Retinue, <HI>viz.</HI> the heavenly Angels to attend him every day. Never was King (if ungodly) &s;o attended, as the poore&s;t Saint in the World is. Saints are the chief of all the Children of Men, as Eagles are chief of all the Fowls of the Air.</CELL>
</ROW>
<ROW>
<CELL>II. Eagles are quick-&s;ighted, they behold afar off. They have not only a quick and clear Sight, but a very &s;trong Sight, able to look fully up|on the Sun &s;hining in his Strength. Hence the Proverb is, A Man that hath a clear and &s;trong Sight, is Eagle-ey'd.</CELL>
<CELL>II. The Saints are very clear and quick-&s;ighted, they can &s;ee afar off, even from Earth to Heaven. They through Chri&s;t can <HI>behold the Glory of God with open Face.</HI><NOTE PLACE="marg">2 Cor. 3.18.</NOTE> They can &s;ee, and do pry into the &s;ecret and hidden My&s;teries of the Go&s;pel, and Covenant of Grace:<NOTE PLACE="marg">P&s;al. 25.14.</NOTE> <HI>The Secrets of the Lord are with them that fear him, and he will &s;hew them his Covenant.</HI> They &s;ee the Evil that is in the lea&s;t Sin, and can di&s;cern what the End of the Wicked will be.</CELL>
</ROW>
<PB N="147" REF="88">
<ROW>
<CELL>III. Eagles are very &s;wift Crea|tures; they have long Wings, by which means they flie with great Swiftne&s;s. Therefore <HI>Solomon</HI> cal|ling upon us not to &s;et our Hearts upon Riches, &s;aith, <HI>They make them|&s;elves Wings,</HI><NOTE PLACE="marg">Prov. 27.5</NOTE> <HI>and flie away as an Eagle.</HI> The Scriptures often expre&s;s the more than ordinary Swiftne&s;s of Men, by the Swiftne&s;s of an Eagle. <HI>David,</HI> lamenting the Death of <HI>Saul</HI> and <HI>Jonathan,</HI> gives them this Cha|racter,<NOTE PLACE="marg">2 Sam. 1.23.</NOTE> <HI>They were &s;tronger than Lions, and &s;wifter than Eagles.</HI></CELL>
<CELL>III. The Saints are very &s;wift and &s;peedy in their Motions, when under the powerful Operation of the Spirit, or upon the Wings of Faith and Love:<NOTE PLACE="marg">P&s;al. 119.59, 60.</NOTE> <HI>I made ha&s;te,</HI> &amp;c. &s;aith <HI>David.</HI> They are &s;aid to run, nay, flie like Eagles, or as Doves to the Windows; they are many times carried &s;wiftly along in the way of their Duties, as upon Eagles Wings. The Mini&s;ters of the Go&s;pel are &s;et forth by an Angel flying in the mid&s;t of Hea|ven,<NOTE PLACE="marg">Rev. 14.6.</NOTE> having the everla&s;ting Go&s;pel to preach unto them that dwell upon the Earth. When God's People are a&s;&s;aul|ted and per&s;ecuted, they flie to God for Shelter; &s;o <HI>David,</HI><NOTE PLACE="marg">P&s;al. 143.9.</NOTE> <HI>I flie unto thee to hide me.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. The Eagles mount up on high. The Word in the Hebrew &s;ignifies to get high; and therefore (as it is noted by Mr. <HI>Caryl</HI>) it is u&s;ed in the Noun,<NOTE PLACE="marg"><GAP DESC="foreign"> Sublimis, elatus fuit, emi|nuit, per Metapho|ram, &s;uper|vivit.</NOTE> to &s;et forth the Highne&s;s of God, <HI>Job</HI> 11.8. <HI>P&s;al.</HI> 113.6. <HI>I&s;a.</HI> 5.16. &amp; 52.13. Scrip|ture, as well as Naturali&s;ts, tell us, that the Eagle's Motion and mount|ing up is wonderful, &s;he flies quite out of Sight. One of the Ancients &s;ays, The Eagle &s;oars above the<NOTE N="*" PLACE="marg">Doubt|le&s;s he means the lower Re|gion.</NOTE> Air, as if &s;he would vi&s;it the Starry Heavens. The common Epi|thetes of an Eagle are, high flying, &s;wift, <HI>&amp;c.</HI></CELL>
<CELL>IV. The Saints of God mount up on high:<NOTE PLACE="marg">Phil 3.20.</NOTE> <HI>Our Conver&s;ation</HI> (&s;aith <HI>Paul) is in Heaven.</HI> Men of the World are like Moles and Worms, always digging and tumbling in the Earth and Muck of this World; but Believers, tho&s;e who are truly ri&s;en with Chri&s;t,<NOTE PLACE="marg">Col. 3.1, 2 3.</NOTE> &s;eek tho&s;e things that are above, they &s;oar aloft; nothing will &s;atisfy them but Communion with God. They mount up by Prayer, as al&s;o by fre&s;h Acts of Faith; they mount up by divine Meditation. They are &s;aid to dwell on high; Earth, and earthly Things will not &s;atisfy them; they are of a more heroick and &s;ublime Spirit.</CELL>
</ROW>
<ROW>
<CELL>V. Eagles are unweary in their Flight; they faint not, tho they flie high, and are long before they re&s;t.</CELL>
<CELL>V. So the Saints &s;hould never grow weary; nay, and the Promi&s;e is,<NOTE PLACE="marg">Gal. 6. I&s;a. 40.31.</NOTE> <HI>They &s;hall mount up as with Eagles Wings; they &s;hall run, and not be weary; they &s;hall walk, and not faint.</HI> Tho it be long before they come to Heaven, their everla&s;ting Re&s;ting-place, they are held up, and therefore they hold out in all their Service and Sufferings. Faith and Love are two &s;uch &s;trong and excellent Graces, that they, like Eagle's Wings, keep them from tiring and fainting in their Minds, tho their Work be hard, and their Flight towards Heaven long:<NOTE PLACE="marg">P&s;al. 27.13.</NOTE> <HI>I had fainted unle&s;s I had be|lieved,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VI. <Q>An Eagle (&s;aith one) hath a high Spirit; &s;he flies high, and aims at high things; &s;he will not catch Flies, &s;he &s;corns to &s;toop to &s;uch low Game.</Q></CELL>
<CELL>VI. So a Saint hath a noble, high, and excellent Spirit. Low things are not for high and heavenly-born Souls; they catch not at the Flies, Toyes, and Trifles of the Profits, Honour, and Plea&s;ures of the World, as others do.</CELL>
</ROW>
<ROW>
<CELL>VII. Eagles make their Ne&s;ts on high: <HI>She dwelleth and abideth on the Rocks,</HI><NOTE PLACE="marg">Job 39.28.</NOTE> <HI>upon the Crag of the Rock, and &s;trong Place.</HI></CELL>
<CELL>VII. So the Saints dwell on high: <HI>Their Place of Defence &s;hall be the Mu|nition of Rocks.</HI><NOTE PLACE="marg">I&s;a. 33.16.</NOTE> They make their Ne&s;ts in the Rock of Ages; they dwell in God; He is their &s;trong Dwel|ling-Place.</CELL>
</ROW>
<PB N="148" REF="89">
<ROW>
<CELL>VIII. Eagles renew their Strength by changing their Feathers; tho old, they &s;eem young and lively again, and are very long-lived.</CELL>
<CELL>VIII. The Saints renew their Strength. <Q>When any Oldne&s;s (as Mr. <HI>Caryl</HI> words it) is coming upon the new Creature, they renew their Strength, by looking to Je&s;us Chri&s;t, who is their Righteou&s;ne&s;s and Strength: <HI>He &s;atisfieth their Mouth with good things,</HI><NOTE PLACE="marg">P&s;al. 103.5.</NOTE> <HI>&s;o that their Strength is re|newed like the Eagle's.</HI> As the Lord brings his People low by bodily Sickne&s;s and Weakne&s;s, and then renews their natural Strength; &s;o when there are Decays and Declinings upon their Souls, he renews their &s;piritual Strength. And as the Eagle renews her Strength by the Growth and Succe&s;&s;ion of new Feathers (of the &s;ame kind) in the place of the old; &s;o a Believer reneweth his Youth and Strength, by ca&s;ting off gradually the Old Man, which is corrupt, and by putting on more of the New Man,<NOTE PLACE="marg">Eph. 4.24.</NOTE> (who is quite of another kind) <HI>created after God in Righteou&s;ne&s;s and true Holine&s;s.</HI></Q></CELL>
</ROW>
<ROW>
<CELL>IX. Naturali&s;ts do ob&s;erve, that Eagles are fed and be&s;t nouri&s;hed by Blood; they &s;uck and take in that, both young and old.</CELL>
<CELL>IX. So (&s;aith Mr. <HI>Caryl</HI>) do Belie|vers; the feeding of the new Creature is upon Blood; every godly Man &s;piri|tually drinks the Blood of Chri&s;t, (<HI>My Blood,</HI> &s;aith he, <HI>is Drink indeed</HI>) as offe|red to him both in the Promi&s;es and Ordinances of the Go&s;pel. A Saint could not live a Moment, nor have any &s;ub&s;i&s;tence in Grace, if he had not (as the Eagle) Blood to drink. A godly Man is nouri&s;hed by a believing Contemplation upon the Sufferings of Chri&s;t, and the Effu&s;ion of his Blood.</CELL>
</ROW>
<ROW>
<CELL>X. Young Eagles are borne and carried upon the Wings of the old Eagle, and thereby are pre&s;erved from the Dangers of Enemies.</CELL>
<CELL>X. So the Saints are borne, &s;upported, and carried by the Power and Arms of the Almighty, who is plea&s;ed to com|pare him&s;elf to an Eagle;<NOTE PLACE="marg">Deut. 32, 11, 12.</NOTE> <HI>As an Eagle &s;tirreth up her Ne&s;t, fluttereth over her Young, &s;preadeth abroad her Wings, taketh them, and beareth them upon her Wings; &s;o the Lord alone did lead him, and there was no &s;trange God with him. Ye have &s;een what I did unto the</HI> Egyptians, <HI>and how I bore you upon Eagle's Wings, and brought you to my &s;elf.</HI> [See Chri&s;t compared to an Eagle.]</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>EAgles have many evil Qualities: They are Birds of Prey, <HI>&amp;c.</HI> yea, and a very Ver|mine Sort of Creature; and upon that account wicked Men are compared to Eagles, which is opened under that Head of Metaphors concerning ungodly Men and Per&s;ecutors, to which we refer you.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Sheep.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>John 10.27.</HI></BIBL> My Sheep hear my Voice, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>THe Saints may be compared to Sheep in many re&s;pects: Sheep are harmle&s;s Creatures, meek, &s;ociable, contented with hard Commons, very tractable, patient, fruitful, and very profitable, are made a Prey to evil Bea&s;ts, <HI>&amp;c.</HI> Upon all which Con&s;iderations, and many others, the Saints are likened to Sheep, which is fully opened under the Metaphor <HI>Flock,</HI> to which we refer you.</P>
</DIV3>
<DIV3 TYPE="part">
<PB N="149" REF="89">
<HEAD>Saints compared to Souldiers.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>2 Tim. 2.3.</HI></BIBL> Thou therefore endure Hardne&s;s, as a good Souldier of Je&s;us Christ.</Q>
</EPIGRAPH>
<P>A Souldier is taken in Scripture either properly, <GAP DESC="foreign">, or metaphori|cally.</P>
<P><HI>Properly,</HI> it is under&s;tood of a Per&s;on that is employed in Military Af|fairs, one that bears Arms, and is under Military Command, <HI>Mat.</HI> 8.9.</P>
<P><HI>Metaphorically,</HI> it is to be under&s;tood of a Chri&s;tian, that is engaged to fight the good Fight of Faith, under the Command of Je&s;us Chri&s;t, again&s;t the Enemies of the Soul. This Title is not appropriated only to Mini&s;ters, (it is not a di&s;criminating Title, only to di&s;tingui&s;h them from other Saints, as the Title of <HI>Amba&s;&s;ador, Pa&s;tor, Watchman,</HI> &amp;c.) but a Title that belongs to every Chri&s;tian, and Profe&s;&s;or of Chri&s;t. So that <HI>Timothy</HI> is not called a Souldier, meerly becau&s;e he was an Evangeli&s;t, but as he was a Di&s;ciple, <HI>&amp;c.</HI></P>
<P>Saints are compared to Souldiers; every true Chri&s;tian is a &s;piritual Souldier of Je&s;us Chri&s;t.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Souldier is li&s;ted under &s;ome Captain or Commander; he gives up his Name to him, and en|ters him&s;elf into his Service.</CELL>
<CELL>SO every true Chri&s;tian li&s;teth him&s;elf under the Command of Je&s;us Chri&s;t, who is the Captain of our Salvation; He gives up his Name to him, to &s;erve him in all Uprightne&s;s, as becometh a faithful Souldier to do, making a &s;olemn Covenant with Chri&s;t, and his People, to be on their &s;ide; and this is vi&s;ibly done in Bapti&s;m.</CELL>
</ROW>
<ROW>
<CELL>II. A Souldier leaves all other worldly Affairs and Incumbrances, to follow that particular Employ. <HI>No Man that warreth,</HI><NOTE PLACE="marg">2 Tim. 2.4</NOTE> <HI>entangleth him&s;elf with the Affairs of this Life, that he may plea&s;e him that hath cho&s;en him to be a Souldier.</HI> They ought not, like <HI>Reuben,</HI> to abide among the Sheep-folds,<NOTE PLACE="marg">Jud. 5.16.</NOTE> to hear the Bleating of the Sheep.</CELL>
<CELL>II. So a true Chri&s;tian for&s;akes all, and follows Chri&s;t; he becomes dead to this World; he is crucified to it, and that many times to him. His Heart is not &s;et upon Things below,<NOTE PLACE="marg">Col. 3.1, 2.</NOTE> but upon Things above; he looks upon Religion and Godline&s;s, as his great Work and Bu&s;i|ne&s;s. <HI>They that are after the Fle&s;h,</HI><NOTE PLACE="marg">Rom 8.5.</NOTE> <HI>do mind the Things of the Fle&s;h; but they that are after the Spirit, the Things of the Spirit.</HI></CELL>
</ROW>
<ROW>
<CELL>III. A Souldier, after he is li&s;ted, and entred into his Company, he is armed, and put into a fit Po&s;ture for that Work and Service he is called to.</CELL>
<CELL>III. So a true Chri&s;tian al&s;o is no &s;oo|ner converted, li&s;ted, and entred into Chri&s;t's Company, <HI>viz.</HI> his Church, but he is armed likewi&s;e. He puts on the whole Armor of God, hath his Loins girt about with Truth, and hath the Brea&s;t|plate of Righteou&s;ne&s;s, his Feet &s;hod with the Preparation of the Go&s;pel of Peace,<NOTE PLACE="marg">Eph. 6 10, 11, 12.</NOTE> the Shield of Faith, the Helmet of Salvation, and the Sword of the Spirit, which is the Word of God. And becau&s;e mo&s;t of tho&s;e Parts or Pieces of a Chri&s;tian's Ar|mor are &s;poken to and opened under that Head of Metaphors re&s;pecting the Graces of the Spirit, we &s;hall &s;peak no more of it here.</CELL>
</ROW>
<ROW>
<CELL>IV. A Souldier is known by his Habit, Armor, and Weapons, from other Men; they put off their own Clothes, and put on the King's, e&s;|pecially if poor and ragged when they are li&s;ted.</CELL>
<CELL>IV. So a true Chri&s;tian is known by the Clothes he hath on, from the Wicked and Ungodly of the World. He is cloathed with the Garment of Holine&s;s and Hu|mility; and hath on all the precious Graces of the Spirit, as Armor of Proof, fa&s;t girt to him by the Girdle of Sincerity; and this &s;hews him to be one of Chri&s;t's Souldiers.</CELL>
</ROW>
<PB N="150" REF="90">
<ROW>
<CELL>V. Souldiers many times are cloathed at the King's Charge; and it is greatly for the Honour of a Captain, to have all his Men brave|ly cloathed, and glittering in their Armor.</CELL>
<CELL>V. So Chri&s;t cloaths all his Souldiers, and they are all attired alike, cloathed in white. Their Robes co&s;t dear, <HI>viz.</HI> the Price of his own mo&s;t precious Blood; and it greatly tends to his Honour, to have them kept clean, and without Spot or Stain, all glittering in their &s;piritual Armor, <HI>viz.</HI> adorned with the ble&s;&s;ed Graces of the Spirit.</CELL>
</ROW>
<ROW>
<CELL>VI. It is a Reproach to Soul|diers to be meer mercenary, to fight for Money, and to mind their own private Advantage, more than the Credit and Glory of their Sovereign, and Honour of their Captain.</CELL>
<CELL>VI. So it is a Reproach to a Chri&s;tian, to aim at Self in all he doth in Religion. Many Men care not to do any thing for the Honour of God, further then it makes, as they conceive, directly for their own Intere&s;t and Advantage. Tell &s;ome Men of this or that Ordinance and Command of Chri&s;t, they pre&s;ently object, May I not be &s;aved without it? Is it nece&s;&s;ary to Salvation? The&s;e Men only make Re|ligion as a Bridg to carry them to Heaven; meer mercenary Souls! Alas! a true Chri&s;tian obeys and &s;erves Chri&s;t &s;incerely, that he may glorify and honour his holy Name, knowing he de&s;erves more at his hands, than he is ever able to perform, not doubting his Labour &s;hall ever be in vain in the Lord; the very Work is Wages to him. <HI>Paul</HI> was re&s;olved, <HI>Chri&s;t &s;hould be magnified in his Body, whether it were by Life, or by Death.</HI><NOTE PLACE="marg">Phil. 1.20.</NOTE></CELL>
</ROW>
<ROW>
<CELL>VII. A Souldier hath his War|fare appointed him, and his Ene|mies di&s;covered to him, and Orders to fight.</CELL>
<CELL><P>VII. So a Chri&s;tian hath his Warfare appointed him, his grand Enemies are made known to him, and he hath recei|ved Commi&s;&s;ion al&s;o to enter the Com|bat with them, who&s;oever they are, whe|ther Foreign or Dome&s;tick, whether external or internal, &s;ecret or open.</P>
<P><HI>Fir&s;t;</HI> His Foreign or External Enemies are the&s;e:</P>
<P>1. The Devil, called the King of the Bottomle&s;s Pit, Prince of the Power of the Air, the great Dragon, the Captain-General of the black Regiment, and of the Helli&s;h <HI>Militia,</HI> that makes War again&s;t the Lamb, and his Followers. Every Chri&s;tian is commanded to enter the Li&s;t, and to fight again&s;t the&s;e Principalities and Powers.<NOTE PLACE="marg">Eph. 6.11, 12.</NOTE></P>
<P>2. The World; this is another grand, potent, and &s;ubtil Adver&s;ary; many have been overcome and &s;ubdued by it.</P>
<P>(1.) The Things of the World, <HI>viz.</HI> the Plea&s;ures, Honours, and Profits of the World. The&s;e (as one well ob&s;erves) have their Hooks and Snares hid under their plea&s;ant Baits, they u&s;ually prevail by Craft; their Flatteries and Allurements are very dangerous. By this part of the World Satan &s;et upon our ble&s;&s;ed Saviour, <HI>Mat.</HI> 4.8.</P>
<P>(2.) The Men of the World, who are the Subjects of the Prince of Darkne&s;s, and his Souldiers, the Militia of Hell, and the Auxiliaries of Satan, the Seed of the Old Serpent, who are filled with Enmity again&s;t the Woman's Seed.<NOTE PLACE="marg">Rom. 8.44</NOTE> <HI>He that is born after the Fle&s;h, per&s;ecuteth him that is born after the Spirit,</HI> &amp;c. <HI>Ye are of your Fa|ther the Devil, and the Lu&s;ts of your Father ye will do.</HI> The&s;e continually oppo&s;e the Truth, and hate Godline&s;s, and tho&s;e who profe&s;s it.</P>
<P>(3.) The Wor&s;hips of the World. Saints have been often expo&s;ed to great Dan|gers, for oppo&s;ing the Ways, Inventions, and Super&s;titions of Men, the Wor&s;hip of the Bea&s;t, and cur&s;ed Fornications of the great Whore; but whil&s;t they are able to &s;tand, or have Life in them, they mu&s;t oppo&s;e and re&s;i&s;t all fal&s;e Ways and Wor&s;hip|pers, &s;uch as &s;trive to make void the Doctrine of Chri&s;t, and the Commands of God, by their Traditions.</P>
<P>(4.) There are al&s;o the Lu&s;ts of the World, the Lu&s;ts of the Eye, and the Pride of Life, which Saints are engaged to fight again&s;t, and oppo&s;e.<NOTE PLACE="marg">1 John 2.16.</NOTE></P>
<PB N="151" REF="90">
<P><HI>Secondly;</HI> They have their Dome&s;tick Enemies:</P>
<P>1. Sin, which is a wretched and treacherous Inmate, and cur&s;ed Adver&s;ary.</P>
<P>2. The Fle&s;h. The&s;e two made the holy Apo&s;tle to cry out,<NOTE PLACE="marg">Rom. 7. 1 Pet. 2.11.</NOTE> <HI>O wretched Man that I am, who &s;hall deliver me!</HI> &amp;c. <HI>Hence we are exhorted, as Strangers and Pilgrims, to ab&s;tain from fle&s;hly Lu&s;ts, that war again&s;t the Soul.</HI></P></CELL>
</ROW>
<ROW>
<CELL>VIII. A Souldier expects, and therefore ought to prepare to meet with his Enemies; he knows he is cho&s;en, li&s;ted, and placed under the Command of his Captain, on purpo&s;e to fight.</CELL>
<CELL>VIII. So a Saint expects, and therefore ought to make ready to meet with &s;piritual Oppo&s;ition from the Enemies of the Soul, as &s;oon as ever he is li&s;ted, and entred into Chri&s;t's Service. As it fell out with the Captain him&s;elf, who no &s;ooner was baptized,<NOTE PLACE="marg">Mat. 4.</NOTE> but pre&s;ently he was <HI>led into the Wilderne&s;s, to be tempted of the Devil:</HI> So a Chri&s;tian mu&s;t always be prepared and re&s;olved to engage and fight them: <HI>Whom re&s;i&s;t &s;tedfa&s;tly in the Faith.</HI></CELL>
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<CELL>IX. A Souldier goeth not on a Warfare at his own Charge; his Prince bears the Expence of the War, and furni&s;heth him with what&s;oever is nece&s;&s;ary for that Atchievement.</CELL>
<CELL>IX. A Believer goeth not out in the Spiritual Warfare at his own Charge. Chri&s;t furni&s;heth him with Clothes, Ar|mor, Weapons, and with all Things needful and nece&s;&s;ary, all is managed by his gracious and ble&s;&s;ed Spirit.</CELL>
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<CELL>X. A Souldier ought to be ex|pert, and well-skill'd in Martial Di&s;cipline, to know all the Po&s;tures of War, particularly the Word of Command, and to obey pre&s;ently: He mu&s;t not di&s;pute the Matter, nor make the lea&s;t Pau&s;e. Tho&s;e Souldiers that were under the Cen|turion, were very tractable upon this account, as him&s;elf confe&s;&s;ed: <HI>I &s;ay to one,</HI><NOTE PLACE="marg">Mat. 8.9.</NOTE> <HI>Go, and he goeth; and to another, Come, and he cometh.</HI></CELL>
<CELL>X. So a Saint ought to be well-skill'd in all things nece&s;&s;ary for a Chri&s;tian Souldier; it requires much Wi&s;dom and Experience; he mu&s;t under&s;tand the Word of Command, and be ready to obey his Captain, as &s;oon as ever the Word is given. <HI>David</HI> had learned this part well: <HI>I made ha&s;te,</HI><NOTE PLACE="marg">P&s;al. 119.60. Acts 26.19.</NOTE> <HI>and delayed not to keep thy Commandments.</HI> And <HI>Paul</HI> &s;aith, <HI>He immediately obeyed the heavenly Vi&s;ion.</HI> It is a very unbecoming thing in Chri&s;tians, to &s;tand, or make a pau&s;e about their Obedience to Chri&s;t, in tho&s;e Things they are convinced to be their indi&s;pen&s;ible Duty; it argues they have but little regard to the Honour of their Captain, the <HI>Lord Je&s;us Chri&s;t.</HI> Shall Souldiers be &s;o careful and ready to obey their earthly Leaders, who are but Men? and &s;hall not we be as ready and forward to obey the Lord Je&s;us Chri&s;t, our heavenly Leader, who is the mo&s;t w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e and ble&s;&s;ed God.</CELL>
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<CELL>XI. Souldiers mu&s;t know their Places, how to keep both Rank and File. Military Di&s;cipline hath ap|pointed every Officer in the Army his proper Place, and every private Souldier to abide in the &s;ame Rank and File, or Place where he is &s;et by his Commander: and none may alter their Station, or change their Po&s;tures upon their own private account; they mu&s;t not break their Order upon their Peril: for that is a Di&s;honour to the Captain, and Standers by will laugh and reproach him; be&s;ides, if it be in a Time of Battel, he expo&s;eth him&s;elf and others to great Danger. If an
<PB N="152" REF="91"> Army or Body of Men are once broken, and in Confu&s;ion, they are &s;oon routed by their Enemies.</CELL>
<PB N="151" REF="90">
<CELL>XI. So mu&s;t a Saint know his Place and particular Station, where he is &s;et by his Captain, the Lord Je&s;us. If he be &s;et as a File-leader, or made an Officer to lead a Party, it is needful for him to &s;ee to his proper Work and Bu&s;ine&s;s; he may not acquit his Command when he plea&s;eth. The Commander in chief may prefer or degrade his Souldiers, as &s;eemeth good to him; but he may not, he cannot di&s;po&s;e of him&s;elf. Pa&s;tors mu&s;t keep their Places, Deacons keep their Places, Members of each Church keep their Pla|ces, and not when they plea&s;e withdraw them&s;elves, and get into another Com|pany, but mu&s;t abide under particular Command, where Chri&s;t hath &s;et them. Shall any one think, that God, who hath placed &s;uch Order in other Creatures in Heaven and Earth, is not &s;trict touching
<PB N="152" REF="91"> that holy Order &s;et and appointed in his Church? If the Sun, Moon, and Stars keep in their own Sphere, and move in their own Orbs; if the Sea hath its Bounds and Limits &s;et, beyond which it mu&s;t not go; can it be imagined, that the Church of Chri&s;t &s;hould be a more di&s;orderly Piece, than the inanimate and irrational Creatures? <HI>God is the God of Order, and not of Confu&s;ion,</HI><NOTE PLACE="marg">1 Cor. 14.33.</NOTE> <HI>in all the Churches of the Saints.</HI> Therefore if any Chri&s;tians, that are of this or that particular Company or Church, do break the holy Order, and regard not to keep in their Stations, or neg|lect their proper Work; what a Reproach is it to them, and to Religion it &s;elf! Be&s;ides, the Danger they are expo&s;ed to, if Saints neglect Prayer, or hearing the Word, or the Lord's Supper, or are divided among&s;t them&s;elves, is very great; un|le&s;s they rally the &s;ooner, and unite again, and keep their Ranks, they are in danger of being utterly routed and undone by Satan. Many hence have been enticed by the Subtilty of the Devil, to de&s;ert their General, and flie from their Colours.</CELL>
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<CELL>XII. Souldiers mu&s;t follow their Leader; this is one Word of Com|mand.</CELL>
<CELL>XII. So mu&s;t every Chri&s;tian follow Je&s;us Chri&s;t, he ought to have his Eye upon him; how often hath he comman|ded us to follow him! Shall any li&s;t them&s;elves under his Command, and refu&s;e to be &s;ubject to his holy Laws and Au|thority? or follow him for a Time, and then grow weary?<NOTE PLACE="marg">Mat. 16.24</NOTE> <HI>If any Man will be my Di&s;ciple, let him take up his Cro&s;s daily, and follow me.</HI> We read of a great and famous Army, con&s;i&s;ting of Forty Four Thou&s;and, a certain Number put for an uncertain,<NOTE PLACE="marg">Rev. 14.1, 2, 3, 4.</NOTE> that <HI>follow the Lamb whither&s;oever he goeth.</HI> We mu&s;t follow Chri&s;t in every Ordi|nance, follow his Doctrine, and follow his Example, in every one of his gracious Qualifications, <HI>viz.</HI> in his Patience, (how contented was he in the mid&s;t of his greate&s;t Poverty!) in his Lowne&s;s of Mind, and deepe&s;t Humility; in his Tenderne&s;s, Bowels, and Compa&s;&s;ion towards tho&s;e that de&s;erved nothing; how kind, loving, and mer|ciful was he! Follow him in his Reproaches, Afflictions, and Indignities; follow him in all Difficulties and Dangers; with <HI>Peter,</HI> follow him to Pri&s;on, and to Death it &s;elf, when he calls us thither. <HI>Be ye Followers of me, as I am of Chri&s;t Je&s;us.</HI><NOTE PLACE="marg">Joh. 10.17.</NOTE> <HI>My Sheep hear my Voice, and they follow me.</HI></CELL>
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<CELL>XIII. It behoveth a Souldier to be well-skilled in all Stratagems of War, for that conduceth much to his ju&s;t and needful Accompli&s;h|ments, Policy having many times out-done Power, and humane Strength.</CELL>
<CELL><P>XIII. So a Chri&s;tian ought to be well-skill'd and expert in all Divine Wi&s;dom and Policy, in the Management of the Spiritual War again&s;t the Enemies of the Soul. Chri&s;t's Coun&s;el is, <HI>Be ye as wi&s;e as Serpents, but as innocent as Doves.</HI> And indeed nothing is more nece&s;&s;ary for &s;pi|ritual Souldiers than Wi&s;dom and Poli|cy, in the carrying on of the War again&s;t their internal Adver&s;aries, becau&s;e of their Craft and Subtilty. Their Adver&s;ary the Devil is compared to a Serpent upon this very account; and in other Places we read of his Devices and Wiles: <HI>Eph.</HI> 6. <HI>That ye may &s;tand again&s;t the Wiles of the Devil.</HI> <Q><GAP DESC="foreign">, properly the Methods of Satan; <GAP DESC="foreign"> of <GAP DESC="foreign">,<NOTE PLACE="marg">Gurnal.</NOTE> which &s;ignifies that Art and Order one ob&s;erves in handling a Point; we &s;ay &s;uch a one is methodical. Now becau&s;e it &s;hews Ingenuity, and Acutene&s;s of Wit, &s;o to compo&s;e a Di&s;cour&s;e; therefore it is transferred to expre&s;s the Subtilty of Satan, in laying of his Plots again&s;t a Chri&s;tian.</Q> Indeed the expert Souldier hath his Or|der, as well as the Scholar; there is Method in forming an Army, as well as in fra|ming an Argument. The Devil is a &s;ubtil Enemy, and Saints are mo&s;t endangered by his Craft and Policy; he hath always got the greate&s;t Advantage upon Chri&s;t's Souldiers by this means. It was the way he took when he &s;et upon Man at fir&s;t, and if he overcame him when he was in his perfect State, no marvel if he prevail upon him in his depraved and maimed State. And therefore Wi&s;dom is needful, and more e&s;pecially to di&s;cover his Stratagems:<NOTE PLACE="marg">2 Cor. 2.11.</NOTE> <HI>We are not ignorant</HI> (&s;aith the Apo&s;tle) <HI>of his Devices:</HI> Some of which I &s;hall note here, for the &s;piritual Souldier's Profit and Ob&s;ervation, with re&s;pect to his drawing Men and Women to Sin.</P>
<PB N="153" REF="91">
<P><HI>Fir&s;t;</HI> He &s;hews his Subtilty, in chu&s;ing the mo&s;t proper and advantagious Sea&s;on for Tempting. An hundred Souldiers at one time may turn a Battel, and &s;ave an Army, when Thou&s;ands will not do it at another. Satan knows when to make his Ap|proaches, and the Time when he is mo&s;t likely to prevail.<NOTE PLACE="marg">Gurnal.</NOTE> The Time he takes to tempt in, is:</P>
<P N="1">1. When newly converted. No &s;ooner is the Child of Grace, the new Creature born, but this Dragon pours a Flood of Temptations after it.</P>
<P N="2">2. When a Saint is be&s;et with &s;ome great Affliction; this is a blind Lane, or &s;oli|tary Place, fit for this Thief to call for his Pur&s;e.</P>
<P N="3">3. When a Chri&s;tian is about &s;ome notable Enterprize for God's Glory, then Satan will lie like a Serpent in the Way: <HI>An Adder in the Path, that biteth his Hor&s;e Heel,</HI><NOTE PLACE="marg">Gen. 49. Zech. 3.1, 2, 3.</NOTE> <HI>&s;o that his Rider &s;hall fall backward.</HI> Thus he &s;tood at <HI>Jo&s;hua</HI>'s Right-hand, to re&s;i&s;t him. The Right-Hand is the working Hand, and his &s;tanding there, implies his De|&s;ire to hinder him, and his Enterprize. Indeed the Devil was never a Friend to Temple-Work, and therefore that Work is &s;o long a doing. What a hand&s;om Ex|cu&s;e doth he help the Jews unto? <HI>The Time is not come.</HI><NOTE PLACE="marg">Hag. 1 2. Mat. 4.1, 2.</NOTE> When our Saviour was bap|tized, and was ju&s;t entring upon his Mini&s;try, then Satan &s;et upon him.</P>
<P N="4">4. When he hath the Pre&s;ence of &s;ome Object to enforce his Temptation. Thus he took <HI>Eve,</HI> when &s;he was near the Tree, and had it in her Eye.</P>
<P N="5">5. After great Manife&s;tation of God's Love, then the Tempter comes. Such is the Weakne&s;s of Grace &s;ometimes in a Believer, that he can neither well bear Smiles nor Frowns from God. When <HI>Paul</HI> was exalted with abundance of Revelation,<NOTE PLACE="marg">2 Cor. 12.1, 2, 3 &amp;c.</NOTE> then was the Time that Satan &s;et upon him with his &s;trong Temptations.</P>
<P N="6">6. At the Hour of Death; Satan knows, that if he cannot prevail then, he never can. 'Tis the la&s;t On&s;et, and therefore he re&s;olves to try his Skill. If he cannot break his Head, &s;o as to keep him out of Heaven; yet he will (if po&s;&s;ible) brui&s;e his Heel, and &s;end him limping thither: I mean, fill a Saint full of Fears and Doubts about his eternal State.</P>
<P><HI>Secondly;</HI> He hath many other Stratagems to deceive by Temptations.</P>
<P N="1">1. He hangs out fal&s;e Colours, and comes to a Saint in the di&s;gui&s;e of a Friend; he transforms him&s;elf into an Angel of Light: <HI>Ma&s;ter, pity thy &s;elf.</HI></P>
<P N="2">2. He &s;trives to get Intelligence of a Saint's Affairs. This (&s;aith my Author) is one great Wheel in this Politician's Clock, to have Spies in all Places, by whom they are acquainted with the Coun&s;els of their Enemies. He labours to find out what Sin it is that mo&s;t ea&s;ily be&s;ets a Per&s;on, or that he is mo&s;t prone to.<NOTE PLACE="marg">Heb. 12.1.</NOTE></P>
<P N="3">3. In his gradual Approaches to the Soul. When he fir&s;t comes to tempt, he is mode&s;t, and asks but little, knowing he may get that at many times, which he &s;hould be denied, if he &s;hould ask it all at once. A few Men are let into a City, when an Army, coming in a Body, would be &s;hut out. Remember, he draws to Sin by little and little: Fir&s;t it may be the Thought of this or that Evil is darted into the Mind, and after a while lodged quietly there, and then a little after further Proceed is made in Sin, <HI>&amp;c.</HI></P>
<P N="4">4. Satan, like a cunning Warrier, hath his Re&s;erves; like a wi&s;e Captain, he hath &s;ome fre&s;h Troops at hand, if need be: So that if one Temptation will not prevail, he hath a &s;econd, nay, a third and fourth, nay Multitudes. What fre&s;h and new Attempts did he u&s;e, when he &s;et upon our Saviour?</P>
<P N="5">5. Another Stratagem of his is this: He will in a politick way retreat, as &s;ome|times you &s;hall have an Enemy flie as overcome, when it is on a de&s;ign of overcoming. We read not only of Satan's being ca&s;t out, but of the unclean Spirit's going out voluntarily; yet be &s;ure it was with a purpo&s;e to return more &s;trong than before.</P>
<P N="6">6. He will &s;trive to make u&s;e of fit In&s;truments to carry on his Temptations to the Ruine of the Soul. I might proceed, but by this all may &s;ee, That it is needful for the Chri&s;tian Souldier to be well in&s;tructed in the Stratagems of War.</P></CELL>
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<CELL>XIV. A Souldier ought to know the di&s;tinct Beats of the Drum, and Sound of the Trumpet; an Alarm, a Call, a March, a Battel, <HI>&amp;c.</HI></CELL>
<CELL>XIV. So a Saint mu&s;t under&s;tand the di&s;tinct and d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">fferent Sounds of the Word of God, daily mini&s;tred by his Servants; for a Preacher is a &s;piritual Trumpeter: <HI>Lift up thy Voice like a Trumpet.</HI><NOTE PLACE="marg">I&s;a. 58.1.</NOTE> And as it greatly behoves a Trumpeter to be well skill'd how to blow his Trumpet, (for if it give an uncertain Sound, who &s;hall prepare him&s;elf to the Battel?) &s;o it doth a
<PB N="154" REF="92"> Mini&s;ter rightly and di&s;tinctly to preach the Word of God, that a Chri&s;tian (like a Souldier) may have an Alarm &s;ounded in his Ears, when Danger is near, or an Enemy coming upon him; as al&s;o a Call to Duty, to Prayer, to Fa&s;ting, Mourning, and Sackloth, when the Day requires it, <HI>&amp;c.</HI><NOTE PLACE="marg">I&s;a. 22.</NOTE> A good Souldier of Chri&s;t will ob&s;erve the di&s;tinct Sound of the &s;piritual Trumpet; &s;ometimes it &s;ounds out Reproof, &s;ome|times Coun&s;el, &s;ometimes Comfort; all is carefully ob&s;erved by a &s;incere and wi&s;e Chri&s;tian.</CELL>
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<CELL>XV. A Souldier ought to be a Man of Courage, bold and re&s;olute, not &s;oon daunted, nor di&s;mayed by the Threats, Malice, or Strength of an Enemy. He ought (as God bid <HI>Jo&s;hua</HI>) to be &s;trong, and very couragious.</CELL>
<CELL><P>XV. So a Saint ought to be of a cou|ragious Spirit, not timerous, faint-hear|ted, or &s;oon di&s;mayed, but a Man of an undaunted Heart, not fearing the wor&s;t that Men can do unto him: <HI>Tho I walk</HI> (&s;aith <HI>David) through the Valley of the Shadow of Death, I will fear no Evil.</HI><NOTE PLACE="marg">P&s;al. 23.4.</NOTE> <HI>The Wicked flee when none pur&s;ue,</HI><NOTE PLACE="marg">Prov. 28.1</NOTE> <HI>but the Righteous are as bold as a Lion.</HI> There are three or four things, which tend to embolden, and encrea&s;e Courage in a &s;piri|tual Souldier, in the mid&s;t of the greate&s;t Danger, when nothing but Death and Mi&s;e|ry &s;eems to &s;tare him in the Face.</P>
<P N="1">1. The Goodne&s;s of his Cau&s;e. Nothing admini&s;treth more Life and Zeal to a Saint, than the Con&s;ideration of that holy Cau&s;e, which in the Strength of Chri&s;t he &s;tands up for, and is &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t to defend.</P>
<P N="2">2. The Con&s;ideration of the Power and Strength of that God who hath engaged to &s;tand by him, help and aid him in all his Conflicts with the wor&s;t of his Enemies. <HI>Fear not, Worm</HI> Jacob, <HI>and ye Men of</HI> I&s;rael; <HI>I will help thee, &s;aith the Lord.</HI><NOTE PLACE="marg">I&s;a 41.10, 14. 1 Joh. 4.3.</NOTE> <HI>Fear not, for I am with thee; be not di&s;mayed, for I am thy God, I will &s;trengthen thee,</HI> &amp;c. <HI>Ye are of God, little Children, and have overcome them, becau&s;e greater is he that is in us, than he that is in the World.</HI></P>
<P N="3">3. A good Call. Every Chri&s;tian, in all his Enterprizes, mu&s;t &s;ee to his Call; let him &s;ee that what&s;oever he doth in Religion, both in matter and manner, it is what God hath enjoined him. He that undertakes any Work or Cau&s;e, that is not war|ranted by God's Word, hath cau&s;e to tremble. And al&s;o let him &s;ee he is the Man that God approves of, and hath employed in and about that Work and Duty, what|&s;oever it be; and when he &s;ees that his Call is undeniably good, this will add Courage to him.</P>
<P N="4">4. A good Con&s;cience. This made <HI>Paul</HI> &s;o bold in the pre&s;ence of his incen&s;ed Adver&s;aries: <HI>Men and Brethren,</HI><NOTE PLACE="marg">Acts 23.1.</NOTE> <HI>I have lived in all good Con&s;cience before God until this day.</HI> A Souldier who hath much Guilt upon him, cannot (if his Con&s;cience be at all awakened) engage an Enemy with that Courage as another Man may, in the high Place of the Field, (when he knows not but the next moment he may be &s;ent into another World.) 'Tis Innocency and Uprightne&s;s that puts Life and Magna|nimity into a Chri&s;tian. <HI>Having a good Con&s;cience, that whereas they &s;peak Evil of you,</HI><NOTE PLACE="marg">1 Pet. 3.16.</NOTE> <HI>as Evil-doers, they may be a&s;hamed, who fal&s;ely accu&s;e your good Conver&s;ation in Chri&s;t.</HI></P>
<P N="5">5. La&s;tly; The A&s;&s;urance he hath of Victory. A Saint knoweth he &s;hall have the Day, and come off a Conqueror: Before he enters upon the Conflict, his Captain hath told him, He &s;hall overcome at la&s;t, and have the Crown of Life.<NOTE PLACE="marg">Rev. 2.10.</NOTE></P></CELL>
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<CELL>XVI. A Souldier mu&s;t expect to endure Hardne&s;s, and therefore pre|pares him&s;elf for it. It is a Life at|tended with many Hard&s;hips and Difficulties; they often lie in the Field, and fare hard, when others know the want of nothing.</CELL>
<CELL><P>XVI. So the Saints of God mu&s;t ex|pect to endure Hardne&s;s. A Chri&s;tian's Life is attended with many Difficulties and Afflictions, which they mu&s;t endure as good Souldiers of Je&s;us Chri&s;t. He is no good Souldier, that cannot endure Hardne&s;s. But here it may not be ami&s;s to enquire, What is that Hardne&s;s that the Saints do and mu&s;t endure?</P>
<P><HI>Fir&s;t;</HI> They mu&s;t endure all that Hardne&s;s, that either their Sins, or the Profe&s;&s;ion of the Go&s;pel, may expo&s;e them unto.</P>
<P N="1">1. Saints are expo&s;ed to Hard&s;hips by means of their Sins; their own Iniquities bring great Sorrow and Trouble upon them. It made <HI>David</HI> many times cry out, and water his Couch with Tears.</P>
<P N="2"><PB N="155" REF="92">2. Sin is not &s;weet to a Saint in the committing of it. He is overcome &s;ome|times to do that which he hates, and his own Con&s;cience afterwards &s;orely la&s;hes and wounds him for it. Sin brings not only Hard&s;hips upon the Soul, but many times &s;ore Di&s;tre&s;s upon the Body and Family, and a Bla&s;t upon a Man's outward E&s;tate.</P>
<P><HI>Secondly;</HI> A Saint meets with the Hard&s;hip of Self-denial; he bears the Pain of having a Right-hand-Lu&s;t cut off, and a Right-eye Lu&s;t pulled out; he parts with the be&s;t, the neare&s;t, and choice&s;t of his outward Enjoiments. <HI>&V;nle&s;s a Man deny him|&s;elf of Father, Mother, Brethren, Si&s;ters, Children, Hou&s;e, and Land,</HI> &amp;c. <HI>for my &s;ake, he is not worthy of me.</HI> This Hardne&s;s &s;ome cannot endure; the young Man could not bear it: <HI>When he heard this Doctrine, he went away very &s;orrowful,</HI> &amp;c.<NOTE PLACE="marg">Mat. 10.22</NOTE></P>
<P><HI>Thirdly;</HI> They endure the Hardne&s;s of Mortification, or of crucifying the Fle&s;h, with the Affections and Lu&s;ts. Circumci&s;ion was painful to the Body, and let me tell you, the Circumci&s;ion of the Spirit is more hard and difficult to a Saint to under|go; <HI>Which is made without hands; cutting off the Foreskin of the Heart, or putting away the Body of Sin by the Circumci&s;ion of Chri&s;t. Mortify your Members which are upon the Earth.</HI> The killing of Sin, is as the killing or de&s;troying the Members of the Body.</P>
<P><HI>Fourthly;</HI> Saints endure Hardne&s;s from Men.</P>
<P N="1">1. By hard Words. All the cruel Reproaches, Slanders, Revilings, Tauntings, Scoffings, Backbitings, <HI>&amp;c.</HI> that the Sons of <HI>Beli&aacute;l</HI> can invent, they are forced to endure. <HI>They bend their Tongues like their Bow for Lies, and their Tongue is as an Arrow &s;hot out.</HI> The Tongues of &s;ome Men are like cruel Weapons: <HI>As with a Sword in my Bones, my Enemies reproach me,</HI> &amp;c. The Sword in the Fle&s;h is painful,<NOTE PLACE="marg">P&s;al. 42.10. Heb. 11.36.</NOTE> but the Sword in the Bone is much wor&s;e. Mockings are ranked among&s;t the great Sufferings of the Godly: <HI>Others had Trials of cruel Mockings.</HI> The Archers this way &s;hot hard at <HI>Jo&s;eph;</HI> and what a poy&s;onous Arrow did the Jews let flie upon Chri&s;t! <HI>Behold a Drunkard, a Wine-bibber, a Friend of Publicans and Sinners. He ca&s;teth out Devils by</HI> Beelzebub, <HI>the Prince of Devils. As for this Fellow, we know not from whence he is. Paul</HI> was accu&s;ed for being a <HI>pe&s;tilent Fellow, a Mover of Sedition, and a Ring-leader of the Sect of the Nazarens,</HI> &amp;c. The&s;e things are hard to bear.</P>
<P N="2">2. There is the Hardne&s;s of Mens Hands, as well as of their Tongues. Wicked Men (&s;aith a Learned Divine) have Iron Hands, which many times fall heavy upon the Souldiers of Chri&s;t. How heavy was the Stroke of <HI>Cain</HI> upon his righte|ous Brother! and what heavy Hands did <HI>Pharaoh</HI> lay upon the <HI>I&s;raelites</HI> in <HI>Egypt!</HI> What Hard&s;hips did the Primitive Saints endure, under the Heathen Emperors, in the ten Per&s;ecutions! And what &s;ore Sufferings, and cruel Torments, hath the Wo|man's Seed borne and endured under the Papal Power! What Burnings, Roa&s;tings, and Flayings alive! All along, from the Beginning to this Day, the Saints have en|dured great Hardne&s;s from wicked Men. See <HI>Heb.</HI> 11.35. to the end. <HI>They were tortured with Scourges, Bonds, and Impri&s;onments; they were &s;toned, th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y were &s;awn a&s;un|der, tempted, &s;lain with the Sword; they wandred about in Sheep-skins, and Goats-skins, in De&s;erts, and Mountains, and in Dens and Caves of the Earth, being de&s;titute, afflicted, tormented.</HI></P>
<P><HI>Fifthly;</HI> Saints endure Hardne&s;s from Satan. He comes out with open Mouth again&s;t them, like a roaring Lion, &s;eeking to de&s;troy them. Chri&s;t's Souldiers en|counter with Devils, they wre&s;tle with Principalities and Powers;<NOTE PLACE="marg">Eph. 6.</NOTE> Satan daily lets flie his fiery Darts again&s;t them.</P>
<P><HI>Sixthly;</HI> They meet with &s;ome Hardne&s;s and Trouble by the Withdrawings of God him&s;elf. Some Afflictions come more immediatly from the Hand of God. <HI>Job</HI> complains of the Arrows of the Almighty; <HI>David</HI> cries out, as if the Lord had broke his Bones. Yet God in all the Afflictions and Trials he brings upon his People, de&s;igns their Profit: <HI>When he hath tried me, I &s;hall come forth as Gold.</HI><NOTE PLACE="marg">Job 23.</NOTE> It is that we may be Partakers of his Holine&s;s. Yet neverthele&s;s the Strokes and Cha&s;ti&s;ements of the Almighty are hard to be borne.</P>
<P><HI>Seventhly;</HI> Chri&s;t's Souldiers meet with Hardne&s;s, whil&s;t they attend upon their proper Work, in their particular Places and Stations unto which they are called. Some have harder Service than others; as the Forlorn Hope, and the Van (&s;aith one) may meet with harder Service than the main Body of the Army; the Frontiers, and File-Leaders, may meet with more difficult Service than the Rear; and the Watch|men that lie Perdue, and &s;tand Sentinel; with harder Duty than tho&s;e that abide on the Guard. But tho &s;ome endure more Hardne&s;s than others, yet all mu&s;t take what
<PB N="156" REF="93"> befalls them in the Place and Station where they are &s;et. The Mini&s;ters of the Go&s;pel (likely) are the Men mo&s;tly expo&s;ed, and yet &s;ometimes others &s;uffer as hard things as they; yet every one mu&s;t &s;ee to di&s;charge his Duty in his re&s;pective Place. The Sentinel mu&s;t not quit his Watch, becau&s;e it is cold, or Danger approaches; the File-Leader mu&s;t not face about, and fall back in the Rear, becau&s;e of the Hardne&s;s of the Service; the Leaders mu&s;t not bid the private Souldiers fall on, and them&s;elves run away; the Colours are mo&s;t aimed at, yet the Standard-bearer and En&s;ign mu&s;t &s;tand by them, and di&s;play them in the Face of the Enemy. So whatever comes, Mini&s;ters mu&s;t preach, and People mu&s;t hear, and the Publick Wor&s;hip of God mu&s;t be maintained, the Banner of the Word mu&s;t be di&s;played, Saints mu&s;t keep their Ground and Station, where they are &s;et by Je&s;us Chri&s;t.<NOTE PLACE="marg">1 Cor. 9.</NOTE> <HI>Nece&s;&s;ity is laid upon me; and wo is me, if I preach not the Go&s;pel.</HI></P></CELL>
</ROW>
<ROW>
<CELL><PB N="156" REF="93">XVII. A good Souldier expo&s;eth him&s;elf to endure Hardne&s;s volun|tarily, patiently, couragiou&s;ly, con|&s;tantly, and &s;incerely.</CELL>
<CELL><P>XVII. So the faithful and good Soul|dier of Je&s;us Chri&s;t is not haled, dragged or forced to his Duty, and to undergo Difficulties for the Go&s;pel-&s;ake; but free|ly and with a ready Mind engages in the Work. <HI>I am ready not to be bound only, but al&s;o to die at</HI> Jeru&s;alem,<NOTE PLACE="marg">Acts 21.13</NOTE> <HI>for the Name of the Lord Je&s;us.</HI> Chri&s;t cares not for pre&s;s'd Souldiers, his are all Volunteers: When the Go&s;pel-Trumpet &s;ounds, Come away, come up hither, immediately they are upon their Feet.</P>
<P N="2">2. They endure patiently, taking their Captain for their Example: <HI>When reviled, they revile not again. In Patience po&s;&s;e&s;s ye your Souls.</HI></P>
<P N="3">3. They endure the Hardne&s;s of their Service couragiou&s;ly:<NOTE PLACE="marg">Heb. 10 34 Prov. 28.1.</NOTE> <HI>They took joyfully the &s;poiling of their Goods. The Wicked flie when none pur&s;ue, but the Righteous are as bold as a Lion. Shall &s;uch a Man as I fly?</HI> was the Saying of a brave Souldier of this Captain's. When <HI>Mode&s;tus,</HI> the Emperor's Lieutenant, threatned <HI>Ba&s;il</HI> with Confi&s;cation of Goods, Bani&s;hment, and Death, how couragiou&s;ly did he bear it! <HI>If you have any thing el&s;e, threaten it; for the&s;e things are nothing.</HI> This was &s;omewhat like that of <HI>Paul;</HI> notwith&s;tanding Bonds, Impri&s;onment, and Death was threatned again&s;t him, yet &s;aith he, <HI>None of the&s;e things move me,</HI><NOTE PLACE="marg">Acts 20.24. Rom. 5.3.</NOTE> <HI>neither account I my Life dear un|to me,</HI> &amp;c. <HI>We glory in Tribulation.</HI></P>
<P N="4">4. Saints endure Hardne&s;s con&s;tantly; the whole Life of a Chri&s;tian is a Time of Warfare: till this Life is done, his Warfare is not done.<NOTE PLACE="marg">Job 17.9.</NOTE> <HI>The Righteous &s;hall hold on their Way, and he that hath clean Hands, &s;hall grow &s;tronger and &s;tronger.</HI> A Saint mu&s;t never cea&s;e being a Souldier; Godline&s;s mu&s;t be his Trade as long as he lives. As Satan will never have done tempting, &s;o he mu&s;t never cea&s;e from re&s;i&s;ting his Temptations.</P>
<P N="5">5. And then all this is done &s;incerely; he hath holy Aims and Ends in what he doth.</P></CELL>
</ROW>
<ROW>
<CELL>XVIII. A good Souldier &s;pares none of the Enemy, when he hath &s;uch a Command given him: And <HI>Saul,</HI> for not complying with the Requirement of God in this re&s;pect, lo&s;t his Kingdom, <HI>viz.</HI> in &s;paring <HI>Agag</HI> the King, and the Fat of the Cattel, when the Word of Com|mand was,<NOTE PLACE="marg">1 Sam. 15.</NOTE> <HI>Go, &s;mite</HI> Amalek, <HI>and utterly de&s;troy all that they have, and &s;pare them not; but &s;lay both Men and Women, Infant and Suck|ling, Oxen and Sheep, Camels and A&s;&s;es,</HI> &amp;c.</CELL>
<CELL>XVIII. So a Saint, or good Souldier of Je&s;us Chri&s;t, &s;pares not one Lu&s;t: Every Sin, like the cur&s;ed <HI>Amalekites,</HI> mu&s;t be put to the Sword. He is no &s;ound Chri&s;tian, that &s;uffers any Sin to abide quietly in his Heart or Life unmor|tified. If there be any one Darling-Lu&s;t &s;pared, it is a palpable Sign of Hy|pocri&s;y. Some Men are ready to excu&s;e their evil Lu&s;ts, as <HI>Saul</HI> did: They will cover their covetous De&s;igns under the Pretence of doing good, and di&s;tributing to the Nece&s;&s;ities of the Poor; but alas! this will not do, <HI>Obedience is better than Sacrifice.</HI> A Saint mu&s;t kill all, put all his Sins to the Sword, or die to them. One Sin &s;pared, as <HI>Agag</HI> was, will exclude thee the Kingdom of Heaven:<NOTE PLACE="marg">Rom. 8.13</NOTE> <HI>If ye live after the Fle&s;h, ye &s;hall die; but if ye mortify the Deeds of the Body, ye &s;hall live.</HI></CELL>
</ROW>
<PB N="157" REF="93">
<ROW>
<CELL>XIX. A good Souldier will keep with his Colours. It is puni&s;hable by Martial Law, for a Souldier to lie behind his Colours; and Death without Mercy to depart quite from them.</CELL>
<CELL>XIX. So a good Souldier of Chri&s;t will keep and abide with the Banner of Truth. The Go&s;pel (&s;aith <HI>Ain&s;worth</HI>) is the Saints En&s;ign:<NOTE PLACE="marg">I&s;a. 5.26.</NOTE> <HI>And he will lift up an En&s;ign to the People,</HI> &amp;c. Chri&s;t will la&s;h &s;uch as lie behind. <HI>Peter</HI> was made to weep bitterly for &s;traying from his Co|lours. And it will be Death without Mercy to tho&s;e that quite depart from the Truth, and embrace Here&s;y or Idolatry. And here let me caution all Chri&s;tians to take heed, le&s;t they are deceived by their Enemies. Satan, like a cunning Pirate, &s;ometimes transforms him&s;elf into an Angel of Light, he puts out fal&s;e Colours, comes with a &s;eeming Banner or En&s;ign of Truth; he can make u&s;e of Scripture, when it will make for his purpo&s;e to deceive.</CELL>
</ROW>
<ROW>
<CELL>XX. A good Souldier will not turn his Back upon the Enemy, to the di&s;honour of his Captain; tho his Life be in danger, he will not flie, nor cowardly betray his Tru&s;t.</CELL>
<CELL>XX. So a good Souldier of Je&s;us Chri&s;t will not turn his Back to flie from the Enemy, or utterly depart from the Truth, what&s;oever befalls him; &s;uch is his Love to the Lord Je&s;us, and Zeal for his Glory. And be&s;ides, he knows (if he doth) the great Danger he expo&s;eth his own Soul to thereby: for among all the Armor that Chri&s;tians &s;hould take unto them, we read of no Back-piece; for if they turn their Back,, they are gone and undone for ever: <HI>If any Man draw back,</HI><NOTE PLACE="marg">Heb. 10.38</NOTE> <HI>my Soul &s;hall have no Plea&s;ure in him.</HI></CELL>
</ROW>
<ROW>
<CELL>XXI. A Souldier is greatly ani|mated and encouraged in all his Encounters and &s;harp Conflicts with the Enemy, by con&s;idering the Re|ward and Honour he &s;hall receive, if he manfully holds out, and gets the Victory.</CELL>
<CELL>XXI. So a Saint is carried on with much Zeal and Courage, by the con&s;ide|ration of the eternal Reward he &s;hall re|ceive in the end. This made <HI>Mo&s;es</HI> de|&s;pi&s;e the Glory of <HI>Egypt,</HI> and refu&s;e to be called the Son of <HI>Pharaoh</HI>'s Daughter. <HI>He &s;aw him who was invi&s;ible, and had an Eye to the Recompence of Reward.</HI><NOTE PLACE="marg">Heb. 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> Chri&s;t him&s;elf this way animates his Follow|ers, and faithful Souldiers: <HI>I appoint to you a Kingdom. Be you faithful unto Death,</HI><NOTE PLACE="marg">Rev. 2.10. 2 Tim. 4.8, 9.</NOTE> <HI>and I will give you a Crown of Life. I have</HI> (&s;aith <HI>Paul) fought the good Fight, and fini&s;hed my Cour&s;e, and kept the Faith: And henceforth there is laid up for me a Crown of Righteou&s;ne&s;s, which God the Righteous Judg will give me at that Day, and not to me only, but to all them that love his appearing.</HI></CELL>
</ROW>
<ROW>
<CELL>XXII. Some Souldiers of an Army are now and then &s;ingled out as Champions, to engage an Enemy alone. Tho every Cham|pion be a Souldier, yet every Soul|dier is not a Champion. A Captain will not chu&s;e any Souldier to this Work, but &s;uch only as he knows are Men of Courage and Experience, <HI>&amp;c.</HI></CELL>
<CELL>XXII. So Chri&s;t &s;ometimes calls forth one of his &s;piritual Army, to engage the Enemy alone, and as a Champion of the Truth, to &s;acrifice his Life in the behalf of it. What greater Honour can be con|ferred upon a Chri&s;tian than this? Such a Champion was St. <HI>Stephen, Antipas,</HI> &amp;c. who were brave Men,<NOTE PLACE="marg">Acts 7. Rev. 2.13.</NOTE> Saints of undaun|ted Courage and Re&s;olution; <HI>who loved not their Lives unto Death.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>NO earthly Souldiers know what the Event or I&s;&s;ue of their Wars will be; they cannot tell whether they &s;hall overcome, and get the Victory, or not; tho they be never &s;o valiant and couragious in their Service, and
<PB N="158" REF="94"> faithful and true to their Cap|tain and Leader.</CELL>
<CELL>BUt a true Chri&s;tian knows, and is a&s;&s;ured, that he &s;hall overcome, and obtain the Victory. He fights not at an uncertainty, the I&s;&s;ue of the War be|ing made known unto him by Chri&s;t in his Word. And altho a Chri&s;tian may &s;ometimes doubt of the Truth of his own Sincerity; yet being
<PB N="158" REF="94"> &s;incere, he doth not doubt of obtaining the Conque&s;t.</CELL>
</ROW>
<ROW>
<CELL>II. Earthly Souldiers many times lo&s;e their Limbs and precious Lives in Fight; and it is not in the Power of the wi&s;e&s;t Captain in the World, to repair or make up that Lo&s;s again.</CELL>
<CELL>II. But Chri&s;t's Souldiers never en|gage their Enemies to the Lo&s;s of Limbs or Life it &s;elf in his Cau&s;e, but he can re&s;tore it with great Advantage.<NOTE PLACE="marg">Joh. 12.25</NOTE> <HI>He that loveth his Life, &s;hall lo&s;e it; but he that hateth his Life in this World, &s;hall keep it unto Life eternal.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Souldiers are armed with carnal Weapons, and fight with Men like them&s;elves, and yet many times are overcome, and lo&s;e the Victory.</CELL>
<CELL>III. But Saints fight with &s;piritual Weapons, and not only with Men like them&s;elves, but with the Devil, and his infernal Crew; and yet through Chri&s;t their Captain they get the Victory. <HI>For the Weapons of our Warfare are not carnal,</HI><NOTE PLACE="marg">Eph. 6.</NOTE> <HI>but mighty through God,</HI> &amp;c. <HI>For we wre&s;tle not again&s;t Fle&s;h and Blood, but again&s;t Prin|cipalities and Powers,</HI> &amp;c.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THe&s;e things being &s;o, let all true Chri&s;tians take Heart, and be valiant, and fear not the Face of Enemies.</P>
<P N="1">1. Con&s;ider the Worth and Dignity of your Captain. Chri&s;tians have the be&s;t Cap|tain and Leader in the World.</P>
<P N="1">(1.) He is of a mo&s;t honourable Extraction, of a mo&s;t high and noble De&s;cent, the <HI>Heir of all things,</HI> the <HI>Father's Fir&s;t-born,</HI> the <HI>expre&s;s Image of his Per&s;on:</HI> He is <HI>King of Kings, and Lord of Lords;</HI> and he is (&s;aith one) <HI>Generali&s;&s;imo</HI> of all his Maje&s;ty's Forces in Heaven and Earth.</P>
<P N="2">(2.) Con&s;ider his Strength and Valour: He hath an Omnipotent Arm, and is of a mo&s;t valiant, undaunted, couragious, and heroick Spirit. What was <HI>Samp&s;on, Gide|on, David, Alexander, Julius Cae&s;ar, Scanderbeg,</HI> or any other mighty Warrior, to the Lord Je&s;us? This is he who cuts in pieces the Gates of Bra&s;s, and breaks a&s;under the Bars of Iron; that hath the Keys of Death and Hell; that flew <HI>Rahab,</HI><NOTE PLACE="marg">I&s;a. 51.9.</NOTE> and wounded the Dragon; who is terrible to the Kings of the Earth, and will come upon Princes as upon Mortar. This is He that is the Terror of Devils, the Dread of Mortals, who will make other Captains tremble, and cry out to the Rocks and Mountains to hide them in the Day of his Wrath.</P>
<P N="3">(3.) Con&s;ider his Wi&s;dom. His Skill and Policy far exceeds the Craft and Sub|tilty of all the Machiavellian Politicians in the World. He knows how to a&s;&s;ault and harm his Enemies, and to carry on, and bring off, to pre&s;erve and defend his People, and faithful Souldiers. Let Men and Devils be never &s;o skilful and politick, Chri&s;t knows how to outwit them, and over-reach them all. He knows where all their Mines are digged, where all their Forces, Flankers, and Ambu&s;cadoes do lie; He knows their Plot, and how laid this day again&s;t his Intere&s;t, Go&s;pel, and Cove|nant-People, in this and other Nations; He knows how to confound them, and catch them in their own Craftine&s;s, and to bring them to Shame. <HI>He is wonderful in Coun&s;el, and mighty in Working.</HI> He hath an Omni&s;cient Eye, as well as an Omnipo|tent Hand. He makes his Countermines, and blows them up, or burieth them in the Pit they have digged. He out&s;hoots the Devil and the Wicked in their own Bow. He will bring down the Bea&s;t, and Whore, and all their Abettors, and make them a&s;hamed of their Hope. Mark the I&s;&s;ue of this pre&s;ent Di&s;pen&s;ation. <HI>See</HI> Captain <HI>in the Fir&s;t Volume, and</HI> God a Man of War.</P>
<P N="2">2. Con&s;ider the Excellency of your Cau&s;e, which is ju&s;t and righteous.</P>
<P N="3">3. The Goodne&s;s of your Call, again&s;t which nothing can be objected.</P>
<P N="4">4. For your further Encouragement, con&s;ider the Strength of your Fortifications: They are all impregnable, and impenetrable, of mo&s;t invincible Strength. Your Out-Works, your Walls, your Bulwarks, your Forts and Towers, all your Defence is ad|mirable. <HI>The Name of the Lord is a Strong-Tower.</HI><NOTE PLACE="marg">Prov. 18.10 I&s;a. 26.1.</NOTE> <HI>Salvation will God appoint for Walls and Bulwarks.</HI> O how formidable and terrible are the Attributes and Threat|nings of God to his Enemies!</P>
<P N="5"><PB N="159" REF="94">5. Con&s;ider, Tho your Number be the fewe&s;t, yet your Side is the &s;tronge&s;t; God is for us, and on our Side: <HI>With them is the Arm of Fle&s;h, but with us the Lord our God, to fight for us.</HI> How many, &s;aid <HI>Antigonor,</HI> will you reckon me for? Poor Mortal! How many then may we reckon God, Chri&s;t, the Holy Gho&s;t for? The whole Trinity is engaged for us.</P>
<P N="6">6. Con&s;ider, Tho your Service be hard, and Conflict &s;harp, yet it will be &s;hort. It is but a little while, and your Enemy &s;hall trouble you no more.<NOTE PLACE="marg">2 Cor. 4.17.</NOTE> <HI>Our light Afflictions which are but for a moment,</HI> &amp;c.</P>
<P N="7">7. Con&s;ider, the Devils, and all other Enemies, tho never &s;o potent, cruel, and malicious, yet they are all conquered and &s;poiled:<NOTE PLACE="marg">Col. 2.15.</NOTE> <HI>Having &s;poiled Principalities and Powers, he made a Shew of them openly, triumphing over them in it.</HI> The <HI>Romans</HI> were wont in a triumphant manner to carry tho&s;e they had conquered about with them, and to brandi&s;h their Swords, and di&s;play their Colours, and carry their Arms in open View, as Trophies and Emblems of Victory: So the Lord Je&s;us, having conquered Satan, and the Powers of Hell, rode as it were in Triumph through their Kingdom, (the Air) and made a Shew of them openly, as a glorious Victor. 2. Again, the World is &s;ubdued: <HI>Be of good cheer,</HI> &s;aith Chri&s;t,<NOTE PLACE="marg">Joh. 16. Rom 8.</NOTE> <HI>I have overcome the World. And we through him are hereby made more than Conquerors. Come Tribulation, Di&s;tre&s;s, Per&s;ecution,</HI> &amp;c. with all their Blackne&s;s, Darkne&s;s, Threats, and Terror; what will they do? <HI>Who &s;hall &s;eparate us from the Love of Chri&s;t?</HI><NOTE PLACE="marg">Rom. 8.35</NOTE> or hinder us of eternal Life. 3. <HI>Death</HI> is &s;ubdued, Chri&s;t hath got the Victory over that. What Joy and Comfort is this to Believers, to hear that all their Enemies are conquered; your Captain-General hath broken them all to pieces.</P>
<P N="6">6. The Enemy cannot hurt you;<NOTE PLACE="marg">Rom. 8.28</NOTE> the wor&s;t you can meet with will work for your Good.</P>
<P N="9">9. Con&s;ider, Tho you meet with hard Things, Chri&s;t can and will make them ea&s;y to you. All your Wounds he can heal, and all your broken Bones he can &s;et. The more you &s;uffer for Chri&s;t, the greater your Reward will be.</P>
<P N="10">10. Con&s;ider what great and glorious Pay you &s;hall have in the end. Is not a Kingdom, a Crown of Glory that fadeth not away, worth fighting and &s;triving for?</P>
<P N="11">11. Look to Chri&s;t, remember what he hath done and &s;uffered for you; and con|&s;ider what many Saints have endured for his &s;ake before you, that were mo&s;t precious in God's &s;ight. Is it not better to &s;uffer here, than to &s;uffer in Hell? What is the Pain and Sorrow of the Godly in this Life, to the everla&s;ting Pains and Torments of the Damned in the World to come? Get much Faith, and provide your &s;elves with all your Armor, and the right U&s;e of it, the Nature of which is opened under the <HI>Fifth Head.</HI> Get your Hearts loo&s;e from the World: <HI>No Man that warreth,</HI><NOTE PLACE="marg">2 Tim. 2.4</NOTE> <HI>entangleth him&s;elf with the Affairs of this Life.</HI> Labour for much Love to God. It was a no|table Saying of Mr. <HI>Bland</HI> the Martyr, when he was at the Stake: <HI>This Death</HI> (&s;aith he) <HI>is more dear to me than Thou&s;ands of Gold and Silver; &s;uch Love, O Lord, ha&s;t thou laid up in my Brea&s;t, that I hunger for thee.</HI> Take heed you con&s;ult not with carnal Rea&s;on; rely wholly upon Chri&s;t, and never con&s;ult thy pre&s;ent Strength with thy future Sufferings. Take heed you do not overvalue your Lives. Alas! you cannot live long; what if you die a little &s;ooner than you might do according to the Cour&s;e of Nature? Al&s;o con&s;ider, is it not better if God calls you to it, to glorify him by dying, than to die otherwi&s;e? Remember, You are not your own; let God there|fore make what Improvement of you he plea&s;es.</P>
<P>La&s;tly; Pray continually, pray always, for this is the way to overcome. Prayer hath done wonderfully. And this is one great Thing that is enjoined on the Chri&s;tian Souldier.</P>
</DIV4>
<DIV4 TYPE="section">
<EPIGRAPH>
<Q><BIBL><HI>Ephe&s;. 6.18.</HI></BIBL> Praying always with all Prayer and Supplication, in the Spirit, and watching thereunto with all Per&s;everance, and Supplication for all Saints, and for me, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>HEre are two Things to be noted:
<LIST>
<ITEM>1. A Duty enjoyned, <HI>Prayer.</HI></ITEM>
<ITEM>2. Ble&s;&s;ed Directions about it, <HI>Viz.</HI></ITEM>
</LIST></P>
<P N="1">1. The Time, <HI>Always.</HI></P>
<P N="2">2. The Kinds, <HI>All Prayer and Supplication.</HI></P>
<P N="3">3. How, <HI>viz.</HI> (1.) In the Spirit. (2.) With Diligence. (3.) Con&s;tantly.</P>
<P N="4"><PB N="160" REF="95">4. For whom; (1.) For all Saints. (2.) More particularly, for the Preachers of the Go&s;pel.</P>
<Q><HI>Note.</HI> Souldiers of Chri&s;t ought to pray, to be much in Prayer, to pray always, to pray in the Spirit, to pray for them&s;elves, and to pray for others al&s;o.</Q>
<P>Fir&s;t; Tho we are to <HI>pray always:</HI> Yet there are &s;ome &s;pecial Times for this Duty. Prayer is twofold, 1. Ordinary, 2. Extraordinary. We mu&s;t in &s;ome Sea|&s;ons more e&s;pecially be at this Duty, to pray hard, to pray mightily, <HI>&amp;c.</HI></P>
<P><HI>Que&s;t.</HI> What is meant by <HI>praying always?</HI></P>
<P><HI>An&s;w.</HI> 1. It is as much as to &s;ay, <HI>Pray in every thing,</HI> according to that Word, Phil. 4.6. <HI>In every thing, by Prayer and Supplication, let your Reque&s;ts be made known to the Lord.</HI> Some pray in nothing they do. <HI>In all thy Ways acknowledge him.</HI></P>
<P N="2">2. In all Conditions, in a full State, in a naked State, in Poverty, in Plenty, in Sickne&s;s, in Health, in Pro&s;perity, and in Adver&s;ity.</P>
<P N="3">3. For every Thing we need, for Spirituals, for Temporals, &s;o far as God &s;eeth them good for us.</P>
<P N="4">4. Daily, frequently, Morning and Evening. <HI>David</HI> &s;aid to <HI>Mephiho&s;heth, Thou &s;halt eat Bread at my Table continually.</HI><NOTE PLACE="marg">2 <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">am. 7 7</NOTE> He cannot mean, thou &s;halt do dothing but eat, (he would not have him to be &s;uch a Cormorant) but commonly every day, <HI>&amp;c.</HI></P>
<P N="5">5. To have a Heart always for this Duty, to be always fit and ready for this &s;acred Ordinance.</P>
<P>Que&s;t. <HI>What are tho&s;e &s;pecial Times and Sea&s;ons for Prayer? Or when is extraordi|nary Prayer to be made?</HI></P>
<P><HI>An&s;.</HI> 1. When a Saint hath any great Work to do for God, or eminent Bu&s;ine&s;s and Service for his Church. See <HI>Nehem.</HI> 1.5. <HI>Acts</HI> 4.2, 9. When <HI>Abraham's</HI> Servant had &s;pecial Work to do for his Ma&s;ter, he was much in Prayer.</P>
<P N="2">2. When a Saint is in the dark concerning any one Truth of God, and cannot get Satisfaction,<NOTE PLACE="marg">Dan. 9.1, 2, 3, &amp;c.</NOTE> then 'tis a Time for extraordinary Prayer. When <HI>Daniel</HI> was at a lo&s;s about the Time of Deliverance out of Captivity, how much did he give him&s;elf to Prayer!</P>
<P N="3">3. When a gracious Soul is under any &s;ore and grievous Affliction. <HI>David</HI> in his Di&s;tre&s;s and Affliction cried mightily to God. <HI>Is any afflicted? let him pray;</HI> that is, let him be more abundantly in that Duty. <HI>James</HI> 5.13.</P>
<P N="4">4. When Sin abounds, or in a Day of great Rebuke and Bla&s;phemy: When Hell &s;eems to be let loo&s;e, or the Flood-gates of Wickedne&s;s opened wide in a Nation, then it is a Time for the Godly to be much in Prayer. <HI>Jer.</HI> 13.19. <HI>I&s;a.</HI> 37.23.</P>
<P N="5">5. In Times of great Di&s;tre&s;s upon the Church; when the Danger is imminent, as at this Day; this is a Time for extraordinary Prayer. See <HI>I&s;a.</HI> 22. When many Nations came up again&s;t <HI>Judah,</HI> then <HI>Jeho&s;haphat</HI> cried mightily to Heaven, 2 <HI>Chron.</HI> 20.12. When <HI>Haman</HI> plotted to de&s;troy all the Jews, and cut off <HI>I&s;rael</HI> at once, and the Writings were &s;ealed, and &s;ent forth, then <HI>E&s;ther</HI> and the godly Ones pray mightily. Thus did <HI>Jacob,</HI> when his Brother was coming to meet him, fearing he would cut off the Mother with the Child;<NOTE PLACE="marg">Gen. 33.</NOTE> how did he then wre&s;tle with God!</P>
<P N="6">6. In Times of Temptation. When Chri&s;t was a&s;&s;aulted, and his Hour was come, he prayed hard, he &s;pent a whole Night in Prayer, <HI>Mat.</HI> 26.44. And what &s;aith he to his Di&s;ciples?<NOTE PLACE="marg">Mat. 26.40, 41. 2 Cor. 12.</NOTE> <HI>Watch and pray, that ye enter not into Temptation.</HI> When <HI>Paul</HI> had that <HI>Thorn in the Fle&s;h, the Me&s;&s;enger of Satan to buffet him, he be&s;ought the Lord thrice, that it might depart from him.</HI> That three times (as &s;ome conclude) might be three&s;core times.</P>
<P N="7">7. La&s;tly; In a Time of great Expectation, when great Things are near, and much look'd for. When <HI>Daniel</HI> expected great Things, under&s;tanding by Books, Delive|rance to the Church was at hand, he &s;et him&s;elf to &s;eek God. <HI>Dan.</HI> 9.2.</P>
<P>Secondly; Con&s;ider, Prayer is a great Ordinance. And that doth appear,</P>
<P N="1">1. In re&s;pect of God; it gives him the Glory of three great Attributes.</P>
<P N="1">(1.) Of his Omni&s;ciency: We hereby acknowledg, that he knows our Wants and Nece&s;&s;ities:<NOTE PLACE="marg">P&s;al. 39 9.</NOTE> <HI>All my De&s;ires are before thee, and my Groanings are not hid from thee.</HI></P>
<P N="2">(2.) His Omnipotency. We acknowledg, in our crying to God, and relying up|on him in this Duty, that he is able to help us, and &s;upply all our Wants.</P>
<P N="3"><PB N="161" REF="95">(3.) It gives him the Glory of his Goodne&s;s: <HI>O thou that heare&s;t Prayer.</HI> A Saint knows, and confe&s;&s;eth hereby (if he pray aright) that God is willing and ready to help and &s;ave him.</P>
<P N="2">2. Prayer is a great Ordinance, if we con&s;ider the Power and Prevalency of it <HI>Luther</HI> a&s;cribed to Prayer a kind of Omnipotency. It hath prevailed over Fire, Water, and Earth; it hath &s;topp'd the Sun in its Cour&s;e. It hath prevailed over evil Angels it hath ca&s;t the Devil out, and broke his Kingdom down. It hath had Power over the good Angels, as appears in the Ca&s;e of <HI>Eli&s;ha;</HI> it fetched them from Heaven to be his Guard and Protection, 2 <HI>King.</HI> 9.6, 17. Nay, it hath prevailed with Chri&s;t him&s;elf, the Angel of the Covenant, as appears in <HI>Jacob</HI>'s Ca&s;e: <HI>As a Prince, thou ha&s;t wre&s;tled with God, and ha&s;t prevailed.</HI> It hath healed the Sick, rai&s;ed the Dead, &s;topp'd the Lion's Mouth, and hath &s;ubdued and put to flight the Armies of Aliens;<NOTE PLACE="marg">Heb. 11.</NOTE> hath opened Pri&s;on-Doors, and broke in pieces Chains, Gates, and Bars of Iron and Bra&s;s. There is none of the battering Rams, or Artillery of Hell can &s;tand again&s;t it. 'Tis like an Engine (as one ob&s;erves) that makes the Per&s;ecutors tremble; and wo to them that are the Buts and Marks that it is levell'd at, when it is fired with the Fire of the Spirit, and di&s;charged in the Strength of Faith. 'Tis &s;aid, <HI>Mary</HI> Queen of <HI>Scots</HI> dreaded more the Prayers of Mr. <HI>Knox,</HI> than an Army of Twenty Thou&s;and Men; &s;he had more cau&s;e, than an Army of Ten Hundred Thou&s;and. 'Tis &s;aid of the Witne&s;&s;es, that <HI>They have Power to &s;hut Heaven,</HI><NOTE PLACE="marg">Rev. 11 5.</NOTE> <HI>that it rain not in the Days of their Prophecy; and have Power over Waters, to turn them into Blood, and to &s;mite the Earth with Plagues, as often as they will.</HI> How do they this, but by Prayer?</P>
<P N="3">3. That Prayer is a great Ordinance, will appear, if we con&s;ider the Promi&s;es made to it, 2 <HI>Cor.</HI> 7.14. <HI>P&s;al.</HI> 50.15. <HI>Mat.</HI> 21.22. <HI>Job</HI> 15.7.</P>
<P N="4">4. That it is a great Ordinance, will appear, if we con&s;ider how it co-works with all other Ordinances and Duties, to make them effectual, whether Moral or Evan|gelical: <HI>Every thing is &s;anctified by the Word of God and Prayer.</HI></P>
<P N="5">5. That Prayer is a great Ordinance, doth appear by the Influences it hath over all our Graces. (1.) 'Tis the Means for getting Grace; hereby a Souldier of Chri&s;t obtains his Armor. (2.) And for the Increa&s;e of Grace, in order to the acting of it. (3.) For the evidencing of Grace. It is that which brings the Soul into God's Pre&s;ence, and fills it with Divine Joy and Peace in believing.</P>
<P N="6">6. It is the Divine Breath of the Soul; can a Man live longer than he breaths? A Saint dies, when he quite cea&s;eth Praying.</P>
<P>Que&s;t. <HI>What hinders or ob&s;tructs the An&s;wer of the Saint's Prayer?</HI></P>
<P><HI>An&s;w.</HI> 1. When we pray not according to God's Will; God's Will mu&s;t be the Rule of our Prayers. <HI>And this is the Confidence that we have in him,</HI><NOTE PLACE="marg">1 Joh. 5.14. Jam. 4.3.</NOTE> <HI>that if we ask any thing according to his Will, he heareth us.</HI></P>
<P N="2">2. When the End or Aim of a Man is not right: <HI>Ye ask, and receive not, becau&s;e ye ask ami&s;s, that ye may con&s;ume it on your Lu&s;ts.</HI></P>
<P N="3">3. When we pray not in Faith; Unbelief hinders the An&s;wer of Prayer:<NOTE PLACE="marg">Jam. 1.6.</NOTE> <HI>But let him ask in Faith, nothing wavering,</HI> &amp;c.</P>
<P N="4">4. When Endeavours after the things we want, are not joined with our Prayers.<NOTE PLACE="marg">P&s;al. 27.4.</NOTE> As we have a Mouth to beg, we mu&s;t have a Hand to work.</P>
<P N="5">5. When any one Sin re&s;teth in the Bo&s;om unrepented of:<NOTE PLACE="marg">P&s;al. 66.18.</NOTE> <HI>If I regard Iniquity in my Heart, the Lord will not hear me,</HI> &amp;c.</P>
<P N="6">6. When we are not fervent. Prayer mu&s;t be with Affection unto God.</P>
<P N="7">7. When we pray not in Spirit. Our Spirits mu&s;t pray; and not only &s;o, but if the Spirit of God doth not act and a&s;&s;i&s;t our Spirits, our Prayers will not prevail.</P>
<P N="8">8. When we are not con&s;tant in the Duty. We mu&s;t be importunate and con&s;tant,<NOTE PLACE="marg">Luk 18.1.</NOTE> pray always, and not faint, if we would have our Prayers heard.</P>
<P N="9">9. When we come not to God in the Name of Chri&s;t, the Door is &s;hut. We mu&s;t ask in Chri&s;t's Name, and come to God by him, if we would be heard and accepted by him.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="162" REF="96">
<HEAD>The Cele&s;tial Race: Or, the Saints com|pared to Runners.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>1 Cor. 9.4.</HI></BIBL> Know ye not, that they which run in a Race run all, but one receiveth the Prize: So run that ye may obtain.</P>
<P><BIBL><HI>Heb. 12.1.</HI></BIBL> Let us lay a&s;ide every Weight, and the Sin which doth &s;o ea&s;ily be&s;et us; and let us run with Patience the Race that is &s;et before us.</P></Q>
</EPIGRAPH>
<P>CHri&s;tianity, or the Life of a Chri&s;tian, is in the&s;e Scriptures compared to a Race; <HI>So run that ye may obtain.</HI> A Chri&s;tian is compared to a Man that runs a Race.</P>
<P>What &s;ort of Race the Apo&s;tle principally alludes to, is not (as we conceive) &s;o material; be&s;ides, many worthy Men do not agree about it, &s;ome be|ing &s;ubject to think, the Apo&s;tle alludes to the Olympick Games. We &s;hall there|fore run the Parallel, with re&s;pect to &s;uch Things concerning a Race, which all gene|rally agree in.</P>
<P>To <HI>run,</HI> is variou&s;ly taken in Scripture. 1. To break through, <HI>P&s;al.</HI> 18.29. 2. To &s;trive with the greate&s;t Speed and Celerity, or to make ha&s;te, <HI>Prov.</HI> 1.26. 2 <HI>Kings</HI> 4.22. 3. Eagerly in Affection to be carried after. 1 <HI>Pet.</HI> 4.4. 4. To pa&s;s without Let, <HI>P&s;al.</HI> 147.15. 5. To labour with Earne&s;tne&s;s. 6. To go forward, <HI>Gal.</HI> 5.7.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Man that runs in a Race, takes great care to begin well. It behoves him to be exact in his &s;et|ting out, 1. In re&s;pect of Time, 2. In re&s;pect of Place; he ob&s;erves the Place from whence he mu&s;t be|gin to run. A little Time lo&s;t at the beginning of a Race is dan|gerous.</CELL>
<CELL>SO a Chri&s;tian ought to take great care how he begins or &s;ets out in the Race towards eternal Life. 1. In re&s;pect of Time, it behoveth him to &s;et out early enough; he mu&s;t not defer the great Concernment of his Soul; Delays are dangerous.<NOTE PLACE="marg">I&s;a. 55.6.</NOTE> <HI>Seek the Lord whil&s;t he may be found, call upon him whil&s;t he is near. I love them that love me,</HI><NOTE PLACE="marg">Prov. 8.</NOTE> <HI>and they that &s;eek me early, &s;hall find me. Behold, now is the ac|cepted Time; behold,</HI><NOTE PLACE="marg">2 Cor. 6.1.</NOTE> <HI>now is the Day of Salvation!</HI> Some Men begin too late, they mind not the Call of God. <HI>To day if ye will hear his Voice, harden not your Hearts. Becau&s;e I have called,</HI><NOTE PLACE="marg">Prov. 1.24, 28.</NOTE> <HI>and ye have refu|&s;ed,</HI> &amp;c. &mdash; <HI>I al&s;o will laugh at your Calamity. Then they &s;hall call upon me, but I will not an&s;wer.</HI> 2. They ought to ob&s;erve the Place from which they mu&s;t depart. He that would go to <HI>Zion,</HI> mu&s;t leave <HI>Babylon;</HI> as he would go to <HI>Zoar,</HI> &s;o he mu&s;t depart out of <HI>Sodom.</HI> He mu&s;t leave the Way of Sin, yea, all the evil Cour&s;es, Cu&s;toms, Traditions, and Inventions of Men: <HI>Ye did run well,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>II. A Man that runs in a Race, ought to know the Way well which he is to run; if the Path be not plain before him, he is not like to win the Prize.</CELL>
<CELL>II. So a Chri&s;tian ought to know the Way to Salvation, to be well-in&s;tructed in the Path of eternal Life. Chri&s;t is the Way:<NOTE PLACE="marg">Joh. 14.6.</NOTE> <HI>No Man</HI> (&s;aith he) <HI>cometh unto the Father, but by me. There is no other Name under Heaven given,</HI><NOTE PLACE="marg">Acts 4.12.</NOTE> <HI>whereby we mu&s;t be &s;aved.</HI> 1. Chri&s;t is the Way, as a Prie&s;t, who offered him&s;elf up as as a Sacri|fice to God for us, to atone and make Peace between the Father and us. 2. Chri&s;t is the Way, as a King, who hath appointed us Laws and Ordinances, which we mu&s;t obey and follow, to manife&s;t our Subjection unto him:<NOTE PLACE="marg">P&s;al. 119.</NOTE> <HI>I will run the Way of thy Com|mandments.</HI> 3. As a Prophet, who hath laid down all Rules and heavenly Directions nece&s;&s;ary for us in Matters of Faith and Practice, whom we mu&s;t hear in all things.<NOTE PLACE="marg">Acts 3 23. 1 Pet. 2.21.</NOTE> 4. Chri&s;t is the Way, in that holy Example he hath left, that we &s;hould follow his Steps. A Saint ob&s;erves the very Foot&s;teps of Chri&s;t, and of the Primitive Church; he &s;ees the good old Way plain before him, as it is recorded in the holy Scripture, and thereby knoweth which way to &s;teer his Cour&s;e.</CELL>
</ROW>
<PB N="163" REF="96">
<ROW>
<CELL>III. A Man that runs in a Race, mu&s;t &s;ee to put him&s;elf in a fit Equi|page. He puts off his upper Clothes, and gets meet and nece&s;&s;ary Gar|ments for the purpo&s;e; becau&s;e the Clothes that a Man u&s;ually wears, would much encumber him in his Running.</CELL>
<CELL>III. So a Man that would &s;et out in the &s;piritual Race, or in a &s;peedy Cour&s;e towards Salvation, mu&s;t ca&s;t off the Rags of his own Righteou&s;ne&s;s, and put on the Righteou&s;ne&s;s of Je&s;us Chri&s;t by Faith; for that Garment, with the Gar|ment of Holine&s;s and Humility, is only nece&s;&s;ary,<NOTE PLACE="marg">Rom. 13.14.</NOTE> and mu&s;t be put on by all that would run the Race &s;et before them, &s;o as to obtain the Prize.</CELL>
</ROW>
<ROW>
<CELL>IV. A Man that would run in a Race, &s;o as to obtain the Prize, mu&s;t lay a&s;ide all Weights what&s;o|ever: For all know, that if a Man have a Weight or Burden on him, it will greatly hinder or ob&s;truct him in his running; nay, if he doth not ca&s;t it off, it will &s;oon cau&s;e him to be weary, and faint in the Way.</CELL>
<CELL>IV. So a Chri&s;tian that would run in this heavenly Race, mu&s;t ca&s;t off every &s;piritual Weight. This the Apo&s;tle di|rectly coun&s;els the Saints to do: <HI>Let us lay a&s;ide every Weight,</HI><NOTE PLACE="marg">Heb. 12 1.</NOTE> <HI>and the Sin that doth &s;o ea&s;ily be&s;et us; and let us run with Patience the Race &s;et before us.</HI> Now the&s;e Weights are, 1. The inordinate Affections. Our Hearts mu&s;t not be &s;et upon Things be|low,<NOTE PLACE="marg">Col 3.2, 3</NOTE> not inordinately upon Father or Mother, Son or Daughter, Hou&s;e or Land; for he who&s;e Heart runs out in a covetous manner after the World, as the Prophet &s;hews,<NOTE PLACE="marg">Hab. 2.6.</NOTE> is like a Man that is laden with thick Clay. It is impo&s;&s;ible for a Man to run this Race with the World upon his Back. What was it that weighed down the young Man in the Go&s;pel, that came running to Chri&s;t, who &s;eemed to be in a full &s;peed towards eternal Life? Was it not the inordinate Love to the World? 2. Sin; Sin is a Weight: <HI>That Sin that doth &s;o ea&s;ily be&s;et us.</HI> Some under&s;tand, the Sin of Unbelief is meant hereby; others, a Man's Con&s;titution-Sin, or the Sin of his Nature, that which he is mo&s;t ea&s;ily overtaken with, whether it be Pride, Pa&s;&s;ion, <HI>&amp;c.</HI> Sin, yea, every Sin mu&s;t be ca&s;t off, take it how you will, (tho I rather adhere to the latter) if a Man would &s;o run as to obtain; for nothing like Guilt tends to make a Chri&s;tian grow weary, and faint in his Mind.</CELL>
</ROW>
<ROW>
<CELL>V. A Man that would run &s;o as to obtain the Prize, mu&s;t not be overcharged with inordinate Eating and Drinking; for Experience &s;hews, how that unfits a Man for running a Race, or for any other Enterprize whatever. <HI>And a Man that &s;triveth for Mastery, is tempe|rate in all things.</HI></CELL>
<CELL>V. So a Chri&s;tian mu&s;t take heed he be not overcharged in a &s;piritual Sence; there is &s;piritual Gluttony and Drunken|ne&s;s &s;poken of in Scripture. Hence &s;aith our Saviour, <HI>Take heed to your &s;elves,</HI><NOTE PLACE="marg">Luke 21.24.</NOTE> <HI>le&s;t at any time your Hearts be overcharged with Surfeiting, Drunkenne&s;s, and the Cares of this Life, and &s;o that Day come upon you unawares.</HI> What is meant by Surfeiting, Drunkenne&s;s, <HI>&amp;c.</HI> but all kind of loo&s;e Living, 1 <HI>The&s;&s;.</HI> 5.7. wanton Riotou&s;|ne&s;s, exce&s;&s;ive Delight in, or De&s;ire after the Plea&s;ures of this World, <HI>&amp;c.</HI> Or on the other hand, being overwhelmed, and &s;orely afflicted or perplexed with inor|dinate Cares about earthly Matters? All the&s;e things mu&s;t be avoided by tho&s;e, who would run the &s;piritual Race &s;o as to obtain the Prize.</CELL>
</ROW>
<ROW>
<CELL>VI. A Man that would run in a Race, &s;o as to obtain the Prize, mu&s;t &s;ee he doth not le&s;&s;en his Pace; he mu&s;t run &s;wiftly, and run con&s;tant|ly; if he loyter, or grow carele&s;s, and idle, no wonder if he lo&s;e the Prize.</CELL>
<CELL>VI. So a Chri&s;tian mu&s;t run with &s;peed, he mu&s;t be very diligent, &s;wift-footed, which is &s;ignified by running; and al&s;o he mu&s;t be even in his Cour&s;e. He mu&s;t not be like the <HI>Galatians,</HI><NOTE PLACE="marg">Gal. 5.7.</NOTE> only run well for a Time, but continue always to the end the &s;ame Pace, <HI>i. e.</HI> keep in a con&s;tant Cour&s;e of godly Zeal and Holine&s;s, ac|cording to that of the Apo&s;tle, <HI>We de&s;ire that every one of you do &s;hew the &s;ame Diligence, to the full a&s;&s;urance of Hope to the end.</HI><NOTE PLACE="marg">Heb. 6 11.</NOTE> Some Men &s;eem very zealous in a Fit, they are all on a Flame (as it were) none
<PB N="164" REF="97"> more forward and lively in God's Ways, and in his holy Wor&s;hip, than they; but on a &s;udden oft-times (as hath been ob&s;erved) they flag, and grow weary. It may be, as the Proverb is, a zealous Apprentice, a lukewarm Journey-man, and a quite cold Ma&s;ter.</CELL>
</ROW>
<ROW>
<CELL>VII. A Man that would run &s;o as to obtain the Prize, ought to be &s;trong and healthy. A di&s;tempered Per&s;on, or one that falls &s;ick in the Way, is not likely to obtain the Prize; a con&s;umptive Man, or one that hath feeble Knees, or a di&s;tem|pered Heart, is not likely to hold out.</CELL>
<CELL>VII. So a Chri&s;tian, that runs the heavenly Race, ought to labour after &s;piritual Strength: <HI>Be &s;trong in the Lord,</HI><NOTE PLACE="marg">Eph. 6 10. 2 Tim. 2.1</NOTE> <HI>and in the Power of his Might. Thou there|fore, my Son, be &s;trong in the Grace that is in Chri&s;t Je&s;us.</HI> Di&s;tempers are as &s;ubject to &s;eize upon the Soul, as upon the Body, <HI>viz.</HI> the Tympany of Pride, the Feaver of Pa&s;&s;ion, the Trembling of the Heart through &s;lavi&s;h Fear, the Stone of a hard Heart, the &s;piritual Con&s;umption, or Decay of Grace; Want of Breath, or Difficulty in breathing out con&s;tant and fer|vent Prayers and De&s;ires to God, or any other Decay of the inward Man, or Di&s;ea&s;e of the Soul. If any of the&s;e &s;eize upon a Chri&s;tian in his Cour&s;e to eternal Life, without &s;p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">edy Cure, they will cau&s;e him to faint, and fall &s;hort of the ble&s;&s;ed Prize.</CELL>
</ROW>
<ROW>
<CELL>VIII. A Man that runs in a Race, if he falls lame in the Way, is not likely to obtain the Prize.</CELL>
<CELL>VIII. So that Chri&s;tian that falleth lame (in a &s;piritual Sence) in the Race to Glory, is in danger of mi&s;carrying. <HI>Make &s;trait Paths for your Feet,</HI><NOTE PLACE="marg">Heb. 12.13.</NOTE> <HI>le&s;t that which is lame be turned out of the Way, but rather let it be healed.</HI> Some by Lamene&s;s under&s;tand Want of Sincerity, when there is a Work upon one Faculty of the Soul, and not upon another; <HI>i. e.</HI> When the Con&s;cience is awakened, and the Under&s;tan|ding &s;omewhat enlightned, and yet the Will and Affection is for Sin and the World. This Man is lame, he is no &s;ound Man, he goes limping as it were along; he will not run long, as he runs not well. Others by Lamene&s;s under&s;tand more directly, a wavering Mind about &s;ome main Truths of the Go&s;pel, or about the publick and vi&s;ible owning and profe&s;&s;ing of Chri&s;t and the Go&s;pel, in re&s;pect of tho&s;e Truths that are mo&s;t oppo&s;ed by Men, in the Day and Generation in which we live. Some are like tho&s;e in the Prophet <HI>Elijah</HI>'s Time, they halt between two Opinions,<NOTE PLACE="marg">1 King. 18.21.</NOTE> &s;tand wavering between God and <HI>Baal,</HI> and know not which to cleave to, whether to the Prote&s;tant, or Popi&s;h Religion. Now the&s;e are lame Profe&s;&s;ors; they are corrupt, or not &s;incere; they will not, unle&s;s healed, hold out to the end of the Race, but be turned out of the Way.</CELL>
</ROW>
<ROW>
<CELL>IX. A Man that meets with bad Way in running a Race, is thereby many times hard put to it, and in danger of lo&s;ing the Prize: As when he is forced to run up-hill a great while together, or meets with a rough and untrodden Path, or is fain to run through a deep Mire, or a very dirty Lane; this tries his Strength, Courage, and Re&s;olution.</CELL>
<CELL>IX. So when a Chri&s;tian meets with hard Things, or pa&s;&s;eth through great Difficulties in his Way to Heaven, he is much put to it, <HI>viz.</HI> when he is forced to mount the Hill of Oppo&s;ition, and pa&s;s over the Stile of carnal Rea&s;on, and through the perilous Lane of Per&s;ecution, and Valley of the Shadow of Death; <HI>Being accounted all the Day long as a Sheep for the Slaughter.</HI><NOTE PLACE="marg">P&s;al. 23.4.</NOTE> He then is tried to purpo&s;e. Many that have &s;et out Hea|venwards in a Day of Peace and Pro&s;pe|rity, have in a Time of Tribulation and Per&s;ecution grown weary,<NOTE PLACE="marg">Mat. 13.21.</NOTE> or being of|fended, have fallen away.</CELL>
</ROW>
<ROW>
<CELL>X. Men that run in a Race, have many Spectators, who &s;tedfa&s;tly look upon them, to &s;ee how they run, and who will win; &s;ome ho|ping one will gain the Prize, and others hoping the &s;ame Man will lo&s;e it.</CELL>
<CELL>X. So the Saints of God have many and eminent Spectators, who &s;tedfa&s;tly look upon them, with great Expectation, to &s;ee how they behave them&s;elves, whil&s;t they run the Cele&s;tial Race, <HI>viz.</HI> God the Father, the Lord Je&s;us Chri&s;t, and the holy Spirit, the one Almighty and Eternal God. Yea, and all the holy
<PB N="165" REF="97"> Angels, on the &s;ame &s;ide, behold them with great Earne&s;tne&s;s, hoping they will hold out to the end, and obtain the Crown of everla&s;ting Glory, and to that purpo&s;e help and encourage them in their Cour&s;e. On the other &s;ide, there are all the Devils, or wicked Angels, who have their Eyes upon them for evil,<NOTE PLACE="marg">Zech. 3.1, 2.</NOTE> who do not only hope and long to &s;ee them grow weary and faint in their Minds, but al&s;o &s;trive, as much as in them lies, to hinder and re&s;i&s;t them in their Race, &s;o that they may lo&s;e the Prize.</CELL>
</ROW>
<ROW>
<CELL>XI. Some Men run a great while, and afterwards grow weary, and &s;lack their Pace, nay, quite give over running, and &s;o lo&s;e the Prize.</CELL>
<CELL>XI. So &s;ome Profe&s;&s;ors &s;eem to run well, to be zealous for God and Religion a great while, it may be for many Years together; but when Trouble ari&s;es, or Temptation &s;eizes upon them, they grow weary, and indifferent about the&s;e Matters, and (with <HI>Demas</HI>) cleave to this pre|&s;ent evil World, and &s;o turn with the Dog to his Vomit again, and lo&s;e Eter|nal Life.</CELL>
</ROW>
<ROW>
<CELL>XII. Some Men that have run in a Race, have run for a great Prize, yea, for a Crown, (as &s;ome have ob&s;erved) and when they have won it, have been prai&s;ed excee|dingly, it being e&s;teemed a mighty Honour; it hath not only enriched them, but been to their great Re|nown and Glory.</CELL>
<CELL>XII. So the Saints of God, who run this heavenly Race, run for a great Prize, <HI>viz.</HI> a Crown of Glory.<NOTE PLACE="marg">1 Cor. 9.25.</NOTE> <HI>And every Man that &s;triveth for the Ma&s;tery, is temperate in all things: Now they do it to obtain a corruptible Crown, but we an incorruptible. Be thou faithful unto Death,</HI><NOTE PLACE="marg">Rev. 10.</NOTE> <HI>and I will give thee a Crown of Life. I have</HI> (&s;aith Paul) <HI>fought the good Fight,</HI><NOTE PLACE="marg">2 Tim. 4.7, 8.</NOTE> <HI>I have fini&s;hed my Cour&s;e, I have kept the Faith: Hence|forth there is laid up for me a Crown of of Righteou&s;ne&s;s, which God the Righteous Judg will give me at that Day, and not to me only, but unto all them al&s;o that love his appearing.</HI> This Prize will not only enrich the Soul that obtains it, but rai&s;e his Renown and Glory to Eternity. He &s;hall be ho|noured of all, nay, he is the Man whom the King delights to honour:<NOTE PLACE="marg">Rev. 3.21.</NOTE> <HI>They &s;hall &s;it down with Chri&s;t on his Throne,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>XIII. The Man that runs, who re&s;olves to win the Prize, breaks through all Difficulties, will not re|gard any vain Allurements, but pre&s;&s;es on with his utmo&s;t Strength, Celerity and Speed imaginable; the Thoughts of the rich Prize anima|ting his Mind, and prompting him on &s;o to do.</CELL>
<CELL>XIII. So a true Chri&s;tian, who re|&s;olves for Heaven, he makes ha&s;te, he breaks through all Difficulties, and re|gards not the Golden Balls Satan throws in his Path, <HI>viz.</HI> none of the vain Al|lurements of this World, but with his ut|termo&s;t Strength, Celerity, and Eager|ne&s;s of Affection, pre&s;&s;eth forward. <HI>I pre&s;s towards the Mark,</HI> &amp;c.<NOTE PLACE="marg">Phil. 3.14. Mat. 7.13.</NOTE> <HI>He &s;trives to enter in at the &s;trait Gate.</HI> He &s;trives again&s;t Satan, again&s;t the World, again&s;t Sin, &s;trives in Reading, in Hearing, in Praying, being greatly animated and encouraged thus to do,<NOTE PLACE="marg">Heb. 11.</NOTE> by &s;eeing him who is invi&s;ible (to the natural Eye) and by having a Sight of the excellent Reward, or that glorious Crown and Kingdom he knows he &s;hall receive, when he comes to the end of the Race.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>SOme Men in running a Race do their be&s;t; they do whatever in them lieth to obtain the Prize, but neverthele&s;s lo&s;e it.</CELL>
<CELL>BUt now a Chri&s;tian, whoever he be, that doth his be&s;t, does what he can in all Uprightne&s;s of Heart, to believe, to clo&s;e in with Chri&s;t, to love, &s;erve, and obey him, &s;hall never mi&s;s of eternal Life.<NOTE PLACE="marg">Joh. 10.2. Rom. 8.1.</NOTE> Never was any Man damned, &s;aith a wor|thy Mini&s;ter, that did what he could to be &s;aved.</CELL>
</ROW>
<ROW>
<CELL>II. Many run in a Race, but one only obtains the Prize.</CELL>
<CELL>II. But tho Thou&s;ands run in this &s;pi|ritual Race, yet they may all obtain the Prize.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="166" REF="98">
<HEAD>Inferences.</HEAD>
<P>WE may infer from hence, That the Work and Bu&s;ine&s;s of a Chri&s;tian is hard and difficult; Heaven is not obtained without running, wre&s;tling, &s;triving, warring, <HI>&amp;c.</HI></P>
<P N="2">2. That many Profe&s;&s;ors, who &s;et out Heaven-ward, and run well a little while, are not like notwith&s;tanding to obtain eternal Life;<NOTE PLACE="marg">Mat. 24.</NOTE> 'tis only he that endureth to the end, that &s;hall be &s;aved.</P>
<P N="3">3. It may al&s;o inform us what the Rea&s;on is, that &s;o many Per&s;ons faint or grow weary in this &s;piritual Race. (1.) Their Weights which they have upon him may occa&s;ion it. Or, (2.) The Way being bad, or up-hill. (3.) Their not being tem|perate in all things. (4.) Their being di&s;ea&s;ed or lame. (5.) Satan beguiling them with his Golden Balls. (6.) They being not throughly affected with the Worth of that glorious Prize they run for. (7.) By means of their tru&s;ting in their own Strength, <HI>&amp;c.</HI> (8.) Their growing lazy, loving pre&s;ent Ea&s;e, <HI>&amp;c.</HI> (9.) And la&s;tly, which is the Sum of all, their not being truly converted, never effectually wrought upon by the Spirit of Grace.</P>
<P N="4">4. It may &s;erve to &s;tir us all up to the greate&s;t Diligence imaginable, to the end. What&s;oever we meet with in the Way, Heaven will make amends for all.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Salt.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 5.13.</HI></BIBL> Ye are the Salt of the Earth; but if the Salt have lost its Savour, wherewith &s;hall it be &s;alted? It is henceforth good for nothing, but to be ca&s;t out, and trodden under Foot of Men.</Q>
</EPIGRAPH>
<P>BElievers, as well as Mini&s;ters, are called by our Saviour the <HI>Salt of the Earth;</HI> for Chri&s;t preached this Sermon not only to his Apo&s;tles, but to all the Di&s;ciples; it is not appropriated to Mini|&s;ters alone, but to all Believers.</P>
<P>Why the Godly are and may be compared to Salt, is briefly opened in the following Parallel.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>SAlt is very profitable, it keeps and pre&s;erves Meat from putri|fying, which would &s;oon &s;tink, cor|rupt, and peri&s;h, was it not for it. <Q>Salt (as one &s;aith) is the Blo&s;&s;om of Nature, it is mingled with all mixed Bodies, and pre|&s;erves them from Corruption.</Q></CELL>
<CELL>SO the Godly are mo&s;t profitable in all the Earth. 1. They keep the World from being totally corrupted by evil and pe&s;tilent Errors and Here&s;y. (2.) From being &s;poiled by Prophanene&s;s and Hel|li&s;h Debauchery. They by their holy Lives, Doctrine, and gracious Deport|ment, put a check to the over-&s;preading Wickedne&s;s of tho&s;e Places where they live. The World would &s;oon grow much wor&s;e than it is, were it not for the Saints and People of God; it would &s;tink, and be &s;o abominable in God's &s;ight, that he would not endure it any longer. And be&s;ides, God many times &s;pares a People, Family, and Nation, for the &s;ake of the Righteous who dwell among them. The Godly are the Intere&s;t of People and Nations, (as is el&s;ewhere &s;hewed.) Had there been but a little more of this &s;piri|tual Salt in <HI>Sodom, viz.</HI> but ten righteous Ones, it might have continued to this day. <HI>And he &s;aid, O let not the Lord be angry, and I will &s;peak yet but this once,</HI><NOTE PLACE="marg">Gen. 18.32</NOTE> <HI>Perad|venture Ten &s;hall be found there,</HI> &amp;c. <HI>And He &s;aid, I will not de&s;troy it for Ten's &s;ake.</HI> Nay, tho there was &s;carce ever a godly Soul in it, but righteous <HI>Lot;</HI> yet what &s;aid the Angel? <HI>Ha&s;te thee, e&s;cape thither, for I cannot do any thing till thou be come thither.</HI><NOTE PLACE="marg">Gen. 19.22</NOTE> As <HI>Zoar</HI> was &s;aved for <HI>Lot</HI>'s &s;ake, &s;o <HI>Sodom</HI> could not be &s;et on fire, till he was out of it. Again, was not <HI>Jo&s;eph</HI> the Intere&s;t of <HI>Potiphar</HI>'s Hou&s;e? was not his Ma&s;ter ble&s;&s;ed for his &s;ake? And was not <HI>Laban,</HI> and what he had, ble&s;&s;ed for <HI>Jacob</HI>'s &s;ake? And was not the whole Hou&s;e of <HI>I&s;rael</HI> and <HI>Judah</HI> pre&s;erved and &s;aved from utter
<PB N="167" REF="98"> Ruine, for the &s;ake of a holy Remnant that was among&s;t them.<NOTE PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;a. 1.9.</NOTE> <HI>Except the Lord of Ho&s;ts had left us a very &s;mall Remnant, we &s;hould have been as</HI> Sodom, <HI>and been like unto</HI> Gomorrah.</CELL>
</ROW>
<ROW>
<CELL>II. Salt draws putrifying Humors out of Meat; it is of a purging and clean&s;ing quality.</CELL>
<CELL>II. So gracious Chri&s;tians,<NOTE PLACE="marg">Blackwood</NOTE> by their Doctrine and holy Example, and in par|ticular, Preachers, draw out Rottenne&s;s and Filth from the Hearts and Tongues of Men.</CELL>
</ROW>
<ROW>
<CELL>III. Salt &s;ea&s;ons Meat, and makes it &s;avoury.</CELL>
<CELL>III. The godly Chri&s;tian by his Wi&s;|dom &s;ea&s;ons, the Minds of good Men. Hence <HI>Sapientia</HI> is derived <HI>&agrave; Sapore,</HI> from Savour. The <HI>Latines</HI> expre&s;s wi&s;e and witty Speeches, plea&s;ant Di&s;cour&s;e, a good Grace in &s;peaking, and Salt, by the &s;ame Word. This agrees with that of the Apo&s;tle: <HI>Let your Speech be always with Grace, &s;ea&s;oned with Salt,</HI><NOTE PLACE="marg">Col. 4.6.</NOTE> <HI>that ye may know how to an&s;wer every Man.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Salt is of a hot and fiery Nature; being ca&s;t into the Fire, it &s;parkles, and burns furiou&s;ly.</CELL>
<CELL>IV. So Chri&s;t's Di&s;ciples are by the Spirit made hot, fervent, and zealous for God, and his Truth; yet this Heat &s;hould be mingled with Di&s;cretion, le&s;t they flie out,<NOTE PLACE="marg">Luk. 9.33.</NOTE> as tho&s;e did who called for Fire from Heaven.</CELL>
</ROW>
<ROW>
<CELL>V. Salt &s;tirs up Thir&s;t.</CELL>
<CELL>V. So the good Example of Chri&s;tians &s;tir up others to thir&s;t after Chri&s;t, and heavenly Things.<NOTE PLACE="marg">Blackwood</NOTE> We &s;hould not &s;o much look for Examples from others, as give Examples our &s;elves.</CELL>
</ROW>
<ROW>
<CELL>VI. Salt makes Meat fit for Food, and meet to be received by &s;uch as want it.</CELL>
<CELL>VI. So by the Salt of a holy Conver|&s;ation, or a good Life, in them that preach and profe&s;s the Go&s;pel, the Word becomes fit to be received. This makes it reli&s;h, and this way a Preacher or Profe&s;&s;or may be &s;aid to &s;ea&s;on his own Doctrine. And on the other hand, how un&s;avoury doth that good Doctrine &s;eem to be,<NOTE PLACE="marg">Rom. 2.21, 22, 23, 24.</NOTE> and what little Reli&s;h is there in it, that is preached by an unholy and un&s;anctified Per&s;on?</CELL>
</ROW>
<ROW>
<CELL>VII. Salt may lo&s;e its Savour, and become good for nothing, but to be trodden under Feet of Men. It is not fit for the Land, nor yet for the Dunghill, but Men ca&s;t it out. Naturali&s;ts tell us, that Salt having lo&s;t its Savour, being laid upon Land, it cau&s;eth Barrenne&s;s.</CELL>
<CELL>VIII. So Profe&s;&s;ors, if they lo&s;e their Savour, if they become vain, vicious, and carnal in their Conver&s;ations, what are they good for? A Chri&s;tian to turn an Apo&s;tate; he that &s;eemed once &s;avou|ry and &s;erious in his Words and Behavior, to become filthy, unclean, proud, ambiti|ous, covetous, <HI>&amp;c.</HI> is one of the wor&s;t of Men; &s;uch are fit for nothing but to be ca&s;t into Hell. Of the&s;e the Apo&s;tle &s;peaks, <HI>It is impo&s;&s;ible to renew them again by Repentance,</HI> &amp;c. Un&s;avoury Profe&s;&s;ors,<NOTE PLACE="marg">Heb 6 4, 5, 6.</NOTE> and wicked Apo&s;tates, tend to make the Church barren; they hinder the Increa&s;e thereof.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>HOw un&s;avoury is the World! Sinners by Nature are loath&s;om and &s;tinking in God's Sight: <HI>Their Throats are like open Sepulchers.</HI><NOTE PLACE="marg">Rom. 3.13</NOTE></P>
<P N="2">2. It &s;hews Saints their Duty, which is to &s;ea&s;on others. They &s;hould &s;ea&s;on the Place, Town, Family where they live: (1.) By good Doctrine. (2.) By a good Conver&s;ation. (3.) By good Coun&s;el. <HI>Jacob</HI> told his Sons, <HI>Simeon</HI> and <HI>Levi,</HI><NOTE PLACE="marg">Gen. 34.30</NOTE> by their &s;laying the <HI>Sichemites,</HI> they <HI>made him to &s;tink among the Inhabitants of the Land.</HI> The Speech, as well as the Practice of Chri&s;tians, &s;hould be a &s;ea&s;oning and &s;avoury Pattern, that it may admini&s;ter Grace to the Hearers, and Ob&s;ervers thereof.</P>
<P N="3">3. O let it &s;tir up every Chri&s;tian, as well Preachers as others, to be &s;avoury!<NOTE PLACE="marg">Ezek. 36.20. Rom. 2.24</NOTE> How can we &s;ea&s;on others, if the Salt hath lo&s;t its Savour? Take heed of &s;canda|lous Sins. (1.) By the&s;e the Name of the Lord is bla&s;phemed. (2.) Religion
<PB N="168" REF="99"> brought to Contempt and Reproach. (3.) The Hearts of all &s;incere Ones greatly grieved. (4.) The Conver&s;ion of Sinners hindred. (5.) Mens Damnation fur|thered. Hence &s;aith Chri&s;t, <HI>Wo be to the World becau&s;e of Offences.</HI></P>
<P>But on the other hand, (1.) A holy and &s;avoury Life makes a Man lift up his Head with much Boldne&s;s, tho reproached: <HI>Who&s;e Ox have I taken, or who&s;e A&s;s? Or of who&s;e hands have I received a Bribe?</HI> (2.) It tends to &s;top the Mouths of the Wicked,<NOTE PLACE="marg">1 Sam. 12.3.</NOTE> 1 <HI>Pet.</HI> 3.16. (3.) It is many times not only a Means of Conviction, but Conver&s;ion of others; nay, and of &s;uch as will not be won by the Word: 1 <HI>Pet.</HI> 3.1.</P>
<P N="4">4. If Saints are the Salt of the Earth, and Intere&s;t of Nations, it &s;hews the Folly of tho&s;e wicked Men, that &s;trive to root them up, and turn them out of the World.</P>
<P N="5">5. La&s;tly; It may caution all that profe&s;s the Go&s;pel, again&s;t Apo&s;tacy. <HI>Remem|ber</HI> Lot<HI>'s Wife.</HI> She for not being &s;avoury, or for looking back,<NOTE PLACE="marg">Luk. 17 32 Gen. 19.26</NOTE> was turned into a Pillar of Salt, nay, and into a &s;tanding Pillar, <HI>&amp;c.</HI> May not one Rea&s;on of it be this, <HI>viz.</HI> To &s;hew, that that very Example of God's Severity upon her, might &s;erve, or be &s;ufficient to &s;ea&s;on all Chri&s;tians, to the end of the World, again&s;t Apo&s;tacy, or looking back?</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Merchants.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 13.45, 46.</HI></BIBL> Again, the Kingdom of Heaven is like unto a Mer|chant-Man, &s;eeking goodly Pearls, who when he had found one Pearl of great Price, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Merchant is a great Dealer in the Things of the World.</CELL>
<CELL>A True Chri&s;tian is a great Dealer in the Things of Heaven; his Affecti|ons are &s;et upon tho&s;e Things that are above,<NOTE PLACE="marg">Col. 3 1.</NOTE> where Chri&s;t fitteth at the Right|hand of God.</CELL>
</ROW>
<ROW>
<CELL>II. The be&s;t and greate&s;t Mer|chants trade and deal in the riche&s;t and choice&s;t Things on Earth, <HI>viz.</HI> Jewels, Pearls, <HI>&amp;c.</HI></CELL>
<CELL>II. The true Chri&s;tian de&s;ireth, and &s;eeketh after the Riches of Grace, and Riches of Glory, called Pearls, which are of the greate&s;t Value and Worth, in which he may be mo&s;t happy. He &s;eeketh for Pearls, but he fixeth mo&s;t upon the Pearl of greate&s;t Price, Je&s;us Chri&s;t.<NOTE PLACE="marg">Mat. 13.46</NOTE></CELL>
</ROW>
<ROW>
<CELL>III. Merchants in their fir&s;t Tra|ding are not &s;o skilful in their Mer|chandize, as they are afterwards, when by commercing with other Merchants, they have found out the true Worth of their Merchan|dize, and the manner of their Dealings.</CELL>
<CELL>III. So the true Chri&s;tian, when he is fir&s;t concerned in the Matters of Chri&s;ti|anity, is not &s;o skilful as afterward, when he hath by Chri&s;tian Conver&s;e found out the Worth of &s;piritual Things, and the Deceitfulne&s;s of Satan, the World, and his own Heart, together with the Faithfulne&s;s of God.</CELL>
</ROW>
<ROW>
<CELL>IV. Merchants are mo&s;t careful of their Concerns, when they have met with &s;ome Lo&s;s; then they be|gin to fear they &s;hall be undone, if &s;uch Lo&s;&s;es encrea&s;e upon them.</CELL>
<CELL>IV. Chri&s;tians are mo&s;t careful in their &s;piritual and eternal Concernments, when they have met with &s;ome &s;piritual Lo&s;&s;es, and are attended with a holy Fear, le&s;t eternal Ruine &s;hould follow.</CELL>
</ROW>
<ROW>
<CELL>V. Merchants that deal in preci|ous Stones, are very careful le&s;t they &s;hould be deceived with coun|terfeit Stones, which are very like the true Ones.</CELL>
<CELL>V. The true Chri&s;tian is very careful le&s;t he &s;hould he deceived in his Spiritua|lities, <HI>viz.</HI> have a fal&s;e Faith, a fal&s;e Re|pentance, and a fal&s;e Obedience, and counterfeit Grace, which may be very like the true.</CELL>
</ROW>
<PB N="169" REF="99">
<ROW>
<CELL>VI. Merchants trade to Foreign Parts or Countries; their chief Con|cerns come from thence, whereby they grow rich.</CELL>
<CELL>VI. True Chri&s;tians have their chief Concerns from Heaven, whereby they grow &s;piritually rich. Heaven is called a <HI>far Country.</HI><NOTE PLACE="marg">Luke 19.</NOTE></CELL>
</ROW>
<ROW>
<CELL>VII. Merchants have Corre&s;pon|dents in tho&s;e Countries to which they trade, who receive their Mer|chandize which they &s;end, and make Returns of more gainful Things.</CELL>
<CELL>VII. The true Chri&s;tian hath his Cor|re&s;pondent in Heaven, who manageth all his Concerns, <HI>viz.</HI> Je&s;us Chri&s;t the Righteous; He is their Advocate and In|terce&s;&s;or, he appears in Heaven for them, <HI>Heb.</HI> 9.24. He receives their Duties, and makes Returns of Mercy; He will receive their Tears of Godly Sorrow, and return the Oil of Joy. <HI>Thou putte&s;t my Tears into thy Bottle,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VIII. Merchants are &s;trongly en|gaged by the Profitablene&s;s of their Trade, to follow it very clo&s;e. O how diligent are Merchants, when they find Riches come in apace up|on them!</CELL>
<CELL>VIII. So &s;hould it be with true Chri|&s;tians; the Gainfulne&s;s of Godline&s;s &s;hould engage them to follow the hea|venly Trade more clo&s;ely, becau&s;e it hath the Promi&s;e of the Life that now is,<NOTE PLACE="marg">1 Tim. 4.8</NOTE> and that which is to come; for Time and Eternity is little enough to make up the Revenues of a godly Life; what Time cannot do, Eternity &s;hall.</CELL>
</ROW>
<ROW>
<CELL>IX. Merchants are diligent in attending the Exchange, where they have an account of their Fo|reign Affairs, and al&s;o an Oppor|tunity to trade further, either in &s;elling or buying; and they that are negligent in this Matter, do give ju&s;t cau&s;e of Su&s;picion, that they will &s;oon fail, and cea&s;e to be Merchants.</CELL>
<CELL>IX. True Chri&s;tians do make Con&s;ci|ence, and exerci&s;e a godly Care in at|tending the Meetings of the Saints, in their &s;olemn Wor&s;hipping of God, whereby they get Under&s;tanding and Knowledge of their Affairs in Heaven, as managed by Je&s;us Chri&s;t. And there they have the Opportunity to put off &s;piritual Duties,<NOTE PLACE="marg">Heb. 10.25</NOTE> and receive heavenly Ble&s;&s;ings. And &s;uch as do neglect this Practice, may ju&s;tly be &s;u&s;pected that in a little time they will cea&s;e to be Chri&s;tians.</CELL>
</ROW>
<ROW>
<CELL>X. Merchants are very careful in keeping their Accompts; they are often in their Compting-Hou&s;es. They who are wi&s;e, will be &s;ure their Books are well kept, and that their Accompts are in good Order, that &s;o they may &s;ee a good End of their Af|fairs, and enjoy Comfort in the Management thereof.</CELL>
<CELL>X. True Chri&s;tians are, and ought to be very careful in keeping up their Clo|&s;et and &s;ecret Communion with God, by private Prayer, and Self-Examination, that &s;o they may give their Account up to God with Joy, and not with Grief; and may al&s;o enjoy divine Con&s;olation in the faithful Performance of the Duties of Chri&s;tianity.</CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<PB N="170" REF="100">
<HEAD>Saints compared to Pilgrims.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Heb. 11.13.</HI></BIBL> They confe&s;&s;ed, that they were Strangers and Pilgrims on the Earth.</P>
<P><BIBL><HI>1 Pet. 2.11.</HI></BIBL> I be&s;eech you, as Strangers and Pilgrims, to ab&s;tain from fle&s;hly Lusts, that war against the Spirit.</P></Q>
</EPIGRAPH>
<P><HI>Note.</HI> The Saints of God are in the&s;e Scriptures compared to <HI>Strangers</HI> and <HI>Pilgrims.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Pilgrim is one that travel|leth from one Place to ano|ther, and is far from home.</CELL>
<CELL>THe Saints of God are &s;piritual Tra|vellers, they are far from their Fa|ther's Hou&s;e, Heaven is their everla&s;ting Home, and thither they are going. All the holy Patriarchs and Prophets confe&s;&s;ed they were Pilgrims on the Earth. <HI>Jacob</HI> &s;aid, <HI>The Days of the Years of my Pilgrimage, (rather than the Days of my Life,</HI><NOTE PLACE="marg">Gen. 47 9.</NOTE>) be|cau&s;e of the Uncertainty of his Abode here, and in re&s;pect of his removing from Place to Place.</CELL>
</ROW>
<ROW>
<CELL>II. A Pilgrim that &s;ets out in a long Journey, takes care to free him&s;elf of all manner of Weights, and unnece&s;&s;ary Burthens, and what&s;oever el&s;e may tend to weary, or unfit him for his Journey.</CELL>
<CELL>II. So the &s;piritual Pilgrim, when he fir&s;t &s;ets out in the Ways of God, lays a&s;ide every Weight,<NOTE PLACE="marg">Heb. 12.1.</NOTE> and the Sin that doth &s;o ea&s;ily be&s;et him. It greatly be|hoves him &s;o to do; for one Sin carried in the Bo&s;om, or the inordinate Love to any Thing or Per&s;on of this World, will prove of dreadful con&s;equence to him. The young Man in the Go&s;pel had gone a great way, &s;eemed to be a very zealous Pilgrim; but he had &s;uch a cruel Burthen up|on his Shoulders, that he tired before he came to the end of his Journey. Cove|tou&s;ne&s;s, or an un&s;atisfied De&s;ire after the Things of this World, is compared to a Burthen, or Load of thick Clay: <HI>Who enlargeth his De&s;ires as Hell, and cannot be &s;a|tisfied,</HI> &amp;c. <HI>Wo to him that encrea&s;eth that which is not his; how long?</HI><NOTE PLACE="marg">Hab. 2.5, 6</NOTE> <HI>And to him that ladeth him&s;elf with thick Clay.</HI> Would not a Man that hath a long Journey to go, be laugh'd at, &s;hould he carry with him a heavy Burthen of Dirt and Rubbi&s;h? Such Fools are many Profe&s;&s;ors. <HI>See Runner.</HI></CELL>
</ROW>
<ROW>
<CELL>III. A Pilgrim in his Travels goes up-hill and down-hill; &s;ome|times he meets with good Way, and &s;ometimes with bad Way: Sometimes he pa&s;&s;eth over Stiles, and through dirty Lanes; and then again through green Fields and plea&s;ant Pa&s;tures, and delightful Paths, till he comes to his de&s;ired Place.</CELL>
<CELL>III. So the Pilgrim that would travel to the New <HI>Jeru&s;alem,</HI> meets with vari|ous Ways and Pa&s;&s;ages. 1. He mu&s;t go out of the horrible Pit of Prophanene&s;s; that is Work enough for the fir&s;t Day's Journey. 2. Through the Brook of &s;in|cere Repentance, or true Contrition, (for every one that leaves open Prophanene&s;s, is not truly penitent.) 3. Down the Valley of Self-denial, a very difficult Pa&s;&s;age. 4. Over the Mountains of Op|po&s;ition; for the Devil and all will &s;trait|way make head again&s;t him. 5. Over the Stile of carnal Rea&s;on: <HI>Immediatly I con|&s;ulted not with Fle&s;h and Blood.</HI> 6. Into the plea&s;ant Ways of the New Covenant. 7. So upon the Top of the Rock of Ages, and there he may take a Pro&s;pect of his own Country.</CELL>
</ROW>
<ROW>
<CELL>IV. A Pilgrim, that hath a long and difficult Way to travel, is very thoughtful how to find the right Way, being a Stranger in that
<PB N="171" REF="100"> Country through which he mu&s;t pa&s;s. And be&s;ides, being told there are many cro&s;s Ways and Turnings, and hard difficult Pa&s;&s;ages to find, he takes care therefore to get a good and skilful Guide, le&s;t he &s;hould lo&s;e his Way.</CELL>
<PB N="170" REF="100">
<CELL>IV. So the &s;piritual Pilgrim &s;pares no Co&s;t, omits no Study, to get the be&s;t Information imaginable, of the ready Way to the Land of Promi&s;e. He cea|&s;eth not to enquire of &s;uch as pretend
<PB N="171" REF="100"> them&s;elves to be Guides, and &s;uch as know the Way; but finding them to be &s;hort-fighted, and ignorant of the Way them&s;elves, he &s;eeks further. And as he goes along, one cries, This is the Way,<NOTE PLACE="marg">Mat. 24.23</NOTE> another, That. Some bid him believe as the Church believes, and he &s;hall never go a&s;tray. Others bid him co<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">form to the Laws of Men, and do whatever the Supreme Authority of the Nation doth enjoin in Matters of Faith and Religion. Others call upon him to be led wholly by the Light of his Con&s;cience, and that will bring him unto the Land of Promi&s;e, the Place he longs for. And at la&s;t he meets with another, that &s;eems yet to differ from them all, and greatly to &s;light and con|demn one grand Fundamental God's Word holds forth, under plau&s;ible Pretences. He cries up Holine&s;s, and ju&s;t Living, which all confe&s;s is required; but in the mean time &s;trives to per&s;uade him to ca&s;t off the Satisfaction of Je&s;us Chri&s;t, and tru&s;t to his own Righteou&s;ne&s;s, or to refined Morality, rendring Faith in Chri&s;t crucified little more than a Fancy; and that the main De&s;ign of Chri&s;t in coming into the World was, only to be a Pattern of Holine&s;s and Humility. But he perceiving the Danger great upon this account, and that none of the&s;e Pretenders could give any convin|cing Evidence why they &s;hould be believed, and their Coun&s;el followed, above others, he rejected all their Directions, and re&s;olved to be led by none of them, further than their Doctrine agreed with a certain Directory, which through the Grace of God he hath obtained, namely, the written Word of God; and that tells him plainly, <HI>The Way is Chri&s;t, viz.</HI> Chri&s;t, as a Prie&s;t, dying for him, to appea&s;e the Wrath of God,<NOTE PLACE="marg">Joh. 14.6.</NOTE> and make Atonement for his Sin, fulfilling the Law, and bringing in everla&s;ting Righteou&s;ne&s;s. Chri&s;t, as a King, to &s;ubdue his Sin, and to rule and reign over him,<NOTE PLACE="marg">Dan. 9.24.</NOTE> according to tho&s;e ble&s;&s;ed and whole&s;om Laws, Ordinances, and In&s;titutions, given forth by him, and left in his Word. Chri&s;t, as a Prophet, to teach and in&s;truct him. Chri&s;t, as a holy Pattern and Example, to imitate and follow, &s;o far as by the help of Grace he is able. [See <HI>Surety, Sin a Debt, The Word compared to Light, The Spirit to a Teacher and Guide.</HI>] He hath learned of Chri&s;t to be holy, and is helped therein by the Holy-Gho&s;t to excell his Neighbour, and denies all his Ungodline&s;s, and worldly Lu&s;ts; and yet ca&s;ts him&s;elf only on Chri&s;t, relying upon his Merits, la|bouring to be like him in all things, as the Apo&s;tle ob&s;erves:<NOTE PLACE="marg">1 Joh. 3.3.</NOTE> <HI>He that hath this Hope in him, purifieth him&s;elf even as he is pure.</HI> He lets his Sins go, nay, loaths that which is evil; he lives a mortified Life unto the World, and yet tru&s;teth not to any thing that he hath done, or can do, for eternal Life,<NOTE PLACE="marg">Acts 4.12.</NOTE> knowing there is no Salvation but by Chri&s;t alone. He is as godly as any <HI>Socinian</HI> in the World, and yet magnifies the Riches of God's Grace, and Chri&s;t's Merits, &s;o as not to expect Ju&s;tification any other way.</CELL>
</ROW>
<ROW>
<CELL>V. A Pilgrim often meets with Trouble, and great Difficulties in his Way, by Winds, Storms, and Tempe&s;ts, hard Weather, Cold, Fro&s;t and Snow, deep and bad Ways, and many Dangers, which he narrowly e&s;capes.</CELL>
<CELL>V. So the &s;piritual Pilgrim is al&s;o ex|po&s;ed to many Difficulties in his Journey Heaven-wards. Terrible Storms &s;ome|times ari&s;e, Winds of Per&s;ecution and Temptation blow &s;o hard, that he is &s;carce able to &s;tand upon his Legs.<NOTE PLACE="marg">P&s;al. 73.2.</NOTE> <HI>My Feet were almo&s;t gone, my Steps had well nigh &s;lipt,</HI> &amp;c. He is often be&s;et with Cro&s;&s;es and Afflictions, that he is as a Man in the Mire, and can hardly get out.</CELL>
</ROW>
<ROW>
<CELL>VI. A Pilgrim is a Stranger in the Country through which he pa&s;&s;eth; and being not known, he is much gazed on, and &s;ometimes abu&s;ed by the rude Rabble; all which he takes with patience, and makes no re&s;i&s;tance.</CELL>
<CELL>VI. So the Godly are Strangers in this World: &mdash; <HI>And confe&s;&s;ed,</HI><NOTE PLACE="marg">Heb. 11.13</NOTE> <HI>that they were Strangers and Pilgrims on the Earth.</HI> David breaks forth, <HI>Hold not thy peace at my Tears,</HI><NOTE PLACE="marg">P&s;al. 39.12</NOTE> <HI>for I am a Stranger with thee, and a So|journer, as all my Fathers were.</HI> Hence they are made oftentimes a Gazing-&s;tock to Men, by Reproaches and Afflictions.<NOTE PLACE="marg">Heb. 10.33.</NOTE>
<PB N="172" REF="101"> And how grievou&s;ly have they been abu&s;ed by the wicked Rabble of the Earth, as Je&s;us Chri&s;t him&s;elf te&s;tifieth: <HI>If ye were of the World, the World would love its own;</HI><NOTE PLACE="marg">Joh. 15.19, 22.</NOTE> <HI>but becau&s;e ye are not of the World, but I have cho&s;en you out of the World, therefore the World hateth you. All the&s;e things will they do unto you, becau&s;e they know not him that &s;ent me.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. A Pilgrim is a Man that &s;tayeth not long in a Place where he comes; he is but a Sojourner for a Night, and is gone; his Heart is upon his Journey.</CELL>
<CELL>VII. So the Saints of God have here no continuing City, but &s;eek one to come.<NOTE PLACE="marg">Heb 13 14</NOTE> This is not their Re&s;t; their Abode is here but as in a &s;trange Land, and there|fore they go forth on their &s;piritual Pro|gre&s;s towards that City,<NOTE PLACE="marg">Heb. 11.9, 10.</NOTE> that hath Foun|dations, <HI>who&s;e Builder and Maker is God.</HI></CELL>
</ROW>
<ROW>
<CELL>VIII. A Pilgrim is not always in the &s;ame good Di&s;po&s;ition of Body and Mind, fit and nece&s;&s;ary for his Journey, but &s;ometimes may be di&s;tempered, or grow dull and hea|vy, and out of Heart, upon the account of the great Difficulties that attend him, which when he is delivered and ea&s;ed of, it much re|joiceth his Heart.</CELL>
<CELL>VIII. So a Saint is often attended with &s;piritual Di&s;tempers; his Heart is out of Frame, and in a very unfit Di&s;po|&s;ition for any Duty; the Troubles and Incumbrances of this Life dull and dea|den his &s;ervent De&s;ires after God, and make him go on heavily, nay, ready to tire him, and cau&s;e him to faint in his Mind: yet by the help of the Spirit, and &s;erious Meditations of the Excellen|cy of the Country to which he is travel|ling, he is &s;oon quickned again, and gets fre&s;h Strength and Re&s;olution. He expo&s;tulateth the Ca&s;e with him&s;elf after this manner: Shall wicked Men pur&s;ue after the Vanities of this World with &s;uch Pains and Unweariedne&s;s! and &s;hall I be ready to faint, that have A&s;&s;urance of a Crown of Glory at the end of my Journey! O how di&s;proportionable are their Labours to their Gains! Blu&s;h, O my Soul, at thy own Neglects! and be a&s;toni&s;hed, either at their Diligence, or at thy own Sloth! Do they labour in the Fire for very Vanity? and wilt thou &s;hew &s;uch a &s;otti&s;h, dead, and unbelieving Frame of Heart, as not to pur&s;ue with more Zeal and Diligence after that glorious Country, and endle&s;s Feli|city before thee? Is not Heaven worth &s;triving for, and travelling to?</CELL>
</ROW>
<ROW>
<CELL>IX. A Pilgrim is glad when he meets with good Company in the Way, e&s;pecially other Pilgrims, &s;uch as are travelling to the &s;ame Place to which he is going him&s;elf. What is more de&s;irable to a Traveller, than a faithful Friend and Companion? <Q>This makes (&s;aith one) evil things little, and good things great; by this &s;weet Society our Griefs are divided, and all our Joys are dou|bled. What Calamity is not into|lerable, without a Friend, (a Companion)? And what Socie|ty is not ungrateful, if we have none to &s;hare with us in it? We &s;uffer not &s;o much, when we have &s;ome to condole and &s;uffer with us; and we rejoyce the more, when our Felicity gives a plea&s;ure not only to our &s;elves, but to others al&s;o. If Solitude, and Want of Company, be &s;o horrid, &s;o dread|ful
<PB N="173" REF="101"> a thing, it is not to be under|&s;tood of the Want of Men, but of the Want of Friends, (meet Company) for it is a good Soli|tude, not to dwell with tho&s;e that do not love us; and a Man would chu&s;e &s;uch a Hermitage, where he might not be troubled with them who bear no benevolous Affection to him. But for my part, I can|not think that Man to be happy, which hath no Friend to partici|pate in his Plea&s;ures. A Man may more ea&s;ily bear the harde&s;t Cala|mity with his Friend, than the greate&s;t Felicity alone, <HI>&amp;c.</HI></Q></CELL>
<CELL>IX. So a Saint, or &s;piritual Pilgrim, is glad when he meets with good and gra|cious Companions in his Journey to the Land of Promi&s;e. <HI>They that fear thee,</HI><NOTE PLACE="marg">P&s;al. 119.74.</NOTE> <HI>will be glad when they &s;ee me, becau&s;e I have hoped in thy Word. I am a Compani|on of all them that fear thee, and of them that keep thy Precepts.</HI> What &s;weet Fel|low&s;hip have God's Children one with another! How much doth their hea|venly Conver&s;e and Communion refre&s;h and chear each others Hearts, under all their Sufferings and Hard&s;hips, which they meet with in their &s;piritual Pilgri|mage? <HI>We took &s;weet Coun&s;el together,</HI><NOTE PLACE="marg">P&s;al. 55.4.</NOTE> <HI>and walked unto the Hou&s;e of God in Com|pany.</HI> If earthly Society be &s;o de&s;irable, how plea&s;ant is the Society of Saints, or Communion with tho&s;e we &s;hall dwell with for ever! Chri&s;tian Pilgrims have great Advantage in their Journey, by tra|velling together. If the one be poor, and the other rich, the one relieves his Fellow; or if the one be weak, and the other &s;trong, the one can take the other by the hand, and afford &s;ome help to him, when they meet with bad Way, or go
<PB N="173" REF="101"> up-hill.<NOTE PLACE="marg">Eccle&s; 4.9, 10.</NOTE> <HI>Two</HI> (&s;aith <HI>Solomon) are better than one; for if they fall, the one will help up his Fellow.</HI> Mo&s;t Travellers have found by Experience, how comfortable it is to have good Company in a long Jour|ney. They very much &s;trengthen and encourage each other, and by this means the Way &s;eems not &s;o long and tedious, as otherwi&s;e it would. They will, if one be &s;ad or ca&s;t down, enquire what the matter is, and often ask how each other do; and thus it is with Believers. <HI>Paul</HI>'s great care was, to know the State of the Saints to whom he wrote, and with whom he conver&s;ed.</CELL>
</ROW>
<ROW>
<CELL>X. A Pilgrim &s;ometimes meets with Enemies, &s;uch as &s;trive to per|&s;uade him to go back, telling him, the Danger would be great, and the Difficulty &s;uch, that the Advantage he expects at the end of his Journey to receive, would not make a Recompence for his Pains and Labour.</CELL>
<CELL><P>X. So a &s;piritual Pilgrim meets with divers Enemies in his Journey towards Heaven, who &s;trive to di&s;courage him, and turn him back,<NOTE PLACE="marg">Num. 6.14</NOTE> like as the evil Spies &s;erved the Children of <HI>I&s;rael.</HI> Time would fail me to tell you all their Names, neverthele&s;s I &s;hall di&s;cover &s;ome of the&s;e Enemies to you, that &s;o you who are bound for the holy Land, may avoid the pernicious Coun&s;el they frequently give, and be &s;trengthned again&s;t the Di&s;|couragements they lay in the way of true Piety.</P>
<P>1. The fir&s;t is <HI>Fear.</HI> This is a very dangerous Enemy; he &s;aith, there is a Lion in the Way, a Lion in the Streets, and many other evil Bea&s;ts, who will devour him, and tear him in pieces, if he proceed on in his intended Journey. <HI>There we &s;aw the Sons of</HI> Anak, <HI>the Sons of the Giants,</HI> &amp;c.</P>
<P>2. The &s;econd is <HI>&V;nbelief: I &s;hall now one day peri&s;h by the Hands of</HI> Saul.<NOTE PLACE="marg">1 Sam. 27.1</NOTE> This Adver&s;ary &s;ugge&s;teth to the Soul, That it is doubtful whether there is any &s;uch glori|ous Land, or heavenly Country that he talks of, or no: or if there be, yet (&s;aith he) it is not po&s;&s;ible for you to find it; and that certainly you will fall &s;hort of it, and faint, before you come to the end of your Journey; your Sins, &s;aith he, are &s;o great, that God will not forgive them.</P>
<P>3. The third is <HI>Sloth,</HI> a lazy Companion, that would have him &s;leep and &s;lumber away his precious Time, and not trouble his Head with Religion, but plea&s;e his &s;en|&s;ual Appetite, telling him, that Heaven may be had with good Wi&s;hes, and formal Prayer, by crying, <HI>Lord, have mercy upon us,</HI> and, <HI>Chri&s;t, have mercy upon us,</HI> &amp;c. And if he have but Time, a little before he breaths out his la&s;t, on a Death-Bed, but to cry unto God after this manner, it will be &s;ufficient. Tho God's Word &s;aith, <HI>The Soul that &s;inneth, it &s;hall die.</HI> And, <HI>Except a Man be born again,</HI><NOTE PLACE="marg">Ezek 18. Joh. 3.3. Heb. 12.</NOTE> <HI>he cannot &s;ee the Kingdom of God.</HI> And, <HI>Without Holine&s;s no Man &s;hall &s;ee the Lord.</HI> It is only a holy Life, that is attended with a happy Death.</P>
<P>4. The fourth is one worldly-wi&s;e, a Per&s;on much in reque&s;t in the&s;e Days, who&s;e Coun&s;el many are ready to follow. What! &s;aith he, art thou &s;uch a Fool, to expo&s;e thy &s;elf to &s;uch great Sorrow and Suffering for Heaven, when thou maye&s;t have it without half the Ado. Pity thy Wife and Children, &s;ave thy &s;elf out of a Pri&s;on, and hazard not thy E&s;tate: For my part, I came into the World raw, and I will not go out roa&s;ted; I will be of that Religion that is in fa&s;hion, and &s;et up by the Su|preme Law of the Nation. Are you wi&s;er than every Body? You meddle with Things too high for you, <HI>&amp;c.</HI> Chri&s;t &s;aith, Who&s;oever comes after me,<NOTE PLACE="marg">Mat. 16.24, 25.</NOTE> and doth not deny him&s;elf, and take up his Cro&s;s, cannot be my Di&s;ciple; and that his Saints in the World &s;hall have Tribulation. But this Man would fain make the Cro&s;s of Chri&s;t to cea&s;e. Come Popery, and what will, by this Argument he mu&s;t and will conform to
<PB N="174" REF="102"> it; he will be of that Religion that is uppermo&s;t. And thus he renders the Apo&s;tles and Primitive Chri&s;tians, and all the holy Martyrs, Fools and Fanaticks, nay, wor&s;e, Rebels, becau&s;e they did not conform to the Religion of their Superiors.</P>
<P>5. The fifth Enemy is one <HI>Morali&s;t,</HI> a very hone&s;t Man, but that Ignorance and Blindne&s;s of Mind hath got &s;uch Rule in him. He &s;aith, It is &s;ufficient, and no more is required of us, but to do as we would be done unto, and pay every Man his own: and that if a Man can but get out of the deep Ditch of Sen&s;uality, and fle&s;hly Debau|chery, and lead a &s;potle&s;s Life towards Man, he need not doubt of Heaven, nor trou|ble him&s;elf about Faith in Chri&s;t, and Regeneration. Tho our Saviour expre&s;ly &s;aith, <HI>Except your Righteou&s;ne&s;s exceed the Righteou&s;ne&s;s of the Scribes and Phari&s;ees,</HI><NOTE PLACE="marg">Mat. 5.20.</NOTE> <HI>ye &s;hall in no wi&s;e enter into the Kingdom of God.</HI> And <HI>Paul</HI> &s;aith, That he accounted his own Righteou&s;ne&s;s, and all other external Privileges and Attainments, (that he once thought Gain to him) <HI>but Dung, for the Excellency of the Knowledg of Je&s;us Chri&s;t;</HI><NOTE PLACE="marg">Phil. 3.8, 9, 10. 1 Cor. 2.1, 2.</NOTE> and that he <HI>de&s;ired nothing more, than to know Chti&s;t, and him crucified.</HI> If a Man could be &s;aved by his own Righteou&s;ne&s;s, Chri&s;t came into the World, and died in vain; and the Law, which was a perfect Rule of Righteou&s;ne&s;s, had then been &s;ufficient to bring Men to Heaven: Be&s;ides, how do we come to be delivered from the Cur&s;e, <HI>Cur&s;ed is every one that continueth not in all things that are written in the Book of the Law, to do them?</HI></P>
<P>6. The &s;ixth Adver&s;ary is <HI>Pre&s;umption,</HI> a bold confident Fellow, that cries, Ca&s;t your &s;elf upon the Mercy of God in Chri&s;t, the Lord Je&s;us died for Sinners; trouble your Head no more, you &s;hall be &s;aved. Tho I am a Sinner, and am now and then drunk, and let flie an Oath &s;ometimes before I am aware, yet I doubt not but it will go well with me; my Heart is good, and Chri&s;t died for &s;uch as I am. This Man &s;ins becau&s;e Grace hath abounded, and forgets that Chri&s;t came to &s;ave Men from their Sins, and not in their Sins; and that that Faith that ju&s;tifies,<NOTE PLACE="marg">Acts 15.9. 1 Joh. 3.3.</NOTE> is attended with good Fruits, and purifieth the Heart and Life of him that obtains it.</P>
<P>7. The &s;eventh Enemy is <HI>Vain-Glory.</HI> If Satan cannot en&s;nare the Soul by any of the other Ways, he &s;trives to puff it up with Pride and Self-conceit. Now Vain-Glory is a deadly Enemy, therefore take heed of him. It becomes Chri&s;tians to be lowly-minded: <HI>Learn of me</HI> (&s;aith Chri&s;t) <HI>for I am meek and lowly in Heart;</HI><NOTE PLACE="marg">Mat. 11.28, 29.</NOTE> <HI>and ye &s;hall find Re&s;t to your Souls.</HI></P></CELL>
</ROW>
<ROW>
<CELL><PB N="174" REF="102">XI. A Pilgrim is glad when he comes at la&s;t to his de&s;ired Place, and forgets all his former Trouble and Afflictions, which attended him in his Way.</CELL>
<CELL>XI. So a Saint, when he comes to Hea|ven, or hath obtained the End of his Hope,<NOTE PLACE="marg">1 Pet. 1.9.</NOTE> <HI>viz.</HI> the Salvation of his Soul, greatly re|joyceth, and forgets all the Sorrow and Trouble he met with in this World. <HI>They &s;hall return, and come to</HI> Zion <HI>with Songs,</HI><NOTE PLACE="marg">I&s;a. 35.10. I&s;a. 51.11.</NOTE> <HI>everla&s;ting Joy &s;hall be upon their Heads. They &s;hall obtain Joy and Gladne&s;s, and Sorrow and Sighing &s;hall flee away.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may &s;erve to inform God's People, what their State and Condition is, and will be, whil&s;t they remain in this World. <HI>This is not your Re&s;t,</HI> &amp;c.<NOTE PLACE="marg">Mic. 2.10. Heb. 13.14</NOTE> <HI>Here we have no continuing City, but we &s;eek one to come.</HI></P>
<P N="2">2. Therefore it &s;harply reprehends tho&s;e Chri&s;tians, that &s;ettle them&s;elves as Inha|bitants and Dwellers here below, like other People. Alas! Sirs, ye forget that ye are Strangers and Pilgrims, and but Sojourners as it were for a Night. Why do ye &s;eek great Things for your &s;elves, and &s;eem to be &s;o much taken with the Plea&s;ures and Profits of this Life? <HI>Ye are not of this World.</HI> Let &s;uch as regard no higher things,<NOTE PLACE="marg">Joh. 15.19</NOTE> take their Fill here, and delight them&s;elves in their Portion, for 'tis all the Good they are ever like to have; but let them remember tho&s;e di&s;mal Sayings of our ble&s;&s;ed Sa|viour: <HI>Wo unto you that are rich, for ye have received your Con&s;olation;</HI><NOTE PLACE="marg">Luk. 6.24, 25, 26.</NOTE> <HI>wo unto you that are full, for ye &s;hall hunger; wo unto you that laugh now, for ye &s;hall mourn and weep; wo unto you that all Men &s;peak well of,</HI> &amp;c.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="175" REF="102">
<HEAD>Saints compared to Palm-Trees.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 92.12.</HI></BIBL> The Righteous &s;hall flouri&s;h like a Palm-Tree, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Cant. 7.7.</HI></BIBL> This thy Stature is like a Palm-Tree, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Ver&s;e 8.</HI></BIBL> I &s;aid, I will go up to the Palm-Tree, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THe Palm-Tree and Date-Tree is one and the &s;ame Tree, called in Hebrew <HI>Thamar,</HI> in Greek <HI>Phenix.</HI></P>
<P>Why the Saints and People of God are compared to the <HI>Palm-Tree,</HI> will appear in the following Parallel.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Palm-Tree is an excellent Tree, amiable to look upon; it is very tall, and all its Branches &s;hoot upwards; there are none grow out of the Side, as in other Trees.</CELL>
<CELL>THe Righteous, who are compared to a Palm-Tree, are a choice and excellent People; their Affections, like Branches, a&s;cend, they are &s;et upon Things above; they grow Heavenward.<NOTE PLACE="marg">Col. 3 1.2.</NOTE> They do not &s;hoot out their Branches (as I may &s;ay) this way, and that way, to the World; they grow high in Grace, and in Communion with God.</CELL>
</ROW>
<ROW>
<CELL>II. The Palm-Tree grows in the pure&s;t Soil, it will not grow in fil|thy Places, it loves to &s;pread forth its Roots by a River; it loves not dungy Soil, as other Trees do.</CELL>
<CELL>II. The Righteous flouri&s;h be&s;t in a pure Soil, in a Land where the Go&s;pel is preached in its purity. They are plan|ted in a choice Garden, Chri&s;t's ble&s;&s;ed Vineyard, in the Courts of the Lord's Hou&s;e, as it follows in the P&s;alm.<NOTE PLACE="marg">P&s;al. 92.13, 14. 1 Joh. 5.19.</NOTE> They are tran&s;planted out of, and love not the polluted and idolatrous World, that lies in Wickedne&s;s, which &s;mells like a Dunghill, but in the Garden of God.</CELL>
</ROW>
<ROW>
<CELL>III. The Palm is an even and very &s;trait Tree, and grows upright. Hence 'tis &s;aid of Idols, that they are upright like the Palm-Tree.</CELL>
<CELL>III. The Saints of God are a People &s;incere, of an upright Heart, and of an upright Conver&s;ation: for tho naturally they are rough, knotty, and crooked, like others; yet Grace works out, or cuts off that Crookedne&s;s, Uncomeline&s;s, or Unevenne&s;s that naturally was in them.</CELL>
</ROW>
<ROW>
<CELL>IV. The Palm-Tree, when young, is a very weak Plant; it is &s;o feeble, that it can hardly &s;tand of it &s;elf. And therefore <HI>Pliny</HI> &s;ays, they u&s;u|ally plant three or four of them to|gether, and by that means they &s;trengthen one another, and &s;tand the fa&s;ter.</CELL>
<CELL>IV. The Saints of God, when fir&s;t converted, are u&s;ually weak and feeble, and hardly able to &s;tand of them&s;elves, without the help and &s;upport of their Brethren; but when planted together in God's Vineyard, they thrive greatly, con|firming and &s;trengthning one another, which &s;hews the Excellency of Chri&s;tian Communion and Fellow&s;hip.<NOTE PLACE="marg">I&s;a. 35.3.</NOTE> <HI>Strengthen ye the weak Hands, and confirm the feeble Knees. &mdash; Support the Weak.</HI></CELL>
</ROW>
<ROW>
<CELL>V. The Palm-Trees (Naturali&s;ts tell us) by growing together, do join, cla&s;p, and grow one to the other, and by that means grow very &s;trong, and flouri&s;h exceedingly.</CELL>
<CELL>V. The Saints and People of God, by being planted together in Go&s;pel-Fellow|&s;hip and Communion, do (or ought &s;o to) join, cla&s;p, and cleave in Love and Affection one to another, as to be|come as it were all but one Tree; and hereby they are made very &s;trong, and flouri&s;h exceedingly.</CELL>
</ROW>
<PB N="176" REF="103">
<ROW>
<CELL>VI. The Palm-Tree is one of tho&s;e Trees that are always green, green in Winter, as well as in Summer; it doth not ca&s;t its Leaves, nor fade, as the expre&s;&s;ion in <HI>P&s;al.</HI> 1.3.</CELL>
<CELL>VI. The Godly are compared to Trees that are always green. Greenne&s;s is cau|&s;ed from the abundance of Sap that flows from the Root.<NOTE PLACE="marg">Luk 23.31.</NOTE> Chri&s;t is called a green Tree. Greenne&s;s, as applied to the Godly, notes their abounding in inward Grace and Holine&s;s from the Root <HI>Chri&s;t.</HI><NOTE PLACE="marg">P&s;al. 52.14.</NOTE> <HI>I am</HI> (&s;aith <HI>David) as a green Olive-Tree in the Hou&s;e of the Lord.</HI> Saints are &s;aid to be fed in green Pa&s;tures, that is, &s;uch Pa&s;tures as afford precious and plea&s;ant Food, as al&s;o Plenty. Sincere Chri&s;tians continually abide green and flouri&s;hing; they are like Trees planted by the River-&s;ide, that bring forth Fruit in their Sea&s;on; their Leaf &s;hall not wither. They hold up their Profe&s;&s;ion, not only in the Summer of Pro&s;perity; but in the very Winter of Adver&s;ity, and maintain their Vertue and Beauty in the harde&s;t Time.<NOTE PLACE="marg">P&s;al. 92.14</NOTE> <HI>They &s;hall</HI> (&s;aith <HI>David) &s;till bring Fruit in old Age, they &s;hall be fat and flouri&s;hing.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. The Palm-Tree doth not only keep up its Greenne&s;s, and the Beauty of its Leaves, but it is a Tree that is full of Fruit, and that good Fruit, plea&s;ant Fruit, &s;weet Fruit, Fruit that is excellent Cordial, which you know Dates are. Surely, &s;aith <HI>Pliny,</HI> new Dates, as they come from the Tree, are &s;o exceeding plea&s;ant and delicious, that a Man can hard|ly forbear, and make an end in good time.</CELL>
<CELL>VII. The Righteous are a People that have not only the Greenne&s;s of Profe&s;&s;ion, and the Greenne&s;s of Grace, and inward Vertue in their Hearts, but al&s;o the Fruit of a good Life. Their Conver&s;ation is full of good Fruit; the Fruit of Righ|teou&s;ne&s;s is plea&s;ant Fruit, choice and precious Fruit; no Fruit is like the Fruit of the Spirit, <HI>which is Love, Joy, Peace,</HI><NOTE PLACE="marg">Gal 5.22.</NOTE> <HI>Long-&s;uffering, Gentlene&s;s, Goodne&s;s, Faith,</HI> &amp;c. Saints are very fruitful Trees; they may fitly in this re&s;pect be compared to the Palm-Tree.</CELL>
</ROW>
<ROW>
<CELL>VIII. The Palm-Tree will thrive under heavy Pre&s;&s;ures or Weights that are hanged upon it. The Palm-Tree, &s;aith Mr. <HI>Caryl,</HI> doth grow up, when it is mo&s;t pre&s;t down. When there are the heavie&s;t Weights hung upon it, then it grows highe&s;t; when it is (as it were) kept down, the Burthens that are upon it can|not make it bow, nor grow crooked. This Tree, &s;aith <HI>Ain&s;worth,</HI> tho pre&s;&s;ed, yet it endureth and pro&s;|pereth. It is a Tree of an excellent Nature.</CELL>
<CELL>VIII.<NOTE PLACE="marg">P&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l 92.12</NOTE> Thus the Righteous flouri&s;h like the Palm-Tree, they grow and encrea&s;e in Grace and Holine&s;s, tho under great Burthens and Pre&s;&s;ures. The Devil &s;trives to pre&s;s them down, Sin endeavours to pre&s;s them down, wicked Men endeavour to pre&s;s them down, and yet they thrive and grow exceedingly: <HI>The Righteous &s;hall hold on his Way, and he that hath clean Hands &s;hall grow &s;tronger and &s;tronger.</HI> 'Tis &s;aid of the People of <HI>I&s;rael,</HI><NOTE PLACE="marg">Exod. 1.11, 12.</NOTE> when <HI>Pharaoh</HI> put heavy Weights upon them, when he &s;et Task-Ma&s;ters to afflict them with their Burthens, the more he afflicted them, the more they multiplied. Per&s;e|cution never does godly Chri&s;tians any harm; they grow the more, not only in Number, but in Goodne&s;s. It refines and purifies them, it purges and makes them white; they grow in Faith, in Patience. <HI>Tribulation worketh Patience,</HI><NOTE PLACE="marg">Rom. 5.4, 5.</NOTE> <HI>and Patience Experience, and Experience Hope.</HI> Here is a growing and flouri&s;hing, like the Palm-Tree, under heavy Pre&s;&s;ures and Afflictions. They get more Knowledg al&s;o of their own Hearts, and more Acquaintance and Communion with God; the Spirit of Grace and Glory re&s;teth upon &s;uch. And thus the Righteous flouri&s;h like the Palm-Tree, under Weights and heavy Pre&s;&s;ures of Afflictions.</CELL>
</ROW>
<ROW>
<CELL>IX. The Branches of the Palm-Tree were u&s;ed as Signs of Victory and Rejoycing, when the People would expre&s;s their great Joy. When they beheld Chri&s;t riding tri|umphantly to <HI>Jeru&s;alem,</HI><NOTE PLACE="marg">Joh. 12.</NOTE> they cut down Palm-Branches, <HI>&amp;c.</HI> Al&s;o
<PB N="177" REF="103"> the Hundred Forty Four Thou&s;and,<NOTE PLACE="marg">Rev. 7.9.</NOTE> who were redeemed from the Earth, that were cloathed in white, are &s;aid to have Palms in their hands.</CELL>
<PB N="176" REF="103">
<CELL>IX. Saints are as Palm-Branches in Chri&s;t's hand, as a Sign of that glorious Victory he hath obtained over Sin, Satan, the World, Death, Hell, and Wrath, and all other Enemies what&s;oever. Al&s;o (as one ob&s;erves) their being compared to the Palm-Tree, may &s;ignify that vic|torious and triumphant State, and eternal
<PB N="177" REF="103"> Joy, which they &s;hall obtain, after the heavy Pre&s;&s;ures, Sorrows, and Afflicti|ons, that attend them in this World, are ended.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews forth the Excellency of true Grace; &s;uch is its rare Nature, that it cau&s;eth the Soul that receives it to grow like a Palm-Tree.</P>
<P N="2">2. God hereby outwits the Mighty. <HI>There is no Coun&s;el again&s;t the Lord.</HI> The Un|godly hang their Weights upon Chri&s;t's Palm-Trees, and what is their Intent and Purpo&s;e in &s;o doing, you may read in the Scriptures: <HI>Come on,</HI> &s;aith <HI>Pharaoh, let us deal wi&s;ely with them,</HI> how was that? To lay Weights and Burthens upon them: To what end? Le&s;t they &s;hould multiply. They re&s;olved to keep them down, they &s;trove to hinder their Growth, they de&s;igned to &s;poil their Multiplying, and their Growth in Number, as al&s;o in Grace and Vertue; but they were like the Palm-Tree, the more they were oppre&s;&s;ed, the more they grew and multiplied. That way Men think to hinder the Truth, to ob&s;truct the Go&s;pel from flouri&s;hing; that way God takes to make it &s;pread and flouri&s;h the more. Tho&s;e things that happened to the Apo&s;tles, to hinder their Mini&s;try, God made for the furtherance of the Go&s;pel.</P>
<P N="3">3. This &s;hould rai&s;e up our Hearts to magnify the Power, Wi&s;dom, and Good|ne&s;s of God, who over-rules things thus in the World; who turns that for Good, which wicked Men de&s;ign for the great Hurt of his poor People. <HI>This al&s;o cometh from the Lord of Ho&s;ts, who is wonderful in Coun&s;el, and excellent in Working.</HI> He makes the Righteous to flouri&s;h like the Palm-Tree, to grow upwards, by tho&s;e Ways and Means which one would think would bring them quite down, and utterly &s;poil their growing. <Q>Like as when we &s;ee the Corn laid at, and thre&s;h'd with a Flail,<NOTE PLACE="marg">Caryl.</NOTE> one would think there were great Hurt intended to the Corn, but it is only to &s;epa|rate it from the Straw and Chaff, that it may appear in its own Beauty and U&s;eful|ne&s;s: So the Lord hath his Flail, to &s;eparate the Chaff from the Wheat. Tho&s;e Acts of Providence, which &s;eem to be for their Hurt and Undoing, when they are thre&s;h'd as it were by the World, are only to make them appear what they are. But thus it fareth not with the Wicked, who flouri&s;h not like the Palm-Tree, but as the Gra&s;s they pa&s;s away.</Q></P>
<P N="4">4. This may animate the Righteous, and greatly encourage them again&s;t Per&s;ecu|tion. Why &s;hould they fear that which God turns to their great Advantage? O let us labour to improve Burthens, Afflictions, and heavy Pre&s;&s;ures, to the end God de|&s;igns them, and never more fear the wor&s;t that Men can do unto us. <HI>The Righteous &s;hall flouri&s;h like the Palm-Tree.</HI></P>
<P N="5">5. Let us labour for Union, and &s;trengthen one another, combine as one Man in the Way of Holine&s;s and Chri&s;tian Affection, that &s;o thereby we may, like the tender Plants of the Palm-Tree, get Strength, and &s;tand when the Wind blows har|de&s;t, and the Storms of the Ungodly ri&s;e upon us.</P>
<P N="6">6. This may be al&s;o Matter of Trial to us; we hereby may try our &s;elves, and try our Graces. How is it with you (Sirs) under Sufferings? Do you grow and flouri&s;h the more? If you wither and decay in Grace, in a Day of Trial, or when you are under Pre&s;&s;ures and Afflictions, and cannot bear hard Things for Chri&s;t's &s;ake, it clearly &s;hews you are none of God's Palm-Trees.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="178" REF="104">
<HEAD>Saints compared to Wheat.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Mat. 13.27, 28.</HI></BIBL> Let both grow together till Harvest, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Ver&s;e 30.</HI></BIBL> But gather the Wheat into my Barn.</P></Q>
</EPIGRAPH>
<P>THe Saints of God are in this Parable compared to Wheat, or good Seed, but the Wicked to Tares, and the End of the World to the Harve&s;t. Why Believers are compared to Wheat, will appear by what follows.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>VVHeat is a precious Sort of Grain, the be&s;t of Grain.</CELL>
<CELL>THe Saints of God are a choice Peo|ple, the be&s;t of Men.<NOTE PLACE="marg">Prov. 12.26.</NOTE> <HI>The Righte|ous are more excellent than their Neigh|bours.</HI></CELL>
</ROW>
<ROW>
<CELL>II. Wheat is a very profitable Sort of Grain, it tends to the en|riching the Hu&s;band-man; he ac|counts it his Trea&s;ure.</CELL>
<CELL>II. The Saints are a People profitable to the World many ways. <HI>[See Salt.]</HI> Nay,<NOTE PLACE="marg">Mat. 3.17.</NOTE> and God accounts them his peculiar Trea&s;ure.</CELL>
</ROW>
<ROW>
<CELL>III. Wheat will abide and live in the &s;harpe&s;t Winter, which &s;ome other Seed will not.</CELL>
<CELL>III. So &s;incere Souls will endure the &s;harpe&s;t Trials. They will live in the Winter-Time of the Church, when others fall off, wither, die away, and come to nothing.</CELL>
</ROW>
<ROW>
<CELL>IV. Wheat is a &s;mall S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed, and when it is fir&s;t &s;own, it lies hid; in Winter it &s;eems as if it were quite dead; but when the Spring comes, it &s;weetly revives again, and flouri&s;heth exceedingly.</CELL>
<CELL>IV. The Godly are, in compari&s;on of the World, a &s;mall People,<NOTE PLACE="marg">Luke 12.32.</NOTE> called a <HI>little Flock;</HI> and they lie hid as it were, &s;carce|ly &s;eeming to be a People, whil&s;t the Winter of Per&s;ecution and Trouble, under the four Monarchs of the World, predominate:<NOTE PLACE="marg">Cant. 2.11</NOTE> But when the <HI>Winter is pa&s;t,</HI> and the Spring-Time of the Church &s;hall come, they &s;hall revive, and cover the Earth, as Wheat doth the Land where it is &s;own. <HI>Light is &s;own for the Righteous,</HI><NOTE PLACE="marg">Prov. 4.18</NOTE> <HI>and Joy for the &V;pright in Heart.</HI> The Growth of Saints in Times of Temptation doth not always &s;o vi&s;ibly appear. They are like Corn &s;own, that lies under the Clods; but when they have taken &s;weet Root, they &s;oon appear to revive, and &s;prout forth like Wheat, by means of the Dew of Grace, and &s;weet Rays of the Sun of Righteou&s;ne&s;s. <HI>They &s;hall revive as the Corn, and grow as the Vine,</HI><NOTE PLACE="marg">Ho&s;. 14.7.</NOTE> <HI>and the Scent thereof &s;hall be as the Wine of</HI> Lebanon.</CELL>
</ROW>
<ROW>
<CELL>V. An Ear of Wheat that is full of Corn, always hangs downs its Head, when that which is light and empty &s;tands upright.</CELL>
<CELL>V. So the Saints of God, or all &s;incere Souls, that have much Grace, are humble Ones, they hang down their Heads as it were, are cloathed with Humility, when Hypocrites, or empty Profe&s;&s;ors, are puffed up. <HI>Abraham</HI> calls him&s;elf but <HI>Du&s;t and A&s;hes;</HI> David, <HI>a Worm and no Man;</HI> Job <HI>abhors him&s;elf,</HI> as a nothing Creature; <HI>Paul</HI> &s;aith, he was the <HI>lea&s;t of all Saints:</HI><NOTE PLACE="marg">Job 42.6. Eph. 8.3.</NOTE> When the empty Hypocrite cries out, <HI>Lord, I thank thee, I am not as other Men.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. Wheat needs Weeding. Weeds many times come up with it, and hinder its Growth.</CELL>
<CELL>VI. So the Saints and People of God need weeding. Weeds of Corruption often &s;pring up, and trouble them, which did not God, the good Husband-man,<NOTE PLACE="marg">Heb. 12.15</NOTE> root out and de&s;troy, would quite &s;poil his choice&s;t Wheat.</CELL>
</ROW>
<PB N="179" REF="104">
<ROW>
<CELL>VII. Wheat hath, it is ob&s;erved, &s;ometimes Tares among&s;t it, which the Husband-man &s;ees good to let alone till the Harve&s;t, le&s;t in pluck|ing them out &s;ome of the Wheat be pull'd up with them.</CELL>
<CELL>VII. The Field is the World,<NOTE PLACE="marg">Mat. 13.38.</NOTE> where the Saints of God, who are compared to Wheat, grow, (<HI>i. e.</HI> live) and much Tares grow up or live among them, in every Nation, City, and Town. And it is the plea&s;ure of God, that they &s;hould be let alone, or &s;uff<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">red to grow toge|ther in the World, that common Field, tho not in the Church. And therefore were the People of God &s;uch as the wicked Per&s;ecutor calls them, <HI>viz.</HI> Tares, Hereticks, the Off-&s;couring of the World; yet it is directly contrary to the Mind of God, that they &s;hould be rooted up, and turned out of the Earth. <HI>Let both grow together</HI> (&s;aith the Husband-man) <HI>till Harve&s;t.</HI></CELL>
</ROW>
<ROW>
<CELL>VIII. Wheat hath a con&s;iderable Time to ripen, it mu&s;t have the former and latter Rain; but when it is ripe, it is &s;evered from the Tares, and gathered into the Barn.</CELL>
<CELL>VIII. So the People of God are not &s;o &s;oon as they &s;pring up in Grace, ripe for God's Garner, but they need &s;ome Time before they are fit for cutting down by Death. The former and latter Rain of the Spirit mu&s;t fall upon them; they ripen gradually. And when the Harve&s;t comes, to wit, the End of the World,<NOTE PLACE="marg">Mat. 13.41, 42.</NOTE> then the Saints &s;hall be &s;evered from the Wicked, the Good come from the Bad, the Holy from the Vile, like as Wheat is &s;evered from the Tares: and tho&s;e that appear pure Grain, &s;hall be gathered into God's Garner, <HI>i. e.</HI> his ble&s;&s;ed Kingdom; and the Wicked, like Tares, &s;hall be bound in Bundles, and ca&s;t into Hell, to be burned in unquenchable Fire.</CELL>
</ROW>
<ROW>
<CELL>IX. Wheat, when it is &s;own, dies, and ri&s;es again; it ri&s;es Wheat, and the &s;ame Wheat, tho it ri&s;es more glorious than it &s;eemed to be when &s;own.</CELL>
<CELL>IX. So the Saints of God die, like good Seed are &s;own in the Earth, and &s;hall ri&s;e again,<NOTE PLACE="marg">1 Cor. 15.</NOTE> the &s;ame Body &s;hall ri&s;e again; as every Seed hath his own Body, &s;o &s;hall every Saint in the Day of the Re|&s;urrection have his own Body, tho his Body &s;hall ri&s;e more glorious than it was before. The Apo&s;tle &s;aith, <HI>That which thou &s;owe&s;t, thou &s;owe&s;t not that Body that &s;hall be, becau&s;e it is &s;own a natural Body,</HI><NOTE PLACE="marg">1 Cor. 15.38, 42, 43.</NOTE> <HI>it is rai|&s;ed a &s;piritual; it is &s;own in Corruption, but is rai&s;ed in Incorruption; it is &s;own in Di&s;|honour, and rai&s;ed in Glory; it is &s;own in Weakne&s;s, it is rai&s;ed in Power.</HI></CELL>
</ROW>
<ROW>
<CELL>X. Wheat is thre&s;hed by the Husband-man, to &s;ever the Corn from the Straw and Chaff.</CELL>
<CELL>X. So God, to &s;ever the Chaff of corrupt and dro&s;&s;y Profe&s;&s;ors, from the pure Grain, <HI>viz.</HI> &s;incere Saints, leaves the Wicked as it were to thre&s;h his Peo|ple; God's People are often under the Flail of Per&s;ecution.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may &s;erve to reprove the bloody Per&s;ecutors of God's People, who would fain pluck up the Saints as Tares; but let them take heed. If God would not have many Tares pluck'd up, le&s;t &s;ome of the Wheat be pluck'd up with them, what will become of them, who in&s;tead of plucking the wicked Tares (that perhaps de|&s;erve the greate&s;t Severity, as being guilty of innocent Blood) connive at &s;uch, and let them alone, having much Favour for them) and &s;et them&s;elves wholly again&s;t God's faithful and innocent People? What unwearied Endeavours have been u&s;ed, to de&s;troy and root out the Godly?</P>
<P N="2">2. It may be a Caution to all to take heed how they per&s;ecute Men for Con&s;cience &s;ake; for who can infallibly know &s;uch as fear not God, nor belong to him, from &s;uch as are his People, and do in Truth fear Him? They had better let many Tares, many Hereticks alone, than through Ignorance de&s;troy one godly and &s;incere Per&s;on.</P>
<P N="3">3. It may al&s;o be for Trial: Are you Wheat or Tares? Do you bring Glory to God, and Profit to your Neighbours? Do you faithfully, like holy <HI>Job,</HI> adhere to the Lord, and cleave to him, altho he &s;hould plea&s;e to lay you under &s;laying Di&s;|pen&s;ations? Do you endure patiently under the Cro&s;s, abide the Trial of cold win|terly
<PB N="180" REF="105"> Bla&s;ts of Per&s;ecution? Wheat (you hear) will endure &s;harp Fro&s;ts. The hone&s;t-hearted Profe&s;&s;or brings forth Fruit with Patience.<NOTE PLACE="marg">Mat. 13.</NOTE></P>
<P N="4">4. La&s;tly; It affords Comfort to the Godly; for tho they appear as dead and wi|thered, or are under many &s;eeming Decays, yet they &s;hall revive again, like Corn. And altho they, like Seed or Grain, are laid in the Earth, and turn to Corruption; yet they &s;hall have a ble&s;&s;ed Re&s;urrection at the la&s;t Day, and be rai&s;ed in Power and Glory, and in Incorruption. Death doth the Body of a godly Man no Injury. <HI>Ex|cept a Seed of Corn fall to the Ground, it abideth alone; but if it die, it bringeth forth much Fruit.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Light.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 5.14.</HI></BIBL> Ye are the Light of the World; a City that is &s;et on a Hill cannot be hid.</Q>
</EPIGRAPH>
<P>IN this Metaphor the Lord Je&s;us commends unto us an holy Duty, <HI>viz.</HI> to &s;hine before others in a holy Life and Doctrine. Saints &s;hould be like <HI>John Bapti&s;t,</HI> burning and &s;hining Lights.</P>
<LIST>
<ITEM>1. Light is taken <HI>properly.</HI></ITEM>
<ITEM>2. <HI>Metaphorically.</HI></ITEM>
</LIST>
<P N="1">1. <HI>Properly,</HI> for that noble Quality that enlightens the World. <HI>Lux, claritas &amp; &s;plendor in corpore lumino&s;o, vel extra, &agrave; corpore lumino&s;o exiens, quae &amp; Lumen dicitur. God &s;aid, Let there be Light, and there was Light,</HI> &amp;c.</P>
<P N="2">2. <HI>Metaphorically,</HI> it is put for &s;everal Things. <HI>See the Fir&s;t Volume, Book</HI> 3. <HI>p.</HI> 1, 2. <HI>Ye are the Light of the World,</HI> &amp;c.<NOTE PLACE="marg">Joh. 1.9. Mat. 4.2.</NOTE> Principally Chri&s;t him&s;elf is the Light of the World, the great Light that gives Light to the other Luminaries. The Saints receive Light from Chri&s;t, as the Moon receives her Light from the Sun, and thereby gives Light to the World in the Night. The Saints are but &s;mall Lights, hence called Stars, who give but little Light in compari&s;on of the Sun; or they are rather as Candles, which God hath lighted and &s;et up.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>LIght di&s;covers and makes mani|fe&s;t the Nature of Things to Men; it hath a directive Quality in it, Men thereby know which way to go; it directs Travellers in their Way.</CELL>
<CELL>SO the Saints of God, by their holy Life and Doctrine, reveal and make manife&s;t, not only the Works of Darkne&s;s, but al&s;o the Excellency of Chri&s;t, Grace, and Divine Things to Men; nay,<NOTE PLACE="marg">Eph. 3.10.</NOTE> the holy Angels are &s;aid to know many Things by the Church. The Saints, by their holy Lives and Doctrines, teach and dlrect others how to live, how to behave them|&s;elves towards God, and towards Men.</CELL>
</ROW>
<ROW>
<CELL>II. Light &s;hines forth, and is vi|&s;ible to all; every one that hath Eyes may &s;ee the Light. A Candle &s;hould not be lighted, and put un|der a Bu&s;hel, but on a Candle&s;tick, that it may give Light to all that are in the Hou&s;e.</CELL>
<CELL>II. So the Saints &s;hould let their good Works appear to all.<NOTE PLACE="marg">Mat. 5.16.</NOTE> <HI>Let your Light &s;o &s;hine before Men, that they may &s;ee your good Works, and glorify your Father which is in Heaven.</HI> Tho the Saints &s;hould do no|thing through Vain-Glory, <HI>i. e.</HI> to be &s;een of Men; yet their good Works, and holy Walkings &s;hould be &s;o done, that others &s;hould &s;ee it.</CELL>
</ROW>
<ROW>
<CELL>III. It is a great Mercy and Ble&s;|&s;ing to &s;ee the Light; Light is &s;weet, &amp;c. Light drives back, or expells Darkne&s;s.</CELL>
<CELL>III. So 'tis a great Ble&s;&s;ing to enjoy the Company of God's People, to dwell among &s;uch who&s;e Conver&s;ations &s;hine; for &s;uch godly ones drive back or &s;catter Wickedne&s;s. As <HI>Solomon</HI> &s;aith,<NOTE PLACE="marg">Prov. 20.26.</NOTE> <HI>A wi&s;e and godly King &s;cattereth the Wicked, and bringeth the Wheel over them:</HI> So every wi&s;e and godly Chri&s;tian does what in him lies to to the like: What Darkne&s;s did <HI>Martin Luther</HI> (that Star of the fir&s;t Magnitude) drive away! That ble&s;&s;ed Light which
<PB N="181" REF="105"> he afforded the World hath &s;hone &s;o gloriou&s;ly, that the Devil, the Pope, and all their Adherents, notwith&s;tanding all their Skill, have not been able to put out to this Day.</CELL>
</ROW>
<ROW>
<CELL>IV. When the Light of the Can|dle is put out, which is to give Light to the whole Hou&s;e, how do Men &s;tumble, and grope in Dark|ne&s;s?</CELL>
<CELL>IV. So when the Saints &s;hine not in Grace and Holine&s;s, or fall into Sin, and wickedly comply with the Evils of the Times in which they live, how do the ungodly World &s;tumble and fall; the which made our Saviour to &s;ay,<NOTE PLACE="marg">Mat. 18.7.</NOTE> <HI>Wo to the World becau&s;e of Offences,</HI> &amp;c. 'Tis a great Judgment to the Wicked, to have tho&s;e who &s;hould be as Lights in the World, darkened, or give occa&s;ion of Stumbling.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews, what a great Ble&s;&s;ing the World receives by means of the Godly: They are &s;et up as Lights in a dark Night, to direct Men in the right Way, that they may not &s;tumble and fall upon the dark Mountains.</P>
<P N="2">II. Let this teach Believers their Duties; let them remember to have their Conver|&s;ations hone&s;t among the Gentiles. Let your Light &s;hine forth to others, not that you may be prai&s;ed, but that the Prai&s;e may be given to God, <HI>&amp;c.</HI> In all your holy Walking, propo&s;e this as your ultimate End, not that you may be magnified, and lifted up, but that God by you, and through your good Works, may be magnified, and his glorious Name advanced on high.</P>
<P N="3">III. It may be an U&s;e of Caution to them to take heed of Sin. If they comply with Satan, and yield to Temptations, and thereby let their Light go out, no wonder if the World &s;tumble. Sometimes Profe&s;&s;ors, in&s;tead of being Lights, prove dark Stumbling-Blocks. As to in&s;tance in two or three things;</P>
<P N="1">1. When Profe&s;&s;ors fail in their Morals, <HI>i. e.</HI> are not ju&s;t in their Dealings between Man and Man, they give ju&s;t cau&s;e of Offence.</P>
<P N="2">2. When they are like the World, and none can di&s;cern any great difference be|tween them and others, in re&s;pect of their Conver&s;ation, how can they then be &s;aid to be the Light of the World?</P>
<P N="3">3. When they are overcome with &s;candalous Sins, <HI>viz.</HI> are proud, covetous, Back|biters, Tattlers, Drunkards, <HI>&amp;c.</HI></P>
<P N="4">4. When they want Love and Bowels of Compa&s;&s;ion to their Brethren, they cea&s;e to be the Lights of the World. They are no more a Ble&s;&s;ing to the World, who thus degenerate from what they &s;hould be, but rather the contrary.</P>
<P>Therefore if you want Motives to &s;tir you up to take heed how you walk and live among Men, that you may not give occa&s;ion of Offence or Stumbling to them, but contrary-wi&s;e, be as Lights to them, take the&s;e following,</P>
<P N="1">1. Your good Works, and holy Conver&s;ation, will greatly tend to glorify God; but the contrary will greatly di&s;honour him.</P>
<P N="2">2. Your good Works, and godly Life, will greatly tend to the Profit of the World, but the contrary will prove to their great Hurt.</P>
<P N="3">3. Your holy Life will make your Profe&s;&s;ion &s;hine, and al&s;o further the Promulgation of the Go&s;pel; but the contrary will bring a Stink or ill Savour upon your Profe&s;&s;ion, and hinder the Promulgation of the Go&s;pel.</P>
<P N="4">4. An evil Life hinders poor Souls from enquiring after the Truth, and &s;tumbles them in the way of their Obedience to it.</P>
<P N="5">5. It &s;tumbles weak Chri&s;tians that are in the Ways of God.</P>
<P N="6">6. It weakens the Hands, and grieves the Hearts of &s;trong and &s;incere Ones.<NOTE PLACE="marg">Phil 3.18.</NOTE></P>
<P N="7">7. A holy Life will free thee from Blood-guiltine&s;s; I mean, thou wilt not have the Blood of other Mens Souls to an&s;wer for: but the contrary may make thee culpable.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="182" REF="106">
<HEAD>Saints compared to Cedars.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 92.12.</HI></BIBL> He &s;hall grow like a Cedar in <HI>Lebanon;</HI> the Trees of the Lord are full of Sap.</P>
<P><BIBL><HI>P&s;al. 104.16.</HI></BIBL> The Cedars of <HI>Lebanon,</HI> which he hath planted, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Ho&s;. 14.5.</HI></BIBL> &mdash; And ca&s;t forth his Root as <HI>Lebanon.</HI></P></Q>
</EPIGRAPH>
<P>GOd's People, their Growth and Rooting, are in the&s;e Scriptures compared to the Cedar-Tree, the Cedar in <HI>Lebanon,</HI> in Greek <HI>Libanos,</HI> which was a Mountain in the North Part of the Land of <HI>Canaan,</HI> po&s;&s;e&s;&s;ed of old Time by the <HI>Hivites,</HI> Judg. 3.3. af|terwards by the <HI>I&s;raelites;</HI> on it grew many &s;tately Cedars, &amp;c.</P>
<P>In what re&s;pect the Saints may be compared to the Cedars, will appear by the following Parallels.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Cedar is a very noble and &s;tately Tree, it grows very high;<NOTE PLACE="marg">2 King. 19.23. Ezek. 17.22.</NOTE> hence they are called <HI>tall Cedars;</HI> al&s;o its Branches are called <HI>Branches of the high Cedar.</HI> It mounts high towards Heaven. <HI>Pliny</HI> tells of one Cedar that grew in <HI>Cyprus,</HI><NOTE PLACE="marg"><HI>Plin.</HI> lib. 16. p. 490.</NOTE> which was one hundred and thirty Foot high, and three Fa|thom thick.</CELL>
<CELL>THe Godly are a renowned People. Tho they &s;eem in the Eyes of the World but meer Shrubs, yet they are (as it was &s;aid of <HI>Saul</HI>) higher by the Head and Shoulders than all others who dwell upon the Earth. They grow high in Grace, and &s;piritual Experiences. They are &s;aid to dwell on high,<NOTE PLACE="marg">I&s;a. 33.10.</NOTE> they dwell in God, in Communion with Him; they &s;oar aloft, and mount towards Heaven.<NOTE PLACE="marg">I&s;a. 40. <HI>ult.</HI> Col. 3.1, 2.</NOTE> <HI>Their Affections are &s;et upon Things above.</HI> They may in this Sence be &s;aid to grow like the Cedar; they overtop the Wicked in Renown and Dignity,<NOTE PLACE="marg">Prov. 12.26.</NOTE> <HI>The Righteous are more excellent than their Neighbours.</HI></CELL>
</ROW>
<ROW>
<CELL>II. The Cedar is a Tree that takes deep Root; its Roots &s;pread this way, and that way, and go far into the Ground. Naturali&s;ts &s;ay, that as Trees grow high, &s;o proportiona|bly they take Root downward, be|cau&s;e otherwi&s;e they would be top-heavy, and overturn; a Bla&s;t of Wind taking advantage of their Talne&s;s, being weak at Root, would &s;oon blow them down; therefore proportionable to their &s;preading above, there mu&s;t be a rooting in the Ground.</CELL>
<CELL>II. The Godly are &s;aid to take Root downward; they are well-rooted; they ca&s;t forth their Roots as the Cedars in <HI>Lebanon.</HI> Saints are well rooted in Chri&s;t, rooted in the Covenant,<NOTE PLACE="marg">2 Sam. 23.5.</NOTE> which is firm, ordered in all things, and &s;ure; well rooted in Grace, in Faith, Love, and Humility. And indeed tho&s;e Saints that grow high in Knowledg, who in Gifts and Parts overtop their Brethren, had need to grow downwards in Humility, proportionable to their Growth upwards, or el&s;e a &s;trong Bla&s;t of Temptation may &s;oon puff them up with Pride and Self-conceitedne&s;s, and &s;o thereby quite blow them down. In <HI>Adam</HI> we had no &s;ure Rooting, but in Chri&s;t, by partaking of his Fulne&s;s, our &s;tanding is firm.</CELL>
</ROW>
<ROW>
<CELL>III. The Cedar is a very &s;trong Tree. Naturali&s;ts al&s;o tell us, that it is not &s;ubject to Putrefaction, as many other Trees are.</CELL>
<CELL>III.<NOTE PLACE="marg">Eph. 6.10, 11.</NOTE> The Saints are &s;trong in the Lord. 'Tis Sin that cau&s;eth Men to be &s;piritually weak, un&s;table as Water, as <HI>Jacob</HI> &s;pake of his Son <HI>Reuben;</HI> but the Godly are delivered from the Guilt and Dominion of it, and thereby become &s;trong in the inward Man, both to do for God, and to &s;uffer for his &s;ake: they go from Strength to Strength in <HI>Zion. David</HI> was too &s;trong for <HI>Goliah,</HI> and overcame him, he coming again&s;t him in the Name of
<PB N="183" REF="106"> the Lord. Al&s;o they are not &s;o ea&s;ily corrupted by the Pollution of the Sins of the Times, and evil Example of the Wicked, as others are; they having a glorious Principle of Life in them, that pre&s;erves them from Soul-Putrefaction. <HI>He that is born of God, cannot commit Sin.</HI> 1 John 3.</CELL>
</ROW>
<ROW>
<CELL>IV. The Cedar is a very profita|ble Tree, 'tis excellent to build an Hou&s;e withal;<NOTE PLACE="marg">1 Kings 6.15, 16.</NOTE> <HI>Solomon</HI> therefore made u&s;e of it in building the Tem|ple, which we have &s;hewed was a Type of the Go&s;pel-Church.</CELL>
<CELL>IV. The Saints are fit Trees to build God's &s;piritual Hou&s;e. The Beams of the Church are &s;aid to be of Cedar,<NOTE PLACE="marg">Cant. 1.17</NOTE> which notes the Excellency and Duration of her principal Members.</CELL>
</ROW>
<ROW>
<CELL>V. The Cedar is a Tree full of Sap, it al&s;o bears a &s;ort of Fruit: <HI>And it &s;hall bring forth Boughs,</HI><NOTE PLACE="marg">Ezek. 17.23.</NOTE> <HI>and bear Fruit, and become a goodly Cedar, and under it &s;hall dwell all Fowls of every Wing.</HI> The Shadow of this Tree, it appears, is very refre&s;hing.</CELL>
<CELL>V. The Trees of the Lord are &s;aid to be full of Sap, the Cedars of <HI>Lebanon</HI> which he hath planted, Chri&s;t is their precious Root, who &s;upplies them with abundance of Grace and inward Vertue: <HI>Of his Fulne&s;s all we receive,</HI><NOTE PLACE="marg">Joh. 1.14, 16.</NOTE> <HI>and Grace for Grace.</HI> And by this means al&s;o they are made very fruitful, abounding in Ho|line&s;s, and good Works. And as they are fruitful to God, &s;o likewi&s;e they are profitable to Men. How happy is that Peo|ple or Nation, that &s;it under the Shadow or Protection of a righteous Government, when Righteou&s;ne&s;s and Judgment &s;hall be admini&s;tred by the Saints! All will &s;eek for Shelter under them. Which is promi&s;ed, and &s;hall certainly be accompli&s;hed in the latter Days.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may put us upon the Search. If the Saints are like goodly Cedars, excel|lent above others, well rooted, &s;trong, durable, and u&s;eful to God and Men, we may hereby try our &s;elves: Do we excell? do we grow up high Heaven-ward? do we grow in Humility? Are our Hearts lowe&s;t, when our E&s;tates are highe&s;t? When we are mo&s;t honoured in the Eyes of Men, are we mo&s;t humble in the Sight of God.</P>
<P N="2">2. It may al&s;o afford Comfort to the Godly: What Decays &s;oever they &s;eem now to be under, yet they &s;hall return again, grow, and &s;end forth their Roots, as the Ce|dars in <HI>Lebanon.</HI><NOTE PLACE="marg">Ho&s;. 14.6.</NOTE></P>
<P N="3">3. Remember, that that Tree, which takes the deepe&s;t Root, &s;preads its Branches furthe&s;t out, and brings forth mo&s;t Fruit.</P>
<P N="4">4. Let it al&s;o be remembred, that the more the Saints grow like the Cedar, and put forth their Roots as <HI>Lebanon,</HI> the more they manife&s;t and clearly &s;hew their being rooted in Chri&s;t, who&s;e <HI>Countenance is as</HI> Lebanon, <HI>excellent as the Cedars.</HI><NOTE PLACE="marg">Cant. 5.</NOTE></P>
<P N="5">5. How wonderfully are they mi&s;taken, that think to tear up by the Roots, or throw down God's tall and &s;trong Cedars! for notwith&s;tanding the many terri|ble Bla&s;ts, and violent Winds, that hath mo&s;t fiercely blown upon them; yet they have &s;tood, do and will &s;tand. <HI>The Highe&s;t him&s;elf &s;hall e&s;tabli&s;h her.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="184" REF="107">
<HEAD>Saints compared to Myrtle-Trees.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 41.19.</HI></BIBL> I will plant in the Wilderne&s;s the Cedar, the Shittah, and the Myrtle-Tree, <HI>&amp;c.</HI></P>
<P><BIBL><HI>I&s;a. 55.13.</HI></BIBL> In the &s;tead of the Thorn, &s;hall come up the Fir-Tree; and in &s;tead of the Bryar &s;hall come up the Myrtle-Tree, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Zech. 1.8, 11.</HI></BIBL> I &s;aw by Night, and behold a Man riding upon a red Hor&s;e, and he &s;tood among the Myrtle-Trees that were in the Bottom.</P></Q>
</EPIGRAPH>
<P>THe wi&s;e God, who be&s;t knows the Nature and Properties of all Things that his Hands hath made compares the Ungodly oftentimes in holy Scripture to Trees, and other Things that are of a hurtful and evil quality, or are of &s;uch a Nature that He &s;ees will &s;utably &s;et them forth: They are compared to <HI>Bryars, Thorns, Nettles,</HI> &amp;c. And al&s;o the Godly are &s;et forth by, and compared to &s;eve|ral Sorts of Trees, as to the <HI>Palm-Tree,</HI> the <HI>Cedar,</HI> the <HI>Willow,</HI> &amp;c. and in the&s;e Pla|ces (as many under&s;tand) to the <HI>Myrtle-Tree;</HI> the Nature of which, together with an u&s;eful Parallel, take as followeth.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Myrtle-Tree is a rare and mo&s;t excellent Tree, a Tree of very great account; hardly any one Tree was more accounted of among&s;t the <HI>Romans,</HI> as <HI>Pliny</HI> ob|&s;erves; the <HI>Jews</HI> highly e&s;teemed of it.</CELL>
<CELL>THe Saints are a choice People; God e&s;teems highly of them. As the Myrtle-Tree excells the Thorn and the Bryar, &s;o do the Godly excell the Wicked.<NOTE PLACE="marg">I&s;a. 41.19. I&s;a. 55.13. I&s;a. 43.4.</NOTE> <HI>Since thou ha&s;t been precious in my Sight, thou ha&s;t been honourahle,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>II. There are divers Sorts of Myrtle-Trees; &s;ome white, and &s;ome black,<NOTE PLACE="marg"><HI>Plin.</HI> lib. 15. p. 451.</NOTE> &s;ome tame, and others wild, as Hi&s;torians have noted.</CELL>
<CELL>II. So there are divers Sorts of Chri|&s;tians; &s;ome more &s;hining in Grace and Holine&s;s than others; &s;ome, by rea&s;on of an evil and crooked Nature, Grace hardly appears in them, <HI>&amp;c.</HI> We read of Fathers, young Men, and Children.</CELL>
</ROW>
<ROW>
<CELL>III. The be&s;t Sorts of Myrtle-Trees were u&s;ed to be planted in Gardens, and were a great Orna|ment to them, their Branches be|ing very green, and amiable to look upon.</CELL>
<CELL>III. The Godly, tho&s;e &s;piritual Trees, which God plants in his Church, which is his Garden; and the mo&s;t holy and mortified Ones of them, &s;uch who&s;e Conver&s;ation and Profe&s;&s;ion is amiable, who&s;e Branches and &s;piritual Leaves wi|ther not, are a great Ornament to God's Garden.</CELL>
</ROW>
<ROW>
<CELL>IV. The Myrtle-Tree yields mo&s;t choice and excellent Fruit; nay, more may be &s;aid of it, than of any other Tree, for it yields two Sorts of Fruit, both Oil and Wine. <Q>Nature, &s;aith <HI>Pliny,</HI> &s;heweth her wonderful Power touching this Tree, e&s;pecially in the Juice, con|&s;idering, that of all Fruits it alone doth yield two Sorts, both Oil and Wine.</Q></CELL>
<CELL>IV. The Saints of God are a People that yield two Sorts of Fruit, to the Honour of God, and the Profit of their Neighbour, an&s;wering to the two Ta|bles. In this they excell all other People. There are &s;ome that are morally righte|ous, they make Con&s;cience of their Du|ties to Men, but do not bring forth the Fruits of the Spirit, in an&s;wering a good Con&s;cience towards God. <HI>Herein do I exerci&s;e my &s;elf,</HI> &amp;c.<NOTE PLACE="marg">Acts 24.16</NOTE></CELL>
</ROW>
<ROW>
<CELL>V. The Myrtle-Trees are &s;aid to &s;tand in the Bottom, <HI>Zech.</HI> 1.8, 11.</CELL>
<CELL>V. The Saints of God are a People of a lowly and humble Spirit, and hence they are compared to the low Vallies;
<PB N="185" REF="107"> whereas the Wicked are compared to lofty Mountains. Al&s;o the Myrtle-Tree in the Bottom may &s;ignify the low and per&s;ecuted State of God's People; and in that the Angels are &s;aid to be among&s;t them, it holds forth the gracious Pre&s;ence of God with his Saints, whil&s;t they are in a low, dark, and per&s;ecuted Condition. <HI>Yea,</HI><NOTE PLACE="marg">P&s;al. 23 4.</NOTE> <HI>tho I walk</HI> (&s;aith <HI>David) through the Valley of the Shadow of Death, I will fear no Evil; for thou art with me,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VI. The Myrtle-Tree never &s;heds its Leaves.</CELL>
<CELL>VI. The Righteous are &s;aid to be like a Tree who&s;e Leaves wither not;<NOTE PLACE="marg">P&s;al. 1.3.</NOTE> they hold fa&s;t the Profe&s;&s;ion of their Faith.</CELL>
</ROW>
<ROW>
<CELL>VII. The Myrtle-Tree is &s;aid to yield a &s;weet and fragrant Scent.</CELL>
<CELL>VII. The Saints yield a &s;weet Savour to God and Man. <HI>Now thanks be to God,</HI><NOTE PLACE="marg">2 Cor. 2.14, 15.</NOTE> <HI>which always cau&s;eth us to triumph in Chri&s;t, and maketh manife&s;t the Savour of his Knowledg by us in every Place: For we are of God a &s;weet Savour of Chri&s;t, in them that are &s;aved, and in them that peri&s;h.</HI></CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Willow-Trees.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>I&s;a. 44.4.</HI></BIBL> And they &s;hall &s;pring up as among the Gra&s;s, as Willows by the Water-Cour&s;es.</Q>
</EPIGRAPH>
<P><HI>THey &s;hall &s;pring up,</HI> &amp;c. That is, the Off-&s;pring of <HI>Jacob,</HI> the true Seed or Covenant-People of God. <HI>As among the Gra&s;s, as Wil|lows by the Water-Cour&s;es:</HI> As Willows grow and &s;pring up by the Water-Cour&s;es, &s;o the Saints of God are &s;aid to flouri&s;h or &s;pring up</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>VVIllows are &s;o called, be|cau&s;e they mo&s;tly grow near to Brooks, and always pro&s;per be&s;t near Rivers and Water-Cour&s;es, contrary to &s;ome other Trees, as the Cypre&s;s and Che&s;nut-Trees, which love not watery Places.</CELL>
<CELL>THe Trees of Righteou&s;ne&s;s, <HI>viz.</HI> the Saints, grow be&s;t near the River of God, <HI>i. e.</HI> where the Springs of living Water flow forth. It is the Influence of the holy Spirit, which is compared to a River,<NOTE PLACE="marg">Joh. 7.37, 38.</NOTE> that cau&s;es Believers to &s;pring up and grow &s;o &s;weetly.</CELL>
</ROW>
<ROW>
<CELL>II. Remove a Willow that grows by the Water &s;ide, and plant it up|on a Heath, and you will &s;oon &s;ee it decay and wither.</CELL>
<CELL>II. So if a Chri&s;tian be removed from Chri&s;t, or hindred of the &s;weet Influen|ces of the Spirit, and divine Ordinances of the Go&s;pel, which the Faithful enjoy in God's Church, he will &s;oon decay and wither in Grace and Holine&s;s, like a Willow upon a dry Heath.<NOTE PLACE="marg">Jer. 17.6.</NOTE></CELL>
</ROW>
<ROW>
<CELL>III. The Willow by the Water-Cour&s;es is green, and flouri&s;hes in a Time of Drought, when many other Trees and Plants fade and wither away.</CELL>
<CELL>III. So the Saints and People of God are in this re&s;pect like Willows or Trees planted by the Water &s;ide; for &s;o the Prophet plainly affirms: <HI>Ble&s;&s;ed is the Man that tru&s;teth in the Lord,</HI><NOTE PLACE="marg">Jer. 17.8.</NOTE> <HI>who&s;e Hope the Lord is: For he &s;hall be as a Tree planted by the Waters, and that &s;preadeth forth her Roots by the River, and &s;hall not &s;ee when Drought cometh, but her Leaf &s;hall be green; and &s;hall not he careful in the Year of Drought, neither cea&s;e from yielding Fruit.</HI> Compared with <HI>P&s;al.</HI> 1.3.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>HEnce we may learn, that the Holy Spirit in his ble&s;&s;ed Springs of Graces, Promi&s;es, and Ordinances, is every way as needful to the Growth of God's People, as Springs of Water are to the Willow-Tree.</P>
<P N="2">2. Let us ble&s;s the Almighty, who hath planted us by the &s;ide of the River of God, and let us pray, that he would never tran&s;plant us, nor remove us into a barren and heathy Wilderne&s;s.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="186" REF="108">
<HEAD>Saints compared to Ve&s;&s;els.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>2 Cor. 4.7.</HI></BIBL> But we have this Trea&s;ure in earthly Ve&s;&s;els, <HI>&amp;c.</HI></P>
<P>But in a great Hou&s;e are not only Ve&s;&s;els of Gold and Silver, but of Earth and Wood, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>Some under&s;tand by this <HI>great Hou&s;e,</HI> the World; others, the Church.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Ve&s;&s;el is made by a skilful Arti|zan or Workman; he forms and fa&s;hions it as he &s;ees good.</CELL>
<CELL>GOD hath formed or made all the Children of Men; they are all the Work of his Hands, formed and fa&s;hioned by him alone: And as he hath made and formed us in the fir&s;t Creation; &s;o al&s;o he hath made or fa&s;hioned his Saints in the &s;e|cond Creation. <HI>This People have I formed for my &s;elf,</HI> &amp;c. <HI>We are his Workman&s;hip,</HI><NOTE PLACE="marg">I&s;a. 43.21. Eph. 2.10.</NOTE> <HI>created in Chri&s;t Je&s;us to good Works.</HI></CELL>
</ROW>
<ROW>
<CELL>II. There is a great difference be|tween &s;ome Ve&s;&s;els: <HI>There are &s;ome Ve&s;&s;els of Gold, Silver,</HI> &amp;c. <HI>and al&s;o &s;ome of Earth, Wood,</HI> &amp;c.</CELL>
<CELL>II. So there is a great difference between &s;ome Men. The Saints are Golden Ve&s;&s;els, tho of little e&s;teem in the Eyes of the World: <HI>The precious Sons of</HI> Zion,<NOTE PLACE="marg">Lam. 4 3.</NOTE> <HI>compa|rable to fine Gold, how are they e&s;teemed as earthen Pitchers?</HI> &amp;c. But the Wicked are likened to Ve&s;&s;els of Earth and Wood.</CELL>
</ROW>
<ROW>
<CELL>III. Ve&s;&s;els are made for &s;ome proper and peculiar U&s;e.</CELL>
<CELL>III. God made all Men, who&s;oever they are, for &s;pecial U&s;e and Service, <HI>viz.</HI> to honour, wor&s;hip, and bring Glory to his &s;acred Maje&s;ty.</CELL>
</ROW>
<ROW>
<CELL>IV. Ve&s;&s;els are &s;ubject to contract Filth and Pollution, and therefore need often to be wa&s;hed, <HI>&amp;c.</HI></CELL>
<CELL>IV. So Chri&s;t's &s;piritual Ve&s;&s;els, <HI>viz.</HI> his Saints, as well as others, are &s;ubject to contract the inward Filth of Sin, &s;uch Uncleanne&s;s as nothing but Chri&s;t's Blood through Faith can wa&s;h away.</CELL>
</ROW>
<ROW>
<CELL>V. Ve&s;&s;els of divers &s;orts, &s;ome very rich, are u&s;ually in a great Hou&s;e, in the Hou&s;e of a Prince, or the like; &s;ome of Honour, and &s;ome of Di&s;honour.</CELL>
<CELL>V. So in the Hou&s;e of God there are divers Ve&s;&s;els;<NOTE PLACE="marg">2 Tim. 2.20.</NOTE> &s;ome of Gold and Silver as it were, <HI>viz.</HI> choice and precious Saints, who are Ve&s;&s;els of Honour; and &s;ome who are like Ve&s;&s;els of Earth and Wood, <HI>viz.</HI> hypocritical and unprofitable Ones, who without Repentance are like to be Ve&s;&s;els of Di&s;honour.</CELL>
</ROW>
<ROW>
<CELL>VI. Some Ve&s;&s;els are made u&s;e of to hold precious Trea&s;ure. We read of Golden Pipes, that empty the Golden Oil out of them&s;elves.</CELL>
<CELL>VI. Some of the Saints of God are made u&s;e of for Mini&s;ters, to bear the precious Trea&s;ure of the Go&s;pel,<NOTE PLACE="marg">Zech. 4.12</NOTE> al&s;o to empty it out of them&s;elves, for the U&s;e and Profit of others.</CELL>
</ROW>
<ROW>
<CELL>VII. Sometimes precious Trea&s;ure is put into earthen Ve&s;&s;els; but whe|ther it be Gold, Silver, or precious Stones, that are put therein, yet they are never the wor&s;e becau&s;e of the Ve&s;&s;el into which they are put, nor will wi&s;e Men refu&s;e or &s;light &s;uch Trea&s;ure for the Ve&s;&s;el's &s;ake.</CELL>
<CELL>VII. Mini&s;ters of the Go&s;pel, tho in|wardly very rich and precious, yet they are but Men as others are, poor earthen Ve&s;&s;els, and &s;ome of them very mean and contemptible in the Eye of the World: <HI>You &s;ee your Calling, Brethren,</HI> &amp;c.<NOTE PLACE="marg">1 Cor. 1.26.</NOTE> But the Trea&s;ure of Wi&s;dom is not the wor&s;e, tho it be in &s;uch earthen Ve&s;&s;els; nor will wi&s;e Men refu&s;e good Doctrine, and whole&s;om Coun&s;el, becau&s;e communica|ted by &s;uch Servants of Chri&s;t. <HI>But we have this Trea&s;ure in earthen Ve&s;&s;els,</HI><NOTE PLACE="marg">2 Cor. 4.7</NOTE> <HI>that the Excellency of the Power might be of God, and not of us.</HI> [See the Go&s;pel compared to <HI>Trea&s;ure,</HI> in the third Book of the Fir&s;t Volume.</CELL>
</ROW>
<PB N="187" REF="108">
<ROW>
<CELL>VIII. An earthen Ve&s;&s;el &s;ome|times proves defective, and lets out choice Liquor that is put therein; nay, and &s;ometimes the Liquor ta&s;tes of the Ve&s;&s;el, or lo&s;es much of its precious Reli&s;h, by rea&s;on an evil Per&s;on puts &s;ome un&s;avoury Matter into the Ve&s;&s;el; and by rea|&s;on of this Mixture, the pure Savour is &s;omewhat gone.</CELL>
<CELL>VIII. So &s;ome Men,<NOTE PLACE="marg">Heb. 2.1, 2 Rev. 2.4.</NOTE> like leaking Ve&s;|&s;els, let out the precious Grace of God; they lo&s;e their Zeal, Faith, Love, Cou|rage, <HI>&amp;c.</HI> And al&s;o many times the Word of God, as it comes from the Prea|cher, &s;avours of the earthen Ve&s;&s;el; for the be&s;t of Men have Fle&s;h in them, as well as Spirit. Were there nothing but this precious Trea&s;ure of Grace and Di|vine Wi&s;dom in them, it would not be &s;o; but Satan like a cur&s;ed Enemy, &s;tirs up the Remainders of the Old Man in the Soul, and through his &s;ubtil Temptations cau&s;es the Preacher to mix the Wine with Water, or the pure Doctrine of Chri&s;t, with Man's Wi&s;dom, by which means he vaunts and prides it oftentimes in him&s;elf.</CELL>
</ROW>
<ROW>
<CELL>IX. When a Ve&s;&s;el proves very defective, the Owner perceiving he is like to come to lo&s;s, empties the choice Liquor from Ve&s;&s;el to Ve&s;&s;el.</CELL>
<CELL>IX. So God many times finding his Ve&s;&s;els defective, and that they contract Filth, or prove leaky, empties his choice Liquor from Ve&s;&s;el to Ve&s;&s;el, according to that of the Prophet,<NOTE PLACE="marg">Jer. 48 11.</NOTE> <HI>Moab hath been at ea&s;e from his Youth, and hath &s;etled upon his Lees, and hath not been removed from Ve&s;&s;el to Ve&s;&s;el;</HI> which is meant of Afflictions. God by bringing a People into Adver&s;ity, in the &s;ence of this Text, may be &s;aid to move, pour out, or empty them from Ve&s;&s;el to Ve&s;&s;el. A long Time of Ea&s;e and Pro&s;perity proves hurtful to God's Children; like as the Wine receives detriment by &s;etling on its Lees. A Day of general Per&s;ecution proves various in its Effects: Some are thereby emptied of chice Gifts and Endow|ments that were in them, and others receive thereby a double mea&s;ure; God takes away the one Talent for want of Improvement, and gives it to him that had five.<NOTE PLACE="marg">Mat. 25.28</NOTE></CELL>
</ROW>
<ROW>
<CELL>X. Earthen Ve&s;&s;els are &s;oon bro|ken; they are very brittle Things; alas! but with one Knock they are gone.</CELL>
<CELL>X. So the Saints of God, and Mini|&s;ters of the Go&s;pel, are poor frail and brittle Creatures; when God permits the Enemy but a little to let flie again&s;t them, how are they da&s;hed to pieces by their hands! How many precious Ve&s;&s;els did Queen <HI>Mary</HI> de&s;troy, and con&s;ume to A&s;hes! But this mu&s;t always be con&s;idered, <HI>viz.</HI> God hath a gracious De&s;ign in &s;uffering the Enemy thus to break in pieces his choice Ve&s;&s;els; and one Rea&s;on thereof is, That the precious Trea&s;ure of the Go&s;pel may be the more diffu&s;ive, and &s;pread it &s;elf, that its precious Odor might perfume the more Souls. The Blood of the Saints hath been always accounted the Seed of the Church.</CELL>
</ROW>
<ROW>
<CELL>XI. Earthly Ve&s;&s;els are of little value; they are not much ac|counted of.</CELL>
<CELL>XI. God's faithful Saints and Servants, as they are of little e&s;teem in the Eyes of the World, <HI>The precious Sons of</HI> Zion,<NOTE PLACE="marg">Lam. 4.2.</NOTE> <HI>com|parable to fine Gold, how are they e&s;teemed as earthen Pitchers?</HI> So they have but low and mean thoughts of them&s;elves.<NOTE PLACE="marg">2 Cor. 4.7. Rom 9.23</NOTE> <HI>We have this Trea&s;ure in earthen Ve&s;&s;els, that the Excellency of the Power might be of God, and not of us.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>OTher Ve&s;&s;els are made by Men.</CELL>
<CELL>BUt the Saints and Mini&s;ters of the Go&s;pel are Ve&s;&s;els of the Lord's ma|king: He did not only form them con|&s;idered as Men, but al&s;o as &s;piritual Ve&s;&s;els, <HI>viz.</HI> they are cho&s;en Mini&s;ters prepared for his ble&s;&s;ed U&s;e: <HI>He is a cho&s;en Ve&s;&s;el to bear my Name among&s;t the Gentiles,</HI> &amp;c.<NOTE PLACE="marg">Acts 9.15.</NOTE> The Saints are called <HI>Ve&s;&s;els of Mercy, prepared unto Glory.</HI></CELL>
</ROW>
<ROW>
<CELL>II. Other Ve&s;&s;els, when broken into &s;mall Pieces, are generally quite &s;poiled, and can never be &s;et toge|ther again.</CELL>
<CELL>II. But the Ve&s;&s;els of the Lord, tho they are broken in pieces by Death, are not thereby &s;poiled, and utterly lo&s;t, but &s;hall be &s;et together again, and be made far more glorious than they were before.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="188" REF="109">
<HEAD>Inferences.</HEAD>
<P>IT may teach the Saints of God to have low thoughts of them&s;elves. What is an earthen Ve&s;&s;el? It is true, the Trea&s;ure may be excellent that is in the Ve&s;&s;el; but that doth not appertain to the Ve&s;&s;el. Let God have the Glory of all:<NOTE PLACE="marg">1 Cor. 4, 6, 7.</NOTE> <HI>What ha&s;t thou which thou ha&s;t not received?</HI></P>
<P N="2">2. Take heed, you that are Saints, that you do not, like earthen Ve&s;&s;els, &s;mite one again&s;t another, le&s;t by one another you are da&s;hed to pieces. Remember what frail and brittle Creatures you are, even poor earthen Ve&s;&s;els.</P>
<P N="3">3. It may teach the Saints al&s;o to look to them&s;elves, le&s;t they gather Filth; let every one keep their Ve&s;&s;els clean. Wa&s;h your &s;elves daily in the Tears of true Re|pentance, and by Faith in that Fountain that is &s;et open for Sin, and for Un|cleanne&s;s.</P>
<P N="4">4. It may teach the Saints of God to be careful of their poor Mini&s;ters, remem|bring always that they are al&s;o but poor frail Ve&s;&s;els.</P>
<P N="5">5. Let the Wicked dread the Thoughts of the great Day, &s;uch I mean as have, or &s;trive to break in pieces Chri&s;t's cho&s;en Ve&s;&s;els; what will they do in that Day, when He makes Inqui&s;ition for Blood?</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Lions.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Prov. 28.1.</HI></BIBL> The Wicked fly when none pur&s;ue, but the Righteous are as bold as a Lion.</P>
<P><BIBL><HI>Micah 5.8.</HI></BIBL> And the Remnant of <HI>Jacob</HI> &s;hall be as a Lion, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>The Godly are compared to Lions.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Lion is a very magnanimous and couragious Creature; he will not flie from his Enemies; he turneth not away for fear of any.</CELL>
<CELL>SO the Saints of God are full of &s;piri|tual Courage; they are not di&s;mayed at the Threats of Men.<NOTE PLACE="marg">P&s;al. 27.3.</NOTE> <HI>I will not fear what Man can do unto me: Tho an Ho&s;t &s;hould encamp again&s;t me, my Heart &s;hall not fear; tho I walk through the Valley of the Shadow of Death, I will fear no Evil.</HI> Hence they are &s;aid to be as bold as a Lion. <HI>Shall &s;uch a Man as I flie?</HI><NOTE PLACE="marg">Neh.</NOTE></CELL>
<CELL><P><HI>Que&s;t.</HI> But &s;ome may &s;ay, <HI>Wherein doth the Courage of the Godly appear? wherein are they as bold as a Lion?</HI></P>
<P><HI>An&s;w.</HI> In their being valiant and couragious for the Truth. And this they &s;hew forth many ways.</P>
<P>1. By their &s;peaking for it when others &s;peak again&s;t it. God's Truth, his Way, and People are commonly derided, and &s;poke again&s;t; and he that is a &s;incere and valiant Chri&s;tian, will, at all times when he &s;ees there is need for it, vindicate it, and &s;peak in the behalf thereof.</P>
<P>2. In their endeavouring to clear it from Reproach and Infamy. The Way or Truth of God is frequently reproached. 1. 'Tis called Error and Here&s;y:<NOTE PLACE="marg">Acts 24.14. Acts 24.5. Acts 17.19.</NOTE> <HI>After that way you call Here&s;y, &s;o wor&s;hip I the God of my Fathers,</HI> &amp;c. 2. 'Tis called Sedition. Hence <HI>Paul</HI> was accu&s;ed for being a <HI>Mover of Sedition.</HI> 3. 'Tis commonly called a new Doctrine: <HI>We would know what this new Doctrine whereof thou &s;peake&s;t is.</HI></P>
<P>3. They &s;hew their Courage in contending earne&s;tly for the Truth; they will di&s;|pute and argue out the Matter in behalf of Truth, and not give up the Ju&s;tne&s;s and Goodne&s;s of their Cau&s;e, as long as they are able to &s;tand by it, or by force of Ar|gument to maintain it. <HI>Paul</HI> upon this account &s;aith,<NOTE PLACE="marg">1 Cor. 15.32.</NOTE> he <HI>fought with Bea&s;ts at</HI> Ephe|&s;us, <HI>i. e.</HI> Men like Bea&s;ts, who acted like Bea&s;ts in oppo&s;ing the Truth.</P>
<P>4. In their vi&s;ible profe&s;&s;ing and publick owning of the Truth. They are not afraid nor a&s;hamed to confe&s;s Chri&s;t and his Ways before Men. Some for fear of the Jews did not publickly own Je&s;us Chri&s;t in the Days of his Fle&s;h; but &s;uch who are &s;incere will go forth, bearing his Reproach. Tho Men forbid them,<NOTE PLACE="marg">Heb. 13.13.</NOTE> nay threaten them, <HI>&amp;c.</HI> yet they will preach Je&s;us Chri&s;t, and profe&s;s his Name, and maintain his
<PB N="189" REF="109"> Ordinances, and ble&s;&s;ed In&s;titutions. The Apo&s;tles cried out,<NOTE PLACE="marg">Acts 4 20. &amp; 5.29.</NOTE> <HI>We cannot but &s;peak the Things which we have &s;een and heard,</HI> &amp;c.</P>
<P N="5">5. They &s;hew their Courage in &s;uffering for the Truth, when called &s;o to do. (1.) They will &s;uffer Reproach for the Truth. (2.) They will &s;uffer Blows for the Truth. (3.) Impri&s;onment for the Truth. (4.) Lo&s;s of their Goods. (5.) Ba|ni&s;hment. (6.) Yea, Death it &s;elf, when called to it, rather than deny Chri&s;t, and the Truth.</P>
<P N="6">6. They will &s;tand by the Truth, when others turn their Backs upon it. Thus did <HI>Paul.</HI></P>
<P N="7">7. They will maintain every Truth, but more e&s;pecially that Truth which is mo&s;t oppo&s;ed in the Day in which they live. It may be no demon&s;tration of Courage, to &s;tand up for, or maintain a Truth in one Age, which was a great Proof of Valour in another, when it was chiefly oppo&s;ed. Would it be any Sign of &s;piritual Courage now, to affirm God is God, and <HI>Baal</HI> is not? yet that was in <HI>Elijah</HI>'s Days.<NOTE PLACE="marg">1 Kings 18</NOTE> Or would it be any Demon&s;tration of Courage now, to affirm Je&s;us of <HI>Nazareth</HI> to be the true Saviour? yet it was in the Apo&s;tle's Time, becau&s;e it was the great Truth then oppo&s;ed. Chri&s;tian Courage is now &s;hewed, by owning and maintaining tho&s;e Truths of Chri&s;t now oppo&s;ed, and which in &s;tanding by, do expo&s;e the Profe&s;&s;ors thereof.</P>
<P>Now that which doth animate and embolden the Saints in the Day of Trial, in &s;tanding up for Chri&s;t, and his Ways, is:</P>
<P N="1">1. The Satisfaction they have touching the Truth of that which they profe&s;s. 'Tis God's Truth.</P>
<P N="2">2. The Con&s;ideration of the Excellency of God's Truth:<NOTE PLACE="marg">P&s;al 119.</NOTE> <HI>The Word of God is pure,</HI> &amp;c.</P>
<P N="3">3. The Con&s;ideration of the Goodne&s;s and Ju&s;tne&s;s of their Call to &s;uffer in be|half of Truth; for that is one thing which mu&s;t always be con&s;idered.</P>
<P N="4">4. The Goodne&s;s of their Con&s;ciences, or the Evidences of their own Sincerity. A Hypocrite may &s;uffer &s;ome things, but at la&s;t his Courage will fail him. I have heard of a Captain, that principally would make choice of two Sorts of Men for his Souldiers, <HI>viz.</HI> either &s;incere and godly Chri&s;tians, or downright Athei&s;ts, becau&s;e neither of them (he concluded) would be afraid to die: The true Chri&s;tian would not be afraid of Death, becau&s;e he knew he &s;hould go to Chri&s;t; and the Athei&s;t would not be afraid of Death, becau&s;e he thought, or rather hoped he &s;hould die as a Bea&s;t, and there would be an end of him.</P>
<P N="5">5. The Con&s;ideration of his having &s;o good a Second. A couragious and undaun|ted Second oftentimes puts much Courage into a Per&s;on that is &s;ingled out to fight a Duel. Now a Chri&s;tian has the Almighty and Terrible God to take his part, <HI>&amp;c. Fear not, Worm</HI> Jacob, <HI>I will help thee,</HI> &amp;c. <HI>I will never leave thee, nor for&s;ake thee.</HI><NOTE PLACE="marg">I&s;a. 41.14. Heb. 13.5, 6.</NOTE> So that we may boldly &s;ay, <HI>The Lord is my Helper, I will not fear what Man can do unto me.</HI></P>
<P N="6">6. The Certainty of getting the Victory, or overcoming at la&s;t. As it is &s;aid of <HI>Gad,</HI> it may be &s;aid of a Chri&s;tian, tho a Troop may overcome him, yet he &s;hall overcome at la&s;t. Hence Saints are &s;aid to be more than Conquerors;<NOTE PLACE="marg">Rom. 8.37</NOTE> for no Con|queror is certain, whil&s;t he is in the Conflict, that he &s;hall at la&s;t obtain the Conque&s;t.</P>
<P N="7">7. The Con&s;ideration of that exceeding great Reward, which they &s;hall receive when they have overcome, wonderfully adds Courage and Boldne&s;s unto them. <HI>Be thou faithful unto Death, and I will give thee a Crown of Life.</HI><NOTE PLACE="marg">Rev. 2.10.</NOTE></P></CELL>
</ROW>
<PB N="189" REF="109">
<ROW>
<CELL>II. Lions are great Conquerors. Many other Bea&s;ts, tho they are much bigger than they, yet they are not able to &s;tand before them.</CELL>
<CELL>II. Saints are great Conquerors; through Chri&s;t, they conquer Sin, Satan, the World, Death, and Hell; they are &s;aid to be <HI>more than Conquerors.</HI><NOTE PLACE="marg">Rom. 8.</NOTE></CELL>
</ROW>
<ROW>
<CELL>III. A Lion is a Creature that other Bea&s;ts are afraid of.</CELL>
<CELL>III. So the Saints are Men that the Wicked oft times fear; they dread the Effects of their Prayers. 'Tis &s;aid, that <HI>Mary</HI> Queen of <HI>Scots</HI> was more afraid of the Prayer of <HI>John Knox,</HI> than of an Army of Twenty Thou&s;and Men. <HI>Herod</HI> was afraid of <HI>John Bapti&s;t.</HI> It hath been ob&s;erved, that &s;ome wicked Per&s;ons have been afraid to &s;wear, or carry it un&s;eemly, in the pre|&s;ence of a godly Man.</CELL>
</ROW>
<PB N="190" REF="110">
<ROW>
<CELL>IV. A Lion is a very &s;trong Creature.</CELL>
<CELL>IV. The Saints are &s;o &s;trong in the Lord, and the Power of his Might, that none, either in Earth or Hell, are a Match for them.</CELL>
</ROW>
<ROW>
<CELL>V. A Lion treadeth down, and maketh a Prey of his Enemies.</CELL>
<CELL>V. So the Godly &s;hall in the latter Days make a Prey of all their Adver&s;a|ries, be as terrible as an Army with Ban|ners, when God brings them forth again&s;t <HI>Babylon. God will rai&s;e up the Sons of</HI> Zion <HI>again&s;t the Sons of</HI> Greece, <HI>and make them as the Sword of a mighty Man.</HI><NOTE PLACE="marg">Cant. 6.10 Zech. 9.13 Mich. 5.8.</NOTE> <HI>The Remnant of</HI> Jacob <HI>&s;hall be among&s;t the Gentiles, in the mid&s;t of many People, as a Lion among&s;t the Bea&s;ts of the Forre&s;t, among&s;t a Flock of Sheep, who if he go through, both treadeth down, and teareth in pieces, and none can deliver.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>IN many things the Righteous are not like to a Lion. A Lion hath many evil, de|vouring, and hurtful Qualities, and it is upon that account wicked Men and the Devils are compared to Lions.</P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>IN vain are the Saints by Men and Devils a&s;&s;aulted; he that prevails again&s;t them, mu&s;t al&s;o prevail again&s;t, and overcome the mighty God; and who is a Match for Him?</P>
<P N="2">2. This reproves, and may tend to &s;hame the timorous Chri&s;tian. What! afraid to own Chri&s;t, to &s;tand up for, and &s;tand by the Truth, when thou ha&s;t God to &s;tand up for thee, and &s;tand by thee! <HI>&amp;c.</HI></P>
<P N="3">3. Let Saints &s;hew them&s;elves bold and couragious in the Cau&s;e and Intere&s;t of God, and their Souls. A fearful timerous Spirit becomes not a Chri&s;tian. Have you a good Cau&s;e? have you a good Call? have you a good Con&s;cience? have you a good Captain? What then do you fear? In the Strength of the Lord, be as bold as a Lion; and in order thereunto, get the Truth into your Affections, &s;ee that you have received the Truth in the Love of it: And be &s;ure you approve your &s;elves to be &s;incere; for 'tis Sincerity that imboldens a Chri&s;tian, and makes him valiant.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Gold.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Job 23.10.</HI></BIBL> When he hath tried me, I &s;hall come forth as Gold.</P>
<P><BIBL><HI>I&s;a. 13.12.</HI></BIBL> I will make a Man more precious than fine Gold, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>GOld is a precious Metal, it is e&s;teemed as one of the rare&s;t Things on Earth; hence Things of great Value are in the holy Scrip|tures &s;et forth by Gold.</CELL>
<CELL>THe Saints are a choice and precious People, the excellent Ones in all the Earth.<NOTE PLACE="marg">P&s;al. 16.2. Prov. 12.26. I&s;a. 44.4. Lam. 4.2. Deut. 32.9</NOTE> <HI>Since thou ha&s;t been precious in my Sight, thou ha&s;t been honourable, and I have loved thee.</HI> They are called <HI>precious Sons of</HI> Zion, <HI>comparable to fine Gold.</HI> God e&s;teems them as his Portion: <HI>The Lord</HI>'s <HI>Portion is his People,</HI> Jacob <HI>is the Lot of his Inheritance.</HI></CELL>
</ROW>
<ROW>
<CELL>II. Gold, tho it is a pure Sort of Metal, yet there is &s;ome Dro&s;s in it; tho, as Naturali&s;ts ob&s;erve, there is not any Metal, that is more free from Dro&s;s and Ru&s;t than Gold is.</CELL>
<CELL>II. The Saints of God, tho holy, very precious and gracious Ones, yet are they not without Sin; there is &s;ome Dro&s;s of Corruption in the very be&s;t.<NOTE PLACE="marg">Eccl. 7.20. 1 Joh. 1.8.</NOTE> <HI>There is not a ju&s;t Man upon the Earth, that doth good, and &s;inneth not. If we &s;ay, we have no Sin, we deceive our &s;elves, and the Truth is not in us.</HI></CELL>
</ROW>
<PB N="191" REF="110">
<ROW>
<CELL>III. Gold is refined in the Fire, and thereby is made more pure than it was before.</CELL>
<CELL>III. So the Saints are put into the Fire, I mean, into the Furnace of Affliction, to purge and refine them from all the Dro&s;s of their Corruption.<NOTE PLACE="marg">Job 23.10</NOTE> <HI>When he hath tried me, I &s;hall come forth as Gold. I will make a Man more precious than fine Gold. I will bring the third Part through the Fire, and will refine them as Silver is refined,</HI><NOTE PLACE="marg">Zech. 13.9</NOTE> <HI>and will try them as Gold is tried. They &s;hall call upon my Name, and I will hear them: I will &s;ay, It is my People, and they &s;hall &s;ay, The Lord is my God.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Gold is very pliant, you may bow and work it as you plea&s;e; and the Fire makes it more pliable and yielding, &amp;c.</CELL>
<CELL>IV. So the Saints are of a &s;oft and pliable Nature; God having infu&s;ed his precious Grace into their Hearts, they are of a yielding Temper, they have Hearts of Fle&s;h; and God, by putting them into the Fire, makes them more pliant and flexible, they pre&s;ently yield to the Will of God, when others will not, cannot be brought to it.</CELL>
</ROW>
<ROW>
<CELL>V. Gold will endure the Fire; tho it be often put into the Fur|nace, yet it lo&s;eth nothing but the dro&s;&s;y Part. The Fire doth it much Good; it cannot de&s;troy the preci|ous Nature of it. Gold retains its Excellency in de&s;pite of the envious Rage of fiery Flames.</CELL>
<CELL>V. So the Saints of God, or all &s;incere Ones, endure the fiery Trial; they are not burned up not con&s;umed in the Furnace of Affliction, tho heated &s;even-fold: tho it burn their Bodies into A&s;hes, and re|duce their Fle&s;h (as one ob&s;erves) into the fir&s;t Atoms; yet the Saint (the Gold) is not hurt, nor doth he receive the lea&s;t Damage thereby. Sincere Chri&s;ti|ans are compared to Gold; and Hypo|crites to Wood, Hay, and Stubble, which the Fire will burn up.</CELL>
</ROW>
<ROW>
<CELL>VI. Gold is often formed into Ve&s;&s;els, rarely wrought, for the Plea&s;ure, Honour, and U&s;e of Prin|ces and great Men.</CELL>
<CELL>VI.<NOTE PLACE="marg">See <HI>Ve&s;&s;el.</HI></NOTE> God frames &s;ome of his Saints for mo&s;t excellent U&s;e; he makes of them Ve&s;&s;els of Honour, to hold the glorious Trea&s;ure of the Go&s;pel, and to let it out to others. The&s;e are fitly compared to fine Gold,<NOTE PLACE="marg">Lam. 4.2.</NOTE> altho accounted as earthen Pitchers.</CELL>
</ROW>
<ROW>
<CELL>VII. Gold is carefully kept; Men &s;et highly by it, and often hide it, le&s;t Thieves &s;hould &s;teal it away.</CELL>
<CELL>VII. So God &s;ets highly by his Saints; He keeps them carefully Day and Night. They are called his hidden Ones; He covers them under his Wings from the Pride of Men.</CELL>
</ROW>
<ROW>
<CELL>VIII. Men &s;uffer great Pains for Gold, run great Lo&s;&s;es and Hazards to obtain it, and make it &s;ure to them&s;elves.</CELL>
<CELL>VIII. So Je&s;us Chri&s;t &s;uffered great Pain and Lo&s;s for his poor Saints; he laid down his Life for them. <HI>We were not redeemed with Silver and Gold,</HI><NOTE PLACE="marg">1 Pet. 1.18, 19.</NOTE> <HI>from our vain Conver&s;ations, but with the precious Blood of Chri&s;t, as of a Lamb without blemi&s;h.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>GOld is earthly, and of a pe|ri&s;hing Nature; it weareth away by little and little; the more it is put to u&s;e, the more it wa&s;teth.</CELL>
<CELL>THe Saints, tho their Bodies are earthly, and die, yet they &s;hall ne|ver peri&s;h; and their better Part is &s;piri|tual, and &s;hall never &s;ee Corruption. The more Service they do, the more glorious they &s;hall be. Saints are not the wor&s;e for wearing.</CELL>
</ROW>
<PB N="192" REF="111">
<ROW>
<CELL>II. Gold hath its Glory from Art; were it not moulded, &s;haped, and furbi&s;hed by the Wit of Man, it would not be &s;o glorious, nor of that e&s;teem as now it is.</CELL>
<CELL>II. But the Saints have all their Glory from Grace; it is not the Work of Mens Hands, but the Work of God's Hands, that makes them to &s;hine; they are curiou&s;ly wrought and fa&s;hioned by the Spirit, from whence they become glorious.</CELL>
</ROW>
<ROW>
<CELL>III. Gold is Gold naturally, as it is dug out of the Earth, tho not &s;o pure as it is made afterwards by the Art and Indu&s;try of Man.</CELL>
<CELL>III. But the Saints were meer Lumps of Filth, Earth, and not Gold, natu|rally. 'Tis Grace that makes them ex|cellent as Gold; 'tis Grace that makes them differ from others.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews forth the great Worth of God's peculiar Ones: they are e&s;teemed by him far more excellent, than Gold is by Men.</P>
<P N="2">2. It &s;peaks forth much Comfort to the Godly: God &s;o prizeth them, that he keeps them as carefully as we do the choice&s;t and rare&s;t Gold.</P>
<P N="3">3. It &s;hews the Excellency of Grace: Grace is of a transforming Nature; it is like the Philo&s;opher's Stone, it turns every Man and Woman, be they never &s;o vile and ba&s;e Metal, into Gold; <HI>i. e.</HI> it makes them holy, precious; and gracious Ones in God's Sight.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Doves.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 10.16.</HI></BIBL> Be ye harmle&s;s as Doves.</Q>
</EPIGRAPH>
<P>DOves are, 1. Meek. 2. Harmle&s;s. 3. Cha&s;t. 4. They make their Ne&s;ts in a Rock. 5. They feed upon pure Grain, not on Cartion, as Fowls of Prey do. 6. Have a lovely Eye, and always fixed upon their Mates. 7. They love to keep Company together. 8. Mourn when they have lo&s;t the Sight of their Mates. 9. They are often mole&s;ted by Fowls of Prey. 10. They are very fruit|ful. 11. They love to be by &s;weet Springs and Rivers of Water. 12. They were appointed under the Law for Sacrifices. 13. They have no Defence but by Flight. Upon all the&s;e Con&s;iderations Saints may be compared to Doves; which is largely opened under the Eighth Head of Metaphors, concerning the Church, to which we refer you.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Lambs in a large Place.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Ho&s;ea 4.16.</HI></BIBL> Now the Lord will feed them, as a Lamb in a large Place.</Q>
</EPIGRAPH>
<P>EXpo&s;itors differ about the Meaning of the&s;e Words. <Q><HI>Mercer</HI> and <HI>Vatablus</HI> (as Mr. <HI>Burroughs</HI> ob&s;erves) would carry it thus, <HI>Laute ut Agnus, mox mactatur:</HI> As a Lamb, when it hath large Food, it is &s;oon &s;lain: &s;o God threatneth <HI>Ephraim,</HI> that he will &s;oon make an end of them; only he will let them pro&s;per for a while, and feed them largely, but it &s;hall be for the Slaugh|ter, <HI>&amp;c.</HI> But others rather under&s;tand, that God would bring <HI>Ephraim</HI> under &s;uch Affliction, as &s;hould humble them, and make them as a Lamb: <HI>Feed them as a Lamb, parc&egrave; ac tenuiter;</HI> not fed as an Heifer, that noted their Pro&s;perity; but fed as a Lamb, that noteth their Adver&s;ity: For the Food of a Lamb differeth from the Food of an Heifer. That which will feed a Lamb, will &s;tarve an Heifer, or an Ox. They have, &s;aith God, been proud and wanton in the Enjoyment of Peace and Plenty; but now they &s;hall have &s;hort Commons; I will bring them down, and lay them low at my Feet; they &s;hall be as a Lamb that picks up Gra&s;s in the Wilderne&s;s, <HI>as a Lamb in a large Place:</HI> That is, &s;aith Mr. <HI>Burroughs,</HI> they &s;hall
<PB N="193" REF="111"> be di&s;per&s;ed among the Countries. They would not be &s;atisfied in <HI>Canaan,</HI> which was a narrow Place, and with the Sheepfold of mine that was therein; and now they &s;hall have more Room, they &s;hall go into a large Place, but it &s;hall be into Captivity.</Q></P>
<P>But now fully to take in the direct Sence of the Text, <HI>I will feed them as a Lamb in a large Place;</HI> that is, as a Lamb that &s;hall be alone, one Lamb. <Q>He &s;peaks of a Lamb &s;ingly, becau&s;e that they &s;hould be &s;cattered one from another. They had Society, and might have abode in the &s;weet Enjoyment of it, had they not &s;inned their Mercies away; but &s;ince they did not make good u&s;e of their Peace and Com|munion together, God threatneth to &s;catter them, one in one Place, and another in another Place; and they &s;hould be as a Lamb alone in the Wilderne&s;s, &s;uccourle&s;s, helple&s;s, &s;hiftle&s;s, bleating up and down.</Q> Which affords us a profitable Parallel.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Lamb in a large Place, that feeds in a Wilderne&s;s alone, is very &s;olitary, and, as it hath been ob&s;erved, wanders about bleating, &s;eeming greatly troubled for want of Company.</CELL>
<CELL>SO when God &s;catters his People by Per|&s;ecution, (becau&s;e they have not pri|zed nor improved that Peace and Plenty which he hath afforded them in their own Fold, nor regarded the Sweetne&s;s of Chri&s;tian Society and Communion toge|ther) they &s;hall wander about, bleating as it were, being greatly troubled for want of that Fellow&s;hip they once en|joyed. Thus it was with the poor Jews.</CELL>
</ROW>
<ROW>
<CELL>II. A Lamb alone in a large Place, wandering up and down in a Wil|derne&s;s, among Wolves, Lions, <HI>&amp;c.</HI> is in great danger of being devou|red every moment; when &s;uch as remain in the Fold with the Flock, are generally &s;afe and very &s;ecure.</CELL>
<CELL>II. So a poor Chri&s;tian, that &s;trays abroad, or gets out of God's Fold, and is as a Lamb in a large Place, is in great danger of being &s;poiled and devoured eve|ry moment; when &s;uch Chri&s;tians as abide in the Church, and keep clo&s;e to the Fellow&s;hip and Communion thereof, are &s;afe. Al&s;o Chri&s;tians that are &s;cattered, and forced by Per&s;ecution from the Soci|ety of the Saints, are obnoxious to many Deaths and Dangers.</CELL>
</ROW>
<ROW>
<CELL>III. A Lamb in a large Place or Wilderne&s;s hath none to help it; who watches or takes care of &s;uch a Lamb? It hath no Shepherd to look after it, none that regards it.</CELL>
<CELL>III. So tho&s;e Chri&s;tians that &s;tray abroad, or are forced to wander in a bewildered E&s;tate, have no Fellow&s;hip with God's People, nor are they under the &s;pecial Care or Charge of any of his particular Mini&s;ters; none regard them: Which is a &s;ore and lamentable State.</CELL>
</ROW>
<ROW>
<CELL>IV. A Lamb in a large Place is forced to &s;eek its own Food, and provide for it &s;elf, when &s;uch as re|main in the Fold, or in the Flock, the Shepherd takes care of them, and daily feeds them; they have no Want, when the poor Lamb in the Wilderne&s;s is in hard Weather near &s;tarving.</CELL>
<CELL>IV. So Such Chri&s;tians as &s;tray abroad, and walk alone, not belonging to any particular Church, have little Food but what they can find them&s;elves; they have not tho&s;e &s;weet and ble&s;&s;ed Refre&s;h|ments at the Lord's Table, and in the daily Communion with God's People, as &s;uch have who are orderly Members. This made the Spou&s;e cry out, <HI>Tell me,</HI><NOTE PLACE="marg">Cant. 1.7.</NOTE> <HI>O thou whom my Soul loveth, where thou feede&s;t, and where thou make&s;t thy Flocks to re&s;t at Noon,</HI> &amp;c.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FRom hence we may infer, what a &s;ore Evil it is to be &s;cattered from the Flock of God. Some &s;light Chri&s;tian Society, and think the Yoke of Chri&s;t is too hard and unea&s;y for their Necks; they account it Bondage, and not Liberty; they do not like Chri&s;t's Fold. And how ju&s;t is it with God to blind the Eyes of &s;uch, and leave them to wander in the Wilderne&s;s, and let them feed as a Lamb in a large Field, being expo&s;ed to the Danger of many Enemies?</P>
<P N="2"><PB N="194" REF="112">2. Some Men love their Liberty, and they may have Liberty enough; but &s;uch may be their Liberty, that it may prove (as one well ob&s;erves) their Mi&s;ery. To keep in the Compa&s;s of God's Commands; is the be&s;t Liberty of all; as <HI>David</HI> pro|fe&s;&s;eth, <HI>Then &s;hall I have Liberty, when I keep all thy Commandments.</HI> Other Liberty will mo&s;t certainly bring us into Straits, and ruine us, if we do not take heed, and return unto God. Many want Elbow-Room, and would fain get out of God's Limits; tho &s;uch may at pre&s;ent have Peace, yet mark well their End. It is a fear|ful Judgment to be left to wander.</P>
<P N="3">3. Prize Chri&s;tian Society then, and account it your Mercy, that you are not as a Lamb in a large Place; and improve the Mercy you now enjoy; le&s;t God bring that heavy Judgment upon you, to break and &s;catter you, as many have been in Days pa&s;t, and made to &s;eek their Bread in a howling Wilderne&s;s.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Heart of a Saint compared to an Heart of Fle&s;h.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Ezek. 36.26.</HI></BIBL> And I will give them a Heart of Fle&s;h, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P N="1">I. A Heart of Fle&s;h is a tender thing; every &s;mall Prick will make it bleed: So every Sin, nay, the &s;malle&s;t Sin will offend, and make a tender-hearted Chri|&s;tian cry out, much more a great Sin.</P>
<P N="2">II. A Heart of Fle&s;h is a &s;oft Heart; the Philo&s;ophers De&s;cription of a &s;oft thing is, that it ea&s;ily gives way to a Touch: So a true Chri&s;tian, a tender-hearted Chri|&s;tian will yield to God's Word, to his Reproofs, to his Commands, <HI>&amp;c.</HI> Lay your Finger upon a Stone, and that yields not; but lay your Finger upon Fle&s;h, and that will yield:<NOTE PLACE="marg">2 King. 22.19.</NOTE> So will a Saint. <HI>Jo&s;iah</HI>'s Heart melted, when the Law of God was read to him; his Heart gave way and yielded to God's Word, and trembled at the Judg|ments denounced; he had a Heart of Fle&s;h, a tender and &s;oft Heart.</P>
<P N="3">III. A Heart of Fle&s;h cannot bear a great Weight, a heavy Burden will cru&s;h and mar it exceedingly. Lay never &s;o great a Weight upon a Stone, and that will bear it; you cannot cru&s;h that, nor make the lea&s;t Impre&s;&s;ion in it, what Weight &s;oever you lay upon it: but a Heart of Fle&s;h, or that which is of a &s;oft Sub&s;tance, is of another Nature; a Weight will brui&s;e, cru&s;h, and mar it immediatly. So a tender-hearted Chri&s;tian cannot bear the Weight of Sin; he feels the Burthen &s;o heavy, that he is &s;orely cru&s;hed down and oppre&s;&s;ed under the Guilt thereof, and grievou&s;ly brui&s;ed. Thus it was with <HI>David,</HI><NOTE PLACE="marg">P&s;al. 38.</NOTE> <HI>I am &s;ore broken, I am bowed down greatly,</HI> &amp;c.</P>
<P N="4">IV. A Heart of Fle&s;h, I mean a living Heart, (for 'tis &s;uch a one of which the Text &s;peaks) is a &s;en&s;ible Heart: So a tender-hearted Chri&s;tian, or a Man or Wo|man that hath a Heart of Fle&s;h, is very &s;en&s;ible. Such are &s;en&s;ible of their own Vilene&s;s, and loath them&s;elves before the Lord, cannot bear the Thoughts of God's Di&s;plea&s;ure; it goes to their very Heart, to think that the holy and infinite God &s;hould be di&s;plea&s;ed and offended with them: they are &s;en&s;ible of their own Sorrows, and of the Sorrows and Mi&s;eries of others. A tender-hearted Per&s;on will grieve for the Afflictions of his Brethren and Si&s;ters; if his Mother, or any dear Relation, is di|&s;tre&s;&s;ed, and in great Mi&s;ery, O how &s;en&s;ible is he of it, and how &s;orely troubled and di&s;quieted in his Spirit! And thus it is with a tender hearted Saint, O how is he grieved for the di&s;tre&s;&s;ed Saints, and for di&s;tre&s;&s;ed <HI>Sion!</HI> &amp;c.</P>
<P N="5">V. A Heart of Fle&s;h, <HI>i. e.</HI> a tender Heart, will take any Impre&s;&s;ion you plea&s;e: So a tender-hearted Chri&s;tian will take any Impre&s;&s;ion from God: He is like Wax melted, that will take the Impre&s;&s;ion of the Seal. They are ready to take the Stamp of the Word, the Image of God, which is Righteou&s;ne&s;s and true Holine&s;s. The Spirit and Word of God can mould the&s;e Hearts into any Form or Fa&s;hion God plea&s;eth, <HI>&amp;c.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<PB N="195" REF="112">
<HEAD>Saints compared to Stewards.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Luk. 16.2.</HI></BIBL> Give an account of thy Steward&s;hip, <HI>&amp;c.</HI></P>
<P><BIBL><HI>1 Pet. 4.10.</HI></BIBL> As good Stewards, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P><HI>Note.</HI> Every Saint is the Steward of God.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P N="1">I. A Steward is a Per&s;on that hath Goods or Moneys committed to his Charge: So every Chri&s;tian hath many Goods, called Talents, committed to him,<NOTE PLACE="marg">Mat. 25.14, 15.</NOTE> both Spirituals and Temporals.</P>
<P N="2">II. A Steward cannot &s;ay, the Riches which are committed to him are his own; no, he is but the Steward of them, in Tru&s;t, they being the proper Right of another Man, or his Lord's Goods: So a Chri&s;tian cannot &s;ay, any thing he hath is his own; all he is and hath is the Lord's.</P>
<P N="3">III. A Steward ought to di&s;po&s;e of every thing committed to his Charge, accor|ding to the &s;pecial Command of his Ma&s;ter, who po&s;&s;ibly orders him to pay &s;o much to &s;uch an one, and &s;o much to &s;uch an one, and &s;o much to &s;uch Poor that dwell in the Pari&s;h, <HI>&amp;c.</HI> So every Chri&s;tian ought to di&s;po&s;e of all his Lord's Goods, ac|cording to his expre&s;s Command laid down in his Word, or he is no faithful Stew|ard. So much he is required to di&s;po&s;e of to the Mini&s;ters of the Go&s;pel, that may tend to make their Lives comfortable, and free them from the perplexing Cares of this Life, which greatly hinder them in their Mini&s;try. The true Mini&s;ter's Mainte|nance is <HI>jure divino,</HI> of divine Right: <HI>So hath the Lord ordained,</HI><NOTE PLACE="marg">1 Cor. 9.14.</NOTE> <HI>that they that preach the Go&s;pel, &s;hould live of the Go&s;pel.</HI> Al&s;o they are required to give to the Poor, that they may not want, <HI>&amp;c.</HI> Their Charity ought to be according to their Ability, and the Poor's Nece&s;&s;ity; and not only to give, but to give cheerfully, with a willing Heart, <HI>&amp;c.</HI></P>
<P N="4">IV. Stewards are required to improve their Lord's Money, <HI>&amp;c.</HI> So Chri&s;tians ought to improve all tho&s;e &s;piritual Gifts and Graces, Time and Strength, Wi&s;dom and Knowledg. What&s;oever God hath given to them, he expects they &s;hould im|prove it to his Glory, and to the Profit of their Neighbours.</P>
<P N="5">V. 'Tis a great and horrible Evil in a Steward, to mind his own Bu&s;ine&s;s and Concerns more than the Concerns of his Lord and Ma&s;ter: So 'tis an utter Fault, (and that which may ju&s;tly call in que&s;tion the Truth of his Sincerity and Chri&s;tiani|ty) for a Chri&s;tian to mind the World, and his own private Intere&s;t, more than the Intere&s;ts and Concerns of Je&s;us Chri&s;t. Some care not what becomes of Chri&s;t's Labourers, or of the poor Saints, nor of the Intere&s;t of the Go&s;pel, &s;o that they have all things to their Hearts Content. They eat the Fat, and drink the Sweet, and lay up great Store of Trea&s;ure for their own Children, <HI>&amp;c.</HI> they have (perhaps) their Hundreds and Thou&s;ands by them; and in the mean while many faithful Mi|ni&s;ters hard put to it to get Bread. Is it not an abominable Evil in a Steward, to live like a Lord him&s;elf upon his Ma&s;ter's Goods, and let his Ma&s;ter's Children want Bread; and al&s;o to keep back the Right of his faithful and painful Labourers, for who&s;e &s;ake he intru&s;ted him with &s;o much Sub&s;tance?</P>
<P N="6">VI. A Steward mu&s;t expect to be called to an Account: <HI>Give an Account of thy Steward&s;hip,</HI> &amp;c. So mu&s;t every Chri&s;tian expect to be called to an Account by Je&s;us Chri&s;t concerning his Steward&s;hip; and what will they have to &s;ay, who have em|bezelled much of their Lord's Goods, and converted the re&s;t to their own private U&s;e. Let all take heed, and &s;o demean them&s;elves, that they may have their Ac|counts to give up with Joy.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="196" REF="113">
<HEAD>Saints compared to Stones.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 Pet. 2.5.</HI></BIBL> Ye al&s;o as lively Stones, are built up a &s;piritual Hou&s;e, an holy Prie&s;thood, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>THe Saints of God are compared to <HI>Stones,</HI> to the Stones of a a Building, <HI>&amp;c.</HI></P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P N="1">I. SOme Stones that Men build with, are very rough and rocky as they are taken out of the Quarry, and therefore need much Hewing and Squaring, before they are fit for the Building: So naturally the Hearts of Sinners are rocky, and like rough Stones;<NOTE PLACE="marg">Ho&s;. 6.5.</NOTE> and to this the Lord alludes, <HI>I have hewed them by the Prophets.</HI> Mi|ni&s;ters are God's Tools, by which He does his Work upon Mens Hearts.</P>
<P N="2">II. Stones are fit Materials to build a Hou&s;e withal: So God &s;ees Believers are the only fit Materials to build his &s;piritual Hou&s;e.</P>
<P N="3">III. Stones in a Building are well knit and united together: So &s;hould the Saints in Love, <HI>&amp;c.</HI></P>
<P N="4">IV. Stones are durable; &s;o are the Saints.</P>
</DIV4>
<DIV4 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P N="1">I. NO Builder builds his Hou&s;e with preeious Stones: But Believers are called precious Stones. This notes the Richne&s;s and Excellency of the &s;piritual Building:<NOTE PLACE="marg">1 Cor. 3.12</NOTE> <HI>Now if any build upon this Foundation Gold, Silver, precious Stones,</HI> &amp;c.</P>
<P N="2">II. No earthly Stones have Life in them; they are not living but dead Stones: But the Saints are living Stones,<NOTE PLACE="marg">Eph. 2.1.</NOTE> being quickned and made alive by Je&s;us Chri&s;t, that &s;o there may be a fit Re&s;emblance or Similitude between the Stones and the Founda|tion. <HI>See</HI> Foundation <HI>in the Fir&s;t Volume,</HI> pag. 242. <HI>and</HI> Chri&s;t the Corner-Stone, p. 246, 247.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Saints God's Iewels.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mal. 3.17.</HI></BIBL> They &s;hall be mine in that Day when I make up my Jewels.</Q>
</EPIGRAPH>
<P>THe Saints are in this Place called Jewels, they are God's choice Jewels: There is nothing &s;o excellent in the Eyes of Men, but God's People are as amiable in his Sight; and why he calls them his Jewels, is opened in the following Parallel.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>JEwels are rare and excellent Things, made by the hands of curious Workmen; they are made of precious Stones, &s;et in Gold and Silver.</CELL>
<CELL>THe Saints are to God mo&s;t choice and excellent Ones:<NOTE PLACE="marg">P&s;al. 45.</NOTE> <HI>The King's Daugh|ter is all glorious within.</HI> The&s;e Jewels are made up of a Complication of all the precious Graces of the Holy Spirit.</CELL>
</ROW>
<ROW>
<CELL>II. Some Jewels are long in ma|king; they are not made near &s;o &s;oon as &s;ome others are. They car|ry on their Work gradually, every Day's Work adds to their Beauty and Richne&s;s; yet having begun, they re&s;olve to go forward, and never cea&s;e till they have fini&s;hed them, and made them up, quite fit for the Cabinet.</CELL>
<CELL>II. So &s;ome of the Saints are not &s;o &s;oon made up and fitted for Heaven, as others are; God carries on the Work of Grace gradually. All Per&s;ons, as &s;oon as ever they are converted, are not made fit for Heaven, but they mu&s;t go from one degree of Grace to another. Yet God hath promi&s;ed to perfect the Work he hath be|gun; he will never cea&s;e, until he hath made up the Jewels he hath begun to make. <HI>He that hath begun a good Work in you,</HI><NOTE PLACE="marg">Phil. 1.6.</NOTE> <HI>will perform it to the Day of Chri&s;t.</HI></CELL>
</ROW>
<PB N="197" REF="113">
<ROW>
<CELL>III. Jewels are a mo&s;t rare and excellent Ornament, nothing richer; and are therefore worn only by rich and noble Per&s;ons, in which they take great delight.</CELL>
<CELL>III. So Believers are the Glory of Chri&s;t: <HI>Whether any do enquire of</HI> Titus,<NOTE PLACE="marg">2 Cor. 8.23.</NOTE> <HI>he is my Partner and Fellow-helper concer|ning you; or our Brethren be enquired of, they are the Me&s;&s;engers of the Churches, and the Glory of Chri&s;t.</HI> Which agrees with that in <HI>I&s;a.</HI> 62.3. <HI>Thou &s;halt al&s;o be a Crown of Glory in the hand of the Lord,</HI><NOTE PLACE="marg">I&s;a. 62.3.</NOTE> <HI>and a Royal Diadem in the hand of thy God;</HI> and hence called <HI>Hephzibah, The Lord delighteth in thee.</HI> No Prince e&s;teems more of his Crown, Jewels, and Royal Diadem, than God doth of his People. The High-Prie&s;t under the Law was to have the Names of the Children of <HI>I&s;rael</HI> engraven on the Brea&s;t-plate. See <HI>Exod.</HI> 28. <HI>And thou &s;halt make the Brea&s;tplate of Judgment, the Work of cunning Workmen,</HI> &amp;c. <HI>And thou &s;halt embo&s;s in it Embo&s;&s;ments of Stones, four Rows: The fir&s;t, a Row of Sardius,</HI><NOTE PLACE="marg">Exod 28.6, 7, 8 9.</NOTE> <HI>a Topaz, and a Smaragd; the &s;econd Row, a Chalcedony, a Saphire, and Sardonyx; and the third Row, an Hyacinth, a Chry&s;ophra&s;e, and an Amethy&s;t; and the fourth Row, a Chry&s;olite, a Beryl, and a Ja&s;per. And they &s;hall be &s;et in Gold in their Imbo&s;&s;ements, and the Stones &s;hall be with the Names of the Sons of I&s;rael,</HI> &amp;c. Al&s;o in the Ephod there was two Beryl-Stones, and on them was engraven the Names of the Children of <HI>I&s;rael.</HI> Now the High-Prie&s;t was a Type of Chri&s;t, and his having the Names of the Children of <HI>I&s;rael</HI> engraven with precious Stones upon the Ephod which was up|on his Shoulders, and upon the Brea&s;t-plate, &s;ignifies not only Chri&s;t's bearing his Saints upon his Shoulders, (as it were) and upon his Heart, but al&s;o what an Ornament Chri&s;t looks upon his Saints to be unto him; for tho&s;e precious Stones were a wonderful Ornament to the Prie&s;t, both on his Shoulders and Brea&s;t. Take Mr. <HI>Ain&s;worth's</HI> An|notations on the 11th Ver&s;e. The Engraver, Stone-cutter, or Jeweller, thus engra|ving in precious Stone, (and that like a Signet) the Names of the Children of <HI>I&s;|rael,</HI> &s;ignified the firm and perpetual Love, Memorial, E&s;teem, and Su&s;tentation of the Church. And to this the Spou&s;e alludes, <HI>Cant.</HI> 8.6. <HI>Set me as a Signet upon thy Heart, as a Signet on thy Arm,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>IV. A Man takes great care of, and exceedingly values his rich and choice Jewels; he will not lo&s;e one of them, if he can po&s;&s;ibly keep them.</CELL>
<CELL>IV. So God takes great care of his Saints, e&s;teems of them as his chiefe&s;t Trea&s;ure, and will not lo&s;e one of them. <HI>All that the Father hath given me, have I kept, and none of them are lo&s;t,</HI> &amp;c. That God highly prizes, e&s;teems, and takes great care of his People, doth appear many ways. (1.) By the Price he paid for them; He gave up that precious and invaluable Jewel of his Heart, <HI>viz.</HI> the Lord Je&s;us, to be broken in pieces, that &s;o he might thereby make unto him&s;elf many thou&s;and choice and precious Jewels. (2.) By the great Pains he hath u&s;ed in forming and fa&s;hioning them for him&s;elf: <HI>We are his Workman&s;hip,</HI> &amp;c. (3.) By his making of &s;uch a firm and &s;ure Covenant with Chri&s;t in their behalf, that none of them might be lo&s;t. (4.) By the Charge he gives to the Wicked not to hurt them.<NOTE PLACE="marg">2 Chron. 16.21, 22.</NOTE> <HI>He &s;uffered no Man to do them Wrong; yea, he reproved Kings for their Sakes, &s;aying, Touch not mine Anointed, and do my Prophets no harm.</HI> (5.) By his declaring, that <HI>they that touch them, touch the Apple of his Eye.</HI> He pities them as a Father pities his Children. (6.) By his be&s;towing &s;o many precious Graces and good Gifts upon them, to make them &s;hine, and gloriou&s;ly &s;et forth their Lu&s;tre. (7.) By executing Wrath and Di&s;plea|&s;ure upon their Enemies. (8.) By his defending, &s;aving, and pre&s;erving them in the mid&s;t of &s;o many great and imminent Dangers. (9.) In hiding them in a &s;ecret and &s;ecure Place, out of the reach of Adver&s;aries. (10.) La&s;tly, by providing &s;uch a glorious Place for them after Death, that they may be with him for ever.</CELL>
</ROW>
<ROW>
<CELL>V. Jewels are &s;ubject to many Ca&s;ualties whil&s;t they are making, and are often marr'd, or receive much Detriment, which without much Labour and Co&s;t is not repai|red, and made good again.</CELL>
<CELL>V. So God's Jewels are &s;ubject to &s;u&s;|tain great Detriment, and are often much marr'd (whil&s;t he is about making of them up) by Sin and Satan, and through their own Carele&s;ne&s;s, which is not &s;oon nor ea&s;ily repaired. Tho God graciou&s;ly by his Word and Spirit renews his Work again upon their Souls, as in the Ca&s;e of <HI>David, Peter,</HI> and divers others.</CELL>
</ROW>
<PB N="198" REF="114">
<ROW>
<CELL>VI. When a Man hath quite made up his Jewels, he puts them into a rich Cabinet.</CELL>
<CELL>VI. So when God hath quite made up his &s;piritual Jewels, he puts them into Heaven; that is the rich and glorious Cabinet which he hath provided for all his choice and goodly Jewels.</CELL>
</ROW>
<ROW>
<CELL>VII. A Per&s;on that hath many rich and choice Jewels, &s;hews them, as he &s;ees occa&s;ion to his Friends, and al&s;o to others, declaring his Right to them, and &s;etting forth the Worth and Fxcellency of them.</CELL>
<CELL>IV. So God in the Day to come, when he hath made up all the Jewels he intends to make, will reveal, &s;hew, or make known his Saints to Angels and Men. Hence the Day of Chri&s;t's coming is called the <HI>Day of the Manife&s;tation of the Sons of God. They &s;hall be mine,</HI> &s;aith God. He will &s;ay in that Day, The&s;e are mine, the&s;e that you ungodly Ones abu&s;ed, hated, and per&s;ecuted, and thought not worthy to live, but accounted the Off-&s;couring of all things, behold now what rare and lovely Ones they are! the&s;e are the Delight and Joy of my Heart, whom I value as my choice&s;t Trea&s;ure, and I will &s;pare them, whil&s;t you &s;hall bear the Fiercene&s;s of my Wrath and Indignation for ever. <HI>Then &s;hall ye return, and di&s;cern between the Righteous and the Wicked,</HI><NOTE PLACE="marg">Mal. 3. <HI>ult.</HI></NOTE> <HI>between him that &s;erveth God and him that &s;erveth him not.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P N="1">I. Other Jewels may be lo&s;t: But God will lo&s;e none of his Jewels.</P>
<P N="2">II. He that makes other Jewels may not be the proper Owner of them, nor wear them for an Ornament him&s;elf: But God, who makes all his &s;piritual Jewels, is the proper Owner of them: <HI>This People have I formed for my &s;elf.</HI> They are al&s;o made for his own Glory.</P>
<P N="3">III. Other Jewels may be quite &s;poiled, broke to pieces, and become good for no|thing; the be&s;t and riche&s;t Jewels &s;hall at la&s;t pa&s;s away, and peri&s;h for ever: But God's Jewels &s;hall never be utterly &s;poiled; for tho they may receive &s;ome Damage by Satan's Temptations, and the Pollution of Sin; yet God will perfect that which is wanting concerning them, and make them at la&s;t &s;o glorious, that they &s;hall be out of Danger, and &s;hall abide and &s;hine in Beauty and Glory to Eternity.</P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FRom hence we may infer, what horrid Iniquity the Enemies of God and his Church are guilty of, and what a dreadful Account they have to give for endea|vouring, and with the greate&s;t Rage and Malice, and unwearied Attempts, contri|ving all ways imaginable to &s;poil, break in pieces, and utterly de&s;troy all God's choice and precious Jewels, which he is as tender of as the Apple of his Eye; what will they do in the Day of Vengeance?</P>
<P N="2">2. It &s;peaks forth much Comfort to the Godly. O how are they e&s;teemed, pri|zed, and valued by the Almighty! they are his Jewels, his &s;pecial and peculiar Trea&s;ure.</P>
<P N="3">3. This may inform all Men, what the Rea&s;on is God is &s;o much concerned for the Good and Well-being of his own People, and &s;o often appears to vindicate their Innocency, and defend them from the Rage and Cruelty of wicked Men.</P>
<P N="5">5. Let us enquire, whether we are God's Jewels, or not. (1.) Are we regenera|ted Ones? have we the Pearl of Faith, Love, Humility? <HI>&amp;c.</HI> (2.) Are we holy, &s;incere and faithful in all things to God? (3.) Do we excell others? Is there a real, or only a &s;eeming Worth and Excellency in us? What do we more than others? (4.) Do we grow in Grace? doth the Work of God go on upon our Hearts? Are we more &s;it for Heaven to day, than we were ye&s;terday? A Jewel in the hand of a Jeweller is every day nearer fini&s;hing. <HI>The Righteous &s;hall hold on his Way, and he that hath clean hands &s;hall grow &s;tronger and &s;tronger.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="199" REF="114">
<HEAD>Saints compared to Kings.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Rev. 5.10.</HI></BIBL> And ha&s;t made us unto God Kings and Prie&s;ts, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>THe Saints are in this Place and &s;ome others called <HI>Kings,</HI> which is one of the highe&s;t Titles among Men.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P N="1">I. KIngs are u&s;ually highly de&s;cended, or are Sons of Nobles: So the Saints are all highly de&s;cended, they are born from above, born of God, and &s;o may be &s;aid to be the Off-&s;pring of Heaven: <HI>Behold what manner of Love the Father hath be&s;towed upon us, that we &s;hould be called the Sons of God! Behold,</HI><NOTE PLACE="marg">1 Joh. 3.1, 2.</NOTE> <HI>now are we Sons of God,</HI> &amp;c.</P>
<P N="2">II. Kings have great Attendants belonging to them: So the Saints have mo&s;t great and glorious Attendants belonging to them, <HI>viz.</HI> the holy Angels. No Kings or Monarchs on Earth are honoured like the Saints and Children of God, in re&s;pect of the Excellency of their Retinue. <HI>See</HI> Angels <HI>under the Sixth Head.</HI></P>
<P N="3">III. Kings have their Crowns, and do reign, or el&s;e expect to reign: So the Saints have a Crown laid up for them:<NOTE PLACE="marg">2 Tim. 4.18.</NOTE> <HI>Henceforth there is laid up for me a Crown of Righteou&s;ne&s;s, which God the Righteous Judg &s;hall give unto me at that day; and not to me only, but to all them al&s;o that love his Appearance. Be thou faithful unto Death,</HI><NOTE PLACE="marg">Rev. 2.10. Rev. 5.10.</NOTE> <HI>and I will give thee a Crown of Life.</HI> And as they &s;hall have a Crown, &s;o they &s;hall reign upon the Earth as Kings.</P>
<P N="4">IV. Kings are the principal Men on Earth, far exceeding in Honour and Excel|lency all common People: So the Saints are the chief and principal Ones, or the mo&s;t excellent in all the Earth; it may be &s;aid of them, as of <HI>Jabe&s;h,</HI><NOTE PLACE="marg">1 Chron. 4.9, 10.</NOTE> they are <HI>more honourable than their Brethren.</HI> What ba&s;e and ignoble Per&s;ons are the Wicked, to tho&s;e noble Souls! The Ungodly, be they never &s;o high and great in Power and Sovereignty, are compared to Things very ba&s;e, vile, and contemptible, as will here|after be &s;hewn. <HI>The Righteous is more excellent than his Neighbour.</HI><NOTE PLACE="marg">Prov. 12.26.</NOTE></P>
<P N="5">V. Kings &s;ometimes meet with great Trouble and Sorrow after they are anointed, before they come to the quiet Enjoyment of their Crowns; they have been &s;everely per&s;ecuted, and cha&s;ed from one Place to another, as King <HI>David</HI> particularly was: So the Saints of God, tho they are anointed with the Oil of Gladne&s;s, and have an A&s;&s;urance given them of the Crown of Glory, meet with very great Trouble in this World, being per&s;ecuted, tormented, afflicted, and &s;ometimes having no certain Dwelling-Place, as is &s;aid of &s;ome of the ancient Worthies, <HI>Heb.</HI> 11.<NOTE PLACE="marg">Heb. 11.37</NOTE></P>
<P N="6">VI. Some Kings have po&s;&s;e&s;&s;ed and reigned over many Kingdoms, their Dominions have been very great: The Saints are the Heirs of a Kingdom, nay<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> all the King|doms under the whole Heavens &s;hall be given to them.<NOTE PLACE="marg">Rev. 11.15 Dan. 9.27.</NOTE> <HI>The Kingdoms of this World &s;hall become the Kingdoms of our Lord, and of his Chri&s;t,</HI> &amp;c. <HI>And the Kingdoms, and Dominions, and the Greatne&s;s of the Kingdom, under the whole Heaven, &s;hall be given to the People of the Saints of the Mo&s;t High,</HI> &amp;c.</P>
<P N="7">VII. Kings have great and noble Minds, they bu&s;y not them&s;elves about mean Matters: So the Saints have great and noble Spirits; they conver&s;e about Things above; being ri&s;en with Chri&s;t, their Affections are not &s;et upon Things below,<NOTE PLACE="marg">Col. 3 1, 2 Phil 3.20.</NOTE> but &s;eek tho&s;e Things that are above, where Chri&s;t is at the right-hand of God. <HI>Our Conver&s;ation is in Heaven,</HI> &amp;c.</P>
<P N="8">VIII. Kings have many great and glorious Privileges and Prerogatives appertai|ning to them; how are they honoured and congratulated by the People! So have the Saints. They &s;hall &s;it down with Chri&s;t on his Throne; they &s;hall judg the World; they &s;hall be honoured by all; the Wicked &s;hall bend their Knees before them in the Day to come, <HI>&amp;c.</HI></P>
<P>There are many great <HI>Di&s;parities,</HI> which we leave to the Reader's Ob&s;ervation.</P>
</DIV4>
<DIV4 TYPE="inferences">
<PB N="200" REF="115">
<HEAD>Inferences.</HEAD>
<P>LEt not the Saints be di&s;couraged, nor faint under their Afflictions. What tho <HI>David</HI> was hunted like a Partridg on the Mountains? He was the Lord's Anoin|ted for all that, and his Exaltation followed: So 'tis but a little while, if you faint not, before God will exalt you.</P>
<P N="2">2. O what manner of Love and Grace is this! What! hath God made us his Sons, Heirs, Joint-Heirs with Chri&s;t! Hath he made us Kings! and &s;hall we reign! <HI>&amp;c.</HI> What &s;hall we render to the Lord! &amp;c.</P>
<P N="3">3. This may quicken and &s;tir up all the Saints to live as becomes their honourable Calling and Dignity. Hath God made us Kings, and &s;hall we live like Beggars? Far be it from noble-&s;pirited Saints &s;o to do.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saints compared to Prie&s;ts.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Rev. 5.10.</HI></BIBL> And hath made us unto our God Kings and Prie&s;ts, <HI>&amp;c.</HI></P>
<P><BIBL><HI>1 Pet. 2.9.</HI></BIBL> But ye are a cho&s;en Generation, a holy Prie&s;thood, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>GOD's People are called <HI>Priests,</HI> and an <HI>holy Prie&s;thood,</HI> as appears by the&s;e Scriptures. That of <HI>Kings</HI> &s;hews forth the Dignity of the Saints, and this of <HI>Prie&s;ts</HI> re&s;pects their Office and Work.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P N="1">I. THe Prie&s;ts under the Law were &s;et apart, or con&s;ecrated to God, to attend him in his Service: So every true Chri&s;tian God hath &s;et apart for him&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lf; he is &s;eparated from the World, and worldly Wor&s;hips, and &s;inful <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u&s;toms, to the holy Service of God. <HI>The Lord hath &s;et apart him that is godly for him&s;elf.</HI><NOTE PLACE="marg">P&s;al. 4.3.</NOTE></P>
<P N="2">II. The Prie&s;ts under the Law were admitted to approach near unto God; they had more perfect Knowledg of him, and holy Intimacy with him, than others: So the Saints are a People near to God: <HI>Ye who &s;ometimes were afar of,</HI><NOTE PLACE="marg">Eph. 2.13.</NOTE> <HI>are now made nigh by the Blood of Chr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t.</HI> They haye more perfect and clear Knowledg of God than others, and more precious Fellow&s;hip and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ommunion with him.</P>
<P N="3">III. The Prie&s;ts offered Sacrifices to God: So the Saints offer up &s;piritual Sacrifi|ces, a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ceptable to God through Je&s;us Chri&s;t. 1. They offer up th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ir Bodies and their Spirits, <HI>a broken and a contrite Heart.</HI> 2. They offer up their Prayers upon that Golden Altar, which is as &s;weet Inc<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n&s;e in the No&s;trils of Go<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 3. They offer their Sub|&s;tance as God calls for it, which is a Sacrifice well plea&s;ing in his Sight. 4. They offer up Prai&s;es: <HI>Who&s;o offereth Prai&s;e, glorifieth me;</HI><NOTE PLACE="marg">P&s;al. 50. <HI>ult.</HI></NOTE> <HI>and to him that ordereth his Con|ver&s;ation aright, will I &s;hew the Salvation of God.</HI></P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>SAints are Prie&s;ts, not typical Prie&s;ts, but a Royal Prie&s;thood, better than the Prie&s;ts under the Law; they are &s;piritual Prie&s;ts, they offer up &s;piritual Sacri|fices, &amp;c.</P>
<P N="2">2. Their Per&s;ons, as well as their Sacrifices, are accepted of God, through Je&s;us Chri&s;t; if the Per&s;on be not &s;anctified&punc; the Offering is not accepted:<NOTE PLACE="marg">Joh. 17.19.</NOTE> <HI>For their &s;akes &s;anctify I my &s;elf, that they al&s;o might be &s;anctified through the Truth.</HI></P>
<P N="3">3. Let all take heed they offer not the Lame and the Blind, when they have a Kid in the Flock. <HI>My Son, give me thy Heart.</HI><NOTE PLACE="marg">Prov. 23.26.</NOTE></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="201" REF="115">
<HEAD>Metaphors, Similes, and other borrowed Terms, &amp;c. CONCERNING VVICKED MEN.</HEAD>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Captives.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 61.1.</HI></BIBL> Proclaim Liberty to the Captives.</P>
<P><BIBL><HI>Acts 8.23.</HI></BIBL> For I perceive that thou art in the Gall of Bitterne&s;s, and in the <HI>Bond</HI> of Iniquity.</P>
<P><BIBL><HI>Gal. 4.3.</HI></BIBL> Even &s;o we, when we were Children, were in Bondage under the Elements of the World.</P>
<P><BIBL><HI>Gal. 4.25.</HI></BIBL> For this <HI>Agar</HI> is Mount <HI>Sinai</HI> in <HI>Arabia,</HI> and an&s;wereth unto <HI>Jeru&s;alem</HI> which is, and is now in <HI>Bondage</HI> with her Children.</P>
<P><BIBL><HI>2 Tim. 2.26.</HI></BIBL> And that they may recover them&s;elves out of the Snare of the Devil, who are taken <HI>captive</HI> by him at his Will.</P>
<P><BIBL><HI>Heb. 2.15.</HI></BIBL> And deliver them, who through Fear of Death were all their Life time &s;ubject to <HI>Bondage.</HI></P>
<P><BIBL><HI>2 Pet. 2.19.</HI></BIBL> While they promi&s;e them&s;elves Liberty, they them&s;elves are the Servants of Corruption; for of whom a Man is overcome, of the &s;ame is he brought into <HI>Bondage.</HI></P></Q>
</EPIGRAPH>
<P>COrporal Bondage or Captivity is as much as to &s;ay, Slavery and Thraldom under &s;ome Tyrant, or cruel Enemy, that oppre&s;&s;eth: And from the&s;e Scriptures 'tis evident, that wicked Men (or &s;uch as are in the State of Nature, unconverted) are in a State of Bondage, they are &s;piritual Slaves or Captives. And in opening the Bondage-State the Ungodly are in, I &s;hall &s;hew,
<LIST>
<ITEM>1. To whom they are or may be &s;aid to be in Bondage.</ITEM>
<ITEM>2. How they were brought into this Bondage-State.</ITEM>
<ITEM>3. The Nature of this &s;piritual Bondage.</ITEM>
</LIST></P>
<P N="1">1. They are in Bondage to Sin: <HI>He that committeth Sin, is the Servant of Sin.</HI><NOTE PLACE="marg">Joh. 8.35.</NOTE> Sin rules and reigns in wicked Men; they are overcome by their b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e and filthy Lu&s;ts, and <HI>of whom a Man is overcome, of the &s;ame is he brought into Bondage.</HI><NOTE PLACE="marg">2 Pet. 2.19 2 Tim. 2.26. Eph 2.2. Gal. 4 25.</NOTE></P>
<P N="2">2. They are in Bondage to Satan, <HI>taken captive by him at his Will; He rules in the Hearts of the Children of Di&s;obedience.</HI></P>
<P N="3">3. They are in Bondage to the Law: For being not able to perform the Obli|gation or Requirements thereof, they are brought under the Power and Bondage of that killing Letter.</P>
<P N="4">4. They are in Bondage to Death; Death tyrannizeth over them,<NOTE PLACE="marg">Heb. 2.15.</NOTE> and through fear of it they are &s;aid to be continually in Bondage.</P>
<P N="5">5. They are in Bondage to the Wrath of God,<NOTE PLACE="marg">Joh. 3.36.</NOTE> they are under the Power of God's dreadful Wrath.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Captive.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>SOme that are in a State of Bon|dage were once Free-men.</CELL>
<CELL><HI>ADam</HI> (and &s;o all Mankind,<NOTE PLACE="marg">How Man|kind were brought into Bon|dage.</NOTE> con&s;ide|red as being in his Loins) while he flood in that State of Innocency, before he eat of the forbidden Fruit, was a free Man, he was not in Bondage to any of the&s;e Enemies.</CELL>
</ROW>
<PB N="202" REF="116">
<ROW>
<CELL>II. Some are in a State of Bon|dage, by being the Off-&s;pring of &s;uch Parents as are Slaves; for if the Parents are born Slaves, their Children that are born in Captivity, are Captives likewi&s;e.</CELL>
<CELL>II. So all wicked Men are in Bondage, as they are the Off-&s;pring of old <HI>Adam:</HI><NOTE PLACE="marg">P&s;al. 51.5.</NOTE> All Mankind being born in Sin, Satan, Death, and Wrath hath Power over them, until delivered by Je&s;us Chri&s;t. And hence they are &s;aid to be <HI>by Nature Chil|dren of Wrath.</HI><NOTE PLACE="marg">Eph. 2.2.</NOTE></CELL>
</ROW>
<ROW>
<CELL>III. Some are brought into Bon|dage by the Power and Force of an Enemy, they being &s;urprized, and by rea&s;on of Weakne&s;s not able to with&s;tand them, are taken captive; as many of this and other Nations have been by the <HI>Turks.</HI></CELL>
<CELL>III. Wicked Men are al&s;o actually ta|ken captive, and brought into Bondage by Sin and Satan; as being &s;urprized by the Power of the&s;e Enemies, they are overcome, and &s;o brought into Cap|tivity; Satan being &s;tronger than they, he prevails again&s;t them.<NOTE PLACE="marg">2 Tim 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> 26.</NOTE> <HI>And that they may recover them&s;elves out of the Snare of the Devil, who are taken captive by him at his Will.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Some by Allurements are en|ticed by an Adver&s;ary, and that way overcome, and brought into Bondage. Pirates oft-times put out fal&s;e Colours, and pretend them|&s;elves to be Friends, that &s;o they may the better trapan and take poor unwary Per&s;ons.</CELL>
<CELL>IV.<NOTE PLACE="marg">Prov. 7.21</NOTE> So wicked Men are by the Allure|ments and Enticements of Sin and Satan overcome, and brought into Bondage. The&s;e &s;piritual Enemies by Policy deceive and trapan the Souls of Men. Satan, like a cur&s;ed Pirate, puts out fal&s;e Co|lours, pretends him&s;elf a Friend; he pre&s;ents the Plea&s;ures and Profits of the World to them,<NOTE PLACE="marg">1 Cor. 11.14.</NOTE> and thereby overcomes them, and carries them away captive.</CELL>
</ROW>
<ROW>
<CELL>V. Some Per&s;ons, when they are taken captive by an Enemy, are &s;tript naked; their own Robes be|ing taken away, they have in&s;tead of them nothing but filthy Rags, to hide their Nakedne&s;s withal.</CELL>
<CELL>V. <HI>Adam,</HI><NOTE PLACE="marg">The &s;ad and mi&s;e|rable Con|dition of Satan's Captives.</NOTE> when Satan overcame him by his Treachery and &s;ubtil Wiles, was &s;tript naked: He lo&s;t all his precious Robes, <HI>viz.</HI> his &s;potle&s;s and perfect Righ|teou&s;ne&s;s, and ever &s;ince his natural Off-&s;pring, while they remain unconverted, have nothing but their own Righteou&s;|ne&s;s to cover them, which is by the Holy-Gho&s;t compared to filthy Rags. Some conceive by filthy Rags,<NOTE PLACE="marg">I&s;a. 64 6.</NOTE> the Spirit of God alludes to tho&s;e Rags that Chirurgeons take off of corrupt and filthy Sores, which we know are very loath&s;om; this &s;hews that the State of Sinners is very deplorable.</CELL>
</ROW>
<ROW>
<CELL>VI. Some Per&s;ons who are taken captive, are put into a Pri&s;on, nay, into a Dungeon, and remain under the power of a cruel Keeper.</CELL>
<CELL>VI. Sinners, whil&s;t they remain in a State of Nature, Captives of Sin and Sa|tan, are in a Pri&s;on, in a deep Pri&s;on or Dungeon of Darkne&s;s,<NOTE PLACE="marg">Col. 1.13.</NOTE> called the <HI>Power of Darkne&s;s.</HI> This Pri&s;on is &s;trong, there is no Man can break through, and make an e&s;cape. 'Tis called a Pit, yea,<NOTE PLACE="marg">P&s;al. 40.2.</NOTE> an <HI>horrible Pit,</HI> or Pit of Noi&s;e. Some under&s;tand, <HI>David</HI> means the Depth of Afflictions; others, the horrible State of Unregeneracy, or deep Alienation from the Life of God, wherein is heard nothing but the fearful and hideous Noi&s;e of an accu&s;ing Con&s;cience, and Wrath of an angry God. 'Tis a Pit wherein is no Water,<NOTE PLACE="marg">Zech. 9.11</NOTE> <HI>viz.</HI> no Soul-Comfort nor Refre&s;hment, <HI>&amp;c.</HI> being under the Power and Tyranny of Satan.</CELL>
</ROW>
<ROW>
<CELL>VII. Some Per&s;ons, when they are taken captive, and put into Pri&s;on, and al&s;o bound with Iron Chains, or Fetters of Bra&s;s, their Eyes al&s;o have been put out. Thus the King of <HI>Babylon</HI> &s;erved <HI>Zede|kiah</HI> King of <HI>Judah,</HI><NOTE PLACE="marg">2 King. 25.7.</NOTE> when <HI>Jeru&s;a|lem</HI> was taken: <HI>And they &s;lew the Sons of</HI> Zedekiah <HI>before his Eyes,
<PB N="203" REF="116"> and put out the Eyes of</HI> Zedekiah, <HI>and bound him with Fetters of Bra&s;s, and carried him to</HI> Babylon.</CELL>
<CELL>VII. Wicked Men are not only Cap|tives, and put into a bottomle&s;s Pri|&s;on, but they are al&s;o bound. <HI>I perceive thou art in the Gall of Bitterne&s;s,</HI><NOTE PLACE="marg">Acts 8.</NOTE> <HI>and in the Bond of Iniquity.</HI> Hence the Prophet &s;peaking of Chri&s;t, &s;aith,<NOTE PLACE="marg">I&s;a. 61.1.</NOTE> <HI>He hath &s;ent me to bind up the Broken-hearted, to proclaim Liberty to the Captives, and the opening of the Pri&s;on to them that are bound.</HI> Every ungodly Man, whil&s;t he remains in Satan's Kingdom, is bound with &s;trong Bonds:
<PB N="203" REF="116"> Fir&s;t, the Bond of a hard Heart;<NOTE PLACE="marg">Jer. 5.3. Act. 26.18</NOTE> &s;econd|ly, the Bond of Ignorance; thirdly, the Bond of Unbelief: Which they are no way able to break a&s;under, or get out of. And by this means they are fit for any Drudgery the Devil hath for them to do, the Eyes of their Under&s;tanding being darkned, or put out.<NOTE PLACE="marg">Eph. 5.8.</NOTE> <HI>Ye that were &s;ometimes in Darkne&s;s,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VIII. Some Per&s;ons that have been in Captivity have been almo&s;t &s;tarved to Death, having had little more than Bread and Water affor|ded them, nay, have been forced to eat &s;uch things as were not fit for Food.</CELL>
<CELL>VIII. Wicked Men, who are the Cap|tives of Sin and Satan, are kept at hard Commons; they never yet had the lea&s;t Ta&s;te of that which is really good, but <HI>they &s;pend their Money for that which is not Bread, and their Labour for that which &s;atis|fieth not.</HI> And therefore &s;aith God,<NOTE PLACE="marg">I&s;a. 55.1, 2</NOTE> <HI>Hearken diligently unto me, and eat that which is good, and let your Soul delight it &s;elf in Fatne&s;s.</HI> Pray ob&s;erve what the Holy-Gho&s;t compares the Food of ungodly Sinners to: Fir&s;t, They are &s;aid to feed on the Wind; &s;econdly, to feed on A&s;hes; and thirdly, on Gravel; and fourthly, on Husks.<NOTE PLACE="marg">I&s;a. 44.20. Ho&s;. 12.1. Prov. 20.17.</NOTE> The Prodigal would fain have filled his Belly with the Husks which the Swine did eat. Should a poor Captive have no|thing allowed him to eat, but Husks, Gravel, or A&s;hes, all would conclude his Con|dition to be very mi&s;erable: &s;o mi&s;erable are all ungodly Sinners. Alas! all the Plea&s;ures, Riches and Honours of this World, or what&s;oever it is that they feed up|on, or let their Hearts run out after, are, in compari&s;on of Chri&s;t the Bread of Life, and tho&s;e other good Things which Believers daily feed and fea&s;t upon, but as fee|ding on Husks and Gravel. If Men naturally have no Food to eat, they will pine away, and &s;oon die: So were it not for tho&s;e earthly Comforts, that the Ungodly have to feed upon, and &s;upport their Spirits with, (tho you &s;ee what the Nature of them is) they would &s;oon pine away. Do but di&s;po&s;&s;e&s;s them of any of the&s;e earthly Enjoyments,<NOTE PLACE="marg">P&s;al. 34.8.</NOTE> and their Hearts (like the Heart of <HI>Nabal</HI>) would pre&s;ently die in them; for they never ta&s;ted how good the Lord is, how &s;weet Promi&s;es are, what it is to have the Love and Favour of God; never ta&s;ted of the Fea&s;t of a good Con&s;cience, nor of the Comforts of the Holy-Gho&s;t.</CELL>
</ROW>
<ROW>
<CELL>IX. Some Per&s;ons that have been taken captive, have been grievou&s;ly wounded; they have not only been &s;tript, put into Pri&s;on, and almo&s;t &s;tarved to Death, but al&s;o have lain there in a &s;ad, bloody, and mangled Condition, and their Wounds let alone to fe&s;ter, &s;tink, and be very loath&s;om.</CELL>
<CELL>IX. The Wicked are not only Captives of the Devil, &s;tript of all their fir&s;t Righ|teou&s;ne&s;s, in Pri&s;on, in Iron Chains, al|mo&s;t &s;tarved to Death &s;piritually; but al&s;o they are wounded <HI>from the Sole of the Foot to the Head, there is no &s;oundne&s;s in it,</HI><NOTE PLACE="marg">I&s;a 1.6.</NOTE> <HI>but Wounds, and Brui&s;es, and putrifying Sores.</HI> Some conclude, that the Prophet &s;peaks of the Body Politick, or National Church of the Jews, which was under great Affliction, and &s;o was that way &s;orely wounded. But doubtle&s;s the Wounds and Sickne&s;s &s;poken of here, were tho&s;e Sins and abominable Evils that People were guilty of; which appears from what is &s;aid by the Lord in the fir&s;t Ver&s;e, <HI>Why &s;hould ye be &s;tricken any more? ye will revolt more and more:</HI> And as a Proof of it, he &s;aith, <HI>The whole Head is &s;ick, and the whole Heart faint.</HI> Sin was the Sickne&s;s, and the Wounds; and tho&s;e Afflictions that God had brought upon them, was the Cure. But why (&s;aith God) &s;hould I afflict or cha&s;ti&s;e you any more, or u&s;e Means for your Help and Healing, when under the U&s;e or Exerci&s;e of that Sovereign Means I have u&s;ed, you grow wor&s;e and wor&s;e? 'Tis &s;aid of the Man that went from <HI>Jeru&s;alem</HI> to <HI>Jericho,</HI> and fell among Thieves,<NOTE PLACE="marg">Luk. 10.30</NOTE> that he was not only &s;tript of his Raiment, but wounded al&s;o. <HI>My Wounds &s;tink, and are corrupt,</HI> &s;aith <HI>David;</HI> and in another place he cries out, <HI>Lord,</HI><NOTE PLACE="marg">P&s;al. 88.51</NOTE> <HI>have mercy upon me, and heal my Soul; for I have &s;inned again&s;t thee.</HI> From whence it appears,<NOTE PLACE="marg">P&s;al 41.4.</NOTE> that a godly Man may be wounded by his Sin, and that &s;orely too. Every Sin makes a Wound in the Soul; what a fearful Ca&s;e are unconverted Souls then in? O that Sinners would but con&s;ider this. <HI>See Sin a Wound and Sickne&s;s.</HI></CELL>
</ROW>
<PB N="204" REF="117">
<ROW>
<CELL>X. Some Per&s;ons that have been taken captive, and brought into Pri&s;on and Bondage, be&s;ides other &s;ad Circum&s;tances they have been under, they have been brought un|der the Sentence of Death, nay, and for their horrid Rebellions, Trea&s;ons, <HI>&amp;c.</HI> under a fearful and painful Death, as to be torn in pie|ces, or burned alive.</CELL>
<CELL>X. The Ungodly, who remain Cap|tives to Satan, being under the power of their Lu&s;ts, or abiding in the State of Unregeneracy, are not only under all the &s;ad Circum&s;tances you have heard; but to render them every way mi&s;erable, (as in truth their pre&s;ent State is) they are under the Sentence of Death. Perhaps &s;ome would conclude, that Death to &s;uch Per&s;ons I have given the Character of, is better than Life; and, with <HI>Job,</HI> they had better chu&s;e it. Alas! it would be &s;o indeed, were it to die the common Death of all Men. Death puts an end to all the external Mi&s;eries of Mortals: but the Death of Sin's Captives is quite another thing: They are condemned to be burned, to be burned alive too; but this is not all, to lie burning in the Fire of God's eternal Wrath for ever, where they &s;hall be always dying, but cannot die: <HI>Where the Worm dieth not, and the Fire is not quenched.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="label">Captive.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>CAptives, that are &s;o only to Men, are but externally en|&s;laved.</CELL>
<CELL>BUt wicked Men, that are Slaves to Sin and Satan, are captivated in their Souls, notwith&s;tanding as to the Body they may be at Liberty, as to outward Thraldom.</CELL>
</ROW>
<ROW>
<CELL>II. Some Per&s;ons may be free and at Liberty in their Souls, at the &s;ame time when they may be Cap|tives as to their Bodies, and &s;o their Captivity may &s;eem le&s;s grievous to them.</CELL>
<CELL>II. But it cannot be &s;o &s;aid of a wicked Man; for whatever Mi&s;ery befalls his Body, 'tis abundantly aggravated by and from the Captivity and Slavery of his Soul; nay, in the enjoyment of his greate&s;t outward Liberty, he is in dread|ful Thraldom by Sin and Satan.</CELL>
</ROW>
<ROW>
<CELL>III. Captives that are &s;o only to Men, may and have been redeemed with Money.</CELL>
<CELL>III. But &s;piritual Captives, &s;uch as are in Bondage to Sin and Satan, cannot be redeemed with Money. It is not Silver or Gold, that can purcha&s;e the Redempti|on of one of Satan's Slaves; for the Redemption of the Soul is &s;o precious, that nothing can make a Compen&s;ation for it, but the precious Blood of Chri&s;t.<NOTE PLACE="marg">1 Pet. 1.</NOTE></CELL>
</ROW>
<ROW>
<CELL>IV. If no other Means can pro|cure the Liberty of Captives, that are &s;o only as to their Bodies, yet Death &s;ets them free, and tho&s;e to whom they are in Bondage have no more to do with them.</CELL>
<CELL>IV. But wicked Men, living and dy|ing in Bondage to Satan and their own Lu&s;ts, cannot be free by Death, but are thereby put into an irrecoverable State of eternal Mi&s;ery, from which there can be no Redemption, being delivered up to Satan.</CELL>
</ROW>
<ROW>
<CELL>V. Some that are Captives only in their Bodies, are &s;o &s;en&s;ible of their Mi&s;ery and Thraldom, that they &s;eek, and de&s;ire to im|prove all Means imaginable for their Deliverance.</CELL>
<CELL>V. But &s;ome wicked Men are not only in&s;en&s;ible of their Bondage to the Devil, and their own Lu&s;ts, but are lifele&s;s as to any ways or means of Deliverance. Tho Means be u&s;ed daily to convince them of the dreadful Danger of their Bondage-State, and of the Way and Means of their Redemption; yet through the Blindne&s;s and Hardne&s;s of their Hearts, they re&s;t at quiet in the Devil's Pri&s;on, where they are &s;hut up as Captives. And that which declares their greate&s;t Thraldom and Mi&s;ery is, they refu&s;e all the Tenders of Grace in order to their Redemption, nay, &s;et light by Je&s;us Chri&s;t, who came to proclaim Liberty, <HI>&amp;c.</HI></CELL>
</ROW>
<PB N="205" REF="117">
<ROW>
<CELL>VI. Captives to Men only, may may be redeemed, and &s;et at Liber|ty, and yet &s;o captivated by them again, as that they may die in Slavery.</CELL>
<CELL>VI. But wicked Men, tho the &s;adde&s;t Captives imaginable, in re&s;pect of Mi&s;ery and Thraldom, yet if &s;et free by Je&s;us Chri&s;t, they &s;hall be no more the Slaves of Satan:<NOTE PLACE="marg">Joh. 8.36.</NOTE> <HI>For tho&s;e whom the Son makes free, are free indeed;</HI> free from the Dominion and Power of Sin and Satan here, and free from the Wages of Sin, which is eternal Death, hereafter.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P><HI>Que&s;t.</HI> SOme may &s;ay, <HI>If this be the State of unconverted Men and Women, they are mi&s;erable Objects indeed. But is there no Relief nor Help for the&s;e poor Cap|tives? mu&s;t they peri&s;h inevitably, and be damned for ever?</HI></P>
<P><HI>An&s;w.</HI> God forbid! There is good News for the&s;e Slaves and Captives of Sin and the Devil, a Go&s;pel to be preached to them; God is full of Bowels; were there no Deliverance to relieve, it would be &s;ad beyond what any are able to conceive. But to prove that there is Salvation and Relief for the vile&s;t Sinners, con&s;ider the&s;e three things following.</P>
<P N="1">1. The Lord Je&s;us hath purcha&s;ed Deliverance for them, he hath laid down a &s;a|tisfactory Price or Ran&s;om for tho&s;e Captives, who through Faith in him &s;hall obtain Deliverance.</P>
<P N="2">2. Chri&s;t is ordained and anointed to preach glad Tidings to them.<NOTE PLACE="marg">Luk. 4.18. I&s;a. 61.1.</NOTE> <HI>The Spirit of the Lord is upon me, becau&s;e he hath anointed me to preach the Go&s;pel to the Poor: He hath &s;ent me to heal the Broken-hearted, to preach Deliverance to the Captives, and recovering Sight to the Blind, and to &s;et at Liberty them that were bound.</HI></P>
<P N="3">3. Many who have been in the like State of Captivity and Bondage have been &s;et at Liberty; Thou&s;ands that have been Slaves of Sin and Satan, through the infi|nite Mercy of God are now in a perfect State of Freedom. <HI>Such were &s;ome of you,</HI><NOTE PLACE="marg">1 Cor. 6.11.</NOTE> &s;aith the Apo&s;tle, <HI>but ye are wa&s;hed, but ye are &s;anctified, but ye are ju&s;tified in the Name of the Lord Je&s;us, and by the Spirit of our God.</HI></P>
<P>Sirs, what ble&s;&s;ed News is this for poor Sinners! Suppo&s;e a Man who is a Slave or Captive, and &s;uffereth ju&s;tly for his Sin, were &s;tript naked, and put into a Dun|geon, bound with cruel and heavy Chains, wounded in a mo&s;t fearful manner from Head to Foot, and only fed with A&s;hes and Gravel-&s;tones, and in this Condition were condemned to abide for many Years, and then to be put to the greate&s;t Tor|tures that Mortals can devi&s;e, where he &s;hould &s;uffer a long Time together, always dying, and yet cannot die; and that on a &s;udden one &s;hould come to him with the joyful News of a full and perfect Deliverance; would not this be the welcome&s;t News that ever he heard? Sinners, may not the Tidings you hear, cau&s;e your Hearts to leap in you for Joy! Tho you have undone your &s;elves by your wicked Works, yet God hath devi&s;ed a way to deliver and &s;ave you for ever.</P>
<P>Que&s;t. <HI>How, by what means, and by whom</HI> (may &s;ome poor ignorant Soul &s;ay) <HI>is Deliverance brought about?</HI></P>
<P><HI>An&s;w.</HI> Deliverance out of this Bondage-State is by Je&s;us Chri&s;t, only by him, neither is there Salvation by any other. <HI>If the Son therefore make you free,</HI><NOTE PLACE="marg">Acts 4.12 Joh 8.36.</NOTE> <HI>ye &s;hall be free indeed.</HI> But further to an&s;wer the Que&s;tion, I &s;ay, the Liberty is,
<LIST>
<ITEM>1. By a great Ran&s;om.</ITEM>
<ITEM>2. By a Conque&s;t.</ITEM>
</LIST></P>
<P N="1">1. There was no other Way found out to bring Sinners out of this their mi&s;era|ble Condition, but a great Sum mu&s;t be laid down: <HI>Ye are bought with a Price.</HI><NOTE PLACE="marg">1 Cor. 6.20. 1 Pet. 1.18</NOTE> But know this, <HI>We are not redeemed with corruptible things, as Silver and Gold,</HI> &amp;c. All the Gold and Silver in the World, and all the Riches thereof, were there Ten Thou&s;and Worlds more, could not redeem one Soul out of this State of Bondage and Slavery to Sin and Satan. <HI>The Redemption of the Soul is precious,</HI><NOTE PLACE="marg">P&s;al. 49.8. Mic. 6.7.</NOTE> <HI>and cea&s;eth for ever.</HI> Nay, if a Man &s;hould offer up his Son or Daughter, <HI>the Fruit of his Body, for the Sin of his Soul,</HI> it would be utterly rejected, Nothing could redeem us but the Price of Blood, and that too the <HI>precious Blood of Je&s;us Chri&s;t,</HI><NOTE PLACE="marg">1 Pet. 1.19</NOTE> <HI>as a Lamb without &s;pot. [See Surety,</HI> Vol. 1.]</P>
<P N="2"><PB N="206" REF="118">2. Deliverance out of this Bondage is by Conque&s;t. Unle&s;s the Saviour of Man|kind conquer tho&s;e cruel Enemies of the Soul, not one Sinner can be &s;et at Liberty: For 'tis not the ba<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e Ran&s;om or Price of Chri&s;t's mo&s;t precious Blood, I mean the laying down of his Life, that could work a perfect Freedom for us; for tho that made a full Compen&s;ation to the Ju&s;tice of God, yet Sinners being under the Power of Sin, Satan, and Death, the&s;e Enemies take no notice at all of that Price; for our Saviour did not capitulate with them, neither will they give up their Pri&s;oner till they are overcome, and (as I may &s;ay) are forced to do it: For as Chri&s;t &s;aith, <HI>When a &s;trong Man armed keepeth his Palace,</HI><NOTE PLACE="marg">Luk 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">1</NOTE> <HI>his Goods are in Peace: But when a &s;tronger than he &s;hall come, and overcome him, he taketh from him all his Armor,</HI> &amp;c. Satan is this &s;trong Man armed, and Je&s;us Chri&s;t the Per&s;on that is &s;tronger than he; and 'tis our Mercy God &s;ent us &s;uch a &s;trong and mighty Saviour, one able to &s;ubdue Sin, conquer Satan, overcome Death, that &s;o he might deliver us, who were taken cap|tive by them at their Will.<NOTE PLACE="marg">1 J h. 3 8.</NOTE> <HI>To this end was the Son of God manife&s;t, that he might de|&s;troy the Works of the Devil.</HI> He through Death, and ri&s;ing again from the Dead, hath de&s;troyed Death, and him that had the Power of Death, that is, the Devil; and <HI>delivered them who through Fear of Death were all their Life time &s;ubject to Bondage.</HI><NOTE PLACE="marg">Heb. 2.14, 15. Joh. 16 33</NOTE> He bids us al&s;o, <HI>Be of good cheer, for he hath overcome the World.</HI></P>
<P>This Conque&s;t by the Lord Je&s;us is twofold:</P>
<P N="1">1. For us without us: <HI>When he a&s;cended on high, he led Captivity captive.</HI> He took him captive,<NOTE PLACE="marg">Eph. 4.8. Col. 2.15.</NOTE> that had taken Mankind captive. <HI>Having &s;poiled Principalities and Pow|ers, he made a Shew of them openly,</HI> (the Work is already done) <HI>triumphing over them in it.</HI></P>
<P N="2">2. This Conque&s;t is wrought by Chri&s;t al&s;o in the Soul; for palpable it is, that every unconverted Per&s;on is under the Power of the&s;e cruel Enemies, (as hath been already &s;hewn) and have they a &s;ufficient Power of their own to encounter with them? Is &s;inful, weak, and depraved Man, a Match for Satan? Is he able to &s;ubdue and overcome him? Or can he by any inherent Power of his own de&s;troy the Power of Sin, and change his own Heart? <HI>Can the</HI> Aethiopian <HI>change his Skin, or the Leo|pard his Spots?</HI><NOTE PLACE="marg">I&s;a. 13.23.</NOTE> Is Man able to rai&s;e him&s;elf from the Power of the Grave? Any of the&s;e things are too hard for Sinners to do; and therefore it follows, Chri&s;t mu&s;t conquer the&s;e Enemies in us, he mu&s;t break our Bonds, and bur&s;t our Chains in pie|ces, <HI>&amp;c.</HI> Pray remember, Chri&s;t is a perfect and compleat Saviour, he alone doth the Work,<NOTE PLACE="marg">I&s;a. 63.5.</NOTE> he doth it for us, and al&s;o in us; <HI>His own Arm brought Salvation;</HI> He hath no Partner nor Competitor.</P>
<P><HI>Secondly;</HI> As this may &s;erve to humble Mankind, &s;o al&s;o it may lift up their Hearts who are redeemed,<NOTE PLACE="marg">Job 7.17.</NOTE> in Prai&s;es to the Almighty. O what is Man that God &s;hould be mindful of him! What! regard &s;uch a deplorable Rebel, Slave, and Captive of Sin and the Devil! And the rather, con&s;idering the Nature of that glorious Freedom procured by Je&s;us Chri&s;t, which is, 1. A Freedom from the Guilt of Sin. 2. A Free|dom from the Filth of Sin. 3. A Freedom from the Power of Sin: <HI>Sin &s;hall not have Dominion over you.</HI><NOTE PLACE="marg">Rom. 6.14</NOTE> 4. A Freedom from the eternal Puni&s;hment of Sin; a Freedom from Sin, from Satan, from the Law, from Death, and from Wrath; and by this means made the Sons and Daughters of God, making them nigh to him, enjoying Union and Communion both with the Father and the Son, having Peace, and good A&s;&s;urance of eternal Life.</P>
<P><HI>Thirdly;</HI> It may cau&s;e the redeemed Ones of God to pity Sinners, pity their un|converted Relations; what a deplorable Condition are they in! How exceedingly are Per&s;ons concerned for their Relations who are in Slavery, tho it extend but to the Body? and what Ways and Means do they with all diligence make u&s;e of, to procure their Liberty and Freedom! And by how much the Bondage of Sin and Satan exceeds all the Slavery that Man can po&s;&s;ibly be expo&s;ed unto; by &s;o much the more ought that Means to be improved, that may effectually accompli&s;h their Redemption.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="207" REF="118">
<HEAD>Wicked Men Sluggards.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Prov. 6.9.</HI></BIBL> How long wilt thou &s;leep, O Sluggard? when wilt thou ari&s;e out of thy Sleep?</Q>
</EPIGRAPH>
<P><HI>HOw long wilt thou &s;leep?</HI> Sleep is taken variou&s;ly in the holy Scripture.</P>
<P N="1">1. For the binding or clo&s;ing up the Sen&s;es, to give the Body Re&s;t: <HI>The &s;ame Night</HI> Peter <HI>was &s;leeping between two Souldiers,</HI> Acts 12.26. This is a natural Sleep.</P>
<P N="2">2. 'Tis taken <HI>Metaphorically,</HI></P>
<P N="1">(1.) For Death. Hence 'tis &s;aid, <HI>David,</HI> after he had &s;erved his Generation accor|ding to the Will of God, he <HI>fell a&s;leep. For now &s;hall I &s;leep in the Du&s;t, and thou &s;halt &s;eek me in the Morning,</HI> &amp;c. Job 7.21. This is a mortal Sleep.</P>
<P N="2">(2.) For a dead or &s;en&s;ele&s;s State in Sin, <HI>i. e.</HI> Sin ruling and over-ruling in Mens Hearts before Conver&s;ion. <HI>Awake thou that &s;leepe&s;t, and ari&s;e from the Dead, and Chri&s;t &s;hall give thee Life.</HI> Eph. 5.14. This is a &s;piritual Sleep.</P>
<P N="3">(3.) For a drouzy and &s;lothful Frame of Heart, which often attends the Godly: <HI>I &s;leep, but my Heart waketh.</HI> Cant. 5.2.</P>
<P><HI>(Thou Sluggard,)</HI> or &s;lothful Per&s;on. There is a threefold Sluggard:</P>
<P N="1">1. One that is idle, loving Ea&s;e and bodily Re&s;t, neglecting his worldly Concerns. <HI>I went by the Field of the Slothful,</HI> &amp;c. Prov. 24.30.</P>
<P N="2">2. One that is &s;piritually idle, wholly carele&s;s and negligent of his Soul, and the great Concernments thereof: <HI>The Sluggard &s;aith, there is a Lion in the Way.</HI></P>
<P N="3">3. One that hath been formerly awakened in a &s;piritual Sence, and is fallen into a cold, drouzy, and negligent State again.</P>
<P>I &s;hall run the Parallel with re&s;pect had principally to that De&s;cription <HI>Solomon</HI> gives of a Sluggard.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Sluggard is a Per&s;on that makes Excu&s;es: <HI>The &s;lothful Man &s;aith,</HI><NOTE PLACE="marg">Prov. 22.13.</NOTE> <HI>There is a Lion without, I &s;hall be &s;lain in the Street.</HI></CELL>
<CELL>SO the Sinner, or &s;piritual Sluggard, hath many Excu&s;es; If I &s;hould ari&s;e, &s;aith he, and follow Chri&s;t, I &s;hall &s;uffer in my Name, be reproached, &s;uffer in my E&s;tate; nay, it may come to pa&s;s, &s;aith he, that &s;uch as are religious indeed may be put to Death. There are many Romi&s;h Lions without, per&s;ecuting and devouring Bea&s;ts of Prey, that I fear will flie upon me in the Street; and hence he re&s;olves to keep him&s;elf in a whole Skin.</CELL>
</ROW>
<ROW>
<CELL>II. A Sluggard (<HI>Solomon</HI> &s;aith) is like a Door that turneth upon its Hinges:<NOTE PLACE="marg">Prov. 26.14.</NOTE> <HI>As a Door turneth upon its Hinges; &s;o doth the &s;lothful Man upon his Bed.</HI></CELL>
<CELL>II. So a Sinner, or &s;piritual Sluggard, &s;eems to move this way, and that way: He reads God's Word, and hears Ser|mons, and perhaps prays too, but &s;till is where he was; he is not renewed in his inward Man, no Change hath pa&s;&s;ed upon him; he is one that loveth his Lu&s;ts: this and the other Sin, and is not taken off of his old Hinges; he is &s;till in the State of fallen Man, not taken off of the old Root, and tran&s;planted into Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>III. The Sluggard is a Man of De&s;ires, but not of Endeavours. <HI>The Sluggard de&s;ireth,</HI><NOTE PLACE="marg">Prov. 13.4</NOTE> <HI>and hath no|thing; but the Soul of the Diligent &s;hall be made fat;</HI> compared with Prov. 22.25. <HI>The De&s;ire of the Sluggard killeth him, becau&s;e his Hands refu&s;e to work.</HI></CELL>
<CELL>III. So the Wicked Man, or &s;piritual Sluggard, is full of De&s;ires; he with <HI>Balaam</HI> de&s;ires to die the Death of the Righteous, he de&s;ires to be &s;aved,<NOTE PLACE="marg">Numb. 23.10.</NOTE> and hath many faint De&s;ires to be forgiven; he cries out &s;ometimes (when Con&s;cience flies in his Face, and rebukes him) God forgive me, the Lord help me, <HI>&amp;c.</HI> but never &s;trives with all his Might again&s;t his Sin, and the Temptations of the Devll: hence his De&s;ires are &s;aid to &s;lay him. De&s;ires without Endeavours will deceive the Soul, nay, eternally ruin and damn the Soul. What avails it a Man that
<PB N="208" REF="119"> is hungry, to wi&s;h for Bread, when he never labours for it?<NOTE PLACE="marg">Prov. 10.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> 2 Pet. 1.5, 10.</NOTE> The Promi&s;e runs to the diligent and indu&s;trious Per&s;on; he &s;hall be fed, but the Sluggard &s;hall &s;uffer Hunger, and pine away.</CELL>
</ROW>
<ROW>
<CELL>IV. The Sluggard neglects his Vineyard, and lets his Field run all over with Nettles and Weeds. <HI>I went by the Field of the Slothful,</HI><NOTE PLACE="marg">P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ov. 24.30, 31.</NOTE> <HI>by the Vineyard of the Man void of &V;n|derstanding, and lo, it was all grown over with Thorns, and Nettles had covered the Face thereof, and the Stone Wall thereof was broken down.</HI></CELL>
<CELL>IV. So the Sinner, or &s;piritual Slug|gard, neglects his Soul, and the Souls of his Family: tho he provides for the Body, and takes care what he and his &s;hall have to eat, and what to put on; yet his Soul, and the Souls of &s;uch as are about him, are neglected; nothing but Weeds and Corruption grow there; Sin and filthy Lu&s;t predominate, Pride, Pa&s;&s;ion,<NOTE PLACE="marg">Jam. 3.16.</NOTE> Co|vetou&s;ne&s;s, and every evil Work.</CELL>
</ROW>
<ROW>
<CELL>V. The Way of the Sluggard &s;eems to be barr'd or hedg'd up, that he cannot go on, he cannot find the Path.<NOTE PLACE="marg">Prov. 15.19.</NOTE> <HI>The Way of the &s;loth|ful Man is a Hedg of Thorns; but the Way of the Righteous is plain.</HI></CELL>
<CELL>V. So the Sinner's Way, is as it were, hedged up: For like as a Hedg ob&s;tructs or hinders a Man &s;ometimes in his Way, that he cannot pa&s;s along; &s;o the Wic|ked by one Temptation, Ob&s;truction, or another, are hindred from going on in the Ways of God. Perhaps the Snares that attend their Trade, are as a Hedg to them; or the Fear of di&s;plea&s;ing a Father, or Uncle, or &s;ome other Relation, le&s;t they &s;hould be left out of their Will, or di&s;|po&s;&s;e&s;&s;ed of an E&s;tate; or a Landlord, or &s;ome great Man or Neighbour, by whom they may po&s;&s;ibly have their Livelihood, may be as a Hedg or Bar to ob&s;truct them in their following of Chri&s;t; and by this means is the &s;piritual Sluggard di&s;couraged.</CELL>
</ROW>
<ROW>
<CELL>VI. The Sluggard doth not en|joy the Good that is in his hand: <HI>The &s;lothful Man roa&s;teth not that which he took in hunting;</HI><NOTE PLACE="marg">Prov. 12.27.</NOTE> that is, when he hath got Food, he doth not prepare it, nor make it meet to be received, nor feed upon it.</CELL>
<CELL>VI. So the &s;piritual Sluggard doth not enjoy the heavenly good Things that &s;eem to be in his hand:<NOTE PLACE="marg">Prov. 17.16</NOTE> <HI>Wherefore is there a Price in the hand of a Fool to get Wi&s;dom, &s;eeing he hath no Heart to it?</HI> Some Men hunt (as it were) after Knowledg; go from one Place to another, will hear this worthy Mini&s;ter, and that worthy Mini&s;ter, and at la&s;t when they have found the Veni&s;on, (I mean, come to under&s;tand the Will of God) they do not &s;ubject to it: they know what the Threatning is, but fear it not; and know what the Precept is, but obey it not; and know what the Promi&s;e is, and yet believe and apply it not. And thus they roa&s;t not that which they have taken in hunting; they feed not upon the Word; they are <HI>forgetful Hearers, and not Doers of the Word,</HI><NOTE PLACE="marg">Jam 1.22.</NOTE> and thereby deceive their own Souls.</CELL>
</ROW>
<ROW>
<CELL>VII. The Sluggard is one that loves not to encounter with Diffi|culties; he cannot abide to think of enduring a little Hard&s;hip. <HI>The Sluggard will not plow by rea&s;on of the Cold.</HI><NOTE PLACE="marg">Prov. 20 4</NOTE></CELL>
<CELL>VII. The Spiritual Sluggard loves his Ea&s;e. If Religion cannot be owned, profe&s;&s;ed, and &s;tuck to, unle&s;s a Man offer &s;ome Force (as it were) unto him&s;elf, and expo&s;e the Fle&s;h to &s;ome Hard&s;hips, he pre&s;ently grows weary of it. He cannot in the Morning go to Prayer, becau&s;e his worldly Bu&s;ine&s;s calls for him, or perhaps 'tis cold, or he is indi&s;po&s;ed, <HI>&amp;c.</HI> And perhaps he cannot pray at Night, becau&s;e it doth not agree with the Fle&s;h; the Body is weary, and would fain go to Bed. And he cannot go to Church to hear the Word of God, becau&s;e the Wind blows, or it rains; or he hath wearied him&s;elf the day before, and &s;o cannot ri&s;e early enough; or it is a great Way, and the Ways are bad, <HI>&amp;c.</HI> Yet he knows in his Con&s;cience, that if there were but a good Bargain to be bought, or &s;ome worldly Advantage to be had, tho it were not above the Value of half Five Pound, all the&s;e Ob&s;tructions would be nothing. But perhaps &s;ome Sluggards may get over the&s;e things; and yet if there lie other Difficulties in the Way, they cannot hold the Plough of the Go&s;pel; if there is a Bla&s;t of Per&s;ecution feared, he knows not how to encounter with that. And thus the Sluggard di&s;courages him&s;elf.</CELL>
</ROW>
<PB N="209" REF="119">
<ROW>
<CELL>VIII. The Sluggard, tho he is &s;o &s;lothful, as to hide his hand in his Bo&s;om, and is grieved to bring it again to his Mouth, yet he is wi&s;e in his own Eyes.<NOTE PLACE="marg">Prov. 26.16.</NOTE> <HI>The Sluggard is wi&s;er in his own Conceit, than &s;even Men that can render a Rea&s;on.</HI></CELL>
<CELL>VIII. So the &s;piritual Sluggard, tho he is mon&s;trous idle, prays as if he prayed not, and reads as if it were a Burthen to him, and hears the Word with no delight, his Heart is a&s;leep, and perhaps his Eyes too; yet he is very wi&s;e in his own Con|ceit. Notwith&s;tanding he is &s;uch a poor, carnal, worldly Wretch, he hath high Thoughts of him&s;elf, and cries out, when reproved, I know as much as you; mind your own Matters; every Tub &s;hall &s;tand upon its own Bottom; why do you trouble your &s;elf with me? Thus every Man is right in his own Eyes, <HI>but the Lord pondereth the Heart.</HI><NOTE PLACE="marg">Prov. 21.2</NOTE></CELL>
</ROW>
<ROW>
<CELL>IX. The Sluggard is a Man that &s;eems to de&s;ire but a little time, and then he will awake: <HI>Yet a little Sleep, yet a little Slumber, yet a little folding of the hands to &s;leep,</HI> &amp;c. As much as if he &s;hould &s;ay, Let me alone yet a little, I will &s;leep but a little longer; let me have a little more Sleep, <HI>&amp;c.</HI></CELL>
<CELL>IX. So the &s;piritual Sluggard &s;eems al|&s;o to de&s;ire but a little time to gratify his Fle&s;h, and plea&s;e his &s;en&s;ual Appetite, to walk in ways of Vanity, and &s;in again&s;t God. I will (&s;aith an ungodly Per&s;on) repent, or 'tis my purpo&s;e to reform my Ways; but let me alone a little longer, 'tis time enough yet. 'Tis a great while to Day, &s;aith the Sluggard, when one comes to awake him early in the Morning: &s;o &s;aith the Sinner, 'Tis a great while be|fore Chri&s;t will come, or before old Age and Death will come; in his Heart therefore he is re&s;olved to continue in his evil and ungodly Cour&s;es a little longer: <HI>Yet a little Sleep, yet a little Slumber, yet a little folding of the Hands to &s;leep.</HI> Pray ob&s;erve, how &s;weet Sleep &s;eems to be to a Sluggard; &s;o the Ways of Sin and Vanity &s;eem &s;weet to an unconverted Man: And as hard Labour is grievous to &s;uch a Per&s;on; &s;o is Godli|ne&s;s (I mean &s;trict and real Godline&s;s, Godline&s;s in the Power of it) to an un|&s;anctified Heart.</CELL>
</ROW>
<ROW>
<CELL>X. La&s;tly; A Sluggard cannot abide to be di&s;turbed: O let me lie, let me &s;leep; what ado you make! is the Voice of a &s;lothful Man.</CELL>
<CELL>X. A Sinner, or &s;piritual Sluggard, cannot endure to be di&s;turbed; the Thoughts of Death are to him like the Hand-writing on the Wall;<NOTE PLACE="marg">Dan. 5.</NOTE> he loves not that Con&s;cience &s;hould call upon him to awake him, nor Mini&s;ters; nor any Friends he hath; nay, &s;uch as would, or do &s;trive to rou&s;e a Sinner, are the unwelcome&s;t People in the World to him. Repent! repent! what ado is here, &s;aith the grace|le&s;s Soul, can you not let me alone? pray do not trouble me. You know who &s;ent away <HI>Paul,</HI> being unwilling to hear any more at that time.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews what a &s;ad and dangerous Condition Sinners are in; they are not only a&s;leep, but in a dead Sleep, and know not how near eternal Ruine they are.</P>
<P N="2">II. We &s;hall endeavour therefore to awaken the Sinner out of his deep Sleep.</P>
<P N="1">1. Sinner, God calls aloud upon thee: <HI>Awake thou that &s;leepe&s;t, and ari&s;e from the Dead. How long wilt thou &s;leep, O Sluggard?</HI></P>
<P N="2">2. God hath called not only loud, but long upon you. Con&s;ider what Danger you expo&s;e your Souls unto; you put an Opportunity into the Devil's hands to de|&s;troy you. How ea&s;y is it for a weak Enemy to de&s;troy a mighty Champion, when he is a&s;leep? <HI>Jael,</HI> a Woman, &s;oon de&s;troyed <HI>Si&s;era</HI> when he was a&s;leep.</P>
<P N="3">3. May I not &s;ay, Sinner, the <HI>Phili&s;tines</HI> are upon thee, and thy Soul is in danger of being made a Prey for ever?</P>
<P N="4">4. Many ways hath God u&s;ed to awaken thee: He hath employed his Mini&s;ters, he hath &s;et Con&s;cience on work, he hath brought forth many dreadful Judgments, and all to awaken thee; and &s;hall all Means fail and be in&s;ufficient?</P>
<P N="5"><PB N="210" REF="120">5. Thou lo&s;e&s;t many choice Ble&s;&s;ings by lying thus a&s;leep in thy Sin.</P>
<P N="6">6. There is Grace offered you, Pardon offered you, Peace offered you; and will not this &s;tir you up? Nay, more than all, Chri&s;t is offered you, Heaven offered you, a Kingdom, and Crown of endle&s;s Glory is offered you: Soul, rou&s;e up, and look about, con&s;ider the Opportunity that is now in your hands; will not Life and Light, Pardon and Peace, God and Chri&s;t, Heaven and Happine&s;s, do you much Good?</P>
<P N="7"><NOTE PLACE="marg">Prov. 6 8, 9</NOTE>7. 'Tis Harve&s;t-Time. <HI>Go to the Ant, thou Sluggard, con&s;ider her Ways, and be wi&s;e. She provideth her Meat in the Summer, and gathereth her Food in the Harve&s;t.</HI> And &s;hall &s;uch a &s;mall and contemptible Animal be wi&s;er than you?</P>
<P N="8">8. The Harve&s;t will &s;oon be gone, the Day of Grace be over, and then it will be too late.<NOTE PLACE="marg">Jer. 8.20.</NOTE> <HI>The Harve&s;t is pa&s;t, the Summer ended, and we are not &s;aved.</HI></P>
<P N="9">9. If you will not &s;ow now becau&s;e it is cold, you are like to begin Harve&s;t, and have nothing, <HI>viz.</HI> at the End of the World; and then you will &s;ay, <HI>Lord, Lord, open unto us; and he will &s;ay, Verily, verily I know you not, depart from me, ye Workers of Iniquity.</HI></P>
<P N="10">10. Let me tell thee, thou art ju&s;t ready to drop into Hell, thou &s;leepe&s;t in a dan|gerous Place; awake, Sinner, or thou art damned. If thy Hou&s;e were all on fire, and thy Neighbours &s;hould not cry out to thee to &s;ave thy &s;elf, thou woulde&s;t con|clude they were without all Bowels of Humanity: Sinner, this is thy Condition, thy Soul is on a flame; &s;ee what Sin, that evil Spark, hath done; I can do no le&s;s than cry out, <HI>Fire, Fire;</HI> wilt thou &s;leep, and be burnt for ever? The Lord awaken thee.</P>
<P N="3">III. Let Saints ble&s;s God they are awakened out of their &s;leepy State.</P>
<P N="4">IV. Let not Satan, this World, nor any other Enemy lull you a&s;leep again. Let us not &s;leep, as do others. Chri&s;tians are &s;ubject to fall into a &s;piritual Drouzine&s;s; &s;ee <HI>Mat.</HI> 25.1, 2, 3, 4, 5, 6, 7. O cry therefore with <HI>David, Lord, open thou mine Eyes, le&s;t I &s;leep the Sleep of Death.</HI></P>
<P><HI>Que&s;t.</HI> Some may &s;ay, <HI>From whence doth it ari&s;e, that the Saints are &s;o &s;ubject to be overtaken with &s;piritual Drouzine&s;s?</HI></P>
<P><HI>An&s;w.</HI> 1. From the Weakne&s;s and Dulne&s;s of the Fle&s;h: <HI>The Spirit indeed is wil|ling, but the Fle&s;h is weak.</HI></P>
<P N="2">2. By being &s;lothful, negligent, and out of Employment, when we grow indiffe|rent and carele&s;s, and neglect our Work, neglect Prayer, Reading and Hearing God's Word,<NOTE PLACE="marg">Prov. 19.15.</NOTE> no marvel if we &s;oon fall a&s;leep: <HI>Slothfulne&s;s ca&s;teth into a deep Sleep.</HI></P>
<P N="3">3. By being among&s;t &s;leepy Folks: This is apt to make a wakeful Per&s;on in a little time drow&s;y, and &s;ubject to nod too; a &s;leepy Family, a &s;leepy Church, a &s;leepy Mini&s;try, u&s;ually hath bad effects upon this account upon a Spiritual Chri&s;tian, there|fore prize a Soul-awakening Mini&s;try.</P>
<P N="4">4. By means of long watching, <HI>Whil&s;t the Bridegroom tarried, they all &s;lumbered and &s;lept.</HI></P>
<P N="5">5. A black, dark, and gloomy Day is &s;ubject to cau&s;e one to grow drow&s;y, as mo&s;t men can experience.</P>
<P N="6">6. By an Apprehen&s;ion 'tis a long while to day, time enough, &s;aith the Sluggard, to ari&s;e. Men think of living long, and that it will be a great while before the Lord comes, <HI>&amp;c.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="211" REF="120">
<HEAD>Wicked Men Fools.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 14.1.</HI></BIBL> The <HI>Fool</HI> hath &s;aid in his Heart, There is no God.</P>
<P><BIBL><HI>Eccle&s;. 10.3.</HI></BIBL> Yea al&s;o, when he that is a <HI>Fool</HI> walketh by the way, his Wi&s;dom faileth him, and he &s;aith to every one that he is a Fool.</P>
<P><BIBL><HI>Job 5.2, 3.</HI></BIBL> For Wrath killeth the <HI>fooli&s;h</HI> Man, and Envy &s;layeth the &s;illy One.</P>
<P><BIBL><HI>Job 30.8.</HI></BIBL> They were Children of <HI>Fools,</HI> yea, Children of ba&s;e Men, they were viler than the Earth.</P>
<P><BIBL><HI>Luke 12.</HI></BIBL> Thou <HI>Fool,</HI> this Night thy Soul &s;hall be required of thee.</P></Q>
</EPIGRAPH>
<P>SIN is Folly, great Folly, and Sinners are Fools; how often in the <HI>Proverbs</HI> are ungodly Men (tho accounted very worldly-wi&s;e) called <HI>Fools, &s;imple Ones, Men of no &V;nderstanding?</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Fool is one that knows not what is good, what is be&s;t for him; he is a Man of no Under|&s;tanding.</CELL>
<CELL>SO wicked Men know not what is good and right in it &s;elf; they know not what is good for them&s;elves, they are Men of no Under&s;tanding; they cry, <HI>Who will &s;hew us any Good?</HI> That is,<NOTE PLACE="marg">P&s;al. 4.6.</NOTE> &s;aith Mr. <HI>Caryl,</HI> any good Cheer, Plenty of Corn and Wine. They e&s;teem Gold and Silver, and other outward good Things, before Pardon, Peace of Con&s;cience, and the Favour of God, and are therefore Fools.</CELL>
</ROW>
<ROW>
<CELL>II. A Fool or Idiot will hurt, wrong, or abu&s;e him&s;elf. Perhaps you have heard of the Gentleman's Fool, who happened to be in Com|pany with a Carpenter, and the Carpenter making him&s;elf merry with him, hid his Hat: But it &s;o fell out (as the Matter is related) the Carpenter &s;ome time after chan|ced to fall a&s;leep with his Head up|on a Block, which the Fool ob&s;er|ving, he took an Ax, and chopp'd off his Head, and hid it among&s;t the Chips, and then went laughing away; but being asked, wherefore he laughed? O (&s;aith he) I have cut off the Carpenter's Head, and have hid it among&s;t the Chips; and I wonder how he will do to find it when he awakes. But for this he was committed to Pri&s;on, and when he was brought to his Trial, the Judg was informed that he was a natural Fool; but that he might be convinced it was true, he ordered a Knife to be given to him, and accordingly it was; then &s;aid the Judg to the poor Idiot, Cut
<PB N="212" REF="121"> your &s;elf with that Knife; and he (poor Soul!) did &s;o immediately: by which the Judg knew he was indeed a Fool, and &s;o acquitted him.</CELL>
<PB N="211" REF="120">
<CELL>II. Wicked Men hurt them&s;elves: Nothing wrongs or wounds a Man more than Sin, hence called a Dart, Sting, <HI>&amp;c.</HI> Yet &s;o void are all ungodly Men of Un|der&s;tanding, that they con&s;ent to Sin, yield to Sin, run (as it were) this Spear into their own Bowels, wound them|&s;elves to the very Heart, and yet &s;ay, Are not we in Sport? Can there be any greater Folly, or a more palpable Sign of a Fool, than for a Man to whip, la&s;h, &s;courge, and do thus unto him&s;elf? When Satan tempts Men to &s;in, he doth (as it were) put a Knife into their hands, and then bids them cut and &s;la&s;h them&s;elves with it; and yet no &s;ooner doth Satan thus tempt and entice them, but they pre&s;ently con&s;ent to him, until they have wounded them&s;elves from the Crown of their Heads, to the Soles of their Feet. What Man but a Fool would run into the Hornets Ne&s;ts? or after this lamentable manner wound him|&s;elf? Sinners are &s;uch Fools, that they play with the A&s;p, and delight to be at the Mouth of the Cockatrice-Den. Sin in the holy Scriptures is compared to both the&s;e cruel Serpents; and hence the Poy|&s;on of A&s;ps is &s;aid to be under their Tongues. Who but Fools or mad Men,<NOTE PLACE="marg">P&s;al. 140.3. Rom. 3.13</NOTE> will &s;port and play with &s;uch venemous Serpents, or drink down deadly Poy&s;on,
<PB N="212" REF="121"> when told again and again what it is, and what the Effects of it will be, and yet they will do it.<NOTE PLACE="marg">Prov. 23.31, 32.</NOTE> <HI>Look not upon the Wine when it is red, when it giveth its Co|lour in the Cup, when it moveth it &s;elf aright:</HI> That is, whatever Allurements there are to Sin, take heed of it: <HI>At la&s;t it biteth like a Serpent, and &s;tingeth like an Adder.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Is not that Man a Fool, who will harbor a Thief in his Hou&s;e? and tho he be told of it, and that he is in danger of lo&s;ing all his Goods, and having his Throat cut by him, (he being a bloody Mur|therer) yet laughs at it, and loves his Enemy, and hugs him in his Bo&s;om, and re&s;olves to eat and drink with him, and lodg him in his chiefe&s;t Room; and yet is infor|med this Thief never &s;pared any Man that &s;hewed him Favour.</CELL>
<CELL>III. Wicked Men harbor Sin, and de|ceitful Lu&s;ts in their Souls, which is the bloodie&s;t Thief and Murtherer that ever was; that &s;pares none, nor ever did, who entertained it, or took delight therein. It hath &s;lain and utterly undone Thou&s;ands, and Ten Thou&s;ands, yea, many Millions; yet they hug this cur&s;ed Traitor, and let him lodg in their Hearts, and lie in their Bo&s;oms, and &s;hew him all the Favour and Kindne&s;s imaginable; and do they not from hence appear to be the greate&s;t Fools in Nature?</CELL>
</ROW>
<ROW>
<CELL>IV. Is not that Man a Fool, that &s;triveth with one that is infinitely &s;tronger than him&s;elf? or thinks a Thorn Hedg can &s;tand before a con&s;uming Fire? or &s;uppo&s;es a Pot|&s;heard can prevail again&s;t the Potter?</CELL>
<CELL>IV. Wicked Men &s;trive with the great God, and do they not in this &s;hew them|&s;elves to be Fools? Have they an Arm like God?<NOTE PLACE="marg">Job 40.9.</NOTE> can they thunder with a Voice like him? yet they continually re&s;i&s;t him, and fight again&s;t him. They that go on in their evil Ways, make War with the Almighty, and Dread-Sovereign of Heaven and Earth. <HI>Wo unto him that &s;triveth with his Maker: Let the Pot&s;heard &s;trive with the Pot&s;hards of the Earth.</HI><NOTE PLACE="marg">I&s;a. 45.9.</NOTE> Do you not &s;ee this day, how Man, &s;orry Man, &s;ets him&s;elf again&s;t God! they are re&s;olved to &s;ee what they can do, they will not yet lay down the Cudgels; they &s;et their Wi&s;dom again&s;t God's Wi&s;dom, and try if they can counter-work him in the Ways of his Providences. Now, what a folly is this! God is as a con&s;uming Fire, and Man is as Stubble fully dry. See what <HI>Jehovah</HI> him&s;elf &s;aith upon this account: <HI>Who would &s;et the Bryars and Thorns again&s;t me in Battel? I would go through them,</HI><NOTE PLACE="marg">I&s;a. 27.4.</NOTE> <HI>I would burn them together.</HI> Now is not he that takes up Arms again&s;t &s;uch an Enemy, that commands Heaven and Earth, a Fool? He whom all the Forces of Earth and Hell are not able to with&s;tand; who at a Word of his Mouth makes Frogs invade <HI>Pharaoh,</HI> and Stars to fight again&s;t <HI>Si&s;era;</HI> who makes the Hills and Mountains quake and tremble before him, <HI>&amp;c. He is wi&s;e in Heart, and mighty in Strength;</HI><NOTE PLACE="marg">Job 9.4.</NOTE> <HI>who ever hardned their Heart again&s;t him, and pro&s;pered?</HI></CELL>
</ROW>
<ROW>
<CELL>V. Is not he a Fool, that hath not Wi&s;dom enough to direct him|&s;elf? But then what will you &s;ay of him that will not follow the Coun&s;el and Direction of the Wi&s;e? Tho he is told, the Way that he is in will bring him into a Lion's Den; or if he &s;tep one Step further, he will fall into a Furnace of Fire: yet re&s;olveth to go on, notwith|&s;tanding he confe&s;&s;eth he hath no ground to que&s;tion the Truth of that, which is in Faithfulne&s;s told him.</CELL>
<CELL>V. Wicked Men have not Wi&s;dom enough to direct them&s;elves; but that which adds to their Folly is this, They will not take the Coun&s;el of the wi&s;e God, nor the Direction of his faithful Mini&s;ters. Tho they are told day by day, that if they proceed and go on in the Ways they are in, <HI>viz.</HI> &s;wear, lie, whore, be drunk, <HI>&amp;c.</HI> they mu&s;t peri&s;h, and be damned for ever; and that they know not, but the next time they commit any of tho&s;e Sins, they may fall into the Lake that burneth with Fire and Brim|&s;tone: yet they will go on, and continue in their Sins, contemning all Advice and
<PB N="213" REF="121"> Coun&s;el, tho they have not the lea&s;t ground to que&s;tion the Truth of what is declared to them, &s;ince the Word of God &s;aith po&s;itively, <HI>Except ye repent, ye &s;hall all likewi&s;e peri&s;h: And that the &V;nrighteous &s;hall not inherit the Kingdom of God; neither Forni|cators, nor Idolaters, nor Adulterers, nor Effeminate,</HI> &amp;c. <HI>nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners.</HI> And now tho they know they are guilty of &s;ome of the&s;e, or the like Sins, yet they re&s;olve to live in them, and therefore are Fools.</CELL>
</ROW>
<ROW>
<CELL>VI. Is not he a Fool, that is not able to judg of the Nature of Things, or of Times, or Occa&s;ions, and from hence is angry with eve|ry thing that &s;utes not with his Na|ture, or fooli&s;h Humor? He will be angry with the Sun, if it &s;hine hotter than he would have it, and with the Winds, if they blow har|der than he would have them; he likes not the Winter, nor would have it ever rain.</CELL>
<CELL>VI. Wicked Men are &s;uch Fools that they know not the Nature of Things, Times, nor Occa&s;ions. He is offended with tho&s;e Ways of God that cro&s;s his &s;inful Appetite; he would fain have God yield to him, and order Things that &s;uit his filthy Lu&s;ts. If the Word forbid all Sin, and would, if it might kindle upon his Heart and Con&s;cience, burn up and de&s;troy all his Lu&s;ts; pre&s;ently he cries out, 'Tis too hot, and therefore &s;trives to put it out. In a word, he would be &s;aved in a way of Sin, <HI>i. e.</HI> have his Wounds healed, and yet the Sting let alone in the Fle&s;h; he would be well, but take no Phy&s;ick; would go to Heaven, but never walk in the way to it; he would not be naked, and yet will put on no Clothes, <HI>&amp;c.</HI> and therefore a Fool. To vex and be angry at the Troubles that fall upon us, or at the Hand of God which &s;ends them, is a high Point of Folly.</CELL>
</ROW>
<ROW>
<CELL>VII. A Fool will take Bra&s;s Coun|ters for Gold, and be plea&s;ed with Bugles more than with Diamonds. <Q>When an Heir (&s;aith Mr. <HI>Caryl</HI>) is impleaded for an Ideot,<NOTE PLACE="marg"><HI>Caryl</HI> on <HI>Job c.</HI> 5. p. 182.</NOTE> the Judg commands an Apple, or a Counter, with a Piece of Gold to be &s;et before him, to try which he will take: and if he take the Apple, or the Counter, and leave the Gold, he is then ca&s;t for a Fool, and unable to manage his E&s;tate; for he knows not the Value of Things, or how to make a true Election.</Q></CELL>
<CELL>VI. Wicked Men are thus fooli&s;h, and more; for when Bugles and Diamonds, Counters and Gold are &s;et before them, they leave the Diamonds and the Gold, and plea&s;e them&s;elves with tho&s;e Toyes and Baubles; when (which is infinitely more &s;otti&s;h) Heaven and Hell, Life and Death, are &s;et before them, they chu&s;e Hell rather than Heaven, and Death rather than Life; they take the mean; tran&s;itory, trifling Things of this World, before the Favour of God, the Pardon of Sin, a Part in Je&s;us Chri&s;t, and an In|heritance among&s;t the Saints in Light; they prefer a Moment's time of &s;inful Ea&s;e and Plea&s;ure, before an Eternity of Joy and Glory in Heaven; they prefer the Creature above the Creator; they la|bour more for the pre&s;ent Good of their Bodies, than for the eternal Good of their Souls, which are ten thou&s;and times of greater Worth: And do not the&s;e things demon&s;trate fully that they are Fools?</CELL>
</ROW>
<ROW>
<CELL>VIII. Is not he a Fool, that feeds on Husks, Gravel, and A&s;hes, and yet thinks he feeds on the be&s;t Food? he lives among Swine, and feeds as they feed, and yet is con|tented?</CELL>
<CELL>VIII. Wicked Men are &s;aid in the holy Scriptures to feed on Husks, Gravel,<NOTE PLACE="marg">I&s;a. 45.20.</NOTE> and A&s;hes, by which is meant the Plea&s;ures; Profits, and Honours of this World; for what is it that they feed upon, or take delight in, but the&s;e Things? Take away their outward Enjoyments, or the Comforts of this World, and their Hearts (like <HI>Nabal</HI>'s) will die within them, or like a Man that pines away for want of Food; for alas! they have nothing el&s;e to &s;upport their Spirits. And whil&s;t they feed upon the&s;e things, they conclude they feed upon the be&s;t Food, and enjoy the chiefe&s;t Good; yet they never have a real Ta&s;te of the Love of God in Chri&s;t, nor do they know how good the Lord is, nor will they make Trial, tho they are invited to come and buy, and eat that which is good, and let their Souls delight them&s;elves in Fatne&s;s. The Prodigal would fain
<PB N="214" REF="122"> have filled his Belly with Husks that the Swine eat,<NOTE PLACE="marg">Luk. 15.16</NOTE> (wicked Men being intended by the Swine in that Place) but no Man gave to him.</CELL>
</ROW>
<ROW>
<CELL>IX. Is not he a Fool, that thinks 'tis time enough to &s;ow when he &s;hould reap? When he &s;hould ga|ther in his Harve&s;t, he begins to &s;ow his Seed; or when he &s;ows Tares, thinks to reap Wheat. That Work, that would take up the whole Time of his Life, he thinks may be done on a Death-Bed, or in an Hour or two at the end of his Days: Or who, having a long Race to run, that requires all his Strength, re&s;olves to defer it until old, decrepid Age?</CELL>
<CELL>IX. Wicked Men think 'tis time enough to repent, when they have &s;pent all their Days in Sin, and in &s;erving the Devil. When they &s;hould reap the Har|ve&s;t of a godly Life, they think 'tis time enough to begin to &s;ow to the Spirit, and convert to God. They &s;ow to the Fle&s;h, and yet think to reap Life everla&s;ting; when nothing is more evident than this, viz. <HI>What&s;oever a Man &s;oweth, that &s;hall he reap;</HI> therefore &s;aith the Apo&s;tle,<NOTE PLACE="marg">Gal. 6.7, 8.</NOTE> <HI>He that &s;oweth to the Fle&s;h, &s;hall of the Fle&s;h reap Corruption; but he that &s;oweth to the Spirit, &s;hall of the Spirit reap Life ever|la&s;ting.</HI> Shall fooli&s;h Men think to &s;erve the Devil all the be&s;t of their Days, and yet hope that at la&s;t God will accept of their Repentance?</CELL>
</ROW>
<ROW>
<CELL>X. A Fool delighteth to do Mi&s;|chief;<NOTE PLACE="marg">Prov. 10.23.</NOTE> or, as <HI>Solomon</HI> &s;aith, <HI>It is a Sport to a Fool to do Mi&s;chief.</HI> We daily &s;ee how mi&s;chievous Idiots are; 'tis dangerous to let &s;ome of them at large, or to be in Company with them, tho others are more harmle&s;s.</CELL>
<CELL>X. Wicked Men are full of Mi&s;chief. Hence &s;aith <HI>David,</HI><NOTE PLACE="marg">P&s;al. 26.10</NOTE> <HI>Gather not my Soul with Sinners, nor my Life with bloody Men, in who&s;e Hands is Mi&s;chief,</HI> &amp;c.<NOTE PLACE="marg">P&s;al. 28.3.</NOTE> <HI>Draw me not away with the Wicked, and with the Workers of Iniquity, which &s;peak Peace to their Neighbour, but Mi&s;chief is in their Hearts. Yea, he devi&s;eth Mi&s;chief upon his Bed, he &s;etteth him&s;elf in a way that is not good.</HI> Nothing more evident than this. How re&s;tle&s;s have the ungodly been in every Age of the Church, to contrive Mi&s;chief again&s;t their peaceable Neighbours, e&s;pecially the wicked Papi&s;ts! What Plots and Sham-Plots have they devi&s;ed, to de|&s;troy the Quiet and Peace of this Land, nay, to de&s;troy the upright and godly People that dwell therein! They care not what Mi&s;chief they do, &s;o that they may undo and &s;poil tho&s;e who hate their idolatrous Church. One while they &s;tudy Ways how to blow up the King and Parliament; another while burn our Hou&s;es, and lay our fa|mous City in A&s;hes. And, as if this Mi&s;chief were not enough, they have carried on a &s;ecret and devilli&s;h De&s;ign to take away our Religion and Lives, and what&s;oever is dear to us; and then, to blind the unwary and credulous Sort of People, invent Sham-Plots, to ca&s;t all upon the innocent Prote&s;tants. But let them remember, in this they are but Fools; they have the Mark and Brand of Fools upon them, and their Mi&s;chief &s;hall fall upon their own Heads. <HI>He that &s;eeketh Mi&s;chief,</HI><NOTE PLACE="marg">Prov. 11.27.</NOTE> <HI>it &s;hall come upon him.</HI></CELL>
</ROW>
<ROW>
<CELL>XI. Is not he a Fool, that la|bours for the Wind, and thinks to feed on the Wind, and pur&s;ues a Shadow, and &s;ets his Heart upon that which is not?</CELL>
<CELL>XI. Wicked Men are &s;aid to labour for the Wind; Riches are compared to the Wind; and he that pur&s;ues after them, pur&s;ues after the Wind: and what a Fool is he that doth thus! <HI>What Profit hath he</HI> (&s;aith <HI>Solomon) that hath laboured for the Wind?</HI> And as Men are &s;aid to labour for the Wind,<NOTE PLACE="marg">Eccl. 5.16.</NOTE> &s;o like|wi&s;e they are &s;aid to feed upon the Wind: <HI>Ephraim feedeth on Wind,</HI><NOTE PLACE="marg">Ho&s;. 12.1.</NOTE> <HI>and followeth after the Ea&s;t-Wind.</HI> Which (&s;aith Mr. <HI>Burroughs</HI>) is a Proverbial Speech, to note the following after vain and unprofitable Things; that is to feed on the Wind, when Men plea&s;e them&s;elves in their own Conceits, and in their own Coun&s;els and Plots, <HI>&amp;c.</HI> 1. When they promi&s;e to them&s;elves great Matters by Ways of their own, and leave God's Ways and In&s;titutions, they may be &s;aid to feed on the Wind; and the Prophet rebuketh the Ten Tribes for this. 2. They feed on the Wind, &s;aith he, and &s;o their Hearts are puffed up in Pride and carnal Confidence. You know, according to the Food a Man or Woman feedeth upon, &s;o will their Bodies be; &s;o tho&s;e that feed upon the Wind, mu&s;t needs have proud Hearts, or be puffed up with Pride and Self-conceitedne&s;s.
<PB N="215" REF="122"> 3. Evil Men, that live upon Comforts that are carnal, and &s;eek for the Honour and Applau&s;e of Men, they <HI>feed upon the Wind,</HI> they &s;eek to &s;atisfy them|&s;elves with Vanity, they &s;trive to take hold of a Shadow, and follow after the Wind, Things that cannot fill the Soul, nor &s;atisfy its De&s;ires; Things that are uncertain, lo&s;t by one Storm at Sea, con&s;umed by one Spark of Fire, or gone by a fal&s;e Oath, or wa&s;ted by the Badne&s;s of Trade, or by the Extravagancy of an evil and fooli&s;h Son, and therefore are Fools.</CELL>
</ROW>
<ROW>
<CELL>XII. Is not he a Fool, that e&s;teems the greate&s;t Evil above the greate&s;t Good?</CELL>
<CELL>XII. Wicked Men &s;et their Hearts up|on their ba&s;e and cur&s;ed Lu&s;ts, love their Sins more than God and Chri&s;t. We read of &s;ome who are <HI>Lovers of Plea&s;ure more than Lovers of God.</HI> Now is not Sin the greate&s;t Evil, and God the greate&s;t Good?<NOTE PLACE="marg">2 Tim 3.4</NOTE> There is nothing bitterer than the one, nor nothing b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tter than the other; and yet they chu&s;e Sin, and refu&s;e the Good that is in the eternal God, and account Chri&s;t not worth the Plea&s;ure of one wicked Lu&s;t, and therefore Fools.</CELL>
</ROW>
<ROW>
<CELL>XIII. Is not he a Fool, who to avoid a Spark, leaps into the Fire; or to &s;ave his Hat, lo&s;es his Head?</CELL>
<CELL>XIII. Wicked Men, to avoid a little Trouble and Affliction in this World, ex|po&s;e them&s;elves to eternal Torment, be|fore they will deny them&s;elves of their Lu&s;ts, they will burn in Hell for them; rather than go to Pri&s;on for Chri&s;t, they will go to Hell for denying of him.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>LAment over wicked Men; Fools are to be pitied.</P>
<P N="2">2. Be patient, and thou wilt &s;ee what will become of the&s;e Fools.</P>
<P N="3">3. It &s;hews what abundance of Folly and Fools there are in the World.</P>
<P N="4">4. It &s;hews us how &s;trangely ungodly Men, worldly wi&s;e Men are deceived in them&s;elves.</P>
<P N="5">5. It &s;hews what true Wi&s;dom is: <HI>The Fear of the Lord is the Beginning of Wi&s;dom, and to depart from Evil is &V;nder&s;tanding;</HI> and in another place 'tis &s;aid,<NOTE PLACE="marg">P&s;al 111.10.</NOTE> <HI>The Fear of the Lord is the Beginning of Wi&s;dom, and a good &V;nder&s;tanding have all they that do his Commandments.</HI></P>
<P N="6">6. Let it caution thee to take heed le&s;t thou art a Fool: The Characters of &s;uch an one, as given by wi&s;e <HI>Solomon,</HI> take as followeth: (1.) He will be medling, <HI>Prov.</HI> 2.3. (2.) One that is, as you have heard, mi&s;chievous. <HI>Prov.</HI> 10.23. (3.) One that many Afflictions and Stripes will not work upon nor humble. (4.) One who&s;e Sin cleaves to him. <HI>Prov.</HI> 27.22. (5.) One that is full of Words. <HI>Eccle&s;.</HI> 10.14. (6.) One that will utter all his Mind. <HI>Prov.</HI> 29.11. &s;peaks that which he &s;hould conceal. (7.) One that Pro&s;perity de&s;troys. <HI>Prov.</HI> 1.32. (8.) One that is &s;lothful. <HI>Eccle&s;.</HI> 4.5. (9.) One that tru&s;teth in his own Heart. <HI>Prov.</HI> 28.26. (10.) One that holdeth it Folly to depart from Evil. <HI>Prov.</HI> 13.19.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to painted Sepulchers.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 23.27.</HI></BIBL> Wo unto you Scribes and Phari&s;ees, Hypocrites, for ye are like unto whited Sepulchers, which indeed appear beautiful without, but within full of dead Men's Bones, and all &V;ncleanne&s;s.</Q>
</EPIGRAPH>
<P>THey are principally Hypocrites which our Saviour re&s;embles to whited Sepulchres; and how fitly they may be compared there|unto, is &s;hewed in the following Parallel.</P>
<PB N="216" REF="123">
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Painted Sepulchre appears, as the Text &s;aith, beautiful without.</CELL>
<CELL>SO vile Hypocrites appear glorious and beautiful to Men, as if they were real Saints; they &s;eem very devout in appea|rance, and outward Shew, to tho&s;e that only behold their Out&s;ide, 'tis God only that &s;ees the Heart.</CELL>
</ROW>
<ROW>
<CELL>II. Sepulchres, tho they appear beautiful without, yet they are ve|ry loath&s;om within.</CELL>
<CELL>II. So Hypocrites, tho they may appear holy and religious to Men, or to the out|ward Eye, yet are within vile and un|godly, full of Pride, Vain-Glory, Envy, Malice, Covetou&s;ne&s;s, and every horrid and abominable Lu&s;t, which makes them as loath&s;om in the &s;ight of God, as a &s;tinking Sepulchre is to us: <HI>A wicked Man,</HI><NOTE PLACE="marg">Prov. 13.5</NOTE> &s;aith Solomon, <HI>is loath&s;om.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Tho&s;e that make and beauti|fy a Sepulchre, do it that its inward Filth and Pollution may not ea&s;ily appear, or offend tho&s;e that behold it; much Pains, Co&s;t, and Curio|&s;ity is be&s;towed upon the Out-&s;ide of it, whereas Men matter not how filthy they are within.</CELL>
<CELL>III. So the vile Hypocrites, in all their outward Shews, Zeal, Religion, and &s;ee|ming Piety, do it to hide their cur&s;ed Ends, abominable Lu&s;ts and Wicked|ne&s;s; for did they appear outwardly to all Men what they are inwardly, they would be loath&s;om to all that fear God. They be&s;tow much Pains and Co&s;t, and &s;hew their Skill and Cunning, to carry it re|ligiou&s;ly and warily to Men, whereas they take little or no care how filthy they are inwardly.</CELL>
</ROW>
<ROW>
<CELL>IV. Tho a Sepulchre appears never &s;o beautiful without, yet Men know 'tis loath&s;om within.</CELL>
<CELL>IV. So tho Hypocrites appear never &s;o much like Saints to the Eyes of Men; yet God knows and &s;ees they are polluted and vile Wretches inwardly.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews what the abominable Nature of Sin is; 'tis here compared to a dead, putrified, and &s;tinking Carca&s;e; what is more loath&s;om?</P>
<P N="2">2. It &s;hews al&s;o the filthy, unclean, and abominable State of painted Hypo|crites, <HI>&amp;c.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Swine.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Mat. 7.6.</HI></BIBL> Neither ca&s;t your Pearls before Swine.</P>
<P><BIBL><HI>2 Pet. 2.22.</HI></BIBL> The Dog is turned to his Vomit again, and the Sow that was wa&s;hed to her wallowing in the Mire.</P></Q>
</EPIGRAPH>
<P>SOme Sort of wicked Men are more e&s;pecially in the&s;e Scriptures compared to Hogs or Swine; we &s;hall in the following Parallels &s;hew who they are, and how fitly they may be re&s;embled to them.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>SWine love to be in the Mud, they will wallow in Filth and miry Places, which Sheep, and di|vers other Creatures &s;trive as much as they can to avoid. This Bea&s;t (&s;aith <HI>Ge&s;ner</HI>) is a mo&s;t impure and unclean Bea&s;t, and its Nature
<PB N="217" REF="123"> is to delight to wallow in mo&s;t fil|thy and noi&s;om Places.</CELL>
<PB N="216" REF="123">
<CELL>SO wicked Men love their bruti&s;h Lu&s;ts, and daily wallow in the Mud and Mire of Filth, and the abominable Pol|lutions of Sin and Uncleanne&s;s, until they become defiled all over, from the Head to the Foot. Such Men and Wo|men, who live in Uncleanne&s;s, Drunken|ne&s;s, and other bea&s;tly Sins, may fitly be
<PB N="217" REF="123"> compared to Swine; for 'tis as plea&s;ant to them to riot in the Day-time, and tumble as it were in the Mud of Wicked|ne&s;s, as it is to a Swine to wallow in the Mire.</CELL>
</ROW>
<ROW>
<CELL>II. The Hog or Swine is a dull, &s;tupid, and &s;en&s;le&s;s Creature, not like the Hart, and divers Animals that might be named.</CELL>
<CELL>II. So are wicked Men; they are, like this dull and &s;otti&s;h Brute, &s;low of Heart, and hard to believe; they are Men of no &s;piritual Under&s;tanding.</CELL>
</ROW>
<ROW>
<CELL>III. Swine are craving and very greedy Creatures: They are &s;o greedy,<NOTE PLACE="marg">Dr. <HI>Frant|zius.</HI></NOTE> &s;aith my Author, that they have no mea&s;ure in eating; and hence grow &s;o fat, that &s;ometimes they are hardly able to go; nay, they will eat untill they bur&s;t them|&s;elves.</CELL>
<CELL>III. Some wicked Men are ju&s;t like Swine in this re&s;pect: they are &s;o greedy and covetous, that they are never &s;ati&s;|fied. When they have got their Hun|dreds, nay, it may be their Thou&s;ands by the Year, yet &s;till they pur&s;ue the World, as if they had their Bread to get, and were not worth a Groat, and thus grow|ing fat, <HI>Je&s;hurun</HI> like, they forget God. <HI>But</HI> Je&s;hurun <HI>waxed fat, and kicked.</HI><NOTE PLACE="marg">Deut. 32.15.</NOTE> Some there be al&s;o, who are &s;uch Epicures, that they are naturally like the Swine, who are not only gluttonous, but will drink until they are quite drunk; and hence we com|monly call a &s;otti&s;h Drunkard, a drunken Swine.</CELL>
</ROW>
<ROW>
<CELL>IV. Swine, as they are greedy and un&s;atisfied Creatures, &s;o they are commonly fed for the Slaughter.</CELL>
<CELL>IV. So the Wicked, who flouri&s;h in this Life, and feed in their filthy Sties of &s;en&s;ual Lu&s;ts, are let alone in their Sins, being fatted for the Day of Slaughter.<NOTE PLACE="marg">Jer. 12.3.</NOTE></CELL>
</ROW>
<ROW>
<CELL>V. Swine are a mi&s;chievous Sort of Creatures: They will not only root up Gardens and Vineyards, and plea&s;ant Meadows, where they can get in, but will de&s;troy Chic|kens, and other harmle&s;s Creatures al&s;o, and eat them up, and tear Clothes, and other Things in pie|ces, if they be not look'd after, and kept up in their Sties; nay, &s;ome of them will bite and devour Men, if they look not to them&s;elves.</CELL>
<CELL>V. So &s;ome wicked Men are very mi&s;|chievous; if they can but get loo&s;e, or break into God's Garden, they will root it up, and &s;poil tho&s;e precious Flowers and Plants which he hath &s;et therein. How often have they eat up God's Chil|dren, tearing them in pieces, like wan|ton and mi&s;chievous Swine, caring not not what hurt they do: <HI>Have all the Wor|kers of Iniquity no knowledg,</HI><NOTE PLACE="marg">P&s;al. 14 4.</NOTE> <HI>who eat up my People as they eat Bread, and call not upon the Lord?</HI> No Swine like the Romi&s;h Swine upon this account, who, like de|vouring Locu&s;ts,<NOTE PLACE="marg">Rev. 9.</NOTE> &s;trive to eat up every green Thing. It is not to be imagined what hurt the&s;e Wild-Boars have done to God's Vineyard; but ble&s;&s;ed be God, who puts a Hook in their No&s;es.</CELL>
</ROW>
<ROW>
<CELL>VI. Swine are of no u&s;e or Ser|vice (&s;aith Dr. <HI>Fanzius</HI>) to any one while they live; but when they are killed, they yield the Owner &s;ome Profit.</CELL>
<CELL>VI. So it is with &s;ome covetous Men, who never do any Good with what they have whil&s;t they live. A wicked U&s;urer (&s;aith <HI>Bonaventure</HI>) is like a Hog: for whil&s;t he liveth, he is good and profitable for nothing; for he will ever be rooting up the Earth, running through, and tearing of Hedges, <HI>&amp;c.</HI> but when the Hog is dead, then cometh Profit by him: So by the Death of the Wicked, &s;ome Profit may come to &s;ome of his poor Relations; nay, many times by the Death of &s;ome wicked Rulers, much Good comes to the Church of God in general.</CELL>
</ROW>
<ROW>
<CELL>VII. The Hog is continually grunting all the while he is at his Trough, eating in fear, as it were, le&s;t any &s;hould take it away from him.</CELL>
<CELL>VII. So a covetous Man doth not en|joy what he hath without fear; he is afraid of every one, le&s;t they &s;hould rob him, or le&s;t by one means or another his worldly Pelf &s;hould be wa&s;ted, or taken away.</CELL>
</ROW>
<PB N="218" REF="124">
<ROW>
<CELL>VIII. The Hog, tho he &s;hould be wa&s;hed, yet in a little time he will turn again to his wallowing in the Mire, and become as filthy as ever he was.</CELL>
<CELL>VIII. So if an unregenerate Man &s;hould, by the Light of Nature, or other Helps that God is plea&s;ed to afford, e&s;cape many great Pollutions, and reform in many things, and &s;eem to be a true Con|vert, and to be clean wa&s;hed from his Filthine&s;s; yet for want of a thorough Work of Grace upon his Heart, he will at la&s;t turn again to his former Cour&s;e, and be as vile and wicked as ever he was; nay, oftentimes much wor&s;e,<NOTE PLACE="marg">Mat. 12.43 Luk. 11.25</NOTE> as our Saviour intimates by the unclean Spirit's going out of a Man, <HI>&amp;c.</HI> And in him is that Word made good, <HI>The Sow that was wa&s;hed, is turned to her wallowing in the Mire again.</HI></CELL>
</ROW>
<ROW>
<CELL>IX. A Swine cries out exceeding|ly, or makes a great Noi&s;e, when he is took hold of, and had away to be killed.</CELL>
<CELL>IX. So wicked Men, when God takes hold of them by Sickne&s;s, and they come to have Apprehen&s;ions of Death upon them, they cry out, (unle&s;s their Con&s;ci|ences are a&s;leep or &s;eared) being afraid of Death and Hell.</CELL>
</ROW>
<ROW>
<CELL>X. The Wild-Boar is of a more &s;tubborn and mi&s;chievous Nature, and commonly doth more hurt (be|ing very &s;trong) than any other Swine. Naturali&s;ts tell us, that the Wild-Boar is almo&s;t as &s;trong and cruel as a Lion; and that he will often whet and &s;harpen his Teeth, and run upon the Hunt&s;man.</CELL>
<CELL>X. So Antichri&s;t, who may fitly be compared to a Wild-Boar, I mean his Un-holine&s;s, that Fir&s;t-born of Satan, is and hath been more mi&s;chievous than any other of the Herd; he having got a great degree of Power, which he hath from time to time exerci&s;ed again&s;t God's Peo|ple, to the wa&s;ting and &s;poiling of his &s;piritual Vine and Vineyard.<NOTE PLACE="marg">P&s;al. 80.1<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"></NOTE> <HI>The Boar out of the Wood doth wa&s;te it, and the wild Bea&s;t out of the Field doth devour it.</HI></CELL>
</ROW>
<ROW>
<CELL>XI. The Swine under the Tree in a greedy manner eat up the Acorns, but never look up to the Tree or Oak from whence they fall.</CELL>
<CELL>XI. So wicked and gracele&s;s Men, tho they enjoy all this World's Good, never look up in a due manner to God, who is the Tree of Life, and is the Author and Giver of it.</CELL>
</ROW>
<ROW>
<CELL>XII. Swine will refu&s;e Pearl for Pea&s;e; if ye ca&s;t Pearls before them, they will tread them under their Feet.</CELL>
<CELL>XII. So wicked Men will refu&s;e Grace for Gold; give them but this World, and let who will take the Pearl of great Price, the Love and Favour of God. Give them Coun&s;el to leave their Sins, or ca&s;t the Pearl of good In&s;truction before them, and they will tread it under their Feet; they will ca&s;t that at their Heels, which they &s;hould apply to their Hearts,<NOTE PLACE="marg">Mat. 7.6.</NOTE> and revile you, if they do not tear and rend you into the Bargain.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>SWine were created &s;uch, they were Swine from the beginning.</CELL>
<CELL>MAn was created holy and upright at fir&s;t; this &s;wini&s;h and bruti&s;h Na|ture came in by the Fall.</CELL>
</ROW>
<ROW>
<CELL>II. Swine retain their own Na|ture, and it is impo&s;&s;ible for them to cea&s;e being Swine.</CELL>
<CELL>II. But wicked Men may be changed, and become gracious; it is po&s;&s;ible for them to become Sheep and Lambs of Je&s;us Chri&s;t, &s;o as to hate that which they once loved. Grace, when infu&s;ed into the Soul, makes a real and wonderful Change.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews the bruti&s;h and ba&s;e Nature of &s;inful Man; what is more contempti|ble in our Eyes than a Swine?</P>
<P N="2">2. It &s;hews what a va&s;t difference there is between a true converted Soul, and a bruti&s;h Sinner; God e&s;teems of the one as of his choice&s;t Trea&s;ure, but ungodly Men are meer Swine and bruti&s;h Creatures in his Sight.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="219" REF="124">
<HEAD>Wicked Men Debtors.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Mat. 5.25, 26.</HI></BIBL> Agree with thine Adver&s;ary quickly, whil&s;t thou art in the way with him; le&s;t any time the Adver&s;ary deliver thee to the Judg, and the Judg deliver the to thee Officer, and thou be ca&s;t into Pri&s;on. <HI>Ver&s;. 26.</HI> Verily I &s;ay unto thee, Thou &s;halt by no means come out thence, till thou ha&s;t paid the uttermo&s;t Farthing.</P>
<P><BIBL><HI>Mat. 18.24.</HI></BIBL> And when he had begun to reckon, one was brought unto him, which ought him ten thou&s;and Talents.</P></Q>
</EPIGRAPH>
<P>IN both the&s;e Places Sin is called a <HI>Debt,</HI> and the Sinner a <HI>Debtor.</HI> The Rea&s;on of which is &s;hewed under the Head of Metaphors con|cerning Sin, where Sin is compared to a Debt; unto which we refer you.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Debtor is one that oweth Money, Duty, <HI>&amp;c.</HI> to his Neighbour; al&s;o one that is a Tre&s;|pa&s;&s;er, an Offender, or guilty Per|&s;on. A Man may be a Debtor by Office, <HI>Gal.</HI> 5.3. by Duty, <HI>Rom.</HI> 8.12. by the Law of Charity, <HI>Rom.</HI> 15.27. by tre&s;pa&s;&s;ing or offending, whether God or Man, <HI>Mat.</HI> 6.12.</CELL>
<CELL>MAn oweth all that he is, hath, or can do, unto God; he having re|ceived his very Being, and all other good Things that he enjoys, from God, as &s;o many Talents lent him, which he mu&s;t be accountable to God for in the great Day, <HI>&amp;c.</HI> Man is a Tre&s;pa&s;&s;er,<NOTE PLACE="marg">Mat. 25.19</NOTE> an Of|fender, or a guilty Per&s;on, having broken the Law, the Penalty of which is eternal Death; &s;o that as a Traitor, or flagitious Per&s;on, by his hainous Crimes he is be|come a Debtor to everla&s;ting Puni&s;hment.</CELL>
</ROW>
<ROW>
<CELL>II. An evil Debtor is unwilling to be called to an Accompt; nothing is wor&s;e to him, than to hear the News, <HI>Give an account of thy Stew|ard&s;hip.</HI><NOTE PLACE="marg">Mat. 18.24</NOTE> Hence 'tis &s;aid, <HI>One was brought that owed ten thou&s;and Ta|lents;</HI> as if it were by Force; he was haled before his Ma&s;ter to rec|kon with him.</CELL>
<CELL>II. So wicked Men do not love to think upon the Day of Judgment, care not to hear of tho&s;e large Bills and Hand|writings that are again&s;t them. How grievous will that Voice from Heaven be to ungodly Men,<NOTE PLACE="marg">Luk. 16.2.</NOTE> <HI>Give an Account of your Steward&s;hip; Ari&s;e ye Dead, and come to Judgment!</HI> Give an Account of all the Oaths you have &s;worn, the Lies you have told, the Times you have been drunk, the Days of Grace you have neglected; give an Account of all the hard and reproachful Words you have &s;poken again&s;t your godly Neighbours, and of all the Wrongs and Injuries you have done them; give an Account of all tho&s;e Talents that were lent you; what Improvement have you made of your Knowledg and Parts, your Sea&s;ons and Sabbaths, and of tho&s;e many Years you have had in the World? This (I &s;ay) is grievous to wicked Men to think upon. <HI>They &s;hall be brought forth in the Day of Wrath;</HI> they will not come willingly,<NOTE PLACE="marg">Job 21.30.</NOTE> but &s;hall therefore be as it were haled before the Judg of Heaven and Earth.</CELL>
</ROW>
<ROW>
<CELL>III. Ill Debtors are attended with Shame. <HI>Ambro&s;e</HI> &s;peaketh of &s;ome, who for the Shame and Di&s;tre&s;s thereof, have made away with them|&s;elves,<NOTE PLACE="marg">Burges.</NOTE> fearing more <HI>Opproprium Vitae,</HI> than <HI>Mortis Periculum,</HI> the Re|proach of Life, than the Puni&s;h|ment of Death.</CELL>
<CELL>III. Sinners are &s;uch vile Debtors, that they are attended with great Shame, and therefore, <HI>Adam</HI>-like, hide their Sins, do not love, nay, they are a&s;hamed any &s;hould know how black and notorious in Wickedne&s;s they are; they have got ma|ny Ways to cover their Iniquity.</CELL>
</ROW>
<PB N="220" REF="125">
<ROW>
<CELL>IV. Some great and ill Debtors have many Shifts and Delays to put off their Creditors; 'tis a common cu&s;tom among&s;t Men far in Debt, to contrive ways to excu&s;e them|&s;elves, and make vain Apologies, and all to &s;hift and put off further Trouble.</CELL>
<CELL>IV. So Sinners have many ways to excu&s;e them&s;elves: have you not heard &s;ome &s;peaking to this purpo&s;e, I was drawn in before I was aware; I had not done &s;uch nor &s;uch a thing, had it not been for &s;uch or &s;uch an one; but all are guilty of human Infirmities, I &s;hall do bet|ter; when God gives me more Grace, I intend to reform: and thus they put off God and Con&s;cience by trifling Delays and Excu&s;es, and repent not of their evil Deeds, nor go to God through the mediation of Je&s;us Chri&s;t for Pardon and Forgivene&s;s.</CELL>
</ROW>
<ROW>
<CELL>V. Some Debtors hate their Creditors, <HI>Leve aes alienum debitore facit grave inimicum,</HI> &s;aith <HI>Burges,</HI> a little Money borrowed makes a Man a Debtor, but a great deal an Enemy; &s;o the more they owe, the more they hate. Nay, <HI>Ari&s;totle</HI> &s;aith, <HI>Debtors wi&s;h their Creditors to have no Being,</HI> wi&s;h they were dead, &s;o that they might but thereby be freed from their Debts.</CELL>
<CELL>V. Wicked Men hate God, they are often &s;et out in Scripture as Haters of him, becau&s;e they fear him as an angry Judg, who will &s;everely demand &s;atisfaction to the la&s;t Farthing; they care not whether there were any God or no, to call them to an account for all their Wickedne&s;s which they daily commit again&s;t him; hence the Apo&s;tle &s;aith,<NOTE PLACE="marg">Rom. 8.7.</NOTE> <HI>the carnal Mind is Enmity again&s;t God:</HI> nay, and the Lord po&s;itively &s;aith of the Wicked,<NOTE PLACE="marg">Zech. 11.8.</NOTE> that <HI>their Soul abhorred him.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. Some Debtors, are &s;o far in Debt, that they owe much more than they are worth, or are able to pay, or make a compen&s;a|tion for.</CELL>
<CELL>VI. Sinners are &s;o far in Debt to God, that they are not able to make him &s;atis|faction, they owe ten thou&s;and Talents, and have not one Farthing to pay: The aggravation of Sin lyeth in this, <HI>(viz.)</HI> that it is again&s;t God; therefore that Of|fence that is again&s;t Man is compared to an hundred Pence, but that which is again&s;t God to ten thou&s;and Talents, <HI>And when he had begun to reckon,</HI><NOTE PLACE="marg">Mat. 18.28. ver. 24. ver. 25.</NOTE> <HI>one was brought unto him, which owed him ten thou&s;and Talents.</HI> ver. 24. <HI>And becau&s;e he had nothing to pay, his Lord commanded him to be &s;old, and his Wife, and Children, and all that he had, and the Debt to be payed.</HI> ver. 25. <HI>The Servant therefore fell down, and wor&s;hipped him, &s;aying, Lord, refrain thine Anger towards me, and I will pay thee all.</HI> ver. 26.<NOTE PLACE="marg">ver. 26.</NOTE> <HI>Then the Lord of that Ser|vant had Compa&s;&s;ion, and loo&s;ed him, and forgave him the Debt.</HI> ver. 27.<NOTE PLACE="marg">ver. 27.</NOTE> <HI>But the &s;ame Ser|vant went out, and found one of his Fellow-Servants which ought him an hundred Pence, and he laid his Hands on him, and took him by the Throat, &s;aying, Pay me what thou owe&s;t.</HI> ver. 28. &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VII. An ill Debtor, that is very far in Debt, does not love to &s;ee nor meet his Creditor, he will go &s;ome by-way, or go much about, rather than come near him, or meet with him.</CELL>
<CELL>VII. So Sinners who are notoriou&s;ly Guilty before God, love not to meet with him, nor hear of him: if God comes near them by the reproofs of his Word, or by the checks of Con&s;cience, or by the re|bukes of the Rod, how are they &s;tartled? As in the ca&s;e of <HI>Felix,</HI> who when he found that God had met with him by <HI>Paul</HI>'s Preaching, <HI>who rea&s;oned of Righteou&s;ne&s;s,</HI><NOTE PLACE="marg">Act. 24.25.</NOTE> <HI>Temperance, and Judgment to come,</HI> ('tis &s;aid) <HI>he trembled:</HI> but mark his an&s;wer to the Apo&s;tle; Was he plea&s;ed with that Doctrine? Alas no, he could not bear it: therefore crys out, <HI>Go thy way for this time, when I have a convenient &s;ea&s;on, I will call for thee.</HI></CELL>
</ROW>
<ROW>
<CELL>VIII. A Debtor that is far in Debt, is often-times afraid of an Arre&s;t, and much perplexed and troubled in his Mind; the thoughts of a Pri&s;on being grievous to him.</CELL>
<CELL>VIII. So guilty Sinners are afraid of the Serjeant, Death; if they perceive Death is approaching, how troubled are they for fear of the Pri&s;on of utter Darkne&s;s? (provided their Con&s;ciences be awake.) See <HI>Sin a Debt.</HI></CELL>
</ROW>
<PB N="221" REF="125">
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>I. A Debtor among Men, upon the non-payment of his Debts is expo&s;ed but to external Puni&s;hment, &s;uppo&s;e it &s;hould be the highe&s;t Puni&s;hment that we read of in Scripture or Hi&s;tory; we read under the Law they were bound to &s;ell their Children,<NOTE PLACE="marg">Exod. 21.7. &amp; 22.2. 2 King. 4.1.</NOTE> yea, them&s;elves to become Slaves or Bond-men; it was a &s;ore Puni&s;h|ment to have Children &s;old for Pa|rents Debts. I have read that <HI>Va|lentinian</HI> the Emperour, would have &s;uch put to Death that were not able to pay their Debts; but e&s;pe|cially, that Law mentioned by Mr. <HI>Burges,</HI><NOTE PLACE="marg">Burges <HI>on Ju&s;tifica|tion.</HI> p. 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">0.</NOTE> was the &s;evere&s;t of all, that provided that he who was in Debt and could not pay it, the Creditors might take him, and cau&s;e him to be cut into as many pieces as they plea&s;ed.</CELL>
<CELL>I. BUt the ungodly and guilty Sinner is expo&s;ed to eternal Puni&s;hment; &s;uch who obtain no forgivene&s;s or pardon of Sin, through the atonement of the Cro&s;s, or &s;atisfaction made by Je&s;us Chri&s;t, &s;hall be ca&s;t into the Lake of Fire and Brim&s;tone; 'tis not Wife nor Children, Father or Brother can make a compen&s;a|tion, or keep them from the place of Pu|ni&s;hment;<NOTE PLACE="marg">Rev. 14.10.</NOTE> <HI>They &s;hall be tormented day and night; they &s;hall drink of the Wrath of God, which is poured out without mixture, into the Cup of his Indignation, and they &s;hall be tormented with Fire and Brim&s;tone in the pre&s;ence of the holy Angels, and in the pre&s;ence, of the Lamb.</HI> ver. 10. <HI>And the &s;moak of their torment a&s;cendeth up for ever and ever; they have no re&s;t day nor night,</HI> &amp;c.<NOTE PLACE="marg">Mat. 13.50.</NOTE> <HI>They &s;hall be ca&s;t into a Furnace of Fire, there &s;hall be weeping and gna&s;hing of Teeth.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A Debtor among Men may e&s;cape an Arre&s;t, or fly from the Hand of Ju&s;tice; or if he be taken, Death will free him from all Mi&s;e|ries, nay if he dies in Pri&s;on, his Debt is paid.</CELL>
<CELL>II. But it is impo&s;&s;ible for Sinners to e&s;cape the Wrath of God, who live and dye in their Sins; Death will come, there is no e&s;caping the Hands of this grim Serjeant; and when they are thrown into Hell, that &s;trong and fearful Pri&s;on, they &s;hall by no means come out thence, till they have paid the utmo&s;t Farthing.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>HOw may this humble &s;inful Mortals! What little cau&s;e have any of the Chrildren of Men to boa&s;t of their Riches? Alas! they are, whether they know it or no, exceedingly in Debt, they are worth nothing; and whether they believe it or not, Death will convince them of it.</P>
<P N="2">2. It may &s;tir up the Hearts of the Godly to pity Sinners, when you &s;ee poor Pri&s;o|ners that are in Pri&s;on for Debt, crying out of the Grates; <HI>Bread, Bread, for the Lord's &s;ake!</HI> how ready are you to pity them; but how more doleful is that Cry of the rich Glutton in Hell, for a drop of Water to cool his Tongue, and none is given to him?</P>
<P N="3">3. It &s;peaks much Comfort to Believers, who have through that redemption that is in Chri&s;t, obtained the forgivene&s;s of all their Debts; Oh! what a Ble&s;&s;ing (the&s;e things being con&s;idered) is pardon of Sin! Let thy Soul, with <HI>David, Ble&s;s the Lord, and all that is within thee prai&s;e his holy Name, who forgiveth all thine Iniquities,</HI><NOTE PLACE="marg">P&s;al. 103.1, 2, 3.</NOTE> <HI>who heal|eth all thy Di&s;ea&s;es, who hath freed thee from thy Sins, and the Puni&s;hment of them.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men the Rod of God.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>I&s;a. 10.5.</HI></BIBL> O <HI>A&s;&s;yrian,</HI> the Rod of mine Anger.</Q>
</EPIGRAPH>
<P>THe Ungodly, and bloody Per&s;ecutors of the Lord's People, are called his Hand, his Rod, and his Sword: <HI>Deliver my Soul from the Wicked, which is thy Sword; from Men of the World, which are thy Hand, O Lord,</HI> &mdash; P&s;al. 17.13, 14.</P>
<DIV5 TYPE="parallels">
<PB N="222" REF="126">
<HEAD>Parallels.</HEAD>
<P N="1">I. A Man &s;mites &s;uch as have offended him with his Hand, and with a Rod or Sword: So God makes u&s;e of the Wicked, as an In&s;trument to cha&s;tize his Children, when they tran&s;gre&s;s his Law, and grievou&s;ly &s;in again&s;t him.</P>
<P N="2">II. As a Hand or Rod lays on harder or &s;ofter Blows, according to the Plea&s;ure and Purpo&s;e of him that &s;trikes: So God lets the Wicked out upon his own People, to oppre&s;s and afflict them as he fees good, either in a milder or more &s;evere manner.</P>
<P N="3">III. When a Father hath cha&s;tized his Children &s;ufficiently, and throughly humbled them, he &s;ometimes ca&s;teth the Rod into the Fire: So when God hath by the Wicked, who are his Rod, throughly humbled his People, and taken away their Sin, he will throw the Wicked, their bloody Per&s;ecutors, into the Fire of his Wrath: <HI>For yet a very little while,</HI><NOTE PLACE="marg">I&s;a 10.25.</NOTE> <HI>and the Indignation &s;hall cea&s;e, and mine Anger in their De&s;truction.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Tares.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 13.38.</HI></BIBL> The Tares are the Children of the Wicked One.</Q>
</EPIGRAPH>
<P>TAres, <GAP DESC="foreign">, <HI>qua&s;i</HI> <GAP DESC="foreign">, &s;aith <HI>Varineus, quia amet triticum, illud ut umbra corpus &s;equitur, imitatus, &amp; &s;imul are&s;cit, ac &s;i e&s;&s;et de tritici genere: i. e.</HI> Becau&s;e it loveth the Wheat, and imitates it, as the Shadow imitateth the Body, and groweth up with it, as if it were of the &s;ame kind with the Wheat. It &s;hould not (&s;aith one) be tran&s;lated <HI>Tares,</HI> but <HI>evil Seed.</HI> It is that which we call the <HI>deaf Ears,</HI> that grow up with the good Corn, and cannot be di&s;|cerned till the Harve&s;t,<NOTE PLACE="marg"><HI>Liegh</HI>'s Crit. Sacr.</NOTE> and then it proves naught; for Tares and Fitches are &s;oon di&s;cerned and pluck'd up. <HI>The Enemy &s;owed Tares,</HI> v. 15. <HI>i. e.</HI> corrupted.</P>
<P>Ungodly Men are compared to Tares. Tares (&s;aith a noted Writer) is a Sort of Grain that groweth in the Ea&s;tern Country; therefore tho&s;e that are called Tares among&s;t us (I &s;uppo&s;e) are not the Tares our Saviour alludes to.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel</CELL>
</ROW>
<ROW>
<CELL>TAres are a low and ba&s;e Sort of Grain, of little worth or e&s;teem in compari&s;on of Wheat, and &s;ome other Grain.</CELL>
<CELL>SO the Children of the Wicked One are a ba&s;e and contemptible Sort of People, in compari&s;on of the Children of God.</CELL>
</ROW>
<ROW>
<CELL>II. If Tares are &s;own among&s;t Wheat, it is done by the Hand of an Enemy, out of &s;pite and malice, to the Injury and Lo&s;s of the Owner of the Field.</CELL>
<CELL>II. So the &s;piritual or metaphorical Tares, <HI>viz.</HI> the Children of <HI>Belial,</HI> that grow in the Field of this World, were fir&s;t &s;owed by the Devil; he is that Ene|my who did it, <HI>i. e.</HI> He infu&s;ed by his Spirit, through the Corruptne&s;s of Mor|tals, that evil Seed into their Hearts, from whence the&s;e Tares &s;pring, out of &s;pite and Malice to God him&s;elf, who&s;e is the Field, and al&s;o out of &s;pite and malice to Mankind.</CELL>
</ROW>
<ROW>
<CELL>III. Tares growing among Wheat, do hurt and prejudice the Wheat, hindering its growth and flou|ri&s;hing.</CELL>
<CELL>III. So the Ungodly, or Children of the Wicked One, dwelling with or a|mong the Saints, hurt and greatly pre|judice them, hindering their Growth in Grace and Godline&s;s. Saith <HI>David,</HI><NOTE PLACE="marg">P&s;al. 120.6</NOTE> <HI>Wo is me, that I &s;ojourn in</HI> Me&s;ech, <HI>that I dwell in the Tents of</HI> Kedar! It is a hard Matter to keep our Garments clean, and no way to defile them, living in the mid&s;t of a wicked and ungodly Generation. <HI>Who can touch Pitch, and not be defiled therewith?</HI> The <HI>I&s;raelites</HI> dwelling among the wicked Natives of the Land of <HI>Canaan,</HI><NOTE PLACE="marg">P&s;al. 10 6.35, 36.</NOTE> 'tis &s;aid, <HI>learned their Works, and &s;erved their Gods.</HI></CELL>
</ROW>
<PB N="223" REF="126">
<ROW>
<CELL>IV. Tares (as <HI>Wil&s;on</HI> ob&s;erves) are &s;o like Wheat whil&s;t they are in the Blade, as hardly the one can be di&s;cerned from the other.</CELL>
<CELL>IV. So Hypocrites &s;eem &s;o like true and &s;incere Chri&s;tians, that for a while the one can hardly be known from the other.</CELL>
</ROW>
<ROW>
<CELL>V. The Man who had Tares &s;own among&s;t the Wheat in his Field whil&s;t Men &s;lept, would not &s;uffer his Servants to pluck them up, le&s;t &s;ome of the Wheat &s;hould be pluck'd up with them, but let them grow together until Harve&s;t, and then commands the Reapers to &s;e|parate the one from the other, and the Wheat to gather into his Barn, but the Tares to ca&s;t into the Fire; from whence it appears, that tho&s;e Tares were good for nothing but Fuel for the Fire, <HI>&amp;c.</HI></CELL>
<CELL>V. So the Almighty (tho there be many Hypocrites, Hereticks, and Repro|bates in the World) would not have Ma|gi&s;trates or others to pluck them up (for their Errors or Here&s;y only) that is, de|&s;troy them, or take them away by corpo|ral Puni&s;hment and Death, le&s;t they pull up and de&s;troy &s;ome of his precious Saints with them, in&s;tead of tho&s;e Children of the Evil One, but would have them live or grow together in the Field of the World until the Harve&s;t, that is, the End of the World. <HI>The Field is the World;</HI><NOTE PLACE="marg">Mat. 13.38, 39, 40, 41.</NOTE> <HI>the good Seed an the Children of the Kingdom; but the Tares, the Children of the Wicked One. The Enemy that &s;owed them is the Devil, the Harve&s;t is the End of the World, and the Reapers are the Angels. As therefore the Tares are gathered, and burnt in the Fire; &s;o &s;hall it be in the End of the World: The Son of Man &s;hall &s;end forth his Angels, to gather out of his Kingdom all things that offend, and them that do Iniquity: And &s;hall ca&s;t them into a Furnace of Fire; there &s;hall be weeping, and gna&s;hing of Teeth.</HI></CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may put every Chri&s;tian upon the Search and Examination of their Hearts, le&s;t in&s;tead of good Wheat, they &s;hould at la&s;t prove evil Tares.</P>
<P N="2">2. It al&s;o reproves tho&s;e Magi&s;trates, who in a blind Zeal per&s;ecute Men for Re|ligion, and Con&s;cience &s;ake, pretending they do it to de&s;troy the Tares, <HI>viz.</HI> Here|ticks, <HI>&amp;c.</HI> whereas they know not but that tho&s;e they per&s;ecute may be good and faithful Chri&s;tians. Be&s;ides, 'tis a Work that belongs not to them; God would have both, tho one Sort may be very vile and impudent Hereticks, Schi&s;maticks, <HI>&amp;c.</HI> to live together to the end of the World.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Chaff.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 1.4.</HI></BIBL> The &V;ngodly are not &s;o, but are like the Chaff which the Wind driveth away.</P>
<P><BIBL><HI>Mat. 3.12.</HI></BIBL> But he will burn up the Chaff with unquenchable Fire.</P></Q>
</EPIGRAPH>
<P>Wicked Men are compared to Chaff.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>CHaff, before it is &s;eparated from the Wheat, cleaves clo&s;e to it; and the Wheat mu&s;t be trod or thre&s;hed, before the one can be &s;eparated from the other.</CELL>
<CELL>SO &s;ome wicked Men, I mean Hypo|crites, &s;eem to cleave clo&s;e to the Saints, and to be in perfect Union or Onene&s;s with them: And the Godly mu&s;t be trod upon, or thre&s;hed with the Flail of Per&s;ecution, before they, as &s;acred Wheat, can be &s;eparated from the Chaff, <HI>viz.</HI> counterfeit Chri&s;tians.</CELL>
</ROW>
<PB N="224" REF="127">
<ROW>
<CELL>II. Chaff is of little worth or value to the Wheat:<NOTE PLACE="marg">Jer. 23.28.</NOTE> <HI>What is the Chaff to the Wheat?</HI> 'Tis a low, mean, and contemptible thing; one Bu&s;hel of Wheat is worth many Bu&s;hels of Chaff.</CELL>
<CELL>II. So wicked Men and Hypocrites are of little worth and value in the &s;ight of God; he e&s;teems one true Chri&s;tian worth thou&s;ands, and ten thou&s;ands of Hypo|crites: <HI>I give</HI> Egypt <HI>for thy Ran&s;om,</HI><NOTE PLACE="marg">I&s;a. 43.3.</NOTE> Ethiopia <HI>and</HI> Seba <HI>for thee. Since thou wert precious in my &s;ight, thou ha&s;t been ho|nourable,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>III. Chaff is light and airy; 'tis no ponderous Thing, and therefore the Wind carries it away with a Bla&s;t.</CELL>
<CELL>III. So the Wicked, whatever &s;hew they make of Religion and Piety, they are light as Chaff; they are not weighty, nor ponderous; their Lightne&s;s and Le|vity is di&s;covered by their Words and Behavior; and when the Bla&s;t and Tempe&s;t of Per&s;ecution comes, it drives them away from the &s;eeming Zeal and Religion they pretend to; and at la&s;t, the Wind of God's Wrath will drive them into the lowe&s;t Hell, there to be burned with unquenchable Fire.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews what a great difference there is between the Godly and the Ungodly; al&s;o what the woful Condition of Hypocrites is, and what will be in the End.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Thorns.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Numb. 33.55.</HI></BIBL> They &s;hall be Pricks in your Eyes, and Thorns in your Sides, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Jo&s;h. 23.13.</HI></BIBL> But they &s;hall be as Snares and Traps unto you, and Scourges in your Sides, and Thorns in your Eyes, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Cant. 2.2.</HI></BIBL> As a Lilly among Thorns.</P>
<P><BIBL><HI>Nah. 1.10.</HI></BIBL> For whil&s;t they are folden together as Thorns, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THorns (as <HI>Gla&s;&s;ius</HI> and others ob&s;erve) in the&s;e Places of holy Sripture, &s;ignify wicked, mi&s;chievous Men. <HI>Numb.</HI> 33.55.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THorns came in with the Cur&s;e, <HI>Cur&s;ed is the Ground for thy &s;ake,</HI><NOTE PLACE="marg">Gen. 3.18.</NOTE> <HI>Thorns al&s;o and Thistles &s;hall it bring forth unto thee,</HI> &amp;c. Had not <HI>Adam</HI> &s;inned, we &s;hould not have been troubled with Thorns.</CELL>
<CELL>SO wicked Men came in with the Fall, and as the Fruit of the Cur&s;e. Had not <HI>Adam</HI> &s;inned, the World had never been troubled with the&s;e Briars and Thorns; but ever &s;ince the Cur&s;e, for <HI>Adam</HI>'s Sin, the World hath been full of the&s;e Thorns.</CELL>
</ROW>
<ROW>
<CELL>II. A Thorn is no tender Tree, but contrary-wi&s;e &s;turdy, hard, knotty, and full of Knobs and Pricks, dangerous to meddle, or have to do with.</CELL>
<CELL>II.<NOTE PLACE="marg">Clopham.</NOTE> <Q>So the Wicked, the&s;e Sons of <HI>Be|lial, Belegnol,</HI> without Yoke, that is, &s;uch as will not come under the Yoke of Obedience; or <HI>Beli Gnalah,</HI> not a&s;|cending, becau&s;e their Males pro&s;pered not.</Q> The&s;e Thorns, wicked Men,<NOTE PLACE="marg">2 Sam. 23.6.</NOTE> are hard-hearted, knotty-conditioned, full of pricking and &s;tinging Words and Works. What can he expect that meddles with a Thorn or Briar, but to be &s;cratch'd, prick'd, and wounded in his &s;o doing? So that Man that has to do with &s;ome wicked Men, &s;hall be &s;cratch'd or prick'd in his good Name and E&s;tate, one way or other.</CELL>
</ROW>
<PB N="225" REF="127">
<ROW>
<CELL>III. Thorns are Trees of little worth, low and ba&s;e Things, hurt|ful to Fields, Gardens, and Vine|yards, <HI>&amp;c.</HI></CELL>
<CELL>III. So wicked Men are of little worth and value in God's &s;ight; they are of a ba&s;e Spirit and Principle, Lovers of Plea&s;ure more than Lovers of God, pre|ferring Earth above Heaven:<NOTE PLACE="marg">Prov. 10.20.</NOTE> <HI>The Heart of the Wicked is little worth.</HI> And as they are unprofitable, and little worth in them|&s;elves; &s;o they are offen&s;ive and prejudicial to God's Garden; they hinder the Growth of the Saints as much as in them lies, wounding the Lilly that groweth among them. <HI>See</HI> Lilly <HI>among Thorns.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Thorns neverthele&s;s do &s;erve &s;ometimes to make a Hedg to keep out wild Bea&s;ts from breaking into a Field or Vineyard.</CELL>
<CELL>IV. So &s;ome of the&s;e wicked Ones God now and then makes u&s;e of to be a Hedg to his People, to keep out a more bloody and cruel Adver&s;ary:<NOTE PLACE="marg">Rev. 12,</NOTE> <HI>The Earth helped the Woman;</HI> that is, Wicked Men, Men of the Earth, &s;tood up for, and &s;ided in with the Church and People of God, and &s;o proved as a Wall of Defence or Hedg to them. Be&s;ides, God makes u&s;e of them &s;ometimes as a Hedg to &s;top his People in their evil Cour&s;es, by &s;uffering the&s;e Sons of <HI>Belial</HI> to afflict them: <HI>I will hedg up her Way with Thorns.</HI><NOTE PLACE="marg">Ho&s;. 2.6.</NOTE></CELL>
</ROW>
<ROW>
<CELL>V. Thorns and Briars, when they are grown to any height, are oft-times by the Owner cut down, and ca&s;t into the Fire.</CELL>
<CELL>V. So the Wicked and Ungodly, when they are grown to a great height of Wic|kedne&s;s, provoking God again&s;t them|&s;elves, are cut down, and ca&s;t into Hell. <HI>That which beareth Briars and Thorns is near unto Cur&s;ing, who&s;e end is to be burnt.</HI><NOTE PLACE="marg">He 8.6.8.</NOTE></CELL>
</ROW>
<ROW>
<CELL>VI. Thorns and Briars are not able to &s;tand before a devouring and con&s;uming Fire.</CELL>
<CELL>VI. So the Wicked are not able to &s;tand before the dreadful and angry God. <HI>For while they be folden together as Thorns,</HI><NOTE PLACE="marg">Nah. 1.10.</NOTE> <HI>and whil&s;t they are drunken as Drunkards, they &s;hall be de&s;troyed as Stubble fully dry.</HI><NOTE PLACE="marg">I&s;a. 27.4.</NOTE> <HI>Who would</HI> (&s;aith God) <HI>&s;et the Briars and Thorns again&s;t me in Battel? I would go through them, I would burn them together.</HI></CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>IS it not a &s;trange and marvellous thing, that God's People are no more &s;cratch'd and prick'd with the&s;e trouble&s;om Thorns, con&s;idering what a Multitude of them are among&s;t us?</P>
<P N="2">2. It may caution all true Chri&s;tians, how they meddle with the&s;e pricking Thorns.</P>
<P N="3">3. It &s;hews the Folly of the Wicked, who &s;trive with the Almighty, and &s;et them|&s;elves in Battel again&s;t Him, who is a con&s;uming Fire, and they but Thorns and Briars, or like Stubble fully dry.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Mountains.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 41.15.</HI></BIBL> Thou &s;halt thre&s;h the Mountains, and beat thm &s;mall, <HI>&amp;c.</HI></P>
<P><BIBL><HI>I&s;a. 2.14.</HI></BIBL> &V;pon all high Mountains that are lifted up, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Zech. 4.7.</HI></BIBL> Who art thou, O great Mountain? <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>MOuntains are high and lifted up, and &s;eem to have the Preheminence: So the wicked Princes and Potentates of the Earth are high in Power, and &s;eem to be lifted up in Pride and Arrogancy, and to have Preheminence over the Righteous.</P>
<P N="2">II. Mountains are hard to be removed out of their Places: So the Wicked, having taken &s;uch Root in Sin, <HI>&amp;c.</HI> 'tis very hard and difficult to remove them, and make them become plain.<NOTE PLACE="marg">Luk. 3 4.</NOTE> This was ('tis true) one great De&s;ign of the Mini&s;try of <HI>John Bapti&s;t; Every Valley &s;hall be filled, and every Mountain and Hill &s;hall be brought
<PB N="226" REF="128"> low,</HI> &amp;c. But this Work is not done upon the Spirits of wicked Men; but by the mighty Power of God.</P>
<P N="3">III. Mountains and Hills are commonly barren and unprofitable Ground: So the Wicked, who are lifted up in Pride and Arrogancy, <HI>&amp;c.</HI> are &s;piritually a barren, u&s;e|le&s;s, and unprofitable Sort of Men.</P>
<P N="4">IV. Mountains were accounted Places of Defence, whither Men u&s;ed to flie in time of Danger, tho many times they failed them: So Men oftentimes flie to the lofty Enemies of God, the oppre&s;&s;ing, tyrannical Powers of the Earth, to &s;ecure them|&s;elves from approaching Dangers; but in vain (alas!) is Salvation looked for from the&s;e Mountains and Hills, in the Day of God's Anger.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>IN this Saints have cau&s;e to rejoice; God hath promi&s;ed to throw down all the Hills and Mountains of the Earth, that are lifted up: <HI>Who art thou, O great Moun|tain?</HI><NOTE PLACE="marg">Zech. 4 7.</NOTE> <HI>Before</HI> Zerubbabel <HI>thou &s;halt become a Plain.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to the Troubled Sea.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 57.20.</HI></BIBL> But the Wicked are like the troubled Sea, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Jer. 51.4.</HI></BIBL> The Sea is come up upon <HI>Babylon,</HI> with the Multitude of the Waves thereof. <HI>Caldee,</HI> the King, with his numerous Ho&s;ts, in Plenty like the Sea, is come up again&s;t <HI>Babylon,</HI> &amp;c.</P></Q>
</EPIGRAPH>
<P><HI>Note.</HI> The Wicked are compared to the <HI>Troubled Sea,</HI> and to <HI>many Waters,</HI> &amp;c.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THe Sea is a great Convention, (as one words it) or a Multitude of Waters; <HI>The gathering together of the Waters called he Seas:</HI><NOTE PLACE="marg">Gen. 1.</NOTE> So the Wicked are a Multitude of People.</P>
<P N="2">II. The Sea &s;ometimes &s;wells, roars, and ri&s;es very high, threatning the Earth as if it would &s;wallow it up immediatly: So the mighty Concour&s;e of the wicked and tyrannical Powers of the Earth, many times &s;well in Pride and Arrogancy, and make a fearful Noi&s;e, as if they would in a moment &s;wallow up the Lord's People.</P>
<P N="3">III. The Sea hath its Bounds &s;et by the Almighty: <HI>He hath &s;hut up the Sea with Doors,</HI><NOTE PLACE="marg">Job 38.8, 11.</NOTE> &amp;c. <HI>and hath &s;aid, Hitherto &s;halt thou come, and no further; and here &s;hall thy proud Waves be &s;tayed:</HI> So the Lord &s;ets Bounds to the Wrath and Rage of the Un|godly; no Creatures can go further than God permits them. As he that made the Sea, can ma&s;ter it; &s;o he can &s;oon put a Stop and Curb to the proude&s;t Oppre&s;&s;or and Per&s;ecutor in the World. Let Men be as angry as they will, let them be as &s;tor|my as the boi&s;terous Seas; yet the Lord hath &s;aid, <HI>Hitherto &s;hall ye come, and no fur|ther.</HI><NOTE PLACE="marg">P&s;al. 65.7.</NOTE> <HI>He &s;tilleth the Noi&s;e of the Seas, the Noi&s;e of the Waves, and the Tumult of the People.</HI> Nay, the Devil him&s;elf is like a Sea &s;hut up, he cannot do what he would, he hath Bounds &s;et him, <HI>&amp;c.</HI></P>
<P N="4">IV. The Sea at God's command is &s;till; <HI>The Wind and Seas oby him:</HI> So with one Word &s;peaking (as it were) he can quiet the Wicked, and make them &s;ilent in Darkne&s;s;<NOTE PLACE="marg">P&s;al. 107.29.</NOTE> He can make this Sea and frightful Storm a Calm, and cau&s;e the proud Waves to be &s;till.</P>
<P N="5">V. The Sea produces or brings forth many &s;trange Mon&s;ters: So the Multitude of the Wicked, this metaphorical Sea, hath brought forth many a vile and &s;trange Mon|&s;ter. See <HI>Dan.</HI> 7.3. <HI>And four great Bea&s;ts came up from the Sea, diver&s;e one from the other; the fir&s;t was like a Lion, and had Eagles Wings,</HI> &amp;c. The&s;e four Bea&s;ts &s;ignified the four Monarchies of the Earth; what a Mon&s;ter the fourth hath been, all the World hath had full Experience of, that had <HI>great Iron Teeth,</HI> &amp;c. What Devils incarnate were many of the Roman Emperors, particularly <HI>Nero,</HI> who ripp'd up the Belly of his own Mother! <HI>&amp;c.</HI> And what a Mon&s;ter hath the <HI>little Horn</HI> been, I mean the Papal Power! what a mighty Ma&s;s of innocent Blood hath the Bea&s;t and Whore devoured! <HI>&amp;c.</HI></P>
<P N="6"><PB N="227" REF="128">VI. The Sea is very re&s;tle&s;s, it ebbs and flows, and &s;eems to be continually trou|bled: So the Ungodly are always re&s;tle&s;s in their Spirtis, like wicked <HI>Haman,</HI> they never cea&s;e Plotting again&s;t the Ju&s;t. Tho they have very great Power, Riches, and Honour, yet becau&s;e God's <HI>Mordecai's</HI> will not bow down their Souls for them to go over, all &s;eems as nothing to them; they have Riches, much Gold and Silver, but not &s;atisfied; they enjoy all the Delights and Plea&s;ures the World can afford them, but yet are like the troubled Sea: Many times al&s;o their Con&s;ciences &s;orely di&s;quiet them. What Re&s;t &s;oever they may have, yet certainly they are continually void of the true Peace of God, and in this Sence <HI>there is no Peace to the Wicked,</HI> &amp;c.<NOTE PLACE="marg">I&s;a. 57.21.</NOTE></P>
<P N="7">VII. The Sea continually ca&s;teth forth Mire and Dirt: So the Ungodly never cea&s;e ca&s;ting forth their abominable Wickedne&s;s.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>LEt not the Saints fear the Ungodly: What tho they &s;well and roar? God hath &s;et Bounds to them: <HI>The Wrath of Man &s;hall prai&s;e thee,</HI><NOTE PLACE="marg">P&s;al. 76.10</NOTE> <HI>and the Remainder of Wrath &s;halt thou re&s;train.</HI> No more Wrath of Man &s;hall be let out, no higher &s;hall the&s;e Seas &s;well, than &s;hall tend to the Glory of God; the Over-plus, that Wrath that would indeed prove hurtful to the Godly, and to the di&s;honour of the Almighty, the Lord will re&s;train.</P>
<P N="2">II. Pray hard, that God would keep the Doors and Bars of the&s;e trouble&s;om Seas fa&s;t, and prevent the Danger. <HI>I will yet for this be enquired of by the Hou&s;e of</HI> I&s;rael,<NOTE PLACE="marg">Ezek. 36.37.</NOTE> <HI>to do it for them.</HI></P>
<P N="1">1. Pray, that God will keep the Sea of Man's Wrath within its limited Bounds.</P>
<P N="2">2. Pray, that God would not &s;uffer Satan to break forth too furiou&s;ly upon us. If God did not &s;et Bounds to him, no Man could live quiet one hour.</P>
<P N="3">3. Pray, that God would &s;et Bounds to the Sea of Prophanene&s;s.</P>
<P N="4">4. And al&s;o that he would &s;et Bounds, and drive back the Sea of Error and fal&s;e Doctrine, <HI>&amp;c.</HI></P>
<P N="3">III. This &s;hews the woful Condition of ungodly Men: They have no Peace, true Peace, whil&s;t they live, and be &s;ure &s;hall have none at Death. Peace is the Portion only of the Lord's People: <HI>Great Peace have all they that love thy Law,</HI> &amp;c. <HI>My Peace I give unto you.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="part">
<HEAD>Wicked Men dead in Sin.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>John 5.25.</HI></BIBL> The Hour is coming, and now is, when the Dead &s;hall hear the Voice of the Son of God, and they that hear &s;hall live.</P>
<P><BIBL><HI>Eph. 2.1.</HI></BIBL> And you hath he quickened, who were dead in Tre&s;pa&s;&s;es and Sins, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>UNconverted Men are dead, &s;piritually dead, they are as dead Men. Life is oppo&s;ed to Death, which is either the Privation of natural Life, becau&s;e of the Separation of the Soul from the Body; or the Privation of &s;piritual and heavenly Life, becau&s;e of the Separation of the Soul from God through Sin. And this is really true in both re&s;pects, in a proper Sence; yet we &s;hall open the State of Men dead in Sin, by comparing this Death with natural Death, between which in &s;ome things there is a good Parallel, and to which (in the Judgment of di|vers worthy Men) the Spirit of God doth allude, <HI>&amp;c.</HI></P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Dead Man, one that is really dead, is under a total Privation of Life; there is no Life in him: So Man by Sin is totally under the Privation of the &s;piritual Life of God. Now the Life of God con&s;i&s;teth in a Principle of Grace, which is called a Seed; <HI>The Seed</HI> (&s;peaking of a Man quickned) <HI>remains in him.</HI> This Seed,<NOTE PLACE="marg">1 Joh 3.9.</NOTE> or divine Principle, is unto the Soul, as the Soul is to the Body: but there is no Soul, or Seed of Grace, no Principle of &s;piritual Life in an unregenerate Man; and therefore really and truly dead in a &s;piritual Sence, as the Body is dead when the Soul is &s;eparated from it. If there be any true and real &s;piritual Life in an unconverted Man, how can he be &s;aid to be dead? for where there is not a total Privation of na|tural Life, a Man cannot be &s;aid to be dead naturally.</P>
<P N="2"><PB N="228" REF="129">II. <HI>Dead, the Dead &s;hall hear,</HI> &amp;c. This imports, Man was once alive, &s;piritual|ly alive, con&s;idering the Subject of whom our Saviour &s;peaks. Man before his Fall, or the Entrance of Sin, was alive; Death was threatned upon <HI>Adam's</HI> eating of the forbidden Fruit: <HI>In the Day thou eate&s;t thereof thou &s;halt &s;urely die:</HI> The Deprivation of the &s;piritual Life of the Soul, as well as the Life of the Body, was in the Sanction of that Law, <HI>Thou &s;halt die the Death.</HI> What Life &s;oever <HI>Adam</HI> had before he fell, he lo&s;t it by his Tran&s;gre&s;&s;ion; and in that very Day he eat, he &s;uffered a Depriva|tion of the Light of God's Countenance, and &s;piritual Life of God in his Soul. He lo&s;t that &s;upernatural Power of acting towards God &s;piritually, or Image of God that was in him; &s;o that it was impo&s;&s;ible for him to live any more to God, until quick|ned by a new Principle of &s;piritual Life. And hence unregenerate Men are &s;aid to be dead, <HI>&amp;c.</HI></P>
<P N="3">III. A Man that is dead cannot move, act, or &s;peak; all natural Motions utterly cea&s;e; that is the Effect of Death: So unconverted Men have lo&s;t all &s;piritual vital Acts, that is, all Acts and Duties of holy Obedience, acceptable unto God. There is in them a total Defect and Want of Power for any &s;uch Acts what&s;oever, or el&s;e they are not dead, cannot be &s;aid to be dead; for when the Soul departs, it leaves the Body uncapable of any kind of Activity. All the natural Power the Body had, by means of the Soul's Union with it, is gone, upon the Separation of the one from the other: So Death falling upon the Soul, or &s;uffering a Privation of the Image of God, or &s;piritual Life it had, all its internal Power to act or live to God is gone, the the carnal Mind being expre&s;ly &s;aid to be Enmity again&s;t God:<NOTE PLACE="marg">Rom. 8 7.</NOTE> <HI>An evil Tree cannot bring forth good Fruit.</HI> In &s;hort, there is in all wicked Men, a Di&s;ability or Impo|tency unto all &s;piritual Things, to be performed in a &s;piritual manner; and that it is impo&s;&s;ible for them to act and do in a way acceptable to God, till quickned by the Holy-Gho&s;t.</P>
<P N="4">IV. A dead Man is an unlovely Object to look on; for it is Life that puts a Beauty and Glory upon the Body: So an unregenerate Man is an unlovely Object. 'Tis Grace only, or that &s;upernatural Principle of &s;piritual Life, that confers Beauty upon the inward Man, or renders the Soul amiable in God's &s;ight.</P>
<P N="5">V. A dead Man is void of all Sen&s;e, he &s;ees not, feels not, hears not: If you ca&s;t Fire in his Face, 'tis all one to him; or if you run a Sword into his Heart, he will not complain; lay Mountains of Lead upon him, he feels them not, <HI>&amp;c.</HI> So tho&s;e who are dead in Sin, are &s;en&s;le&s;s Souls. Tho the Anger of God is kindled again&s;t them, and his Wrath burns never &s;o hot, they regard it not; nay tho you throw as it were Hell-Fire into their very Faces, yet they fear it not: Tho there are upon them great Mountains of Sin, and horrid Guilt, yet they feel them not, <HI>&amp;c.</HI></P>
<P N="6">VI. A dead Man cannot be rai&s;ed to Life again, without the mighty Power of God: So the Dead in Sin cannot be rai&s;ed to Life, without the mighty Power of God's Spirit. Chri&s;t, who rai&s;ed dead <HI>Lazarus</HI> out of the Grave, mu&s;t quicken &s;uch who are dead in Sins and Tre&s;pa&s;&s;es. The <HI>Ephe&s;ians</HI> are &s;aid to <HI>believe according to the Working of God's mighty Power,</HI><NOTE PLACE="marg">Eph. 1 19, 20.</NOTE> <HI>which he wrought in Chri&s;t, when he rai&s;ed him from the Dead.</HI></P>
<P N="7">VII. A dead Man is loath&s;om, and fit for nothing but to be put under Ground, or buried out of &s;ight: So the Wicked are loath&s;om in God's &s;ight, and unle&s;s the &s;ooner quickned, they will be good for nothing but to be ca&s;t into Hell; &s;ome wic|ked Men are fit to be buried, or thrown into that Grave.</P>
<P><HI>Object.</HI> It is by &s;ome objected, That there is a wide Difference between Death natu|ral and &s;piritual: In Death natural, the Soul it &s;elf is utterly removed and taken away from the Body, but in Death &s;piritual it continues: a Man is &s;till, notwith&s;tanding this &s;piritual Death, endowed with an Under&s;tanding, Will, and Affections, by which the&s;e Men are enabled to perform their Duties to God.</P>
<P><HI>An&s;w.</HI> 1. In Life &s;piritual, the Soul is unto the Principle of it, as the Body is unto the Soul in Life natural:<NOTE PLACE="marg">Dr. <HI>Owen.</HI></NOTE> For in Life natural, the Soul is the quickning Prin|ciple, and the Body is the Principle quickned; when the Soul departs, it leaves the Body with all its own natural Properties, but utterly deprived of them which it had by virtue of its Union with the Soul: So in Life &s;piritual, the Soul is not, in and by its e&s;&s;ential Properties, the <HI>quickning Principle</HI> of it, but it is the Principle that
<PB N="229" REF="129"> is quickned: and when the quickning Principle of &s;piritual Life departs, it leaves the Soul with all its natural Properties entire as to their E&s;&s;ence, tho mortally cor|rupted, (which is equivalent with Death natural); but of all the Power and Abi|lities, which it had by virtue of its Union with a quickning Principle of &s;piritual Life, it is deprived. And to deny there is &s;uch a quickning Principle of Life &s;piritual, &s;uper|added unto us by the Grace of God, di&s;tinct and &s;eparate from the natural Faculties of the Soul, is upon the matter to renounce the whole Go&s;pel; it is all one as to de|ny, that <HI>Adam</HI> was created in the Image of God, which he lo&s;t; or that Sinners are &s;piritually dead in Sins and Tre&s;pa&s;&s;es; and that we are renewed into the Image of God by Je&s;us Chri&s;t.</P>
<P N="2">2. What&s;oever the Soul acts in &s;piritual Things by its Under&s;tanding, Will, Af|fections, &amp;c. as deprived of, or not quickned by this Principle of &s;piritual Life; it doth it naturally, not &s;piritually, &amp;c.</P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>A Man naturally dead is altogether uncapable to make any oppo&s;ition again&s;t the &s;upernatural Power of God, put forth in order to quicken him, or rai&s;e him to Life, he can no way, directly or indirectly oppo&s;e it. But a Man who is dead, &s;piritually dead in Sin, when God in a gracious way comes to u&s;e Means to quicken him, or rai&s;e him to a State of Life, he makes oppo&s;ition, nay; and doth greatly re&s;i&s;t and &s;trive again&s;t the good Motions of the Spirit, and Workings of God, in order to his Vivification. So that the Power of God is more manife&s;tly &s;een in the quickning of one &s;piritually dead, than in quickning one dead naturally.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FRom hence we may perceive the evil and de&s;tructive Nature of Sin: It is &s;pi|ritually the Death and Ruine of the Soul, and will, without the infinite Mercy of God, de&s;troy it for ever.</P>
<P N="2">II. It &s;hews al&s;o particularly, what the Nature of <HI>Adam</HI>'s Sin was, and what it did incur upon his Po&s;terity, <HI>viz.</HI> not only natural Death, but &s;piritual Death likewi&s;e.</P>
<P N="3">III. It &s;ets forth the Riches of God's Grace in the &s;econd <HI>Adam,</HI> that quickning Spirit, in rai&s;ing poor dead Souls to Life again.</P>
<P N="4">IV. Here is much Comfort for all &s;incere Chri&s;tians, who are rai&s;ed from Death to Life by Chri&s;t, in that there is &s;o great a difference between the State of <HI>Adam</HI> in Innocency, and our &s;tanding in Chri&s;t, <HI>viz.</HI> The Principle of Life in <HI>Adam</HI> was wholly and entirely in him&s;elf. It was the Effect of God's good Will and Power, 'tis true, but it was left to grow on no other Root but what was in Man him&s;elf; it was wholly implanted in his Nature, and therein did its Spring lie: But in the Life whereinto we are renewed by Chri&s;t Je&s;us, the Fountain and Principle of it is not in our &s;elves, but in him, as a common Root of Head: <HI>He is our Life. Becau&s;e I live, ye &s;hall live al&s;o.</HI> He is the Spring and Fountain of it. He by Covenant al&s;o hath undertook to maintain Life in us; he doth renew and encrea&s;e this Life in us, &s;o that it is impo&s;&s;ible that we &s;hould &s;piritually die for ever.</P>
<P N="5">V. A Man al&s;o from hence may ea&s;ily perceive, whether he be made alive, or quick|ned by the Spirit, or no. (1.) A Man that hath Life in him, breaths: So he that is &s;piritually alive, breaths forth his Soul in fervent De&s;ires to God; Prayer (as &s;ome have ob&s;erved) being the Breath of the new Creature. Hence God, when he would convince <HI>Ananias</HI> that <HI>Saul</HI> was regenerated, &s;aid, <HI>Behold, he prayeth.</HI> (2.) There is in him Heat, &s;piritual Heat and Zeal God-ward. (3.) He hath his &s;piritual Sen&s;es; he can &s;ee, feel, hear, <HI>&amp;c.</HI> (4.) 'Tis a full Evidence a Man is alive, when he ri&s;es up, and walks: So a &s;piritual Man ri&s;es up, and walks in newene&s;s of Life. (5.) A Man quickned hath his Beauty re&s;tored again: So a Man &s;piritually quickned, hath the Image of God re&s;tored; he is holy, heavenly, <HI>&amp;c.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="230" REF="130">
<HEAD>Wicked Men blind.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Luk. 6.39.</HI></BIBL> Can the Blind lead the Blind? <HI>&amp;c.</HI></P>
<P><BIBL><HI>Mat. 23.26.</HI></BIBL> Thou blind Phari&s;ee, <HI>&amp;c,</HI></P>
<P><BIBL><HI>Rev. 3.17.</HI></BIBL> Mi&s;erable, poor, and blind, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>An unconverted Man, or Man in his natural State, is blind.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>SOme Men are born blind. All Mankind &s;piritually may be &s;aid to be born blind; for as they are under a Privation of Life, it follows they are blind, that is, their Under&s;tanding is darkned.</P>
<P N="2">II. Some Men are blind ca&s;ually, either by Age, or &s;ome Accident. <HI>Adam</HI> before his Fall, could &s;ee; originally Man's Eye-&s;ight was good, but Sin hath put his Eyes out.</P>
<P N="3">III. Blind Men have not the comfortable Benefit of the Sun: So wicked Men receive not the heavenly and &s;weet Benefit of the Sun of Righteou&s;ne&s;s.</P>
<P>Tho the Sun &s;hines never &s;o bright, a blind Man is never the better for it, unle&s;s his Eyes were opened: So tho the Go&s;pel be preached never &s;o powerfully, yet wicked Men &s;ee not, nor can they, till the Eyes of their Under&s;tanding are enlightned.</P>
<P N="4">IV. Blind Men &s;tumble, and know not many times at what they &s;tumble; they al&s;o are in great Danger, without a &s;ure Guide: So wicked Men know not what they &s;tumble at; they &s;tumble at God him&s;elf, and at Chri&s;t, when they &s;tumble at his Truth, and his People: They know not whither they go, nor the dreadful Dan|ger they are in; they think they are in the right Way to Heaven, and yet are in the broad Way to Hell; they are led oft-times by tho&s;e who are as blind as them&s;elves; <HI>And if the Blind lead the Blind, they will both fall into the Ditch.</HI></P>
<P N="5">V. Some Mens natural Blindne&s;s hath been by the ju&s;t Judgment of God upon them for their Sin: So God in a way of Judgment blinds the Eyes of &s;ome Men, after common Illuminations.<NOTE PLACE="marg">Job 12.40 I&s;a. 44.18. Rom. 11.8.</NOTE> He is &s;aid to blind their Eyes, and harden their Hearts, that is, he denies them his Grace, and withdraws tho&s;e common Influences of it from them, &s;uffering Satan to take full Power of them, leaving them to their own Hearts Lu&s;ts, and &s;o con&s;equently to final Impenitency.</P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>MEn who are naturally blind, would gladly &s;ee; they lament nothing more than the Lo&s;s of their Eye-&s;ight: But wicked Men are willingly blind, they love Darkne&s;s rather than Light, and refu&s;e the Means God is plea&s;ed to afford them, in order to the opening their Eyes.</P>
<P N="2">II. Men who are naturally blind, do gladly accept of a faithful and &s;ure Guide: But wicked Men, who are &s;piritually blind, refu&s;e that Guide God directs them to, <HI>viz.</HI> his holy Word; they are neither thankful to God, nor good Men, for any Help afforded them; nay, they vilify &s;uch as would take them by the hand to &s;ave them out of the Pit of eternal Mi&s;ery. There is no Blindne&s;s like &s;piritual Blindne&s;s. Call upon wicked Men, and entreat them never &s;o often and earne&s;tly, Pray do not go that Way, take heed, Man, O take heed! there is a Pit before you; alas! you are going into the Lion's Den, nay, wor&s;e, into everla&s;ting Fire, to Death and Hell: Yet the&s;e blind Wretches will go on, live or die, &s;ink or &s;wim, all is one; no Advice or Warning will be received.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="231" REF="130">
<HEAD>Wicked Men compared to Mad Men.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Eccle&s;. 9.3.</HI></BIBL> Yea al&s;o the Heart of the Sons of Men is full of Evil, and and Madne&s;s is in their Hearts whilst they live, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Luke 15.17.</HI></BIBL> When he came to him&s;elf, he &s;aid, How many hired Servants of my Father have Bread enough, and to &s;pare? <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>WIcked Men are &s;et forth in the Scripture as Men out of their Wits, Men di&s;tracted, mad Men: And truly the Choice they make, their Actions; and Behaviour &s;hew, as if they were indeed be&s;ides them|&s;elves; they are really void of right Rea&s;on, or Men that have lo&s;t their &s;piritual Under&s;tanding.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Mad Man is one that is deprived of his natural Rea&s;on, a Bea&s;t (as it were) in the &s;hape of a Man: So all the Ungodly of the Earth have lo&s;t their &s;piritual Rea&s;on, they are Men of no Under&s;tanding, and more fitly may be &s;aid to be Bea&s;ts in the form or &s;hape of Men, than &s;uch as have lo&s;t their humane Rea&s;on.</P>
<P N="2">II. Some mad Men are de&s;perate, and very mi&s;chievous, care not what hurt they do: O how de&s;perate are wicked Men! how will they &s;wear, cur&s;e, and bla&s;pheme the holy Name of God, and dare God to damn them; and for Mi&s;chief, they delight in nothing more, &s;poiling and utterly de&s;troying their innocent Neighbours.</P>
<P N="3">III. Mad Men are u&s;ually bound, le&s;t they &s;hould proceed too far in their mi&s;chie|vous Ways: So God chains up, or puts wicked Men into Bonds, limits their Power, le&s;t they &s;hould go too far in their cruel and mi&s;chievous De&s;igns again&s;t his People.</P>
<P N="4">IV. Mad Men are u&s;ually committed to Pri&s;on: So wicked Men are under the cur&s;ed Bondage and Slavery of Satan, who takes them captive at his Will.</P>
<P N="5">V. A mad Man will even &s;pit in the Face of his deare&s;t Friend, who with much Affection &s;eeks his Good: So wicked Men do as it were &s;pit in the very Faces of God's faithful Mini&s;ters, who in Bowels of tender Love and Compa&s;&s;ion &s;eek their Good; and is this any marvel, when they in a ba&s;e manner &s;pit in the Face of Chri&s;t him&s;elf?</P>
<P N="6">VI. Mad Men refu&s;e Clothes, and will go naked: So wicked Men refu&s;e &s;piritu|ally to be cloathed with the Robe of Chri&s;t's Righteou&s;ne&s;s; they will go naked in God's &s;ight, or have nothing to cover them but the Rags of their own Righ|teou&s;ne&s;s.</P>
<P>There are many other Properties in mad People, which may aptly be applied to ungodly Men; but becau&s;e divers of them agree likewi&s;e with the Characters of Fools or Idiots, we &s;hall refer you to that concerning Fools, <HI>&amp;c.</HI></P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>NO marvel if God's People meet with &s;o much Trouble in this World, and are expo&s;ed to &s;o many Dangers by the Wicked: alas! they are mad: Let us take the le&s;s Notice of what they do to us; they are out of their right Minds, di|&s;tracted, <HI>&amp;c.</HI> What a mad World is this! how few are there that are come to them|&s;elves! Mo&s;t Men and Women are mad.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="232" REF="131">
<HEAD>Wicked Men compared to Dogs.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Mat. 7.6.</HI></BIBL> Give not that which is holy to Dogs.</P>
<P><BIBL><HI>Mat. 15.26.</HI></BIBL> It is not meet to take the Childrens Bread, and give it to Dogs.</P>
<P><BIBL><HI>Phil. 3.2.</HI></BIBL> Beware of Dogs.</P>
<P><BIBL><HI>Rev. 22.15.</HI></BIBL> Without are Dogs.</P></Q>
</EPIGRAPH>
<P>A Dog is called in Hebrew, <HI>Ketab</HI> and <HI>Lamas,</HI> according to <HI>Mun&s;ter;</HI> in Caldee, <HI>Kalba;</HI> in Arabick, <HI>Kalbe;</HI> in Per&s;ian and Saracen, <HI>Kep</HI> or <HI>Kolph;</HI> the Grecians, <HI>Kuon;</HI> the Latins, <HI>Canis,</HI> &amp;c.</P>
<P>In the&s;e, and divers other Places of holy Scripture, wicked Men are compared to Dogs.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Dogs.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THere are divers Sorts of Dogs, who differ very much in their Nature and Di&s;po&s;ition, &s;ome b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">+ing gentle, and others more cur&s;t and &s;narling; yet all are but Dogs.</CELL>
<CELL>SO there are divers Sorts of wicked Men, and they differ exceedingly in their Nature and Qualities; &s;ome are na|turally of a mild and gentle Di&s;po&s;ition, others very fierce, pa&s;&s;ionate, and pee|vi&s;h; yet all ungodly, and metaphorical|ly no better than Dogs.</CELL>
</ROW>
<ROW>
<CELL>II. Dogs are ba&s;e, ignoble, &s;or|did, and impudent Creatures, very vile and bea&s;tly.</CELL>
<CELL>II. So wicked Men generally are vile, ignoble, and impudent Per&s;ons, tho &s;ome more &s;hamele&s;s than others, God having given them up to vile Affections, to com|mit all Uncleanne&s;s with greedine&s;s. See what Account the holy Apo&s;tle gives of &s;ome of the Gentiles: <HI>Who changed the Truth of God into a Lie,</HI><NOTE PLACE="marg">Rom. 1.25, 26, 27.</NOTE> <HI>and wor&s;hipped and &s;erved the Creature more than the Creator,</HI> &amp;c. <HI>For which cau&s;e God left them to them&s;elves, &s;o that their Women did change the natural &V;&s;e into that which is again&s;t Nature: And like|wi&s;e the Men, leaving the natural &V;&s;e of the Women, burned in their Lu&s;ts one towards another, Men with Men working that which is un&s;eemly, and receiving in them&s;elves that Re|compence of their Error which was meet.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Dogs are not only filthy and unclean Creatures, but al&s;o fooli&s;h; for &s;ome of them will (as Natu|rali&s;ts ob&s;erve) bark at the Moon: and al&s;o when a Stone, or other thing is ca&s;t at them, they will fol|low the Stone, and neglect the Hand that throws it.</CELL>
<CELL><P>III. So wicked Men are not only vile and filthy, but al&s;o fooli&s;h, as is fully ope|ned under another Head. They, like Dogs, bark and &s;narl at the Light of God's Word, from whence &s;o great Benefit ari|&s;es to poor Mortals. Like ravenous Currs, they bark at the heavenly Doctrine, and its faithful Mini&s;ters, whom they reproach with impudent Scandals, and who&s;e ut|ter Extirpation they &s;tudy. And al&s;o when they are under Affliction, they take notice of &s;econdary Cau&s;es, but never regard the Hand of God in them, according to the Saying of the Poet,</P>
<Q><L>Arripit ut lapidem catulus, mor&s;&uacute;&abque; fatigat,</L>
<L>Nec percu&s;&s;ori mutua damna facit.</L>
<L>Sic plerique &s;inunt vexos elabier ho&s;tes,</L>
<L>Et quos nulla gravant noxia, dente pecunt.</L></Q></CELL>
</ROW>
<ROW>
<CELL>IV. Some Dogs have a fierce, angry, and churli&s;h Look, enough to frighten timerous Per&s;ons; and not only &s;o, but grin, bark, and
<PB N="233" REF="131"> &s;narl at &s;uch as come near them, who de&s;ign to do them no hurt.</CELL>
<PB N="232" REF="131">
<CELL>IV. So &s;ome wicked Men have a very angry and furious Countenance; they look frowningly upon the Lord's People, like as did <HI>Nebuchadnezzar</HI> upon <HI>Shadrach, Me&s;hach,</HI> and <HI>Abednego,</HI> who (it is &s;aid)
<PB N="233" REF="131"> was full of Fury, and the Form of his Countenance was changed again&s;t them, when he &s;aw they refu&s;ed to wor&s;hip his God, and to fall down before the Golden Image he had &s;et up: And not only &s;o, but they grin, and gna&s;h their Teeth at them, like envious Currs:<NOTE PLACE="marg">P&s;al. 37.12</NOTE> <HI>The Wicked plotteth again&s;t the Ju&s;t, and gna&s;heth upon him with his Teeth.</HI> And thus did the ungodly Jews carry it to ble&s;&s;ed <HI>Stephen;</HI> 'tis &s;aid, <HI>They were cut to the Heart,</HI><NOTE PLACE="marg">Acts 7.34.</NOTE> <HI>and they gna&s;hed on him with their Teeth.</HI> Yet what hurt did any of the&s;e Servants of God do, or de&s;ign to do to the&s;e Sons of <HI>Belial?</HI></CELL>
</ROW>
<ROW>
<CELL>V. Dogs will not only grin and &s;narl, but al&s;o bite; nay, not only bite, but bite mortally, and tear in pieces &s;uch as offend them, who are not able to deliver them&s;elves from their Rage and Cruelty. There are &s;ome Dogs that are called <HI>Blood-hounds,</HI> and &s;ome others may fitly be &s;o called.</CELL>
<CELL>V. So &s;ome wicked Men do not only gna&s;h their Teeth, threaten, and grin at their godly Neighbours, but al&s;o will, and oftentimes do fall upon them with all the revengeful Rage and Malice ima|ginable, to the wounding, cutting, or tearing of them to pieces. How many Thou&s;ands of precious Saints and Chil|dren of God have the wicked Papi&s;ts (and others in many Ages of the Church) de|&s;troyed, like hungry and enraged Mon|&s;ters? If ever there were any Men in the World, that ju&s;tly de&s;erved that ignomini|ous Name of <HI>Blood-hounds,</HI> devouring and malicious Dogs, &s;ure &s;ome of the Romi&s;h Church may be &s;o called; for they have &s;hewed them&s;elves rather Mon&s;ters than Men, yea, even Devils in the Shape of Men, as an eminent Writer well ob&s;erves.</CELL>
</ROW>
<ROW>
<CELL>VI. There are &s;ome Dogs who will not bark and grin as others do, and yet in a &s;lie and &s;ecret manner will bite and tear &s;uch as they come at, which are look'd upon as the mo&s;t dangerous.</CELL>
<CELL>VI. So &s;ome wicked Men will not threaten, nor grin at the Godly, like others; and yet in a &s;lie and &s;ecret man|ner contrive their Ruin; and with all their Might would de&s;troy them, and yet make no noi&s;e of it; wound them, but not let them know who doeth it.</CELL>
</ROW>
<ROW>
<CELL>VII. Some Dogs on the other hand will bark, and make a great Noi&s;e, and &s;eldom or never bite or hurt any Body.</CELL>
<CELL>VII. So &s;ome wicked Men (contrary to the Nature and Di&s;po&s;ition of others) will give out angry and threatning Words, as if they would do this and that, when they never intend to do what they &s;ay, nor will they cruelly injure any Body.</CELL>
</ROW>
<ROW>
<CELL>VIII. Dogs mu&s;t not have that which is holy: <HI>Give not that which is holy to Dogs.</HI></CELL>
<CELL>VIII. So wicked Men ought not to par|take of holy Things; holy Things be|long to holy Per&s;ons, they ought not to eat the Childrens Bread, to be admitted to the Sacrament, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>IX. Some Dogs are &s;o fierce, cruel, and unruly, that they are for|ced to be tied or chained up, for otherwi&s;e they would do very great Mi&s;chief: And moreover, to pre|vent further Danger feared, their Teeth are &s;ometimes broken out.</CELL>
<CELL>IX. So &s;ome wicked Men are &s;o cruel and mercile&s;s, that God chains them up, <HI>i. e.</HI> he re&s;trains them from offering that Wrong and Violence to his People, which is in their Hearts to do. And finally, to prevent their doing of further Mi&s;chief, God doth as it were break their Teeth, that is, de&s;troy their Power, or put them out of a capacity of doing hurt. Hence <HI>David</HI> &s;aith, <HI>Ari&s;e, O Lord, and &s;ave me, O my God;</HI><NOTE PLACE="marg">P&s;al. 3.7.</NOTE> <HI>for thou ha&s;t &s;mitten all mine Ene|mies upon the Cheek-bone; thou ha&s;t broken the Teeth of the &V;ngodly.</HI></CELL>
</ROW>
<ROW>
<CELL>X. Some Dogs are made u&s;e of by the Hunt&s;man, to ob&s;erve and mark his Prey, that he may &s;eize up|on it the more readily; and tho&s;e are called <HI>Setting-Dogs.</HI></CELL>
<CELL>XI. So &s;ome wicked Men, the Devil (that cunning Hunter) makes u&s;e of, to ob|&s;erve and mark the Godly and Upright in the Land; they are employed to inform again&s;t them, and to di&s;cover their holy A&s;&s;emblies, (in Times of Per&s;ecution, that others may the better &s;eize upon them.</CELL>
</ROW>
<PB N="234" REF="132">
<ROW>
<CELL>XI. Some Dogs will not only fall upon Mankind, but al&s;o &s;narl, bite, and tear in pieces divers other Bea&s;ts, tho as &s;avage and devouring as them&s;elves.</CELL>
<CELL>XI. So &s;ome wicked Men will not only wrong, and &s;eek the Ruine of the faith|ful and &s;incere People of God; but when any of their own Tribe (I mean, un|godly and bruti&s;h Ones) do offend them, &s;tand in their Way, or cro&s;s them in their De&s;igns, they will fall upon them, to their utter Ruin al&s;o. <HI>Babylon</HI> hath not only &s;poiled God's People, and offered violence to Heaven, but hath been a Plague and Cur&s;e to the Earth, yea, <HI>de&s;troyed the Earth.</HI><NOTE PLACE="marg">Rev. 11 18</NOTE> How have the <HI>Egyptians</HI> de&s;troyed the <HI>Egyptians! viz.</HI> One ungodly People de&s;troyed another, as vile and cruel as them&s;elves.</CELL>
</ROW>
<ROW>
<CELL>XII. Dogs are a greedy, craving, and un&s;atisfied Sort of Creatures; they never know when they have enough.</CELL>
<CELL>XII. So many wicked Men, and par|ticularly fal&s;e Teachers, are &s;uch a craving, covetous, and un&s;atisfied Generation, (&s;ome of them) they cannot be conten|ted with a Benefice of a Hundred <HI>per an.</HI> no, nor with two, three, or five Hundred; nay, a Thou&s;and will not &s;atisfy &s;ome of them: And therefore they are ju&s;tly called by the holy Prophet, <HI>Greedy Dogs, that can never have enough, Shepherds that cannot under&s;tand; they look to their own Way,</HI><NOTE PLACE="marg">I&s;a. 56.11.</NOTE> <HI>every one for his Gain from his Quarter.</HI></CELL>
</ROW>
<ROW>
<CELL>XIII. Dogs are not only a greedy and an un&s;atisfied Sort of Creatures, but oft-times vomiting up what they have eaten,<NOTE PLACE="marg">prov. 26.11</NOTE> they return to it, and lick it up again.</CELL>
<CELL>XIII. So &s;ome wicked Men are not only greedy and un&s;atisfied, but having glutted them&s;elves, and filled their &s;en|&s;ual Appetites, they are con&s;trained &s;ome|times to vomit it up; as is &s;aid of &s;uch, <HI>He hath eaten down Riches,</HI><NOTE PLACE="marg">Job 20.25.</NOTE> <HI>and he &s;hall vo|mit them up again.</HI> Nay, &s;o like unto Dogs are many of them, that if at any time they vomit up, by &s;eeming Repentance, what they have greedily and &s;infully taken, they will return to it, and lick it up again; of &s;uch the Apo&s;tle &s;peaks,<NOTE PLACE="marg">2 pet. 2.22.</NOTE> <HI>He is returned to his own Vomit,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>XIV. Some Dogs run mad, and are &s;o much the more dangerous and hurtful, of whom all People la|bour to beware.</CELL>
<CELL>XIV. So wicked Men (being left to them&s;elves) do abound &s;o in their Wickedne&s;s, that they run as it were mad in Sin, care not what Mi&s;chief they do to them&s;elves or others; of whom all &s;ober and well-minded People ought to beware: <HI>Beware of Dogs.</HI><NOTE PLACE="marg">phil. 3.2.</NOTE> See <HI>Wicked com|pared to mad Men.</HI></CELL>
</ROW>
<ROW>
<CELL>XV. Dogs live an idle and lazy &s;ort of Life: And hence the Pro|verb is concerning a lazy Per&s;on, He hath a Dog's Life, <HI>viz.</HI> Hunger and Ea&s;e.</CELL>
<CELL>XIV. So wicked Men generally lead an idle and lazy Life, (as is opened under the Metaphor <HI>Sluggard.</HI>) They care not to encounter with Difficulties for the Good of their Souls, how indu&s;trious &s;oever they are about the Things of the World. They labour not for the Meat that endureth to eternal Life,<NOTE PLACE="marg">Joh 6.27. I&s;a. 55.1, 2</NOTE> will not take Pains for that which is Bread, but are contented with Bones, as it were, the Crumbs of earthly Comforts. So that they have but Ea&s;e and Quiet here, they content them&s;elves with the Childrens Leavings. And tho their Con&s;ciences many times, like a hungry Stomach, puts them to pain; yet they are not convinced of the Nece&s;&s;ity of a Chri&s;t, but go on in their own carele&s;s and wicked Cour&s;es, never eating of that which is truly good.</CELL>
</ROW>
<ROW>
<CELL>XVI. Dogs are commonly &s;hut out of doors, and not &s;uffered to be among&s;t the Children.</CELL>
<CELL>XVI. So wicked Men are &s;hut out of the Church, and &s;hall not be &s;uffered to abide in the New <HI>Jeru&s;alem,</HI> among the Saints: <HI>Without are Dogs,</HI> &amp;c. <HI>Rev.</HI> 22.15.</CELL>
</ROW>
<PB N="235" REF="132">
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>SOme Dogs are &s;aid to be more faithful than Servants, watching in the Night, and oft-times giving no|tice, by their barking, of Thieves or Strangers, that may approach the Hou&s;e, when the Family are a&s;leep.</CELL>
<CELL>BUt &s;ome wicked Men are &s;o unfaith|ful, that in&s;tead of giving the lea&s;t notice of any approaching Danger (to to their godly Neighbours, that live qui|etly and &s;ecurely by them) they will ra|ther conceal it: and &s;o far are they from preventing Danger, that they will en|courage, and join with any, let them be never &s;o wickedly inclined or de&s;igned to do Mi&s;chief; as it is &s;aid of them, <HI>When thou &s;awe&s;t a Thief,</HI><NOTE PLACE="marg">P&s;al. 50.</NOTE> <HI>thou con&s;ented&s;t with him, and ha&s;t been Partaker with Adulterers.</HI></CELL>
</ROW>
<ROW>
<CELL>II. Some Dogs are very loving, and &s;hew great regard to their Ma|&s;ters, and &s;eem to delight in their Company, and will not do any Injury to any of the Family.</CELL>
<CELL>II. But &s;ome wicked Men regard nei|ther Superiors nor Inferiors; nay, &s;o far are they from natural Love to &s;uch as are their Ma&s;ters, (if godly) that many of them de&s;pi&s;e not only Father and Mo|ther, Brother and Si&s;ter, but their own Wives and Children, if there is but the lea&s;t appearance of God in them; nay, they love not any that are not as ungodly and wicked as them&s;elves, but do them all the Injury they can.</CELL>
</ROW>
<ROW>
<CELL>III. Some Dogs will not only not flie upon Sheep or Lambs to hurt them, <HI>&amp;c.</HI> but will &s;ometimes fetch in that which &s;tragleth from the re&s;t, and a&s;&s;i&s;t the Shepherd to bring them to the Fold, and keep them within the Bounds of their own Pa&s;ture.</CELL>
<CELL>III. But &s;ome wicked Men do de&s;ign the greate&s;t Hurt imaginable to the Sheep and Lambs of Chri&s;t, nay, much wor&s;e than Dogs; for in&s;tead of guiding them into Chri&s;t's Sheepfold, or keeping them within the Bounds of his Pa&s;tures, they drive them out, and not &s;uffer them (if po&s;&s;ible) to feed in the green Meadows of Go&s;pel-Truth, but would utterly de|&s;troy them, were it not for the Care of Je&s;us Chri&s;t,<NOTE PLACE="marg">Joh. 10.14. 1 Pet. 2.25.</NOTE> who is the great Shepherd and Bi&s;hop of their Souls.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>IT &s;hews to what a dreadful degree Men are degenerated, from what they were in their fir&s;t Make.</P>
<P N="2">II. It &s;hews how hateful and loath&s;om Sin is to God, that the Spirit in the Word &s;hould compare wicked Men (per&s;ecuting Men, &s;uch as worry and de&s;troy his People) unto Dogs.</P>
<P N="3">III. It &s;hews the Greatne&s;s of God's Power and Love to his People, to pre&s;erve them in the mid&s;t of &s;uch Bea&s;ts of Prey, as Lions, Wolves, Dogs, <HI>&amp;c.</HI></P>
<P N="4">IV. It &s;peaks great Comfort to tho&s;e that are truly godly; for tho the Wicked do often gna&s;h their Teeth at them, yet God hath broken their Teeth, they cannot bite as they would.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Bulls.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>P&s;al. 22.12.</HI></BIBL> Many Bulls compa&s;&s;ed me about, &s;trong Bulls of <HI>Ba&s;han.</HI></Q>
</EPIGRAPH>
<P>THe Hebrews call the Bull <HI>Tor,</HI> or <HI>Taur;</HI> which the Caldee call <HI>Abir,</HI> for a &s;trong Ox; the Grecians, <HI>Tauros;</HI> the Latins, <HI>Taurus;</HI> the Italians, <HI>Tauro;</HI> the French, <HI>Taureais;</HI> the Germans, <HI>ein Steir, ein &V;nucher&s;teir, das &V;ncher, ein Mummel&s;teir, ein Hagen,</HI> and <HI>ein Bollen;</HI> the Illyrians, <HI>Vul,</HI> and <HI>Juneez.</HI> By all which &s;everal Applications it is evident, that the Name <HI>Taurus</HI> in Latin is not derived from <HI>Tanouros,</HI> the &s;tretching out of the Tail, nor from <HI>Gauros,</HI> &s;ignifying <HI>proud,</HI> but from the Hebrew <HI>Tor,</HI> which &s;ignifieth <HI>great,</HI> &amp;c.</P>
<P>The Epithets of this Bea&s;t are many, <HI>viz.</HI> Wild, &s;harp, Plower, Warrier, Horn-bearer, blocki&s;h, great, gli&s;tering, fierce, violent, <HI>&amp;c.</HI></P>
<PB N="236" REF="133">
<P>Violent, cruel, and proud Per&s;ecutors, that abu&s;e and infe&s;t the Poor and Needy, are compared to Bulls, Bulls of <HI>Ba&s;han;</HI> that is, &s;aith <HI>Gla&s;&s;ius,</HI> the Enemies of Chri&s;t, who were &s;trong and fierce, <HI>i. e.</HI> &s;trong and outragious Per&s;ons, &s;uch as were the High-Prie&s;ts, Scribes, <HI>&amp;c.</HI> that &s;et them&s;elves again&s;t Chri&s;t; &s;o <HI>Ain&s;worth. Ba&s;han</HI> was a fertile Country, famous for excellent Pa&s;ture, the Bea&s;ts that fed there being very fat, &s;trong, and great. Hence the Bulls, Rams, or Heifers of <HI>Ba&s;han,</HI> are metaphorically put for fat Ones, <HI>Deut.</HI> 32.14. which is transferred to Men, <HI>Prov.</HI> 22.12. <HI>Strong Bulls have be&s;et me,</HI> &amp;c. that is, Enemies &s;trong, fierce, and cruel. The Oaks of <HI>Ba&s;han</HI> are u&s;ed in the like &s;ence, <HI>I&s;a.</HI> 2.13. <HI>Zech.</HI> 11.2.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Bull is a Ring-leader of the Herd; for which cau&s;e, &s;aith <HI>Ge&s;ner, Homer</HI> compared <HI>Agamem|non,</HI><NOTE PLACE="marg"><HI>Top&s;ell&punc;</HI> p. 77.</NOTE> the great Emperor of the Gre|cian Army, to a Bull, <HI>&amp;c.</HI></CELL>
<CELL>SO proud and cruel Per&s;ecutors are often Ring-leaders of all the Herd of their bloody Crew, like as were the High-Prie&s;ts, Scribes, and Phari&s;ees,<NOTE PLACE="marg">Mat. 26.41</NOTE> to the Multitude of the wicked Jews, who con|&s;pired again&s;t our ble&s;&s;ed Saviour.</CELL>
</ROW>
<ROW>
<CELL>II. The Bull is a very &s;trong Creature; his Strength is very great in all Parts, but more e&s;peci|ally in his Head and Neck.</CELL>
<CELL>II. So wicked Tyrants are often great in Power, and have the Advantage eve|ry way to &s;trengthen them&s;elves; as it is &s;aid of the little Horn under the Grecian Monarchy, who <HI>waxed exceeding great,</HI><NOTE PLACE="marg">Dan. 8.</NOTE> <HI>to|wards the South, and towards the Ea&s;t, and towards the Holy Land;</HI> but more e&s;pecially of the fourth Bea&s;t, or Roman Power, who hath, with human and diabolical Power, with a high Hand, and &s;tiff Neck, &s;trove again&s;t the Saints of God for many Years.</CELL>
</ROW>
<ROW>
<CELL>III. A Bull with his Horns doth often run at Men, Women, and Children, &s;o that the Sight of them (when they come towards &s;ome Per&s;ons) makes them cry out; for many have been gored, and torn to pieces by Bulls: they are indeed a cruel Sort of Creatures, e&s;pecially when enraged, and therefore all &s;trive to get out of their way.</CELL>
<CELL>III. So wicked Tyrants, Per&s;ecutors, and bloody Enemies of God's Church, do often furiou&s;ly run at all that &s;tand in their way, not only Men and Women, but poor Children, <HI>&amp;c. Horn</HI> denotes Power,<NOTE PLACE="marg">Deut. 33.17. P&s;al. 22. Dan. 11.40.</NOTE> (as el&s;ewhere hath been &s;hewed) and to pu&s;h with the Horn, metaphori|cally &s;ignifies an exerting or putting forth of Strength or Power. The Bulls of <HI>Ba|&s;han</HI> frequently exerci&s;e that Authority and Power (which for a time is &s;uffered to be in their hands) again&s;t the Saints; yea, pu&s;h and gore them with their Horns in a cruel manner, tearing them in pieces: and by rea&s;on of which many timerous Per&s;ons being afraid of them, to avoid the Danger, are ready to run away, (<HI>viz.</HI> leave their native Country) when they hear that furious Bulls (or cruel Tyrants) are like to be let in upon them.</CELL>
</ROW>
<ROW>
<CELL>IV. Bulls are &s;uffered to feed in rich Pa&s;ture, till they are very fat; they are like &s;ome lawle&s;s Sort of People, being not always re&s;trai|ned to one Meadow or Ground, as Cows are; they will break into every Body's Field, and feed in Pa|&s;tures none of their own.</CELL>
<CELL>IV. So wicked Men are &s;uffered to feed as it were in fat Pa&s;tures, until they grow fat, and kick again&s;t the Lord. They will not know their own Territo|ries, nor be content with what God hath lent them, but make Incur&s;ions into their Neighbours Countries; and, as if they were lawle&s;s, make all their own which they can lay their hands upon, and care not what Spoil they make.</CELL>
</ROW>
<ROW>
<CELL>V. Bulls will fight furiou&s;ly with other Bea&s;ts, and with one another.</CELL>
<CELL>V. So wicked Men are very quarrel|&s;om; they will not only fall upon the Saints, but al&s;o make War one with ano|ther, out of Pride and Ambition, and to accompli&s;h their own vain-glorious and covetous De&s;igns; as we &s;ee this day, how one Popi&s;h and Heatheni&s;h Bull attacks and wars with another.</CELL>
</ROW>
<ROW>
<CELL>VI. Bulls &s;ometimes, to prevent their doing of hurt, are &s;hackled and penn'd up, who by that means
<PB N="237" REF="133"> grow rather the more fierce and mad, and would do the greater mi&s;chief could they get loo&s;e.</CELL>
<PB N="236" REF="133">
<CELL>VI. So wicked Men &s;ometimes are by the Almighty re&s;trained many ways from running at, and &s;poiling of the Lord's People;<NOTE PLACE="marg">Ezek. 34.4</NOTE> he puts Shackles as it were upon
<PB N="237" REF="133"> their Legs, and Hooks into their Jaws, which doth greatly enrage them; fain would they be revenged, and vent their cruel Malice upon the Saints, but cannot, their Ways are &s;o block'd up.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P N="1">I. This further &s;hews the ba&s;e and cruel Nature of the Ungodly.</P>
<P N="2">II. It &s;erves to inform us, what a Mercy 'tis they are re&s;trained.</P>
<P N="3">III. It may teach us al&s;o to cry to God to &s;hackle and pen them up, and break their Horns, <HI>viz.</HI> de&s;troy or take away their Power.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Lions.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Job 4.10.</HI></BIBL> The Roaring of the Lion, and the Voice of the fierce Lion, and the Teeth of the young Lions are broken.</P>
<P><BIBL><HI>2 Tim. 4.17.</HI></BIBL> I was delivered out of the Mouth of the Lion.</P>
<P><BIBL><HI>P&s;al. 57.4.</HI></BIBL> My Soul is among Lions.</P></Q>
</EPIGRAPH>
<P>THe Lion in Hebrew, as Writers ob&s;erve, hath &s;everal Names, as <HI>Ari,</HI> and <HI>Ariel;</HI> they call the Male Lion <HI>Labi,</HI> and the Female <HI>Lebia: Behold, my People &s;hall ari&s;e like</HI> Labi, <HI>and be lifted up like</HI> Ari. There the Caldee Tran&s;lation rendreth <HI>Labi, Leta;</HI> the Arabian, <HI>Jebu;</HI> the Per&s;ian, <HI>Scher;</HI> and <HI>Mun&s;ter</HI> &s;aith, that <HI>Labi</HI> is an old Lion. In <HI>Job</HI> 38. <HI>Labaim</HI> &s;ignifieth Lions; in <HI>P&s;al.</HI> 57. <HI>Lebaat</HI> &s;ignifieth Lione&s;&s;es; in <HI>Nah.</HI> 2. <HI>Lai&s;ch</HI> is by the Hebrews tran&s;lated Lion; and the &s;ame Word, <HI>I&s;a.</HI> 30. is by the Caldees tran&s;lated <HI>Lions Whelp.</HI> The word <GAP DESC="foreign"> is derived <GAP DESC="foreign">, which &s;ignifies to <HI>&s;ee.</HI></P>
<P>The common Epithetes of a Lion are the&s;e, <HI>viz.</HI> Wrathful, maned, fierce, deadly, &s;tout, great, preying, ravening, &s;tubborn, &s;natching, cruel, bloody, terri|ble, &s;welling, &s;tony-hearted, frowning, violent, <HI>&amp;c.</HI></P>
<P>Expo&s;itors &s;eem to be of a mind, that <HI>Paul,</HI> in &s;aying, 2 <HI>Tim.</HI> 4.17. he was <HI>delivered out of the Lion's Mouth,</HI> means <HI>Nero,</HI> who with open Jaws was ready to de|vour and de&s;troy him. However, it is evident, wicked Men, or cruel Tyrants, are often in holy Scripture called Lions, in re&s;pect of &s;ome of the Properties of a Lion; for one Metaphor (as <HI>Gla&s;&s;ius</HI> well ob&s;erves) is brought to &s;ignify &s;everal Things, with re&s;pect to their different Qualities and Attributes. Thus (&s;aith he) 1. Chri&s;t is called a <HI>Lion, Rev.</HI> 5.5. becau&s;e noble, heroick, and unconquerable. 2. The De|vil is called a <HI>Lion,</HI> becau&s;e roaring and devouring. 3. Wicked Men and Tyrants are called <HI>Lions,</HI> becau&s;e they are fierce, outragious, and cruel to weaker Men, as Lions are to weaker Creatures, &amp;c.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Lion is a proud and &s;tately Creature.</CELL>
<CELL>SO &s;ome wicked Men and Tyrants are very proud and &s;tately.</CELL>
</ROW>
<ROW>
<CELL>II. Lions are couragious and un|daunted in their Acts of Cruelty; they will do what they li&s;t, let who will look on.</CELL>
<CELL>II. So &s;ome wicked Men and Ty|rants &s;eem to act in Ways of Oppre&s;&s;i|on and Cruelty undauntedly, with great Courage and Boldne&s;s. Couragi|ou&s;ne&s;s (&s;aith Mr. <HI>Caryl</HI>) in any noble or good Way or Cau&s;e, (in which Sence, <HI>Prov.</HI> 28.1. <HI>The Righteous are as bold as a Lion</HI>) is the Courage of Saints: But to be valiant and couragious in doing Mi&s;chief, in wronging and oppre&s;&s;ing the Weak and Innocent, is the Courage of a Bea&s;t. That Courage which is out of the Way of Truth and Ju&s;tice, is a Lion-like Courage.</CELL>
</ROW>
<PB N="238" REF="134">
<ROW>
<CELL>III. Lions are very &s;trong, the &s;tronge&s;t of all Creatures; what is &s;tronger than a Lion?</CELL>
<CELL>III. <Q>Some Tyrants have been very &s;trong,<NOTE PLACE="marg">Caryl.</NOTE> Tyranny mu&s;t have Strength to back it. Hence they who mean to op|pre&s;s, fortify them&s;elves with Titles and Priviledges, with Honours and Relations: <HI>Solomon</HI> con&s;idering the Oppre&s;&s;ions that were under the Sun, ob&s;erves Tears on the one &s;ide, and Strength on the other;<NOTE PLACE="marg">Eccle&s;. 4.2.</NOTE> <HI>On the &s;ide of the Oppre&s;&s;or there was Power.</HI></Q></CELL>
</ROW>
<ROW>
<CELL>IV. A Lion is a crafty and very &s;ubtile Creature, and hence &s;aid to lurk in &s;ecret places, and lyeth in wait &s;ecretly in his Den.</CELL>
<CELL>IV. So Tyrants, as hath been &s;hewed, are very &s;ubtile, they have a great &s;tock of Policy as well as Power. Tho as Mr. <HI>Caryl</HI> notes, we u&s;ually oppo&s;e the Lions Skin and the Foxes Skin, yet many times they meet both in one; &s;ome are double Skin'd as well as double Cloath'd.<NOTE PLACE="marg">P&s;al. 10.9.</NOTE> Hence we have that Phra&s;e (when <HI>David</HI> compares a Wicked Man to a Lion) <HI>He lieth in wait &s;ecretly as a Lion in his Den; Like as a Lion that is greedy of his Prey,</HI><NOTE PLACE="marg">P&s;al. 17.12</NOTE> <HI>and as it were a young Lion lurking in &s;ecret places:</HI> They will (as Naturali&s;ts ob&s;erve) hide them&s;elves in the Dens, le&s;t Pa&s;&s;engers &s;hould be afrighted at them.</CELL>
</ROW>
<ROW>
<CELL>V. Lions, e&s;pecially, are cruel Blood-&s;ucking and devouring. <HI>Po|lybius</HI> affirmeth, that he &s;aw them be|&s;iege, and compa&s;s about &s;everal Cities of <HI>Africk;</HI> they will devour both Man and Bea&s;t, &s;etting upon Troops of Hor&s;e-Men, de&s;troying Flocks and Herds of Cattel, carry|ing &s;ome alive to their young Ones, killing five or &s;ix at a time, <HI>&amp;c.</HI></CELL>
<CELL>V. So Wicked Men are great Tyrants, and have always been very cruel and Blood-thir&s;ty. What bloody Wretches were <HI>Nero, Caligula?</HI> &amp;c. And what Ty|rants and devouring Mon&s;ters have the Popes and bloody Papi&s;ts been? For be|&s;ides the many thou&s;ands of Innocent Chri&s;tians they have inhumanly butcher'd (Hi&s;tory &s;hews) they de&s;troyed in <HI>Ameri|ca,</HI><NOTE PLACE="marg">See <HI>Clark</HI>'s Examples. Vol. 2.</NOTE> no le&s;s than fifteen Millions of poor Heathens, &s;paring no Sex, young nor old, cutting Men, Women and Children in pieces, flaying their Skins off, and Roa&s;ting them alive, and burning them to A&s;hes, making Children to kill their own dear Parents, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. Lions will roar terribly. When the Lion roareth, <HI>all the Bea&s;ts of the Forre&s;t tremble.</HI> The Naturali&s;ts ob&s;erve,<NOTE PLACE="marg">Ge&s;ner.</NOTE> that tho many Creatures are &s;wifter of Foot than the Lion, yet when he roars they all fall down, and he overtakes them with his a&s;to|ni&s;hing Voice; when a Lion is an|gry he beateth his Tail again&s;t the Ground.</CELL>
<CELL>VI. So Tyranical Men with their roar|ing Words, their loud and terrible Threatnings, often afright and daunt poor timerous Chri&s;tians; what &s;aid the tyranical King of <HI>Babylon? Who|&s;oever falleth not down and wor&s;hippeth the Golden Image,</HI><NOTE PLACE="marg">Dan. 3.11.</NOTE> <HI>&s;hall be ca&s;t into the mid&s;t of a burning fiery Furnace. And now,</HI><NOTE PLACE="marg">Act. 4. 1 Pet. 3.</NOTE> <HI>Lord, behold their Threatnings,</HI> &amp;c. <HI>Be not afraid of their Terrour,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VII. Lions are of a fierce, &s;ower and &s;tern Countenance;<NOTE PLACE="marg"><HI>Ge&s;ner. Top&s;el.</HI> p. 370.</NOTE> and in the &s;ight of Men, 'tis &s;aid, he is &s;eldom found without Rage.</CELL>
<CELL>VII. 'Tis &s;aid of the fourth Bea&s;t, his Looks was more &s;tout than his Fellows.<NOTE PLACE="marg">Dan. 7.</NOTE> Wicked Per&s;ecutors, and Tyrants, look oft-times upon the Godly with an angry Countenance. Much of Man's Heart is known by his Face; Frowns are as Blows, hence we call it Brow-beating. The Love of God (&s;aith Mr. <HI>Caryl</HI>) is expre&s;t by the plea&s;antne&s;s of his Face, and the Light of his Countenance; &s;o al&s;o is the Love of Man. And we may &s;ee what the intent of a Per&s;on is, by his Looks; many are in this re&s;pect Lion-like: They have (as <HI>Ari|&s;totle</HI> &s;aith of the Natural Lion) Clouds and Storms hanging about their Eye-Brows; it was a threatning again&s;t the Jews, in ca&s;e of Di&s;obedience, that God would &s;end again&s;t them, <HI>A Nation of a fierce Countenance,</HI><NOTE PLACE="marg">Deut. 28.50.</NOTE> <HI>which &s;hould not regard the Per&s;on of the old, nor &s;hew favour to the young.</HI></CELL>
</ROW>
<PB N="239" REF="134">
<ROW>
<CELL>VIII. Lions are hungry and gree|dy Creatures.</CELL>
<CELL>VIII. So are Wicked Men and Tyrants, <HI>They have &s;et their Eyes bowing down to the Earth:</HI><NOTE PLACE="marg">P&s;al. 17.11, 12.</NOTE> <HI>like as a Lion that is greedy of his Prey.</HI></CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>THere are many excellent Qualities in a Lion, which no way agree to Wicked Men and Tyrants, which we &s;hall leave to the Reader to find out; upon which account <HI>God</HI> and <HI>Chri&s;t</HI> are compared in the Scripture to a Lion: See <HI>pag.</HI> 40. &amp; 135. <HI>Book</HI> 2. of the fir&s;t Volumn.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THo the&s;e Lions are very &s;trong and powerful, yet God is &s;tronger than they, and he is again&s;t them: <Q>And he in a &s;pecial manner de&s;ires, &s;aith <HI>Caryl,</HI><NOTE PLACE="marg">Caryl <HI>on</HI> Job. <HI>ch.</HI> 4. <HI>p</HI> 65, 66, 67, 68.</NOTE> to be deal|ing with the&s;e, for they in the Pride of their Spirits think them&s;elves a Match for God; tho indeed their Strength is but Weakne&s;s, and their Wi&s;dom (notwith&s;tan|ding their Fox-like Craft) but Fooli&s;hne&s;s, yet in their own conceit they are &s;tronger and wi&s;er than God him&s;elf. Hence (like <HI>Pharaoh</HI>) they &s;end Defiance to Heaven, and &s;ay, <HI>Who is the Lord?</HI> When God &s;ees the Hearts of Men &s;woln to this height of in&s;olent Madne&s;s, he delights to &s;hew him&s;elf,<NOTE PLACE="marg">Exo. 5.11.</NOTE> and graple with them that their Pride may come down.</Q></P>
<P><Q>What are all the&s;e Lions to the Lion of the Tribe of <HI>Judah,</HI> if the Lord do but roar, if the Lion of the Tribe of <HI>Judah</HI> do but come forth again&s;t the&s;e Lions, they will run to hide them&s;elves, <HI>and call to the Rocks and Mountains to cover them, &amp;c.</HI> God is &s;aid in the Holy Scripture, to de&s;troy the&s;e Lions by Degrees,<NOTE PLACE="marg">Rev. 6.15, 16.</NOTE> he proceeds gradual|ly again&s;t them.</Q></P>
<P><Q>Fir&s;t, he &s;tops the roaring of the Lions, they &s;hall not be able to make &s;uch a dreadful noi&s;e as heretofore; their roaring may be &s;topt when their Voice is not, tho they can &s;peak, yet they &s;hall not yell.</Q></P>
<P><Q>Secondly, In the &s;econd place, He breaks the Voice of the Lions, they &s;hall only not roar, but they &s;hall not &s;o much as &s;peak, either again&s;t the Lambs, or again&s;t the Sheep, or for them&s;elves, <HI>The Voice of the fierce Lion &s;hall be taken away.</HI> God is able to &s;ilence Lions and &s;top their Mouths, not only from devouring and roaring, but from &s;peaking.</Q></P>
<P><Q>Thirdly, When their Voice is taken away, and their roaring, yet their Teeth will remain; and they will be biting and tearing &s;till, tho they have done roaring and yelling; therefore at the third Stroak God breaks out their Teeth, <HI>The Teeth of the young Lions are broken.</HI> So the P&s;almi&s;t prays, P&s;al. 58.6. <HI>Break their Teeth in their Mouths, break out the great Teeth of the young Lions, O Lord;</HI> that is, take away the In&s;trumen<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s by which they oppre&s;s, the means by which they tear and rend, as Lions with their cruel Teeth.</Q></P>
<P><Q>Fourthly, Chri&s;t deals further with the&s;e Lions, he not only breaks their Teeth by which they u&s;ed to hurt others, but he takes away their Prey and their Meat; they &s;hall not have wherewith to live them&s;elves, they were wont to &s;uck the Blood of the Slain, and to eat the Fle&s;h of the Poor; but now the Lord will pluck away their Prey, they them&s;elves &s;hall be &s;tarved or pinched with Hunger.</Q></P>
<P><Q>La&s;tly, Not only &s;hall their Meat be taken away, but they them&s;elves &s;hall be &s;cat|tered and di&s;per&s;ed; this is the la&s;t &s;tep of their calamity. Their Dens &s;hall be bro|ken up, and their lurking places &s;hall be opened, they &s;hall run from place to place, from Nation to Nation: this is the Judgment of the Lord upon Lions, and the Por|tion of the cruel Enemies of our God.</Q></P>
<P><Q>Who hath not &s;een the Truth of all this in our days? We have had Lions, roaring Lions, rending, tearing Lions among&s;t us: It was u&s;ual among the Heathen in their Per&s;ecutions to cry out, <HI>Away with the Chri&s;tians to the Lions!</HI> this we have often &s;een, in the Figure, poor Chri&s;tians &s;ent to the Lions; put under the Power of Men, as cruel, as bloody, as Lions. Many an one might &s;ay (as <HI>David,</HI> P&s;al. 57.4.) <HI>My Soul is among Lions.</HI> When the Watchmen (in the Prophet) was asked, <HI>Watch-man, what of the Night?</HI> he an&s;wered, <HI>A Lion, my Lord,</HI> (I&s;a. 21.8.) Our &s;orrowful Watch-men &s;tanding upon their Towers (con&s;idering the&s;e &s;ad times, being asked, <HI>What of the Day?</HI> have an&s;wered, <HI>We &s;ee a Lion, a company of Lions, tearing and rending in ma|ny parts of the Nation;</HI> not Bodies and States only, but Souls and Con&s;ciences. God hath wonderfully delivered his Darling from the Lions, his <HI>Daniels</HI> from the Lions
<PB N="240" REF="135"> Den. He hath already delivered &s;o far, that the Lions dare not roar, as they were wont, the Teeth of many of the young Lions are broken, many of the old Lions are ready to peri&s;h for want of Prey, and not a few of their Whelps are &s;cattered abroad. God hath rai&s;ed up <HI>Samp&s;ons</HI> to tear the&s;e Lions, which roared upon us, he hath &s;tirred up <HI>Davids</HI> to &s;mite the&s;e Lions, and re&s;cue the Prey out of their Teeth; and tho many Lions are among&s;t us, yet they dare not roar, much le&s;s, tear as they have done; tho the Bea&s;ts be alive, yet (for the mo&s;t part) the Lions are dead: they are Bea&s;ts &s;till, as ba&s;e, vile, and bloody in their Natures as ever, but their powerful Lion-like Strength is abated. That glorious Prophecy is in &s;ome &s;ence, and in &s;ome part fulfilled at this day, <HI>The Wolf dwells with the Lamb, the Leopard lies down with the Kid, and the Calf and the young Lion, and the fatling together, and a little Child may lead them; they cannot, they dare not, hurt nor de&s;troy in all our Mountain,</HI> I&s;a. 11.6, 8. I am &s;ure, we may &s;et our Seal to this Truth of <HI>Eliphaz,</HI> we have &s;een Lions, and fierce Lions, old Lions, and young Lions, even the &s;tout Lions Whelp<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, &s;ome &s;cattered abroad, &s;ome de&s;troyed, &s;ome con&s;umed by the mighty Power of God.</Q></P>
<P><Q>Further, It is here &s;aid in the Text, <HI>That the old Lion &s;hall peri&s;h for want of Prey.</HI> It is a &s;trange Expre&s;&s;ion; Lions have the greate&s;t Power to get Provi&s;ion to &s;atisfy their Hunger, yea their Appetites and Humour; yet the&s;e &s;hall want, the&s;e Lions who have all their life time preyed upon the States of other Men, even the&s;e &s;hall want; Note hence the Ju&s;tice of God, <HI>Such as have made others want, &s;hall at la&s;t come to want them&s;elves, they &s;hall peri&s;h for want of Prey;</HI> they &s;hall have nothing to eat, <HI>When thou cea&s;e&s;t to &s;poil, thou &s;halt be &s;poiled,</HI> &s;aith the Prophet; <HI>And when thou &s;halt make an end to deal treacherou&s;ly, they &s;hall deal treacherou&s;ly with thee.</HI> We mu&s;t not under&s;tand it, as if wicked Men do ever give over &s;inning; Sin, and their de&s;ire of &s;inning, is in a kind Infinite: they never &s;ay, Now we have done, and will &s;in no more; but the meaning is, when thou can&s;t &s;in no more, nor deal treacherou&s;ly no more; when thou ha&s;t done thy utmo&s;t, and &s;pent thy Strength in &s;poiling others, or taken all their Spoil, &s;o that thou ha&s;t done &s;poiling, becau&s;e there is no more to &s;poil; then others &s;hall &s;poil thee. And thou Lion, who ha&s;t preyed upon others along time, &s;halt not have a bit thy &s;elf, but &s;halt peri&s;h for want of Prey.</Q></P>
<P><Q>It is the Promi&s;e of God unto his own People, P&s;al. 34.10. <HI>That the Lions &s;hall lack and &s;uffer Hunger, but they that fear the Lord, &s;hall not want any good Thing:</HI> he expre&s;|&s;es it by Lions, to note, that certainly they that fear him, &s;hall not want; for if any Creatures in the World can pre&s;erve them&s;elves from Hunger, Lions can; if they do but roar, the very Bea&s;ts will fall down as a Prey before them: but yet (&s;aith God) the&s;e, even the&s;e &s;hall rather peri&s;h for Hunger, than any one that feareth me &s;hall want. God provides for his Lambs, for innocent Per&s;ons, for tho&s;e that fear him, tho they have no Strength to provide for them&s;elves; but the Wicked who have greate&s;t Power, and have been mo&s;t active to provide for them&s;elves, &s;hall pine with want; they who have cau&s;ed &s;o many to be bitten with Hunger, &s;hall at la&s;t be Hunger-bitten, and for want of Meat gnaw their Tongues.</Q></P>
<P><Q>La&s;tly, Where it is &s;aid, that the Lions Whelps are &s;cattered abroad, ob&s;erve, <HI>God will not only de&s;troy the Per&s;ons of Wicked Men, but their Families and Po&s;terities,</HI> they and their Whelps &s;hall all be &s;cattered, <HI>He will not leave them &s;o much as a Man or a Remembrance,</HI> P&s;al. 36.6. <HI>I &s;ought his place</HI> (&s;aith the Prophet) <HI>and he could not be found,</HI> there was no print of him, no Man could remember that there was &s;uch a Man in the World, unle&s;s to cur&s;e his Memory.</Q></P>
<P><Q>I &s;hall only give one caution concerning this, and &s;o conclude the Point: That which is here affirmed in the General by <HI>Eliphaz,</HI> concerning the de&s;truction of Wicked Men, Lions, and fierce Lions, is not to be taken as a Truth in the univer&s;al Experi|ence of it; we are not to under&s;tand it thus, as if all Per&s;ons, all Lion-like Per&s;ons, at all times, peri&s;h, are de&s;troyed, and &s;cattered abroad; but <HI>Eliphaz</HI> &s;peaks of what is u&s;ually done; or he &s;peaks of what God can ea&s;ily do at any time, and of what God may ju&s;tly do at all times. Lions, fierce Lions, Tyrants, Oppre&s;&s;ors, he both may, and can &s;catter when he plea&s;eth, yet we find, that God hath permitted &s;ome Lions, to live long, and die quietly; they &s;pend all their days in roaring and rending, in tearing and devouring, and yet them&s;elves are not devoured: God &s;u&s;pends his Ju&s;tice, but it is for weighty rea&s;ons. For in word,</Q></P>
<P><Q>Fir&s;t, If God &s;hould de&s;troy all Lion-like Men, the Joints of the World would be unclo&s;ed, and the Bands of human Society broken a&s;under. God forbad the Chil|dren of <HI>I&s;rael</HI> to de&s;troy all the <HI>Canaanites,</HI> le&s;t the Bea&s;ts of the Field &s;hould multi|ply, <HI>&amp;c.</HI></Q></P>
<PB N="241" REF="135">
<P><Q>Secondly; If God &s;hould hunt all the&s;e Lions out of the World, his own People would live by Sen&s;e, rather than by Faith, and &s;eem to be terrified by the vi&s;ible Actings of Wrath, rather than allured by the Promi&s;es of Mercy, or Tenders of free Grace.</Q></P>
<P><Q>Thirdly; He defers them, until they have &s;uck'd Blood enough, rent enough, done Evil enough, even fill'd up the mea&s;ure of their Sin, and fulfilled the righte|ous Purpo&s;e of God, by their Unrighteou&s;ne&s;s. As the&s;e Lions fill their own Bellies, &s;o they fulfill God's Coun&s;els; therefore he lets them alone, that they may do his Work, tho they little think of it, and le&s;s intend it.</Q></P>
<P><Q>La&s;tly; <HI>Eliphaz</HI> &s;peaks of what God did frequently in tho&s;e Times of the World wherein he lived; for then God dealt more by outward Judgments, than in the&s;e Go&s;pel-Times. As his Mercies are now more &s;piritual, &s;o u&s;ually are his Judgments.</Q></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Foxes.</HEAD>
<EPIGRAPH>
<Q><BIBL>Luk. 12.32.</BIBL> <HI>Go tell that Fox,</HI> &amp;c.</Q>
</EPIGRAPH>
<P>THe Lord Je&s;us calls <HI>Herod</HI> a Fox, by rea&s;on of his treacherous Plots and Craft, whereby he privately contrived to intrap him. See <HI>Era&s;mus,</HI> in his Para|phra&s;e upon the Place: <HI>Go and tell that Fox,</HI> who confides in human Craft, and believes that he can do any thing again&s;t the Maje&s;ty and Coun&s;el of God, <HI>&amp;c.</HI></P>
<P>A Fox is called in Hebrew <HI>Schual,</HI> and in Caldee, <HI>Thual;</HI> and therefore, <HI>P&s;al.</HI> 61. where the Hebrew readeth <HI>Schuatim,</HI> there the Caldee tran&s;lateth it, <HI>Thealaia:</HI> The <HI>Arabians</HI> call him <HI>Thaleb,</HI> and <HI>Avicen</HI> calleth a Fox &s;ometimes <HI>Chabel,</HI> and al&s;o <HI>Chalchail;</HI> the Greek Septuagint, <HI>Alopehon,</HI> and vulgarly <HI>Alopex,</HI> and <HI>Alopon;</HI> the Latin, <HI>Vulpes;</HI> the French, <HI>Regnard,</HI> &amp;c.</P>
<P>The Epithets expre&s;&s;ing the Nature of the Fox, among Writers, are the&s;e, <HI>viz.</HI> Crafty, wary, deceitful, &s;tinking, &s;trong-&s;melling, quick-&s;melling, tailed, warlike, or contentious, rough; the Grecians, fiery-coloured, &s;ubtil for Slaughter.</P>
<P>A wicked and &s;ubtil Per&s;ecutor is, and may be fitly compared to a Fox, which we &s;hall briefly open in the following Parallel.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Fox is a crafty and &s;ubtil Creature, which appears in the&s;e re&s;pects following: (1.) In that he claps his Tail between his Legs, when he is pur&s;ued. (2.) When he perceiveth he cannot e&s;cape, he urines on his Tail, and whisks it on the Dogs, which hath an exceeding &s;trong Scent, in&s;omuch that the Dogs not enduring the Scent, are forced for a while to de&s;i&s;t. (3.) He will often, when he is in danger, and no avoiding of it, bite the Dogs on their hinder Legs, for that is the tendere&s;t part about them. (4.) Becau&s;e the Bea&s;t called the Urchin is too &s;trong for him, he taketh him by Craft: for when he ca&s;teth him&s;elf down upon the Ground, he leapeth upon his Belly, and de&s;troyeth him. (5.) The Fox (Naturali&s;ts ob&s;erve) hath a &s;ubtil
<PB N="242" REF="136"> way to take Fi&s;h: Wandering by the Shore, he dippeth his Tail in the Water, and the little Fi&s;h imme|diatly entangle them&s;elves in it, and &s;o are taken. (6.) By Craft, as <HI>Ge&s;ner</HI> ob&s;erves, he gets the Badger's Den for his own u&s;e; and by laying in the mouth of the Wolfe's Den, an Herb called <HI>Sea-Onion,</HI> which is con|trary to the Nature of Wolves, he frights away that Creature, &s;o that he will not come near it. (7.) He is often troubled with Wa&s;ps in the Sum|mer-time, but u&s;eth this Wile to de&s;troy them: He hideth him&s;elf, but layeth his Tail out; the Wa&s;ps flie to his Tail, and when there are abun|dance in it, he runneth to the Wall, or to &s;ome Tree, and &s;triketh his Tail again&s;t the Tree, and rubbeth it again&s;t the Ground, and &s;o he de|&s;troyeth all of them.<NOTE PLACE="marg">Dr <HI>Frant|zius.</HI></NOTE> (8.) If he wanteth Food, and knows not where to get it,<NOTE PLACE="marg">Dr <HI>Frant|zius.</HI></NOTE> he lieth upon the Ground, upon his Back, with his Legs &s;tretched abroad, and &s;o feigneth him&s;elf dead; the Birds &s;eeing him lie in this manner, light on him, thinking he is dead; and when they are up|on him, he taketh them, and de&s;troyeth them.</CELL>
<PB N="241" REF="135">
<CELL>SO &s;ome wicked Per&s;ecutors are very crafty and &s;ubtil, as appeared in <HI>Pha|raoh</HI> King of <HI>Egypt,</HI> and <HI>Herod.</HI> What Policy did the fir&s;t u&s;e, to &s;poil and utter|ly de&s;troy the <HI>I&s;raelites! Come on,</HI> &s;aith he, <HI>let us deal wi&s;ely with them,</HI> &amp;c. Many Tyrants, and cur&s;ed Per&s;ecutors, have pretended much Kindne&s;s to the Saints, when they have in their Hearts utterly de&s;igned to de&s;troy them. What &s;aid <HI>Herod</HI> to the wi&s;e Men? <HI>Go,</HI><NOTE PLACE="marg">Mat. 2, 7, 8</NOTE> <HI>&s;earch diligently for the young Child; and when ye have found him, bring me word again, that I may come and wor&s;hip him al&s;o:</HI> Which was nothing el&s;e but a crafty Pre|tence, for his purpo&s;e was to kill him. What Policy did <HI>Julian</HI> the Apo&s;tate u&s;e to de&s;troy the poor Chri&s;tians! Al&s;o what Devices have the Romani&s;ts inven|ted, to &s;poil and utterly ruin the Prote|&s;tants from time to time! contriving Helli&s;h Plots, and then ca&s;ting them upon &s;uch who&s;e Souls hate &s;uch dete&s;table Actions! It hath been the common Practice of the&s;e crafty Per&s;ecutors, to put the Wolves Skins upon the&s;e harmle&s;s
<PB N="242" REF="136"> Sheep and Lambs of Chri&s;t, and then &s;et the Dogs upon them, to hurt and worry them, <HI>&amp;c.</HI> How have they charged them with Trea&s;on, Sedition, and Rebellion, from time to time, on purpo&s;e to render them odious to the common, and more unwary People.</CELL>
</ROW>
<ROW>
<CELL>II. The Fox is not only crafty, but cruel and blood-thir&s;ty, a great De&s;troyer of innocent Creatures: He will &s;eize upon Hares, Conies, Hens, Gee&s;e, Lambs, <HI>&amp;c.</HI> and make a great Spoil of them.</CELL>
<CELL>II. So wicked Papi&s;ts, and other Ene|mies of God's People, are not only &s;ub|til, but very cruel and blood-thir&s;ty. <HI>Herod</HI> was called a Fox, partly without doubt upon this account: What bar|barous Slaughter did he make in the Town of <HI>Bethlehem,</HI> of poor, harmle&s;s, and innocent Babes, that &s;o he might craftily cut off the holy Child <HI>Je&s;us</HI> among the re&s;t! And what cruel, bloody, (as well as crafty) Foxes have the Papi&s;ts been! How many Thou&s;ands, nay, Millions of Souls, have they de&s;troyed, both of Heathens in <HI>America,</HI> and Chri&s;tian Prote&s;tants in mo&s;t Kingdoms of <HI>Europe!</HI> See <HI>Foxe's Acts and Monuments. Sir</HI> Sam. Moreland<HI>'s Hi&s;tory, and Mr.</HI> Clark's <HI>Examples,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>III. The Fox never goes &s;treight forward, but <HI>tortuo&s;is incedit an|fractibus,</HI> or by crooked Windings.</CELL>
<CELL>III. <Q>So the Romi&s;h Foxes never walk in the &s;treight Path of the Go&s;pel,<NOTE PLACE="marg">Guild.</NOTE> nor follow the even and &s;treight Rules there|of, but in crooked Windings, and By-Paths of Error and human Traditions, not leading to God by Chri&s;t, but by Saints and Angels; nor to his Merits only for Satisfaction, but to the Sacrifice of the Ma&s;s, Pardons of their own, and to Purgatory, <HI>&amp;c.</HI> u&s;ing all Deceitfulne&s;s and Error to compa&s;s their own cur&s;ed Ends.</Q></CELL>
</ROW>
<ROW>
<CELL>IV. The Time, e&s;pecially, when the Fox invades and &s;eizeth his Prey, is in the Night, when all are a&s;leep, both Shepherd and Sheep.</CELL>
<CELL>IV. So in like manner do the&s;e Foxes break in upon a People, when they are &s;ecure; like the envious Man, that &s;ow|ed Tares among the good Seed, they watch the fitte&s;t Opportunities to &s;poil God's Heritage.</CELL>
</ROW>
<ROW>
<CELL>V. Foxes are a &s;tinking Sort of Creatures, and in the Day-time hide them&s;elves in their Holes, and &s;el|dom look out.</CELL>
<CELL>V. So the&s;e Romi&s;h Foxes are a filthy and &s;tinking &s;ort of Vermine in their Lives and Conver&s;ations, guilty of all manner of abominable Lu&s;ts, and horrid Pollution; and whil&s;t the Light of the Go&s;pel clearly and freely &s;hines in a Kingdom or Nation, they hide them&s;elves; but when it begins to be Even-tide with a People, then they, as at this Day, begin to look out of their Holes.</CELL>
</ROW>
<PB N="243" REF="136">
<ROW>
<CELL>VI. Foxes are &s;aid to do much Mi&s;chief to Vineyards; as <HI>Franzius</HI> and others ob&s;erve.</CELL>
<CELL>VI. So Wicked Per&s;ecutors and Sedu|cers do great hurt and Mi&s;chief to Chri&s;t's Vineyard, <HI>Take us the Foxes,</HI><NOTE PLACE="marg">Cant 2.15.</NOTE> <HI>the little Foxes that &s;poil the Vines,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VII. The Fox, notwith&s;tanding all his Craft, is often caught and made a Spoil of, being much hated by all, for the Mi&s;chief and Hurt he doth.</CELL>
<CELL>VII. So the Romi&s;h Foxes and &s;ubtile Enemies of the Lord's Heritage, notwith|&s;tanding all their Craft and Helli&s;h Policy, are often taken in the Snare, and their Plots di&s;covered, and they hanged for their Trea&s;on and cur&s;ed Contrivances, as for|mer and latter times &s;hew.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may teach us to take heed of two &s;orts of Men. Fir&s;t, of a flattering and fawning Per&s;ecutor. Secondly, of a cunning and &s;ubtile Seducer; for Foxes haunt not a Vineyard, or Flock of Sheep, more than the&s;e do the Church: (1.) By corrupting the Purity of her Doctrine. (2.) Ob&s;curing the Simplicity of Wor&s;hip. (3.) Overturning the Beauty of Order, and bringing in confu&s;ion, &s;poiling her Bond of Union, by extingui&s;hing the Vigor and Life of Chri&s;tianity. (4.) By de&s;troying her Children, and &s;poiling their Goods, and as much as in them lies ruining their Souls.</P>
<P N="2">2. Therefore let us pray that the&s;e Foxes may be taken, like as the Foxes, that one way or other their Craft and Subtilty may be di&s;covered, and they prevented, and hindered from doing more hurt to God's Church.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Goats.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Mat. 25.31.</HI></BIBL> When the Son of Man &s;hall come in his Glory, and all the holy Angels with him, then he &s;hall &s;it upon the Throne of his Glory.</P>
<P><BIBL><HI>Ver. 32.</HI></BIBL> And before him &s;hall be gathered all Nations, and he &s;hall &s;eparate them one from the other, as a Shepherd divideth his Sheep from the Goats.</P>
<P><BIBL><HI>Ver. 33.</HI></BIBL> And he &s;hall &s;et the Sheep on his Right Hand, but the Goats on the Left, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THe Male or great Hee-Goat, is called in Hebrew <HI>Atud,</HI> and the le&s;&s;er <HI>Sier</HI> and <HI>Zeir;</HI> the Chaldee tran&s;late it, <HI>Gen.</HI> 13. <HI>Teias-jaii,</HI> and <HI>Numb.</HI> 15. <HI>Lze;</HI><NOTE PLACE="marg">Ge&s;ner.</NOTE> the Arabians, <HI>Teus,</HI> and <HI>Maez;</HI> the Per&s;ians <HI>A&s;teban,</HI> and <HI>Bu&s;an;</HI> the Gre|cians <HI>Tragos,</HI> or devouring or ravening.</P>
<Q>Tragus ab edendo quod grana fracta pane.</Q>
<P>The common Epithets given to the Goat, by the Learned, are the&s;e, <HI>(viz.)</HI> Left-&s;ided, greedy, unarmed, Swift, long-legged, rough, ragged, unclean, &s;trong-&s;melling, lecherous, bri&s;tler, wanderer, vile, wanton, <HI>&amp;c.</HI></P>
<P>Wicked Men, but more e&s;pecially Hypocrites in the Church, are compared to them.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>THe Goat commonly feedeth among Sheep, and lyeth down with them, and &s;eems much to love their Company.</CELL>
<CELL>SO &s;ome Hypocrites &s;eem to love the Company of God's People, they cun|ningly contrive ways how to get into Churches, and appear to be of the &s;ame Flock, taking much &s;eeming Delight in the company of the truly Religious.</CELL>
</ROW>
<ROW>
<CELL>II. Yet there is a va&s;t difference between the natural Properties of the Sheep and Goats; for whereas Sheep are meek and harmle&s;s, Goats are of a contrary di&s;po&s;ition, they
<PB N="244" REF="137"> are ravenous and very mi&s;chievous, they will eat the Barks of Trees, and &s;poil tender Plants, great de&s;troyers of Gardens and Vineyards.</CELL>
<PB N="243" REF="136">
<CELL>II. So there is a great difference be|tween a wicked Man (notwith&s;tanding his highe&s;t pretence to Religion) and a Saint; the one is humble, meek, and harmle&s;s, &s;eeking the good and well being of all, when the other is proud, &s;tubborn
<PB N="244" REF="137"> and mi&s;chievous; many of them while they &s;eem to have a great zeal for Religion, &s;ecretly care not what hurt they do to God's Vineyard, contriving means how they may undo and ruine the Godly in the Land.</CELL>
</ROW>
<ROW>
<CELL>III. The Goats are a &s;tinking and unclean &s;ort of Creatures; there is no Creature, &s;aith <HI>Ge&s;nar,</HI><NOTE PLACE="marg">See <HI>Top&s;el.</HI> out of <HI>Ge&s;ner.</HI></NOTE> that &s;mel|leth &s;o &s;trongly as doth a Male Goat, by rea&s;on of the immoderate Lu&s;t which this Creature is exceedingly prone and addicted to above others.</CELL>
<CELL>III. So Wicked Men are unclean, filthy, and loath&s;ome in the &s;ight of God, by rea|&s;on of their abominable and mo&s;t bea&s;tly Lu&s;ts and Uncleanne&s;&s;es,<NOTE PLACE="marg">Rom. 1.26, 27.</NOTE> being given horribly to Fornication, Adultery, In|ce&s;t, <HI>&amp;c.</HI> From whence cometh the Pro|verb of tho&s;e Men, that have a &s;trong &s;cent about them, that they &s;tink like a Goat.</CELL>
</ROW>
<ROW>
<CELL>IV. A Goat is &s;aid to be a very greedy and devouring &s;ort of Crea|ture;<NOTE PLACE="marg">Pag. 198.</NOTE> for as Dr. <HI>Franzius</HI> reports, that that Field or Pa&s;ture that will feed a thou&s;and Sheep, will not be enough for a hundred Goats.</CELL>
<CELL>IV. So &s;ome Wicked Men are of a very covetous and greedy Di&s;po&s;ition, not being contented with a &s;mall Portion of world|ly good things; for tho they have &s;ome hundreds, nay thou&s;ands by the Year, yet are &s;till craving after more, not being &s;atisfied with what they have of their own, but al&s;o &s;trive to po&s;&s;e&s;s them&s;elves of that which is their Neighbours; de&s;iring, like Wicked <HI>Ahab, Naboth</HI>'s Vineyard: So that that Portion or E&s;tate, which will &s;a|tisfy and comfortably maintain a thou&s;and Families of good Chri&s;tians, is too little for one of them; &s;uch is their covetous and greedy Appetite.</CELL>
</ROW>
<ROW>
<CELL>V. Goats feed and lye down with Sheep, yet &s;ometimes the Shepherd &s;eparates them one from the other.</CELL>
<CELL>V. So tho &s;ome Wicked and Hypocriti|cal Per&s;ons accompany with the Lord's People, and &s;eem to feed &amp; lye down with them, yet at la&s;t the Lord Je&s;us will &s;epa|rate the one from the other, as a Shepherd &s;eparates the Sheep from the Goats.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>GOats are u&s;eful; &s;ome poor People are much &s;upplyed by them, both for Meat and Milk.</CELL>
<CELL>BUt &s;ome Wicked Men are not only of no u&s;e to either poor or rich; nay many of them are not only wor&s;e than Goats, but wor&s;e than Infidels; &s;o far from relieving others, as that they provide not for tho&s;e of their own Hou&s;hold.</CELL>
</ROW>
<ROW>
<CELL>II. Goats have been made u&s;e of in the time of the Law, for Sacrifice, and were al&s;o u&s;ed, as clearly typi|fying Je&s;us Chri&s;t. See <HI>Ain&s;worth</HI> on <HI>Levit.</HI> 16.5, 8, 15.</CELL>
<CELL>II. But Wicked Men are an abomina|tion to the Lord, their very Per&s;ons, as well as their Sacrifices, are dete&s;table; no u&s;e at all made of them in any part of God's Wor&s;hip, but are excluded there|from, till by hearing the Word they Re|pent and turn to God, and &s;o become the Sheep of Chri&s;t.</CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>AS this may call aloud to Wicked Men, to con&s;ider the &s;ad and loath&s;ome E&s;tate they are in, &s;o in a &s;pecial manner it doth reprove all &s;uch, that, like Goats, feed and lye down with Chri&s;t's Flock, and yet are &s;till but Goats, and as they &s;o abide, they will be found at the left hand of Chri&s;t in the day of his appearing to Judgment, when they &s;hall be &s;eparated, &s;o as never to have the Company of the Sheep of Chri&s;t more;<NOTE PLACE="marg">Mat&punc; 25.41</NOTE> and <HI>then &s;hall he &s;ay unto them on the left Hand, Depart from me, ye cur&s;ed, into the everla&s;ting Fire, prepared for the Devil and his Angels.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Thieves.</HEAD>
<EPIGRAPH>
<Q><BIBL>Jer. 7.11. Mat. 21.13. I&s;a. 1.23. Rev. 9.21.</BIBL></Q>
</EPIGRAPH>
<P>A Thief <GAP DESC="foreign">, <HI>Fur, Mat.</HI> 6.19, 20. &amp; 24.43. <HI>Joh.</HI> 10.8, 10. &amp; 12.6. he that &s;tealeth cunningly, <GAP DESC="foreign">, &s;o a Thief was named of old, or as if it were <GAP DESC="foreign">, of carrying or taking away, <GAP DESC="foreign">, <HI>Latro,</HI> Mat. 21.13. &amp; 26.65. &amp; 27.38, 44. a Robber.</P>
<P>In what re&s;pect Wicked Men may be fitly compared to Thieves, take as followeth.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>SOme are Thieves from their Childhood, they begin betimes to &s;teal and rob: So the Ungodly begin betimes to be Wicked, they are &s;aid to go a&s;tray from the Womb, telling Lies, and are by Nature prone to all manner of Sin and Wickedne&s;s; hereby depriving God of that Honour, Fear, and Reverence, that belongs to him.</P>
<P N="2">II. Thieves love not the day, le&s;t they &s;hould be di&s;covered, but are bu&s;y and active in the Night: So Wicked Men hate the Light, <HI>They love Darkne&s;s rather than Light,</HI><NOTE PLACE="marg">Joh 3.19.</NOTE> <HI>becau&s;e their Deeds are Evil.</HI></P>
<P N="3">III. Thieves run many Hazards and Dangers, venture their Lives to accompli&s;h their De&s;igns: So Wicked Men run great Hazards and Dangers, venture not only the Life of their Bodies, but of their Souls al&s;o, to fulfil their De&s;igns and wicked Purpo&s;es.</P>
<P N="4">IV. Thieves are a great Terrour to hone&s;t Men, they put many in fear: So &s;ome Wicked and Ungodly Men are a great Trouble, Grief and Terrour to tho&s;e who are Godly; how was the Soul of righteous <HI>Lot</HI> vexed with the filthy Conver&s;ation of the <HI>Sodomites?</HI> 1 <HI>Pet.</HI> 2.7.</P>
<P N="5">V. Thieves greatly abu&s;e, rob and wrong others, not only &s;uch as are of their own Rank and Quality; but &s;ometimes &s;et upon, and rob Per&s;ons in Authority; the Judg, nay and Prince him&s;elf, hath been &s;ometimes robbed and abu&s;ed by Thieves: Did not <HI>Tho. Blood</HI> but few Years &s;ince, &s;teal the King's Crown? So Wicked Men greatly abu&s;e their Neighbours, they do often take away the good Name of &s;uch who truly fear God, and &s;ometimes attempt their Cha&s;tity, <HI>&amp;c.</HI> This is not all, they do not only thus endeavour to rob Men, &s;uch who are poor Mortals like them&s;elves; but they rob God: and that many ways. (1.) They rob him of his Glory. And (2.) Of their own Strength and Flower of their Age, which belongs to him. (3.) They rob him of their Hearts and Affections, and place it upon the World and their own ba&s;e Lu&s;ts. (4.) They rob him of their precious Time, and &s;quander it away in a fooli&s;h and idle manner, upon their Lu&s;ts; nay, hath not that Man of Blood (I mean the Pope) robbed <HI>Je&s;us Chri&s;t</HI> of his Crown and Royal Diadem? doth he not a&s;&s;ume that Power and Head-&s;hip to him&s;elf, that only belongs to the Prince of the Kings of the Earth?</P>
<P N="6">VI. Thieves oft-times Kill as well as Steal, and Kill in Stealing, &s;o that they make th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m&s;elves guilty of Murder as well as of Theft: So Wicked and Ungodly Men, by their Ungodly and Sinful Lives, makes them&s;elves guilty of the breach of the whole Law of God, by adding Sin to Sin, and multiplying their Wickedne&s;s, and &s;o tran&s;|gre&s;s not only in one, but in every Point, and thereby wilfully murder their own Souls, and many times kill and de&s;troy their innocent Neighbours too.</P>
<P N="7">VII. Thieves are &s;ometimes taken in the Fact, or by Pur&s;uit are apprehended, and laid Hands on, that they may an&s;wer the Law in that Ca&s;e made and provided: So Wicked Men are &s;ometimes taken in their Wickedne&s;s, by the Hand of God; or if they e&s;cape an immediate Stroak in the very Act of Sin, yet they are pur&s;ued by God's ju&s;t Judgment that followeth them, and will overtake them at la&s;t.</P>
<P N="8">VIII. Thieves, when taken, would fain make an e&s;cape; nay, if they are not held by &s;trong Hand's, they will get loo&s;e and run away: So Wicked Men when God's Hand is upon them how fain would they make an e&s;cape? when <HI>Adam</HI> fell in with the Tempter to rob God of his Honour, it is &s;aid, he hid him&s;elf among the Trees of the Garden, Guilt made him fly; and what pitiful Shifts do all old <HI>Adam</HI>'s Children make,
<PB N="246" REF="138"> to ex<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u&s;e their Sins? Or if they cannot make excu&s;e, then they &s;eek out ways to e&s;cape if po&s;&s;ible: Some &s;ay, their Sins are not &s;o great as others; others &s;ay, they were drawn in and inticed; others, that God is merciful, and they doubt not but he will pardon them; others fly to the goodne&s;s of their Hearts; &s;ome to &s;eeming Repentance, &s;ay|ing, <HI>God forgive me, &amp;c.</HI> But what ever way they take, till they are truly converted, they are holden by the Cords of their own Sins, and they &s;hall not e&s;cape, nor can get out of God's Hand, but mu&s;t an&s;wer for all their Wickedne&s;s at their utmo&s;t peril.</P>
<P N="9">IX. Some Thieves are &s;o impudent, that they will adventure to rob in the day time, let who will look on, being too &s;trong for the Standers-by: So &s;ome Wicked Men are &s;o impudent, that they will adventure to rob their innocent Neighbours of their Goods in a publick manner in the day-time; as many of the Papi&s;ts have &s;erved the poor Prote&s;tants in former times, in divers Nations, and pretended they had Law for what they did.</P>
<P N="10">X. Some are great Thieves, and therefore called the Captains of the Thieves, un|der who&s;e Conduct and Direction the le&s;&s;er Thieves do rob and &s;teal: So &s;ome Wicked Men are &s;o notorious in Wickedne&s;s, that they lead the Van as it were, and are not only examples to others of inventing new coined Oaths, and &s;inful Fa&s;hions, and Cu|&s;toms; but do command or lay &s;ome kind of force upon &s;uch, who are under their Power, to be as Wicked as them&s;elves, el&s;e they turn them off as not fit to do them Service:<NOTE PLACE="marg">Pro. 29.12.</NOTE> as it is written; <HI>If a Ruler hearken to Lies, all his Servants are wicked,</HI> (that is) he will &s;o di&s;countenance and di&s;courage Truth and hone&s;t Dealing, that none but Ly|ers and Wicked Per&s;ons can live with him.</P>
<P N="11">XI. Some Thieves are &s;o mercile&s;s, they &s;teal and carry all away that People have: So &s;ome Per&s;ecutors have been &s;o void of pity and humanity, that they have took all away, which &s;ome Godly People had, even their very Beds from under them.</P>
<P N="12">XII. There are &s;ome &s;acrilegious Thieves, &s;uch as rob Churches, and &s;teal away tho&s;e things that are &s;et a-part for Divine Wor&s;hip: So &s;ome Wicked Men are Robbers of the Church of God, by taking away his holy In&s;titutions, and &s;etting their Inven|tions in the room thereof; &s;uch are the <HI>Romi&s;h</HI> Crew, <HI>&amp;c.</HI> Chri&s;t tells us, that &s;uch who come not in by the Door, but climb up &s;ome other way, are Thieves and Rob|bers: nay if it were po&s;&s;ible, the Great Thief the Pope, and his Accomplices, would have robbed us of the Bible, and the true Religion, nay of the true Church it &s;elf; however they (with all that adhere to them) have robbed many hundreds, nay thou&s;ands, of her true and faithful Members, both of their Goods, Lives and Liberties, for the which they mu&s;t giv<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> an account at the great Day.</P>
<P N="13">XIII. Thieves are &s;o oppo&s;ite to hone&s;t Men, that they by all means avoid their Company and Society, if po&s;&s;ible, when they know them: So Wicked Men, known and di&s;covered to be &s;o, are not at all fit Company for the Godly; nay the Godly are commanded to avoid them, and to have no fellow&s;hip with them, &s;o far as po&s;&s;ible they may; however if in Civil Things there be &s;ome kind of Nece&s;&s;ity to buy and &s;ell with them, yet their Sin in that, or any other way, is to be hated and departed from; nay if a Man hath been a Profe&s;&s;or of Godline&s;s, and turn to be a Wicked Man, with &s;uch a one the Godly are to have no intimacy,<NOTE PLACE="marg">1 Cor. 5.</NOTE> that he may be a&s;hamed.</P>
<P N="14">XIV. Thieves know by-ways, and are acquainted with &s;uch Places where they may accompli&s;h their De&s;igns, not only as to Secrecy, but Security: So Wicked Men do acquaint them&s;elves with by-ways, and therefore called the way of the Wicked, <HI>Let the Wicked for&s;ake his way,</HI><NOTE PLACE="marg">I&s;a. 55.5. P&s;al. 1.2.</NOTE> &amp;c. <HI>Ble&s;&s;ed is the Man that walketh not in the way of the &V;n|godly,</HI> &amp;c. <HI>Jo&s;eph</HI>'s Mi&s;tre&s;s made u&s;e of her Skill in the way of the Wicked, when &s;he attempted to rob him of his Cha&s;tity: for there was, (1.) Privacy, none &s;aw. (2.) Se|crecy, none knew, and (3.) Opportunity, which he might now (without fear of Shame) make u&s;e of; and there is not a Wicked Fornicator in the World, but would have owned it as his way, and have cho&s;en it too as a fit Opportunity: But Ble&s;&s;ed <HI>Jo&s;eph</HI> walked not in this way, he knew that nothing could be &s;o private, nor be kept &s;o &s;ecret, but the All-&s;eeing Eye of God can &s;ee it, and will bring it to Light.</P>
<P N="15">XV. Thieves are &s;ometimes taken and committed to Pri&s;on, there to be kept &s;afe till the general A&s;&s;ize, or time of Trial, and then are brought forth, tryed, and con|demned, many times to die, and &s;oon after executed: So Wicked Men are taken by Death, and committed to the Grave, and there they are held fa&s;t till the day of the Re&s;urrection, and la&s;t Judgment or great A&s;&s;ize, where they &s;hall be tryed, and give
<PB N="247" REF="138"> an account of all their Wickedne&s;s done in the Body, again&s;t whom Je&s;us Chri&s;t will proceed in a way of Ju&s;tice; and being arraigned, and indicted for all their Wicked|ne&s;s, Thefts and Robberies, &s;hall be found Guilty, by good Evidence, by the Law of God, Con&s;cience and Nature, and being &s;o found Guilty,<NOTE PLACE="marg">Mat. 25. <HI>ult.</HI></NOTE> &s;hall receive the ju&s;t Sen|tence of Hell Fire, prepared for the Devil and his Angels, with a <HI>Go ye Cur&s;ed.</HI></P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>THieves can but rob and &s;teal &s;uch things as are common to Men: But Wicked Men rob God, and cheat them&s;elves of their own immortal Souls, as hath been &s;hewed.</P>
<P N="2">II. Thieves endeavour to hide them&s;elves, and are not willing to be known: But Wicked Men commit their Wickedne&s;s publickly, and matter not who &s;eeth them, they declare their Sin as <HI>Sodom,</HI> and hide it not, they are not a&s;hamed to commit their Wickedne&s;s in the very Face of the Sun.</P>
<P N="3">III. Thieves oft-times &s;pare the Poor, and let them pa&s;s, but &s;eize upon &s;uch as are Rich: But Wicked Men regard neither Poor nor Rich, if they are Godly; nay the Poor of this World (tho Rich in Faith) are mo&s;tly in their Eye, to be made a &s;poil, robbed and ruined by them.</P>
<P N="4">IV. Some Thieves after they have received the ju&s;t Sentence of Death, from which they cannot e&s;cape, yet do repent of their Wickedne&s;s and receive pardon of God, tho they die by the Law of Man: But Wicked Men, living and dying in Sin, after the la&s;t Judgment, and Sentence of Eternal Death, cannot repent, neither have they any time &s;o to do, but mu&s;t be damned without Remedy.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>HEnce we may &s;ee, how ea&s;ily Men may mi&s;take them&s;elves, by condemning others, when they are in as bad or a wor&s;e &s;tate them&s;elves; who is it but will readily cry out again&s;t a Thief, and u&s;e their utmo&s;t endeavour to apprehend him, but how few are there (of the &s;ame kind, <HI>viz.</HI> Thieves, as hath been &s;hown) will lay Hands upon, or condemn them&s;elves; who are, as you have heard, wor&s;e than Thieves?</P>
<P N="2">2. How doth it warn the Godly to look to them&s;elves: for if the good Man of the Hou&s;e had known at what time the Thief would have come, he would have watched.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men naked.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Ezek. 16.8.</HI></BIBL> &mdash; And covered thy Nakedne&s;s, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Ver&s;e 22.</HI></BIBL> Thou ha&s;t not remembred the Days of thy Youth, when thou wert naked and bare, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Rev. 3.17.</HI></BIBL> &mdash; Poor, and blind, and naked, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THere is a twofold Nakedne&s;s, <HI>viz.</HI> an external, and an internal Na|kedne&s;s; the Nakedne&s;s of the Soul, as well as of the Body.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P N="1">I. NAkedne&s;s &s;ince the Fall doth not only import not having of Clothes, but the Want of Clothes. As <HI>Adam</HI> before he fell, had no Clothes, &s;o he needed none; his Nakedne&s;s was an Ornament to him; but no &s;ooner had he &s;inned, but he &s;aw the want of a Garment: So all ungodly Men are not only without &s;piritual Clothes, but they exceedingly need them; as they have no Righteou&s;ne&s;s to cover them, &s;o 'tis their Mi&s;ery. 'Tis a lamentable thing to be naked, and 'tis a far more grievous thing to be &s;piritually naked, to have no real and divine Cover for the Soul.</P>
<P N="2">II. The Shame, Deformity, and all natural Filthine&s;s of a naked Per&s;on doth ap|pear; 'tis vi&s;ible, and he is thereby expo&s;ed to Reproach: So the Shame, Deformi|ty, and Vilene&s;s of wicked Men, who are &s;piritually naked, (having not the Righte|ou&s;ne&s;s of Chri&s;t to cover them) doth appear; and this expo&s;eth them to Shame and Reproach. <HI>Sin is the Shame of any People.</HI> To &s;ee a Man naked,<NOTE PLACE="marg">Prov. 10 <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> that hath a rotten
<PB N="248" REF="139"> and polluted Carca&s;e, full of Sores and &s;tinking Ulcers, is a loath&s;om Sight: But &s;uch is the State of the Souls of ungodly Men, they are naked, and their inward Fil|thin<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;s lies fully open to the Eyes of the great God, nay, and much of it appears to the Sight of Men; &s;piritually there is no Soundne&s;s in them, from the Crown of their Heads to the Soles of their Feet,<NOTE PLACE="marg">I&s;a. 1.6.</NOTE> <HI>nothing but Wounds, Brui&s;es, and putrifying Sores.</HI></P>
<P N="3">III. A naked Per&s;on is expo&s;ed to the Extremity both of Cold and Heat. Clothes ke<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">p the Body warm in Winter, and defend from the parching Heat in Summer; and he that is without them, from hence is in a mi&s;erable Condition; every Bla&s;t pinches him, the Sun &s;corches him, <HI>&amp;c.</HI> So wicked Men lie open to the dreadful Wrath of God, which is &s;et forth in Scripture by Things extreme in their Nature, both in re&s;pect of Heat and Cold. O how unable will the&s;e naked Souls be to abide the Day of God's Wrath, or to &s;tand before him who is a con&s;uming Fire! The Righteou&s;ne&s;s of Chri&s;t will be as a Cover and Screen between the Saints, and the devouring Flames of God's Anger: but wicked Men have no Defence, no Screen nor Cover; they are naked, expo&s;ed not only to the Shame of every Eye, but to the direful Effects of God's dreadful Wrath and Vengeance, <HI>&amp;c.</HI> whil&s;t they live, and when they die, and for ever.</P>
<P N="4">IV. A naked Man is expo&s;ed to great Danger by his Enemies; every &s;mall Blow may wound him, who hath nothing on to defend him from it; every &s;mall Prick will make him bleed: But much greater Danger is he in by great Strokes, and Thru&s;ts of Swords and Spears, and by Arrows and Darts that Enemies may let flie again&s;t him; his Condition is not full of Shame, but al&s;o full of Danger: So wicked Men, who are &s;piritually naked, are expo&s;ed to great Danger from the Enemies of the Soul. (1.) Sin, nay, every Sin wounds him; the lea&s;t Sin makes a Wound in his Soul, what Wounds then do great Sins make! (2.) Con&s;cience wounds him, and la&s;hes him &s;orely. (3.) Satan lets flie his fiery Darts and Arrows again&s;t him, and wounds him to the very Heart, and, like an hungry Lion, tears his Soul (as it were) to pieces. (4.) Death and Wrath wound him, he having nothing to defend him from any of the&s;e, <HI>&amp;c.</HI></P>
<P N="5">V. A naked Per&s;on is not fit for any Employment; he is not fit to fight, nor fit to labour: So &s;uch who are &s;piritually naked, are not fit for any &s;piritual Service; they can neither work for God, nor &s;uffer for God, nor re&s;i&s;t Sin and Satan; they are not fit for any Society of &s;piritual Men, but are un&s;peakably mi&s;erable every way.</P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>NAked Men de&s;ire Clothes, they will beg hard for &s;omething to cover their Na|kedne&s;s: But the Wicked are un&s;en&s;ible of their Nakedne&s;s, and therefore &s;eek not to be cloathed; nay, like mad Men, refu&s;e Raiment. We read, <HI>Luke</HI> 8.27. of a Man po&s;&s;e&s;&s;ed with a Legion of Devils, and the Text &s;aith, <HI>he wore no Clothes;</HI> his Madne&s;s is evidenced by that, he would &s;uffer no Clothes to be put upon him. 'Tis a Sign Men are &s;piritually po&s;&s;e&s;&s;ed with a Legion of Devils, that refu&s;e to put on the Garment of Faith and Holine&s;s to cover their Nakedne&s;s. The&s;e Garments are held forth every day to be &s;old (without Money, and without Price) in the Mini&s;try of the Word; but &s;o mad are ungodly Men, they had rather go naked, than lay hold on them, and put them on. And is it not ju&s;t, that &s;uch Men &s;hould be bu|ried in Hell,<NOTE PLACE="marg">I&s;a. 55.1, 2 Rev. 3.</NOTE> in their own Rags, that will not embrace Chri&s;t and Holine&s;s, that they may be cloathed with eternal Salvation?</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Wicked Men compared to Vipers.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 3.7.</HI></BIBL> O Generation of Vipers, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P><HI>JOhn Bapti&s;t</HI> calls the Scribes and Phari&s;ees, and other wicked Men of the Jews, <HI>Vipers;</HI> not only Vipers, but a <HI>Seed and Generation of Vipers.</HI> Some think, he alludes to the Devil, that old Serpent, who&s;e Off-&s;pring they were: <HI>Ye are of your Father the Devil,</HI><NOTE PLACE="marg">John 8.</NOTE> &amp;c. But others rather think, he compares them to the Serpent called the Viper, upon con&s;ideration of divers Properties, wherein there is a fit re&s;emblance between it and them, <HI>&amp;c.</HI></P>
</DIV4>
<DIV4 TYPE="parallels">
<PB N="249" REF="139">
<HEAD>Parallels.</HEAD>
<P>THe Viper is a mo&s;t poy&s;onous Creature:<NOTE PLACE="marg"><HI>Act.</HI> 28.5.</NOTE> when the <HI>Barbarians</HI> &s;aw the Viper &s;tick on <HI>Paul</HI>'s hand, they looked upon him as a dead Man; their Biting is accounted mortal: So the Wicked are a very de&s;tructive and murderous Generation of Men; their bitter Words, and cruel Slanders, are like deadly Venom; <HI>The Poy&s;on of A&s;ps is under their Tongues. David</HI> complains of the Ungodly upon this account, <HI>Who&s;e Tongue</HI> (&s;aith he) <HI>is as a &s;harp Sword.</HI> Sin is compared to Poi&s;on: <HI>Their Poi&s;on is like the Poi&s;on of a Serpent,</HI> &amp;c. <HI>The Tongue</HI> (&s;aith <HI>James</HI><NOTE PLACE="marg">Jam. 3.8.</NOTE>) <HI>is full of deadly Poi&s;on.</HI> And if this be the Nature of their Words, what are their Works!<NOTE PLACE="marg">P&s;al. 57.4.</NOTE> If Poi&s;on be in their Words, what Poi&s;on is in their Blows, and cur&s;ed Bitings! <HI>Their Teeth are Spears and Arrows.</HI></P>
<P N="2">II. The Viper devours Scorpions, and thereby the Poi&s;on becomes &s;tronger: So the Phari&s;ees and Sadduces, taking in the poi&s;onous Opinions of their corrupt <HI>Rab|bins,</HI> by adding their own, encrea&s;ed the Poi&s;on of their vile Errors. <HI>Blackwood.</HI></P>
<P N="3">III. The Viper hath a beautiful Skin, tho inwardly very venemous: So tho&s;e Phari&s;ees, like other painted Hypocrites, made a fair Shew in the Fle&s;h, appeared de|vout, and glorious to Men, but were inwardly full of the Poy&s;on of Lu&s;t, and abo|minable Error.</P>
<P N="4">IV. Young Vipers (as <HI>Ari&s;totle, Pliny, Rhodogin,</HI><NOTE PLACE="marg">Ari&s;tot, Hi&s;t. of Anim. <HI>lib.</HI> 8. <HI>ch.</HI> 29.</NOTE> and others affirm) eat their way into the World through their Mothers Belly, (tho &s;ome &s;eem to doubt of the Truth of this generally received Opinion): So the Scribes, and Phari&s;ees cried out, <HI>We are</HI> Abraham<HI>'s Children,</HI> &amp;c. and from thence concluded, they were meet Subjects for Bapti&s;m, and &s;hould be &s;aved: They, like Vipers, as one ob&s;erves, would needs find a way to Heaven through the Bowels of their Ance&s;tors,<NOTE PLACE="marg"><HI>Plin.</HI> lib. 10. p. 62. <HI>Rhod</HI> lib. 3. <HI>cap.</HI> 37.</NOTE> or by the Faith of their Parents:<NOTE PLACE="marg">Mat. 3.7, 9.</NOTE> but what &s;aid the Bapti&s;t? <HI>O Generation of Vipers,</HI> &amp;c. <HI>Think not to &s;ay within your &s;elves, We have</HI> Abraham <HI>to our Father,</HI> &amp;c. Or as another worthy Writer ob&s;erves upon the place: As the Viper eats (&s;aith he) through the Bowels of his Dam, that they may come to Life; &s;o you Scribes and Phari&s;ees kill your Mother, the Syna|gogue, your Fathers, the Prophets, and faithful Teachers, that you may live in your Pride and Covetou&s;ne&s;s. &mdash;</P>
<P N="5">V. <HI>Ge&s;ner,</HI> and divers others, affirm, that the Female Viper is the wor&s;t,<NOTE PLACE="marg">Hierom.</NOTE> and her Biting more deadly than the Males; after the biting of the Male there are but two Holes, but after the biting of the Female there are four. See the Ver&s;es of <HI>Nicander.</HI></P>
<Q><L>But of the Vipers Brood, the Female is the worst,</L>
<L>Which, as it were, with greater Wrath doth burn;</L>
<L>And therefore when &s;he bites, makes Bodies more accur&s;t,</L>
<L>Inflicting hurtful Wounds, to Vehemency turn'd;</L>
<L>Rolling her Bulk and Tail more oft about,</L>
<L>Whereby a &s;peedier Death doth Life let out.</L></Q>
<P>This may aptly be applied to many cur&s;ed Women, who, of all the viperous Gene|rations of cur&s;ed Mon&s;ters, have, in divers Ages of the World, appeared in their ve|nemous Rage and Malice again&s;t the Innocent, wor&s;e than Men. I might give you a Catalogue of them, if needful. As &s;ome Women who are gracious, &s;eem to excell Men in Zeal and Love, and other divine Vertues: So &s;ome Women, when very wic|ked, and left to them&s;elves, exceed mo&s;t Men in horrid Abomination, <HI>&amp;c.</HI></P>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="250" REF="140">
<HEAD>Wicked Men pool.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Rev. 3.17.</HI></BIBL> Poor, and blind, and naked.</Q>
</EPIGRAPH>
<P>A Chri&s;tle&s;s Soul is poor: It is true, a godly Man, one that hath much Grace, is poor in his own Eyes: <HI>I know thy Poverty, but thou art rich;</HI> But a wicked Man is really a poor Man, as will ap|pear by the following Parallel.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>HE is a poor Man, that hath nothing that is really or truly good, that hath no Clothes to cover him, but is naked as ever he was born; that hath never a Bit of Bread, nor any thing that is good, to eat, but lives upon Husks, Chaff, and A&s;hes, <HI>&amp;c.</HI> Now wicked Men are &s;o poor and mi&s;erable, that they have nothing that is truly good: they are naked, as we have &s;hewed, their Souls are naked; they have nothing to eat but Husks and A&s;hes; for &s;uch are tho&s;e empty and peri&s;hing Things of the World compared to in the Scripture, on which they feed: <HI>He feedeth on A&s;hes,</HI><NOTE PLACE="marg">I&s;a. 45.20. Luk. 15.16 Ho&s;. 12.1.</NOTE> &amp;c. The Prodigal would fain have filled his Belly with the Husks which the Swine did eat. <HI>Ephraim</HI> (&s;aith God) <HI>feedeth on the Wind,</HI> &amp;c. Therefore wic|ked Men are poor and mi&s;erable.</P>
<P N="2">II. He is a poor Man, that as he hath nothing, &s;o he can do nothing, whereby to help or relieve him&s;elf in his Nece&s;&s;ity: Wicked Men, as they have nothing, &s;o they can do nothing, to relieve their own Souls: They have no Clothes, and none can they, by any ways of their own, obtain, or help them&s;elves unto; they have no Food,<NOTE PLACE="marg">I&s;a. 55.1, 2 P&s;al. 49.7.</NOTE> nor can they procure any: <HI>They labour for that which is not Bread, and &s;pend their Strength for that which &s;atisfies not:</HI> Therefore poor and mi&s;erable.</P>
<P N="3">III. He is a poor Man, that as he hath nothing, and can do nothing, &s;o he hath no Body, neither Friend nor Brother, that can do any thing for him: But thus in a &s;pi|ritual Sence 'tis with wicked Men, and therefore poor and mi&s;erable.</P>
<P N="4">IV. He is a poor Man, who as he hath nothing, can do nothing, nor hath any Body to do for him, and yet is many thou&s;and Pounds in debt: Such is the State of wicked Men, they have nothing, can do nothing, have no Friend or Brother to do any thing for them,<NOTE PLACE="marg">Mat. 18.24</NOTE> yet do owe ten thou&s;and Talents to God's Ju&s;tice, which is a great, a very great Sum, and therefore poor and mi&s;erable.</P>
<P N="5">V. He is a poor Man, that as he hath nothing, can do nothing, hath none to do any thing for him, and is many thou&s;and Pounds in debt; and be&s;ides, is a &s;orry Soul, he has no worth in him, being a vile, ba&s;e, fordid, and ill-natured Wretch, worthy of no regard or pity, one that no Body will ca&s;t an Eye of Compa&s;&s;ion upon: But &s;uch is the Condition of every ungodly Per&s;on,<NOTE PLACE="marg">Ezek. 16.</NOTE> they have no Worth nor Excellency at all in them, they are not worth regard nor pity, there is nothing in them that can move God to re&s;pect them, nor his Angels to regard them, therefore very poor and mi&s;erable.</P>
<P N="6">VI. He is a poor Man that is in the Condition we have mentioned, and that which aggravates his Poverty is this, He is not like ever to be in a Condition to help him&s;elf, nor to find a Friend or Brother to help him: a Man may be to day mi&s;erable, helple&s;s, and friendle&s;s, but in a little time po&s;&s;ibly it may be better with him, and he may &s;upply his own Nece&s;&s;ities, or get &s;ome to relieve him. Now ungodly Men are in the State you have heard, and are never like to be in a better Condition, by any means of their own, or by any Friend of theirs, and therefore poor and mi&s;erable.</P>
<P N="7">VII. He is a poor Man that is in the Condition above-mentioned, and not only &s;o, but is &s;ick, wounded, and in Pri&s;on, <HI>&amp;c.</HI> Such &s;piritually is the State of all wicked Men,<NOTE PLACE="marg">I&s;a. 1.5.</NOTE> <HI>viz.</HI> &s;ick, wounded, blind, naked, and in Pri&s;on, under the Power of Sin and Satan, and therefore poor and mi&s;erable.</P>
<P N="8">VIII. Some Mens great and mi&s;erable Poverty has come upon them, partly by the Pride, abominable Lu&s;t, and Extravagancy of their Parents, and partly by their own Idlene&s;s, Lu&s;t, and Prodigality: Even &s;o the &s;piritual Want and Poverty of Men was in part brought upon them by the Sins of our fir&s;t Parents, and partly by their own actual Sins. This is the State of unregenerate Per&s;ons, they are all even thus
<PB N="251" REF="140"> poor and mi&s;erable: And happy are they who &s;ee this to be their Condition;<NOTE PLACE="marg">Mat. 5.3.</NOTE> <HI>Ble&s;&s;ed are the Poor in Spirit, for theirs is the Kingdom of Heaven.</HI> Tho&s;e who &s;ee their own Wants, Poverty, and Mi&s;ery, &s;hall out of the Fulne&s;s of Je&s;us Chri&s;t be &s;upplied with what&s;oever they need: for tho Man naturally be &s;o poor, that he hath nothing, can do nothing, and hath no earthly Friend or Brother that can do any thing for him; and be&s;ides, he owes ten thou&s;and Talents, and is worth no regard nor pity; yet the eternal God hath found out a Way, for the manife&s;tation of his own glorious Grace and Bounty, to enrich him, and make him happy for ever.<NOTE PLACE="marg">2 Cor. 8.9.</NOTE> <HI>He that was rich became poor, that we through his Poverty might be made rich.</HI></P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>POor Men are full of Complaints, they commonly bewail their Poverty, and would gladly have all their Wants &s;upplied, and be made rich, if they knew but which way it might be done: But wicked Men, tho they are poor, &s;o poor and mi&s;erable as hath been &s;hewn, yet they are contented, being wofully blinded by the Devil, <HI>&amp;c.</HI> So that tho they are daily told how they may be made rich, yet they &s;light all Advice and Coun&s;el, and &s;tubbornly refu&s;e the Riches of Grace and Glory.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Heart of a wicked Man compared to a Rock.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Jer. 23.29.</HI></BIBL> &mdash; And like a Hammer that breaks the Rock in pieces.</P>
<P><BIBL><HI>Ezek. 11.19.</HI></BIBL> And I will take away the &s;tony Heart, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Luke 8.6.</HI></BIBL> And &s;ome fell upon a Rock, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Zech. 7.12.</HI></BIBL> &mdash; They made their Hearts as an Adamant-Stone.</P></Q>
</EPIGRAPH>
<P>NOte, The Hearts of Sinners are like Rocks; or, wicked Men have &s;tony and rocky Hearts.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Rock is a barren and fruitle&s;s Place; what will grow upon a Rock? So the Hearts of wicked Men are barren and unfruitful to God; they bring forth no &s;piritual Fruit to him.</P>
<P N="2">II. Rain cannot enter nor &s;oak into a Rock, but as it falls, &s;o it glides off, and runs away: So the &s;piritual Rain of Heaven, <HI>viz.</HI> God's Word, tho it falls never &s;o powerfully upon ungodly Men, it will not enter into their Hearts: <HI>My Word hath no place in you,</HI> &s;aith Chri&s;t, &amp;c. Good Doctrine, and heavenly Coun&s;el glides off of the&s;e &s;piritual Rocks, like Rain from a Rock, or high Mountain.</P>
<P N="3">III. Rocks and Stones are naturally rough, and unfit for u&s;e, until they are hewed and &s;quared, <HI>&amp;c.</HI> So the Hearts of wicked Men are naturally rough, and unfit for any &s;piritual u&s;e, until they are hewed by the Ax and Hammer of the Word:<NOTE PLACE="marg">Ho&s;. 6.5.</NOTE> <HI>I have hewed them by the Prophets.</HI></P>
<P N="4">IV. A little thing will not break a hard Stone, or a flinty Rock, <HI>&amp;c.</HI> So a little Matter will not break a &s;tony or rocky-hearted Sinner; God &s;trikes often, and &s;trikes hard, gives many a Blow upon their Hearts, by his Word, and by his Spirit, and &s;ome|times by Afflictions, before their Hearts will yield, or break in pieces.</P>
<P N="5">V. He that will break a Rock in pieces, or hew Stones to make them fit for u&s;e, mu&s;t have a meet and convenient In&s;trument: So God makes u&s;e of a right and fit In&s;trument to break in pieces the hard and rocky Hearts of ungodly Men, <HI>viz.</HI> his ble&s;&s;ed Word, in the hand of the Spirit: <HI>Is not my Word like a Hammer,</HI><NOTE PLACE="marg">Jer. 23.29.</NOTE> <HI>that breaks the Rock in pieces?</HI></P>
<P N="6">VI. A Man many times employs Workmen to break a Rock, and hew Stones: So God employs his Mini&s;ters, as Work-men in his hand, to break the&s;e &s;piritual Rocks, and hew the&s;e rough and ragged Stones, to make them fit to lay in his &s;piritual Buil|ding: <HI>I have hewed them by the Prophets.</HI><NOTE PLACE="marg">Ho&s;. 6.5.</NOTE></P>
<P N="7">VII. Seed that falls upon a Rock, or &s;tony Place, tho it doth &s;pring up, it &s;oon withereth away, (if the Fowls of Heaven do not pick it up): So the Word of God, if it be &s;own upon &s;tony and rocky-hearted Sinners, tho it may &s;eem to &s;pring up, yet it &s;oon withers for want of Root. <HI>They believe for a while,</HI><NOTE PLACE="marg">Luk. 8.13.</NOTE> <HI>but in time of Temptation fall away.</HI></P>
</DIV5>
<DIV5 TYPE="inferences">
<PB N="252" REF="141">
<HEAD>Inferences.</HEAD>
<P>NO marvel Mini&s;ters Work is &s;o hard and laborious, they are God's Stone-cutters, or Rock-hewers; nay, and it fares wor&s;e with them than with other Work-men, that work in Stone-Pits, or hew Stones, they labour all Day, and go home at Night, and come again in the Morning, and find their Work as they left it: But God's Workmen hew, and take pains, and leave their People, and come again, and find them wor&s;e than before, their Hearts many times growing more hard and obdurate, <HI>&amp;c.</HI></P>
<P N="2">II. Let not Mini&s;ters notwith&s;tanding all this be di&s;couraged, for they know not but at la&s;t God may &s;et a Word home that may do the Bu&s;ine&s;s, and make the hard-hearted Sinner tremble, and cry out, as they did, <HI>Acts</HI> 2.36. <HI>Men and Brethren, what &s;hall we do?</HI></P>
<P><HI>Que&s;t.</HI> But &s;ome may &s;ay, <HI>From whence doth it ari&s;e, or what is the Cau&s;e of this &s;piri|tual Hardne&s;s that is in the Hearts of Men.</HI></P>
<P><HI>An&s;w.</HI> 1. Naturally the Sinner's Heart is hard, and like a Rock; we all brought a flinty and churli&s;h Nature into the World with us; &s;uch is the Effect of original Sin.</P>
<P N="2">2. There is al&s;o an acquired Hardne&s;s. <HI>Pharaoh</HI> hardned his own Heart; and the Prophet &s;aith,<NOTE PLACE="marg">Zech. 7.12</NOTE> <HI>They have made their Hearts as an Adamant-Stone.</HI></P>
<P N="3">3. There is a judiciary Hardne&s;s of Heart, which is inflicted by God as a Judg. Men harden their own Hearts again&s;t God, and God at length re&s;olves they &s;hall be hard indeed; and therefore he withdraws the common Influences of his Grace from them, and deprives them of all gracious means of &s;oftning. And when all the&s;e three meet together in a Man,<NOTE PLACE="marg">I&s;a. 48.4.</NOTE> he is irrecov<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rably hard and &s;inful, <HI>His Neck is an Iron Sinew, and his Brow bra&s;s.</HI></P>
<P N="4">4. A Man is hardned in his Sin gradually; and as he grows harder and harder, &s;o nearer and nearer to eternal Ruine. (1.) He takes leave to meditate on Sin, he rolls it up and down in his Thoughts as it were; a hard Heart lets vain Thoughts dwell in it. (2.) He takes &s;ome Ta&s;tes of the Plea&s;ure and Delight of Sin, it &s;eems to him as a &s;weet Mor&s;el under his Tongue; and this is a Sign of a further degree of Hardne&s;s. (3.) The third Step is, Cu&s;tom in &s;inning; it argues great Boldne&s;s to venture often. (4.) And then in the next place, he defends and maintains his Sin, he has got &s;ome Plea or Argument for it, he is an Advocate for Sin. (5.) He is angry with them, and &s;ecretly hates them in his Heart, that reprove him for his Sin, or ad|vi&s;e him again&s;t &s;uch and &s;uch wicked Ways. (6.) He grows &s;oon after this Con&s;ci|ence-proof, and Sermon-proof, nay, and Judgment-proof too; he neither fears Rod nor Sword; a Stone will yield as &s;oon as he. (7.) He after this &s;its down in the Seat of the Scorner, derides and reproaches the Law, and mocks at approaching Judg|ments, like the <HI>Sodomites.</HI> (8.) And at la&s;t becomes a Per&s;ecutor of them that are godly, like cur&s;ed <HI>Pharaoh,</HI> &amp;c.</P>
<P>Que&s;t. <HI>What are the Signs of a hard Heart?</HI></P>
<P><HI>An&s;w.</HI> 1. When many Blows will not break it, nor make the Heart yield. Not|with&s;tanding God lays on hard and heavy Strokes by his Word, by Con&s;cience, and by Judgments, yet nothing works remor&s;e.</P>
<P N="2">2. When that Word or Sermon which wrought powerfully upon another Per&s;on, works not at all upon thee.</P>
<P N="3">3. When the divine Rain of the Word glides off of thy Heart, and will not remain or abide with thee, 'tis a Sign thy Heart is hard.</P>
<P N="4">4. When thou art neither troubled for thy own Sins, nor troubled for the Sins of others.</P>
<P N="5">5. When thine own Mi&s;eries, the Mi&s;eries of the Saints, and the Di&s;tre&s;&s;es of <HI>Sion,</HI> do not melt thee, nor work Compa&s;&s;ion in thy Soul: Tho God is di&s;honoured, his Right and Sovereignty invaded, and Ruine &s;eems to be at the Door, yet thou art not troubled at any of the&s;e things.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="253" REF="141">
<HEAD>Wicked Men compared to Eagles.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Ho&s;. 8.1.</HI></BIBL> He &s;hall come as an Eagle again&s;t the Hou&s;e of the Lord. <HI>(Some under&s;tand this Eagle &s;ignified</HI> Nebuchadnezzar; <HI>others, the</HI> A&s;&s;yrian, <HI>&amp;c.</HI>)</P>
<P><BIBL><HI>Lam. 4.19.</HI></BIBL> Our Per&s;ecutors are &s;wifter than the Eagles of Heaven, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>Tyrants and cruel Per&s;ecutors are compared to Eagles.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>EAgles are very &s;wift in their Flight, and that e&s;pecially when they pur&s;ue their Prey: So cruel Per&s;ecutors are &s;wift to &s;hed Blood:<NOTE PLACE="marg">I&s;a, 5.26.</NOTE> <HI>They ha&s;te like Eagles to the Prey.</HI></P>
<P N="2">II. Eagles are quarrel&s;om Creatures, preying, devouring, envious, proud, lofty, the Plague and Tormenters of all other Birds or Fowls of Heaven, (as Naturali&s;ts ob|&s;erve.) <HI>Ge&s;ner</HI> reports, that in a certain Eagle's Ne&s;t were found three hundred Ducks, one hundred and &s;ixty Gee&s;e, forty Hares, and many Fi&s;hes, <HI>&amp;c.</HI> In the&s;e re&s;pects wicked Men, or bloody Per&s;ecutors, may fitly be compared to them: They are very quarrel&s;om, always &s;eeking occa&s;ion again&s;t the Innocent; envious, proud, and lofty, as appeared in <HI>Pharaoh,</HI> and others. They are the very Plague and Torment of all their Neighbours. How many hath the Roman Eagle de&s;troyed! how many Thou&s;ands, nay, Hundred Thou&s;ands of the Sheep and Lambs of Je&s;us Chri&s;t have been found in her Ne&s;t! (as I may &s;o &s;ay.) <HI>In her was found the Blood of Prophets,</HI><NOTE PLACE="marg">Rev. 18.24</NOTE> <HI>and of Saints, and of all that were &s;lain upon the Earth.</HI></P>
<P N="3">III. The Eagle is a &s;ubtil and crafty Creature: She will fill her Wings with Du&s;t, and get upon a Stag's Horns, and by beating the Du&s;t and Sand into his Eyes &s;he blinds him, and then &s;oon conquers him. She al&s;o carries Shell-Fi&s;hes on high, let|ting them fall upon a Rock to break them; which &s;ets forth her great Subtilty, <HI>&amp;c.</HI> How crafty have many Per&s;ecutors been to de&s;troy the Godly! <HI>Come,</HI> &s;aith <HI>Pharaoh, let us deal wi&s;ely with them.</HI> Their common Practice is, to put the Saints into Wolves Skins, and then &s;et the Dogs upon them, to worry them. Chri&s;t was accu&s;ed for being an <HI>Enemy to Cae&s;ar,</HI> and the Apo&s;tles, as <HI>Movers of Sedition.</HI><NOTE PLACE="marg">Acts 24.5.</NOTE> Thus the cruel Papi&s;ts dealt with the good Lord <HI>Cobham,</HI> and many other Chri&s;tians, <HI>viz.</HI> accu&s;ed them with Trea&s;on and Rebellion, that &s;o they might with the better colour take away their Lives.</P>
<P N="4">IV. An Eagle is an unclean Creature, and therefore God would not have it to be offered up in Sacrifice; tho &s;he be accounted the King of Birds, yet God rather cho&s;e the Dove upon this account, and refu&s;ed the Eagle: So wicked Men are unclean, and their Prayers and Sacrifices, yea, their be&s;t Performances,<NOTE PLACE="marg">Prov. 15.8, 9.</NOTE> are an Abomination in the &s;ight of the Lord.</P>
<P N="5">V. An Eagle is no comely Bird, &s;he hath no &s;weet Voice, nor is &s;he good for Food: So wicked Men are not comely, but contrary-wi&s;e, very ful&s;om and ill-fa|voured in God's &s;ight, neither is their Voice &s;weet in his Ears. Chri&s;t takes great delight to &s;ee his People, and in hearing their Voice. <HI>Let me &s;ee thy Countenance,</HI><NOTE PLACE="marg">Cant. 2.14</NOTE> <HI>let me hear thy Voice; for &s;weet is thy Voice, and thy Countenance is comely.</HI> But thus he &s;peaks not of the Ungodly: their Per&s;ons and Prayers are no ways delightful to the Almighty. <HI>God had re&s;pect to</HI> Abel, <HI>and his Offering; but unto</HI> Cain, <HI>and his Offering,</HI><NOTE PLACE="marg">Gen 4.4, 5</NOTE> <HI>he had not re&s;pect.</HI></P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>AN Eagle hath many and excellent Properties, wherein there is a great Di&s;parity between her and ungodly Men; and upon this account the Lord Je&s;us is com|pared to an Eagle, and his Saints to Eagles. <HI>[See</HI> Chri&s;t an Eagle <HI>in the Fir&s;t Volume.]</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="254" REF="142">
<HEAD>Wicked Men compared to the Devil.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>John 6.10.</HI></BIBL> Have not I cho&s;en you twelve? and one of you is a Devil.</P>
<P><BIBL><HI>Rev. 2.10.</HI></BIBL> The Devil &s;hall ca&s;t &s;ome of you into Pri&s;on, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>VIle and ungodly Men may in many re&s;pects be compared unto the Devil him&s;elf.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THe Devil at fir&s;t was formed or created by the Almighty; I do not &s;ay, he was created a Devil, Sin made him a Devil, but God at fir&s;t made him; he was created an Angel of Light: So God created wicked Men; they are God's Creatures:<NOTE PLACE="marg">Eccle&s;. 7.29.</NOTE> Tho God at fir&s;t made no Man wicked: <HI>The Lord created Man upright, but he hath &s;ought out many Inventions.</HI> 'Tis Sin that hath made Man &s;o vile.</P>
<P N="2">II. The Devil then is grievou&s;ly degenerated from what he once was; &s;o are wic|ked Men from what they were in <HI>Adam.</HI></P>
<P N="3">III. The Devil is an Enemy to God; he was God's fir&s;t Enemy: So are wicked Men cur&s;ed Enemies of God, and early Enemies too: 'Tis thought Man became God's Enemy not many days after Satan fell; he is almo&s;t as old an Enemy as the Devil is.</P>
<P N="4">IV. The Devil con&s;pired like a vile Traitor again&s;t his lawful Sovereign: So have all the ungodly ever done, and &s;till daily do: They would not have God reign, nor his Laws be obeyed, <HI>&amp;c.</HI> but would magnify them&s;elves, and their cur&s;ed Edicts; above the righteous Laws and Statutes of Heaven.</P>
<P N="5">V. The Devil &s;ins freely, naturally, with full purpo&s;e, and cannot but &s;in: So wicked Men &s;in freely, 'tis &s;weet and plea&s;ant to them, 'tis like &s;weet Wine, <HI>&amp;c.</HI> They delight in Sin;<NOTE PLACE="marg">Eccle&s; 8.11. Job 15.16. Jer. 13.3. 2 Pet. 2.24</NOTE> their Hearts (as <HI>Solomon</HI> &s;ays) are fully &s;et in them to do wic|kedly: <HI>They drink in Iniquity, as the Fi&s;h drinks Water. Can the</HI> Aethiopian <HI>change his Skin? then may they who are accu&s;tomed to do Evil, learn to do well.</HI> Hence &s;aith the Apo&s;tle, <HI>Having their Eyes full of Adultery, and that cannot cea&s;e from Sin.</HI></P>
<P N="6">VI. The Devil hates tho&s;e that are truly godly, and &s;eeks to beguile and deceive them: So wicked and ungodly Men hate the Saints, and &s;trive to entice and draw away their Hearts from God and his Ways. Hence, as Satan is called a Deceiver, and a Serpent, &s;o are &s;ome of his Children.</P>
<P N="7">VII. The Devil's great de&s;ign is to encourage Vice and all Prophanene&s;s, and by one means or another to &s;uppre&s;s real Godline&s;s: So this is the great De&s;ign and En|deavour of &s;ome wicked Men.</P>
<P N="8">VIII. The Devil is &s;o vile, that God &s;eeth it nece&s;&s;ary to lay a re&s;traint upon him, and put him into Chains, or el&s;e the World would not have a Moment's time of Peace and Quiet: So ungodly Men are &s;o much like the Devil in this, that God al&s;o &s;ees the like need to re&s;train them: for as the Devil is boundle&s;s in his Wrath, Rage, and Malice again&s;t Mankind; &s;o are his cur&s;ed Emi&s;&s;aries again&s;t their Fellow-Creatures: Hence God puts a Hook into their Jaws, and &s;ets Bars to the&s;e &s;welling Seas.</P>
<P N="9">IX. The Devil trembles at the thoughts of God's Wrath, and dreads the Day that is coming: So do wicked Men fear him, not becau&s;e they love him, but becau&s;e they are his Enemies, and as &s;uch, they fear he will one day reckon with them.</P>
<P N="10">X. The Devil tempts to Sin; he is not contented to be vile him&s;elf, but he would fain have others be vile and ungodly as well as he: So wicked Men tempt, entice, and draw others to Sin; they are not content to be ungodly them&s;elves, but &s;trive to defile and corrupt others al&s;o.</P>
<P N="11">XI. The Devil is a Murtherer, a great Murtherer, and takes delight in &s;hedding of Blood,<NOTE PLACE="marg">1 Pet. 5.8.</NOTE> and making De&s;olation in the Earth, hence called a Lion, and a Dragon: So wicked Per&s;ecutors are in this the very Picture of the Devil, <HI>viz.</HI> great Murtherers; their Feet run &s;wift to &s;hed Blood. How many thou&s;ands of innocent Souls have the bloody Roman Devils de&s;troyed within the&s;e twelve hundred Years! They delight in &s;poiling, and making de&s;olate the Inhabitants of the Earth, who oppo&s;e their Pride,<NOTE PLACE="marg">P&s;al. 37.4. P&s;al. 44.19</NOTE> or &s;tand in the way of their Exaltation; and thence they are called Lions and Dragons likewi&s;e.</P>
<P N="12"><PB N="255" REF="142">XII. The Devil would fain make tho&s;e who fear God mi&s;erable in this World, he envies their Happine&s;s, and if he was but let loo&s;e upon them, he would utterly de|prive them of their Goods, of their Children, of their Health, <HI>&amp;c.</HI> and bring them into a forlorn and mi&s;erable Condition, as he dealt with holy <HI>Job:</HI> So &s;ome wicked Men in this are like the Devil, they envy the Peace and Pro&s;perity of God's People, and if God did not re&s;train them, (were it in their Power) they would rob them of all their Goods, (as &s;ome have attempted of late,) nay, and de&s;troy their Off-&s;pring. How many innocent Babes did the Papi&s;ts de&s;troy in the Ma&s;&s;acre in <HI>Ireland,</HI> crying out, <HI>Spare them not, Nits will become Lice!</HI> They grutch them their Liberty; and therefore (&s;aith God) <HI>The Devil &s;hall ca&s;t &s;ome of you into Pri&s;on,</HI> &amp;c.<NOTE PLACE="marg">Rev. 2 10.</NOTE> Is the Devil come to be a Pur&s;evant, or an Officer, or to give Warrants to ca&s;t into Pri&s;on? No, but it is &s;poken of wicked Per&s;ecutors, that the Devil &s;ets on work.</P>
<P N="13">XIII. The Devil is an Accu&s;er, one that vilifies and reproaches all &s;incere Chri&s;ti|ans; he is called the <HI>Accu&s;er of the Brethren:</HI> Wicked Men are in this al&s;o like the Devil, they love to accu&s;e and vilify the Godly in the Land; as <HI>Tertullus</HI> &s;erved <HI>Paul,</HI><NOTE PLACE="marg">Acts 24.3, 5.</NOTE> <HI>We have found this Man a pe&s;tilent Fellow, a Mover of Sedition,</HI> &amp;c. They continually labour to render them odious, that &s;o they might be hated, and expo&s;ed to the Severity of the Law, and mercile&s;s Rage of the rude Rabble.</P>
<P N="14">XIV. The Devil is utterly ca&s;t off and for&s;aken of God, and &s;hall have his Portion in the Lake; there is no hope left him for an E&s;cape; he knows it will for ever be his Portion: So &s;ome wicked Men are utterly rejected of God, and given up to a re|probate Mind, and there is no Hope left for them of e&s;caping the Damnation of Hell; they &s;hall as &s;urely be damned and tormented for ever and ever, as 'tis certain the Devils &s;hall. So that in the&s;e, and many other things that I &s;hall pa&s;s by, it appears, wicked Men bear a re&s;emblance of the Devil, they are like unto him, they have the Image of the Devil upon them; Sin turns a Man into a Devil.<NOTE PLACE="marg">Joh. 6.70.</NOTE> <HI>Have not I cho&s;en you twelve? and one of you is a Devil.</HI></P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>THe Devil is a Spirit, a created Spirit; wicked Men are Fle&s;h as well as Spirit. Now the Nature of a Spirit in very many things differs from an humane Body, &s;o that in divers re&s;pects, there is a great Difference between the Devil and the Ungodly.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>NO marvel wicked Men and the Saints agree no better.</P>
<P N="2">II. O what a fearful thing is it to be left and for&s;aken of God!</P>
<P N="3">III. No marvel wicked Men &s;trive &s;o much to &s;et up and e&s;tabli&s;h the Devil's King|dom, &s;eeing they are acted by like Principles, and are alike Enemies of God.</P>
<P N="4">IV. The Godly may wonder they are not long ago de&s;troyed, con&s;idering the cur&s;ed and devilli&s;h Di&s;po&s;ition of wicked Men, among&s;t whom they live; 'tis God only that hath re&s;trained them.</P>
<PB N="254" REF="143">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="255" REF="143">
<GAP DESC="duplicate" EXTENT="1 page">
</DIV5>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="9" TYPE="head">
<PB N="256" REF="144">
<HEAD>THE Ninth HEAD OF Metaphors, Allegories, and Similes, WITH Other Borrowed TERMS, That re&s;pect
<LIST>
<ITEM>I. The true Mini&s;ters of the Go&s;pel.</ITEM>
<ITEM>II. Fal&s;e Mini&s;ters.</ITEM>
<ITEM>III. Fal&s;e Churches.</ITEM>
</LIST></HEAD>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Angels.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Rev. 1.2.</HI></BIBL> The &s;even Stars are the Angels of the &s;even Churches, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Rev. 2.1.</HI></BIBL> &V;nto the Angel of the Church of Ephe&s;us, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>MIni&s;ters are called Angels.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Angels.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>ANgels are endued with mo&s;t eminent Power and Dignity, they excel in Strength.</CELL>
<CELL>SO hath God endued his Mini&s;ters with great Power and Dignity, they are his Sub&s;titutes on Earth, they repre&s;ent Chri&s;t him&s;elf; and <HI>Paul</HI> &s;aith,<NOTE PLACE="marg">Phil. 4.13.</NOTE> <HI>He could do all things through Chri&s;t that &s;trengthned him.</HI></CELL>
</ROW>
<ROW>
<CELL>II. Angels are God's Me&s;&s;engers, and are often &s;ent to bring good News to Men; the Angels brought the fir&s;t tidings of Chri&s;t's Nativi|ty.</CELL>
<CELL>II. So the Mini&s;ters of the Go&s;pel are Chri&s;t's Me&s;&s;engers, they are called the Me&s;&s;engers of the Churches, and the Glory of Chri&s;t,<NOTE PLACE="marg">2 Cor. 8.23.</NOTE> they bring the glad Tidings of Peace and Salvation, by Chri&s;t.</CELL>
</ROW>
<PB N="257" REF="144">
<ROW>
<CELL>III. Angels are very wi&s;e; <HI>Da|vid</HI> was &s;aid to be wi&s;e, according to the Wi&s;dom of an Angel of God.<NOTE PLACE="marg">2 Sam. 14.22.</NOTE></CELL>
<CELL>III. Mini&s;ters of Chri&s;t are, or ought to be, wi&s;e Men, they under&s;tand the Mi|&s;teries of Chri&s;t, and open them to others. The Secrets of the Lord are with them,<NOTE PLACE="marg">Eph. 3 10.</NOTE> the Angels them&s;elves under&s;tand the mani|fold Wi&s;dom of God by his Saints, and Mini&s;ters of the Go&s;pel.</CELL>
</ROW>
<ROW>
<CELL>IV. Angels de&s;ire to pry into the My&s;teries of Grace and Mercy, by Je&s;us Chri&s;t.<NOTE PLACE="marg">1 Pet. 1.12</NOTE></CELL>
<CELL>IV. Chri&s;t's true Mini&s;ters, make it their great Bu&s;ine&s;s to &s;tudy Chri&s;t, to dig and dive into the hidden My&s;teries;<NOTE PLACE="marg">1 Cor. 2.1, 2.</NOTE> <HI>I determined to know nothing among you but Chri&s;t, and him crucified.</HI></CELL>
</ROW>
<ROW>
<CELL>V. Angels are lively, beautiful, and &s;hining. When Angels appear|ed to divers Per&s;ons, of whom we reade, their Brightne&s;s and Glory was very great.</CELL>
<CELL>V. Chri&s;t's true Mini&s;ters are lively, and very beautiful; when the Spirit of the Lord is eminently upon them, they &s;hine gloriou&s;ly in Grace, and Holine&s;s:<NOTE PLACE="marg">Act. 6.15.</NOTE> <HI>Ste|phen</HI> (who was a glorious Preacher) was &s;aid to &s;hine like the Face of an Angel.</CELL>
</ROW>
<ROW>
<CELL>VI. Angels are very obedient to God, they do his Commands, and wait for his Word.</CELL>
<CELL>VI. The faithful Preachers of the Go|&s;pel are very ready to obey God's Com|mands, tho they are thereby expo&s;ed to great Danger, if God bid them go,<NOTE PLACE="marg">Rom. 1.15.</NOTE> they go.</CELL>
</ROW>
<ROW>
<CELL>VII. Angels are &s;wift in executing their Bu&s;ine&s;s; hence &s;aid to have Wings.</CELL>
<CELL>VII. The Mini&s;ters of the Go&s;pel are &s;wift in their Spiritual Motion, they are &s;aid to fly in the mid&s;t of Heaven, having the everla&s;ting Go&s;pel to preach, <HI>&amp;c.</HI><NOTE PLACE="marg">Rev. 14.6.</NOTE></CELL>
</ROW>
<ROW>
<CELL>VIII. Angels have made known much of the Mind of God to the Sons of Men.</CELL>
<CELL>VIII. Chri&s;t's true Mini&s;ters daily make known the Mind and Will of God, 'tis one great part of their Work and Bu|&s;ine&s;s.</CELL>
</ROW>
<ROW>
<CELL>IX. Angels admire, reverence, and adore the glorious Maje&s;ty of God, and therefore vail their Faces before him, and give Glory to him; Yea, as Mr. <HI>Venning</HI> ob&s;erves, 'tis their very Bu&s;ine&s;s to &s;ing Hallelu|jahs to God; Angels Wor&s;hip is, &s;inging and prai&s;ing of God, they &s;eek not them&s;elves in &s;erving God.</CELL>
<CELL>IX. The Mini&s;ters of Chri&s;t, and all true Chri&s;tians admire and adore God, and his glorious Maj<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ty, and with &s;elf abhorrency vail their Faces, as it were, a&s;cribing all Glory and Honour unto God: <HI>Not unto us, O Lord, not unto us,</HI><NOTE PLACE="marg">P&s;al. 115.1</NOTE> <HI>but to thy Name do we give Glory;</HI> the Servants of God de&s;ire only to rejoice in God, they know no other Name to Glory in, but in the Name of the Lord; and hence they &s;ing his prai&s;e, tho in Pri&s;on,<NOTE PLACE="marg">Act. 16.</NOTE> in all which they &s;eek not them&s;elves, in any Service they do for God, but the Honour and Glory of his Name only.</CELL>
</ROW>
<ROW>
<CELL>X. Angels do their Service to the Lord with joyfulne&s;s; the Morning Stars, 'tis &s;aid, &s;ang together, and all the Sons of God &s;houted for Joy.</CELL>
<CELL>X. So Chri&s;t's true and faithful Mini|&s;ters and People, take much delight in their Service, their Minds run exceedingly up|on their Work, to do for God; to &s;pend, and be &s;pent for God and his People, is the de&s;ire and delight of their Souls.</CELL>
</ROW>
<ROW>
<CELL>XI. Angels are without weari&s;om|ne&s;s in their Work and Service, they are as &s;trong and as lively at the end, as they are at the begin|ning.</CELL>
<CELL>XI. So Chri&s;t's faithful Mini&s;ters and People, by the help of God's Spirit, la|bour and faint not,<NOTE PLACE="marg">2 Cor. 4.16.</NOTE> <HI>For which cau&s;e we faint not,</HI> &amp;c. They &s;hall run and not be weary;<NOTE PLACE="marg">Jo&s;h. 14.7, 8, 9, 10, 11.</NOTE> <HI>Caleb</HI> was as &s;trong and as able to do Service for God at four&s;core, as he was at forty Years old.</CELL>
</ROW>
<PB N="258" REF="145">
<ROW>
<CELL>XII. Angels &s;erve the Saints, and watch over them, and daily admini|&s;ter to them; and, tho glorious Creatures, do not think it below them &s;o to do.</CELL>
<CELL>XII. So the true and faithful Preachers of God's Word &s;erve the Churches, Mem|bers, and Saints of God, and daily watch over them, and mini&s;ter unto them; and tho po&s;&s;ibly &s;ome of them may far excell in Parts and Wi&s;dom, yet they think not his Service below them.</CELL>
</ROW>
<ROW>
<CELL>XIII. Angels are often &s;ent to comfort the Saints when ca&s;t down, as they mini&s;tred to Chri&s;t in his Bloody Agony.</CELL>
<CELL>XIII. So are Go&s;pel-Preachers &s;ent, and commanded to comfort the Feeble-min|ded, and &s;upport the Weak; they know how to comfort others with the &s;ame Comfort whereby they them&s;elves are comforted of God.<NOTE PLACE="marg">2 Cor. 1.4</NOTE></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may inform us, what Glory and Dignity God hath conferred upon his Ser|vants, who labour in the Mini&s;try; they have a glorious Name, and are greatly honoured by the Lord, and therefore &s;hould be received with all due re&s;pect, and e&s;teemed very highly for their Works &s;ake.</P>
<P N="2">II. It &s;hews us who are true Mini&s;ters of the Go&s;pel.</P>
<P N="3">III. It &s;hews Chri&s;t's faithful Mini&s;ters, how they &s;hould do their Work, and be|have them&s;elves before the Lord.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Stars.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Rev. 1.20.</HI></BIBL> The My&s;tery of the &s;even Stars, which thou &s;awe&s;t in my Right-hand, and the &s;even Golden Candle&s;ticks: The &s;even Stars are the &s;even Angels of the &s;even Churches; and the &s;even Candle&s;ticks are the &s;even Churches.</Q>
</EPIGRAPH>
<P>BY <HI>Stars</HI> in this place, it appears the Mini&s;ters of God's Word are meant.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>NAturali&s;ts &s;ay, the Sun com|municates his Light to the Stars.</CELL>
<CELL>SO Chri&s;t imparts of his Spirit, and &s;aving Light and Knowledg, to his faithful Mini&s;ters.</CELL>
</ROW>
<ROW>
<CELL>II. The Stars are placed by the Lord in the Heavens.</CELL>
<CELL>II. So the Mini&s;ters of the Go&s;pel are placed by the Lord in the Church.</CELL>
</ROW>
<ROW>
<CELL>III. The Stars are a great Orna|ment, and &s;hine gloriou&s;ly in the Heavens.</CELL>
<CELL>III. So faithful Mini&s;ters are a great Ornament to the Church, in which they &s;hine forth gloriou&s;ly in Doctrine and Conver&s;ation.</CELL>
</ROW>
<ROW>
<CELL>IV. Stars differ one from ano|ther in Glory.</CELL>
<CELL>IV. So there are Diver&s;ities of Gifts of the Spirit in the Mini&s;ters of the Go&s;pel; &s;ome &s;hine more than others in Parts and Piety.</CELL>
</ROW>
<ROW>
<CELL>V. Stars &s;ometimes are ob&s;cured by Clouds, and &s;hine not.</CELL>
<CELL>V. So Mini&s;ters &s;ometimes, through Temptations, are beclouded, and &s;hine not as at other times.</CELL>
</ROW>
<ROW>
<CELL>VI. Stars are a Guide unto Mariners.</CELL>
<CELL>VI. So the Mini&s;ters of the Go&s;pel are Guides to &s;piritual Mariners.</CELL>
</ROW>
<ROW>
<CELL>VII. A Star led the wi&s;e Men to Chri&s;t.</CELL>
<CELL>VII. A true Mini&s;ter's de&s;ign in Prea|ching, is to lead Men to Chri&s;t.</CELL>
</ROW>
<PB N="259" REF="145">
<ROW>
<CELL>VIII. Stars give light to Men, on|ly in the Night.</CELL>
<CELL>VIII. So Chri&s;t's Mini&s;ters &s;hine forth, and give light to Sinners, and others, whil&s;t the Night of this World doth la&s;t.</CELL>
</ROW>
<ROW>
<CELL>IX. The Stars &s;end down &s;weet Influences on the Earth:<NOTE PLACE="marg">Job 38.31.</NOTE> <HI>Can&s;t thou bind the &s;weet Influences of Pleiades, (or, the &s;even Stars?)</HI></CELL>
<CELL>IX. So the faithful Mini&s;ters of the Go&s;pel, in a ble&s;&s;ed manner influence, by their heavenly Doctrine and Life, the Souls of Men to whom they preach, and daily conver&s;e with.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>O What a Ble&s;&s;ing are faithful Teachers to a People or Nation where they live! Is it not a lovely thing to &s;ee the Go&s;pel-Stars? Pray that the Heavens may be clear, and that the&s;e Stars may not di&s;appear, nor withdraw their &s;hining.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Labourers.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Luke 10.7.</HI></BIBL> The Labourer is worthy of his Meat.</Q>
</EPIGRAPH>
<P>THe Lord Chri&s;t compares his faithful Servants, that preach his Word, to Labourers, to &s;uch as externally work and labour with their hands.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Labourers.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>Labourers u&s;ually are hired, and then &s;et to work. We read of one that went to hire La|bourers,<NOTE PLACE="marg">Mat. 20.</NOTE> <HI>&amp;c.</HI></CELL>
<CELL>SO Chri&s;t &s;piritually is &s;aid to hire La|bourers, and &s;end them into his Vineyard; he a&s;&s;ures them of a glorious Reward, when they have done their Work.</CELL>
</ROW>
<ROW>
<CELL>II. Some Men labour in the Field, they are Harve&s;t-Men.</CELL>
<CELL>II. Such Labourers are the Preachers of the Go&s;pel: <HI>The Harve&s;t is great,</HI><NOTE PLACE="marg">Mat. 9.37.</NOTE> <HI>and the Labourers are few,</HI> &amp;c. They labour to make ready, and gather in Chri&s;t's Wheat.</CELL>
</ROW>
<ROW>
<CELL>III. Some labour &s;o hard, that they wear out their frail Bodies, and bring them&s;elves quickly to the Grave.</CELL>
<CELL>III. So &s;ome of Chri&s;t's faithful and laborious Servants labour &s;o hard in their Studies, in Watching, Praying, and Preaching, that they &s;pend them&s;elves, or bring utter Weakne&s;s upon their frail Ta|bernacles: <HI>I am willing</HI> (&s;aith <HI>Paul) to &s;pend, and be &s;pent,</HI> &amp;c.<NOTE PLACE="marg">2 Cor. 12.15.</NOTE></CELL>
</ROW>
<ROW>
<CELL>IV. Labourers are often hindred and ob&s;tructed in their Work, like as the Jews were in building the Temple.</CELL>
<CELL>IV. So Chri&s;t's &s;piritual Labourers are often hindred in their Work: Satan &s;trives to hinder them, and fal&s;e Teachers &s;trive to hinder them, and wicked Per&s;ecutors endeavour to hinder them, and many times forbid them to preach any more in the Name of Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>V. Labourers ob&s;erve the fitte&s;t Time to do Bu&s;ine&s;s in; they work hard by Day, and whil&s;t they have good Weather.</CELL>
<CELL>V. So Chri&s;t's Labourers ob&s;erve the fitte&s;t Time to do their Work; like as Chri&s;t &s;aith,<NOTE PLACE="marg">John 9.4.</NOTE> <HI>I mu&s;t do the Work of him that &s;ent me whil&s;t it is Day; the Night comes, when no Man can work.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. A Labourer is worthy of his Meat, and ought not to be denied it.</CELL>
<CELL>VI. So the Mini&s;ters of Chri&s;t ought to have all things nece&s;&s;ary provided for them, and their Families:<NOTE PLACE="marg">1 Cor. 9 9</NOTE> <HI>Thou &s;halt not muzzle the Ox that treadeth out the Corn. So God hath ordained, that they that preach the Go&s;pel, &s;hould live of the Go&s;pel.</HI> And (&s;ince this Duty is much neglected among &s;ome Chri&s;tian Churches,) I &s;hall here tran&s;cribe a Page or two, being part of a Sermon preached by Mr. <HI>N. C.</HI> at the Ordination of an Elder in the City of <HI>London,</HI> 1681.</CELL>
</ROW>
</TABLE></P>
<PB N="260" REF="146">
<P><Q>The&s;e Words call not only for a Maintenance of Mini&s;ters, but for &s;uch a plenti|ful Contribution, as may make them Partakers with you in all good things. If God ble&s;s the Congregation with a plentiful Portion of this World's Goods, it is their Duty to make their Mini&s;ter a Party with them in their flouri&s;hing Condition. And, con&s;idering the Place and Employment he is in, and the Service he attends, it would be extremely unworthy to think you have done enough, if his pre&s;&s;ing Nece&s;&s;ities be an&s;wered, while you abound in Superfluities. If the Congregation be poor, their Mini&s;ter mu&s;t be content to be poor with them, yea, rejoyce to approve him&s;elf a Mini&s;ter of Chri&s;t, by Hunger and Nakedne&s;s, if the Providence of God call him thereto: But whil&s;t it is in the power of your Hand to provide better for him, God expects it from you; and, <HI>be not deceived, God is not mocked,</HI> neither will he &s;uffer his Commands to be &s;lighted and evaded, without rendring a ju&s;t Rebuke to the Offen|der: <HI>For what&s;oever a Man &s;oweth, that &s;hall he al&s;o reap.</HI></Q></P>
<P><Q>Now that you may the better under&s;tand how far you are concerned in this Duty, before I proceed to the further pre&s;&s;ing of it, let me put you in remembrance:</Q></P>
<P N="1"><Q>1. That a Mini&s;ter is bound to attend wholly and only upon his Calling in the Mi|ni&s;try, and not to entangle him&s;elf in the Affairs of this Life, that he may plea&s;e him by whom he is called to this &s;piritual Warfare; and nothing but real Nece&s;&s;ity may di&s;pen&s;e with the contrary. His whole Time and Strength is little enough to be employed in the Work and Service he is called to. He mu&s;t give him&s;elf to the Mi|ni&s;try of the Word, and Prayer; and continue in Reading, Meditation, <HI>&amp;c.</HI> as a Man wholly devoted unto Go&s;pel-Service; and is therefore, by his Call to the Mini|&s;try, &s;ecluded from tho&s;e ways and means of providing for his own Sub&s;i&s;tence, as the Trades and &s;ecular Employments of others furni&s;h them with, that his Mind, by the Cares of worldly Bu&s;ine&s;s, may not be diverted from that Study of God's Word, and Care of Souls, which the Duty of his Station engageth him to. And if he may not expo&s;e him&s;elf to the careful Thoughts that accompany worldly Bu&s;ine&s;s, tho tending to his Profit; certainly it is no way meet, that he &s;hould be left to conflict with the thorny Cares of a nece&s;&s;itous Condition, whil&s;t tho&s;e he mini&s;ters to, have means to prevent it.</Q></P>
<P N="2"><Q>2. It is no le&s;s the Duty of a Mini&s;ter, than of other Men, to provide for his Fa|mily,<NOTE PLACE="marg">1 Tim. 5.8.</NOTE> and (what lies in him) to take care of his Wife and Children, that they may not be expo&s;ed to a thou&s;and Mi&s;eries and Temptations, when he is gone. I confe&s;s, of all Men in the World, a covetous, raking Temper wor&s;t becomes a Mini&s;ter: But we greatly mi&s;take, if we think he mu&s;t deve&s;t him&s;elf of the due Affection of an Husband towards his Wife, or of a Father towards his Children; or, that tho&s;e Fruits thereof, which are ju&s;tly e&s;teemed commendable in others, &s;hould be a Fault in him.</Q></P>
<P N="3"><Q>3. An Elder or Bi&s;hop is under a &s;pecial Charge to u&s;e Ho&s;pitality, and to &s;et in him&s;elf a Pattern of Charity, and compa&s;&s;ionate Bounty to poor Souls; and if it be his Duty to be ho&s;pitable and charitable in an eminent degree, then without contro|ver&s;y the People are concerned to endeavour that he may be capable of giving proof of this Grace in him, by the Exerci&s;e of it as there is occa&s;ion.</Q></P>
<P><Q>The&s;e things being premi&s;ed, I &s;hall &s;hew you, that you lie under the &s;tronge&s;t Obligation imaginable to this Duty:
<LIST>
<ITEM>'1. By the Law of Nature.</ITEM>
<ITEM>'2. By the expre&s;s Command and Appointment of Chri&s;t.</ITEM>
<ITEM><Q>3. On the account of the great and manife&s;t Evil and Inconvenience, that follows the Neglect thereof.</Q></ITEM>
</LIST></Q></P>
<P><Q>Fir&s;t; The Law and Light of Nature obligeth you to it, as to the matter of Equity and Ju&s;tice. And from hence our Apo&s;tle takes his fir&s;t Plea, in 1 <HI>Cor.</HI> 9.7, &amp;c. <HI>Who goeth a Warfare any time at his own Charges? Who planteth a Vineyard, and eateth not of the Fruit thereof? Or who feedeth a Flock, and eateth not of the Milk of the Flock?</HI> The Mini&s;try is a Warfare, undertaken at the Command of Chri&s;t, for the Service of your Souls; and it is as rea&s;onable that the Mini&s;ter &s;hould receive a Supply of outward Things from you, as that a faithful Souldier &s;hould receive his Pay from his Captain, at the Charge of the Commonwealth, for who&s;e Good he militates. Shall a Man feed a Flock, (as a Pa&s;tor does) and be denied to eat of the Milk of that Flock, which it is his Work to keep and feed? Or, is it con&s;i&s;tent with common Ju&s;tice, to deprive a Man of the Fruit of that Vineyard, which is planted and manured by his own Labour? Such is the Ca&s;e, in re&s;pect of Maintenance, between a Mini&s;ter and the People. It is
<PB N="261" REF="146"> not your Charity that I ask for him, but Ju&s;tice and Debt that I plead for: He is em|ployed in your Service, and of Right &s;hould live upon your Charge; Nay, you have called him off from other Bu&s;ine&s;s, and therefore his Maintenance is due from you, as is the Wages of your Servant; tho I fear &s;ome give more to the meane&s;t Servant in their Hou&s;e, than they are willing to do to their Mini&s;ter. Certainly, if you chu&s;e as you ought, your Mini&s;ters are not of the lowe&s;t of the People, but may be allowed to have a Share of Parts, common Prudence, and Ability for Bu&s;ine&s;s, with other Men; and could manage Trades, or fall into other Employments, and get E&s;tates as well as you, if they were not <HI>devoted to a better Service:</HI> And mu&s;t they needs be de|voted to Nece&s;&s;ities and Mi&s;ery, in the &s;ame hour that they enter upon the Mini&s;try? My Brethren, this ought not to be. Let your Mini&s;ters have as good a Treatment at lea&s;t, as the Law provided for the <HI>Ox that treads out the Corn,</HI> who might not be <HI>muzled.</HI> Neither was this written for the &s;ake of Oxen; for, <HI>doth God take care of Oxen?</HI> or were there no higher End of this Law, than that the brute Creature &s;hould not be abu&s;ed? Certainly there was; <HI>And for our &s;akes no doubt was this written,</HI><NOTE PLACE="marg">1 Cor. 9.8, 9, 10, 11.</NOTE> <HI>that he that ploweth, &s;hould plow in Hope; and that he that thre&s;heth in Hope, &s;hould be Partaker of his Hope: For if we have &s;own unto you &s;piritual Things, is it a great thing if we &s;hall reap your carnal Things?</HI></Q></P>
<P><Q>Secondly; The Lord hath not left us to argue this only from general Principles of Rea&s;on, and common Equity; but, to put the Matter beyond di&s;pute, hath &s;uper|added his <HI>expre&s;s Command.</HI> Thus he provided for his Mini&s;ters in the Time of the Law, which the Apo&s;tle urgeth in the next place, 1 <HI>Cor.</HI> 9.13. <HI>Do ye not know, that they which mini&s;ter about holy Things, live of the Things of the Temple? and they which wait at the Altar, are Partakers with the Altar?</HI> God did no &s;ooner &s;eparate the <HI>Levites</HI> to the Service of the Sanctuary, but he by Law provided for their Sub&s;i&s;tence; and tho they were but one Tribe in twelve, yet the Tenth of the Increa&s;e of the whole Land was given to th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m, be&s;ides the Fir&s;t-fruits and Offerings, and divers other Advantages; &s;o that their Lot might equal, yea, exceed that of their Brethren. This Law indeed is now abrogated, and we pretend to no Right of tithing your E&s;tates; but the moral Equity of it can never cea&s;e: Neither hath Chri&s;t left Go&s;pel-Mini&s;ters to the wide World, but hath made Provi&s;ion for them al&s;o, &s;o far as the Intere&s;t of his Com|mand will go with them that profe&s;s his Name; for &s;o it follows, <HI>v.</HI> 14. <HI>Even &s;o hath the Lord ordained, that they which preach the Go&s;pel, &s;hould live of the Go&s;pel.</HI> The <HI>Labourer</HI> is &s;till <HI>worthy</HI> of his <HI>Hire,</HI> and not the <HI>le&s;s worthy,</HI> becau&s;e he <HI>labours in the Go&s;pel.</HI> Tho indeed (if Men did fully come up to their D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ty, yet &s;till) the Charge of Go&s;pel-Wor&s;hip will appear very incon&s;iderable, when compared with that of the Law; for, were that my Bu&s;ine&s;s, I think I could demon&s;trate, that the fifth part of their E&s;tates was yearly to be &s;pent in things relating to the Temple-Service. And if we are &s;en&s;ible of the great Privilege and Ble&s;&s;ing of the Go&s;pel, on higher accounts than meerly the Ea&s;e of tho&s;e Burthens, we &s;hall never think much to defray the moderate Charge of a Go&s;pel-Mini&s;try, in &s;u<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h a manner as may give Re|putation to our Profe&s;&s;ion.</Q></P>
<P><Q>Thirdly; That you may prevent the <HI>Evil</HI> and <HI>Inconvenience</HI> that follows the Neglect of this Duty, it concerns you cheerfully to practi&s;e it: I might have &s;aid, <HI>Evils</HI> and <HI>Inconveniences,</HI> as of many, for many there are, and tho&s;e of ea&s;y ob&s;ervation to an u<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">prejudiced Eye; but it is the <HI>Di&s;couragement of Study,</HI> which at pre&s;ent I chiefly aim at. That Study mu&s;t needs be di&s;couraged, (I intend the Study of Theology) by the Peoples Neglect to make a comfortable Provi&s;ion for their Mini&s;ters, is too evi|dent to require a Proof. Who will apply him&s;elf to gather and lay up tho&s;e Stores of &s;olid Learning, which are needful to a Mini&s;ter, when he can expect to purcha&s;e nothing to him&s;elf but Poverty and Di&s;tre&s;s thereby? Or, how &s;hall a Mini&s;ter be ca|pabl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to furni&s;h him&s;elf with <HI>univer&s;al Knowledg</HI> of Things relating to his Work, that hath no means for providing for his own Information, or no Time free from Cares and worldly Bu&s;ine&s;s? And the Di&s;advantage of this will at la&s;t fall to the Share of the People that he mini&s;ters unto. He that con&s;iders, that the holy Scrip|tures were originally written in Hebrew and Greek, mu&s;t have an hard Forehead, if he deny the U&s;efulne&s;s of Learning to a Mini&s;ter; be&s;ides, many other things there are that call for it, in reference to the opening of the Scriptures, which I cannot now in&s;i&s;t upon. And it is not without diligent and continued Study, that the deep Things of God can be &s;earched out, and &s;o propo&s;ed to you, as to enrich your Minds with the clear and &s;olid Knowledg of them. I confe&s;s, a little Learning, and le&s;s Study, may furni&s;h a Man with &s;uch a Di&s;cour&s;e, as may plea&s;e &s;ome weak Per&s;ons,
<PB N="262" REF="147"> that judg of a Sermon by the Loudne&s;s of the Voice, and affectionate Sentences, or can fancy them&s;elves to be fed with the A&s;hes of jingling Words, and Cadency of Terms in a Di&s;cour&s;e. But alas! the &s;eeming Warmth of Affection that is &s;tirred by &s;uch Means, is as &s;hort-liv'd, as a Land-flood that hath no Spring to feed it. He that will do the Souls of his People good, and approve him&s;elf a Pa&s;tor after God's own Heart, mu&s;t feed them with Knowledg and Under&s;tanding, and endeavour to maintain a con&s;tant Zeal and Affection in them, by well informing their Judgments, and &s;uch an opening of the Mind of God from the Scriptures, as may command their Con&s;ciences: And this is not to be expected, but from him that labours in his Study, as well as in the Pulpit. Mi&s;take me not; I know the Succe&s;s and Fruit of all the Studies and Labours of Men that preach in the Go&s;pel, is from the Grace and Power of the Holy-Gho&s;t; but the <HI>A&s;&s;i&s;tance of the Spirit</HI> is to be expected by us in the <HI>way of our Duty.</HI> The&s;e things might be yet applied more home to my pre&s;ent purpo&s;e; but perhaps &s;ome will think there is too much &s;aid already, (tho I heartily wi&s;h more were not needful) and my Time calls me to put a Period to this Exerci&s;e; and therefore I will only add a Word for the enforcement of this and the other Duties which I have laid before you, by accommodating the &s;ame Things to you, which were before touched, for the encouragement and quickning of your Pa|&s;tor in his Duty.</Q></P>
<P><Q>Fir&s;t; Remember, your Pa&s;tor is the Mini&s;ter of Chri&s;t, one that di&s;pen&s;eth the My&s;teries of God to you in his Name; and therefore (he acting in his Place, accor|ding to his Duty) the Lord Je&s;us will account that done to him&s;elf, that is done to his Mini&s;ter:<NOTE PLACE="marg">Mat 10.40, with Luke 10.16.</NOTE> <HI>He that receiveth you,</HI> (&s;aith he) <HI>receiveth me; and he that de&s;pi&s;eth you, de&s;pi&s;eth me,</HI> &amp;c. If the Name and Authority of Chri&s;t will beget an Awe in you, or his matchle&s;s and un&s;peakable Love influence you, there is no want of Motives to tho&s;e Duties that have been pre&s;s'd upon you. If you acknowledg a religious Re|&s;pect and Reverence due to the Son of God, exerci&s;e it in humble Obedience to his Word; and if you love him, and value his Go&s;pel, treat not his Mini&s;ters in an un|worthy manner; and forget not, that He, who gave his Life a Ran&s;om for you, well de&s;erves a Return of the greate&s;t Love from you, and to be honoured by you, not only with good Words, but <HI>with your Sub&s;tance, and the Fir&s;t-Fruits of all your Increa&s;e.</HI><NOTE PLACE="marg">Prov. 3.9.</NOTE></Q></P>
<P><Q>Secondly, 'Tis the Bu&s;ine&s;s of your Salvation, and the Concern of your precious and immortal Souls, that a Mini&s;ter is employed in; and therefore it is much more your own Intere&s;t than his, that you &s;hould make Con&s;cience of your Duty. With this Argument the Apo&s;tle enforces his Exhortation, <HI>Heb.</HI> 13.17. <HI>For they watch for your Souls, as they that mu&s;t give an Account, that they do it with Joy, and not with Grief, for that is unprofitable for you.</HI> The Mini&s;try can never be effectual to the &s;aving of your Souls, if you be not &s;incere in Obedience under it. And will you be le&s;s careful for your Souls, and their eternal Welfare, than you are for your Bodies, and the Comforts of a temporal Life? Can you be content to lay out your Strength and Sub&s;tance to provide for the&s;e, and neglect the other? It is &s;ad to con&s;ider, how many there are among Profe&s;&s;ors, that live in the World, as if there were no Truth in the Report of that which is to come, and have the meane&s;t e&s;teem of the mo&s;t nece&s;&s;ary Means of Salvation, <HI>viz.</HI> the Word, and Ordinances of Chri&s;t, and a Go&s;pel-Mini&s;try! Can expend perhaps an hundred Pound <HI>per annum,</HI> more or le&s;s, for the Convenience, Ornament, or Delight of a frail Carca&s;e, but will grudg half &s;o much for the Poor, or the &s;upport of Go&s;pel-Wor&s;hip.</Q></P>
</DIV3>
<DIV3 TYPE="part">
<PB N="263" REF="147">
<HEAD>Mini&s;ters compared to Watchmen.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 62.6.</HI></BIBL> I have &s;et Watchmen upon thy Walls, <HI>O Jeru&s;alem.</HI></P>
<P><BIBL><HI>Ezek. 3.17.</HI></BIBL> I have made thee a Watchman, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Heb. 13.17.</HI></BIBL> They watch for your Souls.</P></Q>
</EPIGRAPH>
<P>Mini&s;ters are called <HI>Watchmen.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Watchmen.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>VVAtchmen have a Charge committed to them, and they ought to take heed they do not betray their Tru&s;t.</CELL>
<CELL><P>MIni&s;ters have a great Charge com|mitted to them, which they ought to &s;ee to, and &s;o to behave them&s;elves, that they may have their Accounts to give up with Joy: For,</P>
<P>1. They are entru&s;ted with the Word, the faithful Word and Doctrine of God is committed to them; they mu&s;t &s;ee they preach nothing for Doctrine, but what is the direct and undeniable Truth and Mind of God; they mu&s;t not corrupt the Word, nor intermix it with the Traditions of Men. <HI>I give thee charge in the &s;ight of God,</HI><NOTE PLACE="marg">1 Tim. 6.13.</NOTE> <HI>who quickneth all things, and before Chri&s;t, who before</HI> Pontius Pilate <HI>witne&s;&s;ed a good Confe&s;&s;ion, that thou keep this Commandment without &s;pot, unrebukable, until the appearing of our Lord Je&s;us Chri&s;t.</HI></P>
<P>2. They have received the Charge of preaching God's Word; they mu&s;t preach, whoever forbid them. <HI>I charge thee therefore before God, and the Lord Je&s;us Chri&s;t,</HI><NOTE PLACE="marg">2 Tim. 4.1, 2.</NOTE> <HI>who &s;hall judg the Quick and the Dead at his appearing, and his Kingdom; preach the Word, be in&s;tant in &s;ea&s;on and out of &s;ea&s;on, reprove, exhort, with all Long-&s;uffering and Doctrine.</HI></P>
<P>3. They have the Charge of God's Ordinances, or the holy Sacraments of Bap|ti&s;m, and the Lord's Supper. <HI>Go therefore, teach all Nations,</HI><NOTE PLACE="marg">Mat. 28.19, 20.</NOTE> (<HI>i. e.</HI> make Di&s;ciples) <HI>baptizing them in the Name of the Father, and of the Son, and of the Holy-Gho&s;t,</HI> &amp;c. <HI>For I received from the Lord that which al&s;o I delivered unto you,</HI> (I had it in charge, as if he &s;hould &s;ay, from Chri&s;t him&s;elf) <HI>that the &s;ame Night in which he was betrayed,</HI><NOTE PLACE="marg">1 Cor. 11.23, 24.</NOTE> <HI>he took Bread, and ble&s;&s;ed it, and &s;aid, Take, eat, this is my Body which is broken for you; this do in remembrance of me: After the &s;ame manner he took the Cup,</HI> &amp;c. They mu&s;t not corrupt the Ordinances, nor admini&s;ter them otherwi&s;e than the plain Rule, left in the Word of God, directeth.</P>
<P>4. They have the Charge of the Church and Flock of God:<NOTE PLACE="marg">Acts 20.27</NOTE> <HI>Take heed therefore unto your &s;elves, and unto the Flock over which the Holy-Gho&s;t hath made you Over&s;eers, to feed the Church of God, which he hath purcha&s;ed with his own Blood,</HI> &amp;c.</P>
<P>5. They mu&s;t know the State of the Flock, be Examples to the Flock:<NOTE PLACE="marg">1 Pet. 5.2, 3</NOTE> <HI>Feed the Flock of God which is amongst you, not by con&s;traint, but willingly; not for filthy Lucre, but of a ready Mind; neither being Lords over God's Heritage, but being Examples to the Flock.</HI></P>
<P>6. La&s;tly; They have the Charge of Mens Souls: <HI>Watch for your Souls,</HI><NOTE PLACE="marg">Heb. 13.17</NOTE> <HI>as &s;uch that mu&s;t give an account.</HI> The&s;e things are part of the&s;e Watchmen's Charge.</P></CELL>
</ROW>
<ROW>
<CELL>II. Watchmen are not to &s;leep, nor give way to &s;lumber; they mu&s;t be awake when others &s;leep, to &s;ee what Dangers are near, <HI>&amp;c.</HI></CELL>
<CELL>II. So the Mini&s;ters of the Go&s;pel mu&s;t not be &s;leepy and &s;lothful; they are to be upon the Watch-Tower, to &s;ee what Danger approacheth, or is coming upon the Church and People of God.</CELL>
</ROW>
<ROW>
<CELL>III. Watchmen are to give war|ning, if they &s;ee Evil coming; hence they ought to have a good Eye-&s;ight; a blind Man is not fit to be a Watchman.</CELL>
<CELL><P>III. So Mini&s;ters, or Chri&s;t's &s;piritual Watchmen, mu&s;t give warning, when they &s;ee Danger approaching, and there|fore had need be Men of Knowledg: They are called <HI>Seers;</HI> if they have no Eyes, they cannot be called Seers. Mini|&s;ters had need be like <HI>Argus,</HI> (whom Poets &s;ay had an hundred Eyes); they &s;hould be full of Eyes, like the living Creatures about the Throne, to &s;ee before them, and behind them, that &s;o they may perceive clearly every thing that is evil or hurtful to the
<PB N="264" REF="148"> Souls of Men, or Church of God, and give warning of it; and not like tho&s;e fooli&s;h Watchmen the Prophet &s;peaks of, <HI>His Watchmen are blind, &s;leeping, lying down,</HI><NOTE PLACE="marg">I&s;a. 56 10. Ezek. 33.6, 7.</NOTE> <HI>loving to &s;lumber. If the Watchman &s;eeth the Sword coming, and blow not the Trumpet, and the People be not warned; if the Sword come and take away any Per&s;on from among them, he is taken away in his Iniquity, but his Blood will I require at the Watchman's hand.</HI></P>
<P>They are to give warning to Sinners, that they repent, and be converted, for Wrath is gone out again&s;t them from the Lord; if they live in one Sin, they mu&s;t peri&s;h: They are to warn them of the Danger of Unbelief, to warn them of the Danger of the Hardne&s;s of their Hearts, to warn them of the Danger of Pride, Co|vetou&s;ne&s;s, and all other Sins; to give warning of the Danger of Idolatry, and all fal&s;e Wor&s;hip and Here&s;y; of the Danger of Apo&s;tacy, the Danger of the inordinate Love of the World, or of any thing &s;hort of Je&s;us Chri&s;t, <HI>&amp;c.</HI></P></CELL>
</ROW>
<ROW>
<CELL>IV. Watchmen are made and con&s;tituted &s;uch by others, and cal|led forth to &s;tand upon the Watch.</CELL>
<CELL>IV. So Mini&s;ters are made or con&s;titu|ted Watchmen by the Lord: <HI>Son of Man,</HI><NOTE PLACE="marg">Ezek. 33.7</NOTE> <HI>&s;ee, I have made thee a Watchman to the Hou&s;e of I&s;rael.</HI> 'Tis Chri&s;t's Prerogative to appoint Watchmen, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>V. Watchmen are not for them|&s;elves, but for the Flock, for the whole Flock, Town, Pari&s;h, or Army, where they are &s;et as Watchmen.</CELL>
<CELL>V. So a Mini&s;ter is appointed to watch not only him&s;elf, but God's Flock, the whole Flock that is committed to his Charge; yea, every Member of the Church: he is to look after the poore&s;t, as well as the riche&s;t; and not &s;eek theirs,<NOTE PLACE="marg">2 Cor. 11.28. &amp; 12.14.</NOTE> but them.</CELL>
</ROW>
<ROW>
<CELL>VI. Watchmen are to give an account of the time of the Night. Men go to the Watchman to en|quire; he &s;ays, 'tis &s;uch or &s;uch an Hour: <HI>Watchman, what of the Night?</HI><NOTE PLACE="marg">I&s;a. 21.12.</NOTE> &amp;c. <HI>The Morning cometh, and al&s;o the Night.</HI></CELL>
<CELL>VI. So Chri&s;t's faithful Mini&s;ters are to give an account of the Night; they ought to be well-skill'd in the Times, to &s;hew what <HI>I&s;rael</HI> ought to do. O that our Watchmen had more Knowledg upon this account! that they could but tell how long! <HI>Paul</HI> told the <HI>Romans,</HI><NOTE PLACE="marg">Rom. 13.10, 11.</NOTE> the Night was far &s;pent, and the Day was at hand. Our Watchmen begin to &s;peak after the &s;ame manner: <HI>The Morning cometh,</HI> the Morning of that longed-for Day of Chri&s;t's Kingdom; <HI>and the Night,</HI> that eternal Night of <HI>Babylon</HI>'s Ruine.</CELL>
</ROW>
<ROW>
<CELL>VII. Watchmen are expo&s;ed to Danger, and much Hard&s;hip; they are oftentimes &s;et upon, and ba&s;ely abu&s;ed in the Night, whil&s;t they are upon their Duties, by evil, quarrel&s;om, and mi&s;chievous Per|&s;ons, and endure many cold Bla&s;ts.</CELL>
<CELL>VII. So the Mini&s;ters of the Go&s;pel are often &s;et upon whil&s;t they are upon the Watch. See how it befell <HI>Peter</HI> and <HI>John, Acts</HI> 4. and <HI>Stephen, chap.</HI> 7. and the great Mini&s;ter of the Gentiles, St. <HI>Paul</HI> him&s;elf, <HI>Acts</HI> 16. whil&s;t he was preaching Chri&s;t: <HI>The Magi&s;trates rent off their Clothes, and commanded them to be beaten; and when they had laid many Stripes upon them, they ca&s;t them into Pri&s;on,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VIII. Watchmen many times, through their Care and Diligence, by di&s;covering approaching Evils, prevent much Danger and Mi&s;ery from falling upon Men. Some by this means have been delivered from being burnt in their Beds, when a violent Fire hath broken out &s;ud|denly in the Night; they cry out, Fire, Fire, to awaken People when they are a&s;leep.</CELL>
<CELL>VIII. So Chri&s;t's Mini&s;ters, by opening the State and mi&s;erable Condition of poor Sinners to them, and of the Ne|ce&s;&s;ity of &s;peedy Repentance, in turning to the Lord, and clo&s;ing with Je&s;us Chri&s;t, have prevented great Danger that was near them, (I mean, as In&s;truments in the hand of God.) By this means many poor Souls have been delivered from eternal Burnings in Hell. Mini&s;ters cry out, Fire, Fire, Hell is exceeding hot, to rou&s;e &s;ecure Sinners.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="265" REF="148">
<HEAD>Inferences.</HEAD>
<P>WE may infer from hence, That God takes great Care, and &s;hews much Pity to the Sons of Men, in that he hath provided his faithful Mini&s;ters to watch over them.</P>
<P N="2">II. It al&s;o &s;hews, that all true Mini&s;ters are Mini&s;ters of God's making:<NOTE PLACE="marg">Ezek. 33.7</NOTE> <HI>Son of Man, I have made thee a Watchman,</HI> &amp;c. There are many that God never made Mini|&s;ters, nor doth he approve of them.</P>
<P N="3">III. It &s;hews what the Work and Office of a Mini&s;ter is; al&s;o that their Work is hard: A Watchman's Work is an hard and difficult Work. Many endeavour to avoid coming upon the Watch, &s;hifting it off to others, and rather chu&s;e to pay their Money, than &s;erve in their own Per&s;ons; Watchmen are upon Duty, when others are a&s;leep in their Beds. <HI>Thou &s;halt give them warning from me.</HI><NOTE PLACE="marg">Ezek. 3.17</NOTE> Mini&s;ters mu&s;t not come in their own Names, but in Chri&s;t's Name. As they come with God's Word, they come in his Name, in his Authority, to reprove, admoni&s;h, comfort, <HI>&amp;c.</HI> Mi|ni&s;ters mu&s;t learn as well as teach: <HI>What I received from Chri&s;t, I delivered to you,</HI> &amp;c.<NOTE PLACE="marg"><HI>Greenhill</HI> on Ezek. 3.17.</NOTE> <HI>Thou &s;halt hear the Word at my Mouth.</HI> They mu&s;t not come with Man's Word, or warn People to be &s;ubject to the Traditions, Inventions, and Doctrines of Men: <HI>I will &s;tand upon my Watch, and &s;et me upon the Tower,</HI><NOTE PLACE="marg">Hab. 2.1.</NOTE> <HI>and will watch to &s;ee what he will &s;ay unto me.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Trumpeters.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 58.1.</HI></BIBL> Cry aloud, &s;pare not, lift up thy Voice like a Trumpet.</P>
<P><BIBL><HI>Joel 2.1.</HI></BIBL> Blow ye the Trumpet in <HI>Zion.</HI></P>
<P><BIBL><HI>1 Cor. 4.8.</HI></BIBL> If the Trumpet give an uncertain Sound, who &s;hall prepare him&s;elf for the Battel?</P></Q>
</EPIGRAPH>
<P>MIni&s;ters may fitly be compared to Trumpeters, as divers worthy Men have ob&s;erved, from the&s;e and &s;ome other Texts of Scrip|ture: They were the Prie&s;ts of the Lord in the time of the Law, that blew the Trumpets, <HI>&amp;c.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Trumpeter ought to have Skill, and be well in&s;tructed to blow a Trumpet, before he take upon him that Employ.</CELL>
<CELL>SO a Man ought to have much Wi&s;|dom, and be well-in&s;tructed in the My&s;teries of the Go&s;pel, and al&s;o with the Work, Care, and Office of a Mini&s;ter, before he take upon him that great Employ. Mini&s;ters ought to be experi|enced Men.</CELL>
</ROW>
<ROW>
<CELL>II. A Trumpeter ought to be one that is &s;trong to blow, for that weak and defective Men cannot &s;ound a Trumpet.</CELL>
<CELL>II. So Mini&s;ters ought to be &s;trong in the Lord, and in the Power of his Might, endued with much of the Spirit, that they may lift up their Voices like a Trumpet.</CELL>
</ROW>
<ROW>
<CELL>III. A Trumpeter is called to that Place and Office by the Captain, or chief Commander of the Troop. A Man is not to force him&s;elf upon a Troop, and &s;ay, I will be your Trumpeter; but mu&s;t be tried, li&s;ted, and orderly entred into that Troop.</CELL>
<CELL>III. So every true Mini&s;ter mu&s;t have a Call to that Place and Function by Je&s;us Chri&s;t; that is to &s;ay, ought to be a Per|&s;on well-gifted and qualified for the Work, and that in the Judgment of the Church, and there to be cho&s;en and cal|led forth by them: <HI>How &s;hall they preach, except they be &s;ent?</HI> A Man,<NOTE PLACE="marg">Rom. 10.</NOTE> or Member of a Congregation, mu&s;t not force him&s;elf upon a Church or People, and &s;ay, I will be your Preacher, I have a Gift, and can &s;erve you; but mu&s;t be tried by the Church, who is the competent Judg of his Fitne&s;s for that Work, and &s;o be orderly admitted.</CELL>
</ROW>
<PB N="266" REF="149">
<ROW>
<CELL>IV. One or two Trumpeters u&s;u|ally belong to every Troop of Souldiers.</CELL>
<CELL>IV. Every particular Church hath one or more Mini&s;ters, or Go&s;pel-Preachers, belonging to it.</CELL>
</ROW>
<ROW>
<CELL>V. A Trumpeter is to &s;ound to prepare Men to Battel.</CELL>
<CELL>V. So the Go&s;pel is to be preached, to prepare and fit Souls to fight the &s;piritual Battel, again&s;t Sin, Satan, the Fle&s;h, and the World.</CELL>
</ROW>
<ROW>
<CELL>VI. A Trumpeter ought to know all the di&s;tinct Notes or Sounds he is to &s;ound; &s;ometimes to &s;ound a Call, &s;ometimes an Alarm, &s;ome|times a March, &s;ometimes a Bat|tel, <HI>&amp;c.</HI> There are many certain and di&s;tinct Sounds, and every Souldier (as we have el&s;ewhere &s;hewed) ought to be well acquain|ted with it, and to know them all. <HI>If the Trumpet give an uncertain Sound, who &s;hall prepare him&s;elf to the Battel?</HI></CELL>
<CELL>VI. So a Mini&s;ter is &s;ometimes com|manded to &s;ound an Alarm:<NOTE PLACE="marg">Joel 2 1.</NOTE> <HI>Blow the Trumpet in</HI> Zion, <HI>&s;ound an Alarm in my holy Mountain.</HI> They are to pronounce Wrath and Judgment, to thunder as it were from Mount <HI>Sinai,</HI> to rouze up the &s;loth|ful and &s;ecure Sinner, or drouzy Profe&s;&s;or; and &s;ometimes a Call to Duty, to a&s;&s;em|ble the People to fa&s;t, and cry mightily unto the Lord: <HI>Blow the Trumpet in</HI> Zion, <HI>&s;anctify a Fa&s;t, call the &s;olemn A&s;&s;embly,</HI><NOTE PLACE="marg">Joel 2.15, 16.</NOTE> <HI>gather the People, &s;anctify the Congregation, a&s;&s;emble the Elders, gather the Children, and tho&s;e that &s;uck the Brea&s;t,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VII. A Trumpeter, by blowing his Trumpet in the Day of Battel, is of great u&s;e to an Army; the &s;ounding of the Trumpet greatly encourages and animates the Hearts of Souldiers.</CELL>
<CELL>VII. So a true Mini&s;ter, by preaching the Go&s;pel, is exceeding u&s;eful to God's Church, in the Day of Trial, <HI>&amp;c.</HI> How doth a lively and an awakening Sermon put Spirit and Courage into the Hearts of Chri&s;tians, and make them fearle&s;s, and valiant for the Truth!</CELL>
</ROW>
<ROW>
<CELL>VIII. A Trumpeter u&s;ually goes before the Troop of Army, &s;oun|ding his Trumpet; he is often ex|po&s;ed to Danger.</CELL>
<CELL>VIII. So the Mini&s;ters of the Go&s;pel &s;hould be as He-Goats before the Flock, they are the Leaders of the People: Mi|ni&s;ters are often greatly expo&s;ed.</CELL>
</ROW>
<ROW>
<CELL>IX. A Trumpeter is to keep &s;ounding all the while an Army is engaged; nay, not only to &s;ound his Trumpet, but to &s;ound it loud al&s;o.</CELL>
<CELL>IX. So a Mini&s;ter mu&s;t preach always, in &s;ea&s;on, and out of &s;ea&s;on, whil&s;t the Saints and Church of God are militant. <HI>Nece&s;&s;ity is laid upon me, and wo is me,</HI><NOTE PLACE="marg">1 Cor. 9.16.</NOTE> <HI>if I preach not the Go&s;pel.</HI> Yea, and it mu&s;t be preached publickly.</CELL>
</ROW>
<ROW>
<CELL>X. Some Trumpeters have Silver Trumpets; nay, God commanded <HI>Mo&s;es</HI> to make two Silver Trumpets, to call the A&s;&s;embly; and the&s;e were for <HI>Eleazar</HI> and <HI>Ithamar,</HI> the two Sons of <HI>Aaron.</HI></CELL>
<CELL>X.<NOTE PLACE="marg">Prov. 10.20.</NOTE> So the Tongue of the Righteous is as choice Silver. <HI>Ain&s;worth,</HI> &s;peaking of two Silver Trumpets, that were to be made of beaten Work, <HI>Numb.</HI> 10. &s;aith, it &s;ignifies the Labour of the Mini&s;ters, of giving them&s;elves to Prayer, and to the Mini&s;try of the Word;<NOTE PLACE="marg">P&s;al. 12.7.</NOTE> <HI>The Words of the Lord are pure Words, as Silver,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>XI. A Trumpeter makes &s;ome|times &s;weet Mu&s;ick with his Trum|pet. Many love no Mu&s;ick, like the rare &s;ounding of a Trumpet.</CELL>
<CELL>XI. So a Mini&s;ter makes &s;weet Mu&s;ick &s;ometimes, in preaching of the Go&s;pel in the Ears of Men. <HI>And lo,</HI><NOTE PLACE="marg">Ezek. 33.32.</NOTE> <HI>thou art unto them as a very lovely Song, of one that hath a lovely Voice, and can play well on an In&s;trument.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="267" REF="149">
<HEAD>Inferences.</HEAD>
<P>MIni&s;ters mu&s;t cry aloud, and &s;pare not, they mu&s;t lift up their Voice like a Trum|pet: They mu&s;t be endued with Courage, not fearing the Face of Men, &s;pa|ring none, but reprove and warn great and rich Men, as well as the Poor.</P>
<P N="2">II. They mu&s;t be Men of Wi&s;dom, that know how to &s;ound di&s;tinctly, <HI>rightly di|viding the Word of Truth,</HI> le&s;t by their uncertain Sound great Detriment befall Chri&s;t's &s;piritual Souldiers.</P>
<P N="3">III. Hence let all the Saints magnify God, for that they have, and do yet hear the joyful Sound, by which they have been called to engage in the &s;piritual Warfare, and thereby animated to a Per&s;everance in the &s;ame to the end.</P>
<P N="4">IV. Al&s;o hence may be inferred, That as the Saints are &s;piritual Souldiers, &s;o it is their great Concern to ob&s;erve the &s;ounding of the&s;e &s;piritual Trumpeters with the Silver Trumpets, that they may be always ready to make good their Ground in an evil Day: <HI>And having done all, to &s;tand. Stand therefore,</HI> &amp;c.<NOTE PLACE="marg">Eph. 6.</NOTE></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Spoke&s;men.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>2 Cor. 11.2.</HI></BIBL> For I have e&s;pou&s;ed you to one Husband, that I may pre&s;ent you as a cha&s;t Virgin to Chri&s;t.</Q>
</EPIGRAPH>
<P>I Have (as if the Apo&s;tle &s;hould &s;ay) acted the part of a Spoke&s;man, I have en|deavoured to engage your Affections to Chri&s;t. Every Mini&s;ter &s;trives to e&s;pou&s;e Souls to the Lord Je&s;us; as <HI>Abraham</HI>'s Servant was employed to obtain <HI>Rebeka</HI> for <HI>I&s;aac.</HI> 'Tis the main Work of a Mini&s;ter to win Souls, and bring them over to Chri&s;t.</P>
<P><HI>Note.</HI> Mini&s;ters may fitly be compared to Spoke&s;men.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Spoke&s;man is a Friend to the Lover, one that knows his Secrets, and is judged faithful, a Per&s;on that he confides in, and is therefore tru&s;ted with his great and mo&s;t weighty Concernments. <HI>Abra|ham</HI> had great confidence in his Ser|vant, and therefore cho&s;e him for that Work, <HI>viz.</HI> to go and take a Wife for <HI>I&s;aac.</HI></CELL>
<CELL>MIni&s;ters are the Friends of Chri&s;t: <HI>I have called you Friends.</HI> They know the Mind of Chri&s;t: <HI>The Se|crets of the Lord are with them.</HI><NOTE PLACE="marg">Joh. 15.14, 15.</NOTE> <HI>All things</HI> (&s;aith Chri&s;t) <HI>that I have heard of my Father, I have made known unto you. You have not cho&s;en me, but I have cho&s;en you.</HI> Chri&s;t chu&s;es none to this Work, but &s;uch as are faithful:<NOTE PLACE="marg">1 Tim. 1.12.</NOTE> <HI>And I thank Chri&s;t Je&s;us our Lord, who hath ac|counted me faithful, putting me into the Mini&s;try.</HI></CELL>
</ROW>
<ROW>
<CELL>II. A faithful Spoke&s;man is very intent and diligent in his Bu&s;ine&s;s. <HI>Abraham</HI>'s Servant would not eat nor drink, until he had delive|red his Me&s;&s;age, or told his Errand.</CELL>
<CELL>II. So a faithful Mini&s;ter is very dili|gent about his Ma&s;ter's Work. <HI>Peter</HI> and <HI>John</HI> for&s;ook all, and followed Chri&s;t. He gives him&s;elf wholly up to the Work of the Go&s;pel.<NOTE PLACE="marg">Job. 23 12</NOTE> They e&s;teem (with holy <HI>Job</HI>) the Words of his Mouth more than their nece&s;&s;ary Food.</CELL>
</ROW>
<ROW>
<CELL>III. A Spoke&s;man u&s;es many Ar|guments to engage the Affections of the Per&s;on to whom he is &s;ent; he doth &s;et forth the Merits, Riches, and Worthine&s;s of the Per&s;on who is the principal Suiter.</CELL>
<CELL>III. So Mini&s;ters u&s;e many weighty Arguments to per&s;uade Sinners to fall in love with, and e&s;pou&s;e them&s;elves to the Lord Je&s;us, to accept of the Offers of his Grace and Divine Favour, being not willing to take any Denial, if po&s;&s;ible. They pray, woo, and be&s;eech in Chri&s;t's Name; and &s;ome of the Arguments they u&s;e are the&s;e, <HI>viz.</HI> 1. They &s;et forth the Greatne&s;s of their Lord and Ma&s;ter: He is <HI>the King of Kings, and Lord of Lords,</HI> &s;aith <HI>Paul;</HI> the <HI>Lord of Life and Glory,</HI> &s;aith <HI>Peter.</HI> 2. They &s;et forth his great Riches: <HI>&V;nto me,</HI><NOTE PLACE="marg">Eph. 3.8.</NOTE> <HI>who am le&s;s than the lea&s;t of all
<PB N="268" REF="150"> Saints, is this Grace given, that I &s;hould preach among the Gentiles the un&s;earchable Riches of Chri&s;t.</HI> See how <HI>Abraham</HI>'s Servant pleaded, when he came to court the Dam&s;el: <HI>The Lord hath ble&s;&s;ed my Ma&s;ter greatly, and he is become great;</HI><NOTE PLACE="marg">Gen. 24.35, 36.</NOTE> <HI>and He hath given him Flocks and Herds,</HI> &amp;c. <HI>Silver and Gold, and Man-Servants, and Maid-Servants, and Ca|mels, and A&s;&s;es.</HI> Ver&s;e 35. <HI>And</HI> Sarah <HI>my Ma&s;ter's Wife bare a Son to my Ma&s;ter, when &s;he was old, and unto him he hath given all that he hath.</HI> O how rich and great (&s;aith a Mini&s;ter) is God! The Cattel of a thou&s;and Hills are his: <HI>The Earth is the Lord's, and the Fulne&s;s thereof.</HI> And Chri&s;t (&s;aith he) is appointed Heir of all Things.<NOTE PLACE="marg">Joh. 16.15 Joh. 13.3.</NOTE> <HI>All Things that the Father hath, are mine.</HI> He knew, that the Father had given all Things into his Hands. 3. They &s;et forth not only the Greatne&s;s and Riches of Chri&s;t, but al&s;o his admirable Beauty: <HI>He is fairer than the Children of Men.</HI><NOTE PLACE="marg">P&s;al. 45.</NOTE> 4. They &s;et forth the Greatne&s;s of his Love, &s;o far as they can conceive of it, or make it known; for the Breadth, Length, Depth, and Heighth of it is wonderful,<NOTE PLACE="marg">Eph. 3 18, 19. Mat. 28.</NOTE> (as <HI>Paul</HI> &s;hews) and pa&s;&s;eth Knowledg. 5. They &s;et forth his Power and Sovereignty: He has all Power in Heaven and Farth; He is the Prince of the Kings of the Earth; nothing is too hard for him to do; Men and Devils, Wind and Seas are at his Command. 6. They &s;et forth his great Wi&s;dom: <HI>He is the Power of God, and the Wi&s;dom of God,</HI> &s;aith the Apo&s;tle. <HI>In him are hid all the Trea&s;ures of Wi&s;dom and Knowledg.</HI><NOTE PLACE="marg">1 Cor. 1.24 Col. 2.3.</NOTE> 7. They &s;et forth his great and glorious End in coming into the World, which was, that we might have Life, and to betroth us to him&s;elf for ever. 8. They &s;et forth the Greatne&s;s of his Sufferings, his wonderful Aba&s;ement, the Nature of his bloody Agony and Angui&s;h he &s;uffered upon the Tree. What! doth not this Je&s;us (&s;aith the Servant of God) that comes to you through a Sea of Blood, de&s;erve your Affection? <HI>&amp;c.</HI> 9. They u&s;e Arguments of another nature, &s;uch as are taken from the Con&s;ideration of the Sinners dead, cur&s;ed, and mi&s;erable State without him; the Ble&s;&s;edne&s;s of &s;uch as do embrace him, and e&s;pou&s;e them&s;elves to him; and divers others, too many here for me to reckon up.</CELL>
</ROW>
<ROW>
<CELL>IV. A faithful Spoke&s;man is not &s;atisfied, to &s;ee the Per&s;on to whom he is in the behalf of his Ma&s;ter a Suiter, to be only ready to hear, and &s;eem to approve of the Motion he makes, unle&s;s &s;he at la&s;t be brought to a ready and willing Compliance, and &s;ay with <HI>Rebekah;</HI><NOTE PLACE="marg">Gen. 24.58.</NOTE> <HI>I will go along with this Man;</HI> that is, I am re&s;ol|ved to become <HI>I&s;aac</HI>'s Wife.</CELL>
<CELL>IV. So Chri&s;t's faithful Mini&s;ters are not &s;atisfied to &s;ee Sinners hearken to the Word, and &s;eem plea&s;ed with the Doctrine of the Go&s;pel, which they daily preach, unle&s;s they leave their Sins, and become new Creatures, and clo&s;e in in good ear|ne&s;t with Chri&s;t, giving them&s;elves to him. 'Tis &s;aid of the Saints, <HI>They gave them&s;elves to the Lord.</HI> If a Man be a Suiter to a Dam&s;el, and &s;he &s;eem to like him, and be plea&s;ed with the Motion he makes, and yet never con&s;ent to become his Wife; will this plea&s;e him? &s;urely no: Neither doth it plea&s;e Chri&s;t, nor his Mini&s;ters, to &s;ee Sinners go from place to place to hear Sermons, and write Sermons, and commend this and that Preacher, if they do not make a real Contract, and become e&s;pou&s;ed to the Lord Je&s;us. 'Tis nothing le&s;s than a thorow Work of Grace, Regene|ration, or a true Conver&s;ion, that will &s;atisfy one of Chri&s;t's faithful Spoke&s;men.</CELL>
</ROW>
<ROW>
<CELL>V. It grieves a faithful Spoke&s;|man, when he finds his Ma&s;ter is &s;lighted, and his dear and noble Lord that &s;ent him, rejected, and a ba&s;e and poor Fellow entertained, and delighted in, in&s;tead of him who is &s;o worthy.</CELL>
<CELL>V. So it grieves a faithful Mini&s;ter, when Sinners &s;light the Me&s;&s;age and Ten|ders of Grace in the Go&s;pel; when Chri&s;t is not embraced, nor clo&s;ed in with; when they only take him into their Lips, but keep him out of their Hearts. O this wounds their Souls! Shall Sin, &s;aith the Servant of God, that ba&s;e and filthy Ene|my of my Ma&s;ter, be entertained and de|lighted in? Shall the Devil have the Rule and Preheminence in you? and the Love of the World be &s;o &s;weet, which is Enmity to God? And &s;hall Chri&s;t, who died for you on the Cro&s;s, he who is &s;o excellent, who is able to make you happy for ever, be &s;lighted and rejected by you? What! will you prefer your ba&s;e Lu&s;ts above all that unconceivable Good there is in God the Father, in Chri&s;t his only begotten Son, in the holy Spirit, and in the Way of Holine&s;s?</CELL>
</ROW>
<PB N="269" REF="150">
<ROW>
<CELL>VI. A Spoke&s;man, when he &s;ees he cannot prevail, returns, and gives his Ma&s;ter or Friend that &s;ent him, an account how Matters go.</CELL>
<CELL>VI. So Chri&s;t's faithful Mini&s;ters in the Day of Judgment, &s;hall doubtle&s;s be brought in as Witne&s;&s;es again&s;t &s;tubborn and impenitent Sinners, to whom they preached the Go&s;pel.<NOTE PLACE="marg">Gen. 24.49.</NOTE> <HI>And now</HI> (&s;aid <HI>Abraham</HI>'s Servant) <HI>if you will deal kindly and truly with my Ma&s;ter, tell me; if not, tell me; that I may turn to the right hand, or to the left:</HI> That is, that I may give my Ma&s;ter an account of my Errand; what &s;hall I &s;ay to him that &s;ent me? So &s;aith Chri&s;t's Servant, If you will deal kindly and truly with my Ma&s;ter, tell me; if not, tell me, that I may turn, <HI>&amp;c.</HI> I mu&s;t declare to the Lord Je&s;us, in the great and dreadful Day, how you have &s;lighted or not regarded the Me&s;&s;age I am &s;ent about; how you are re&s;olved to keep to your other Lovers, and remain in your Sins, being carnal, loo&s;e, ungodly; and that Chri&s;t is not precious in your Eye, nor will you be per&s;uaded to for&s;ake all, and follow him, nor be made &s;en&s;ible of that Glory and Beauty that is in Holine&s;s. And what a &s;ad thing will this be, when a Mini&s;ter mu&s;t appear again&s;t this Man, and that Man, and &s;ay, Lord, I &s;poke to them again and again, I preach'd an hundred Sermons to them, to engage their Hearts to thee, but none of them would take place, as thou &s;ee&s;t, upon their Hearts, <HI>&amp;c.</HI></CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Clouds.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Deut. 32.2.</HI></BIBL> My Doctrine &s;hall drop as the Rain, <HI>&amp;c.</HI></P>
<P><BIBL><HI>I&s;a. 5.6.</HI></BIBL> I al&s;o will command the Clouds, that they rain no more Rain upon it.</P></Q>
</EPIGRAPH>
<P>CLouds have divers Metaphorical Notations in the holy Scriptures:</P>
<P N="1">1. For Calamities, or great Afflictions: <HI>How hath God covered the Daugh|ters of</HI> Zion <HI>with a Cloud!</HI> Lam. 2.1.</P>
<P N="2">2. Becau&s;e of the Number and Multitude of Clouds, (for in tempe&s;tu|ous Weather a great Plenty of thick Clouds appear) &s;o an innumerous Company of Witne&s;&s;es are compared to Clouds, <HI>Heb.</HI> 12.1.</P>
<P N="3">3. They are al&s;o u&s;ed in Compari&s;on: <HI>Behold, he &s;hall come as Clouds:</HI> that is, his Army will I make a va&s;t Appearance, the <HI>Targum</HI> &s;ays, as a Cloud which comes up and covers the Earth. <HI>Ezek.</HI> 38.9.</P>
<P N="4">4. For Vanity and Incon&s;tancy, or Emptine&s;s; hence fal&s;e Teachers are compared to Clouds without Rain.</P>
<P N="5">5. And upon divers accounts true Mini&s;ters of the Go&s;pel may be compared to Clouds; for as fal&s;e Teachers are like Clouds without Rain; &s;o true Mini&s;ters are as Clouds full, or filled with Rain, <HI>&amp;c.</HI></P>
<P>How fitly Chri&s;t's Mini&s;ters may be compared to Clouds, will appear by what follows.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Mini&s;ters.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>CLouds are fit Receptacles for the Water, they receive their Water, as it is drawn up out of the Fountain of the great Deep: For God hath made the Clouds as u&s;eful as &s;o many Buckets, to draw up Water out of the Sea; and the Wind is made u&s;e of as an Hand, to carry the&s;e Buckets or Clouds whi|ther&s;oever the great Creator plea|&s;eth, to di&s;till it down upon the Earth, that the Earth might be re|pleni&s;hed, and made fruitful by it.</CELL>
<CELL>SO Mini&s;ters receive all their &s;piritual Rain out of the great Fountain of all Fulne&s;s: <HI>Of his Fulne&s;s have we all recei|ved,</HI> &amp;c. and that by the Spirit; that &s;o their Doctrine might drop as the Rain upon the tender Herbs,<NOTE PLACE="marg">Deu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 32.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> and as Showers upon the Gra&s;s. 'Tis according to the Gifts and Operations of the Spirit, be it more or le&s;s, that the&s;e &s;piritual Clouds are filled; and as God is plea&s;ed to di&s;til and ble&s;s the Word, it becomes profitable, and makes this or that Man fruitful in Grace and Holine&s;s. What abundance of Fruit have the Saints brought forth under the dropping of the&s;e Clouds!</CELL>
</ROW>
<PB N="270" REF="151">
<ROW>
<CELL>II. Clouds are prepared by the wi&s;e God, as fit Mediums to let Rain down, that &s;o it might fall gradually, as the Earth is able to take it in, to the benefit of all things that grow thereon, and not to its detriment, as po&s;&s;ibly it would, were it not that God made u&s;e of the Clouds.</CELL>
<CELL>II. Mini&s;ters are appointed by the Lord as In&s;truments, to communicate of his Grace and Divine Goodne&s;s to the Children of Men. If he &s;hould make u&s;e of other <HI>Mediums,</HI> it might be to our hurt; &s;hould he &s;peak to us him&s;elf, we could not ('tis po&s;&s;ible) be able to bear the hearing of his Words. The poor <HI>I&s;raelites</HI> de&s;ired <HI>Mo&s;es</HI> to &s;peak to them, would not that God &s;hould &s;peak to them any more, le&s;t they died.</CELL>
</ROW>
<ROW>
<CELL>III. Clouds let down their Water more freely at one Time than at another; now and then it falls down wonderfully.</CELL>
<CELL>III. So the &s;piritual Clouds &s;ometimes pour down, or rather out, the Divine Rain in a plentiful manner; at other times they &s;eem much &s;traitned in their own Spirits.</CELL>
</ROW>
<ROW>
<CELL>IV. Clouds let down their Wa|ter at God's Command, and they obey his Voice.</CELL>
<CELL>IV. So Mini&s;ters preach at God's Com|mand; 'tis He that openeth their Mouths; 'tis as the Spirit gives them utte|rance.</CELL>
</ROW>
<ROW>
<CELL>V. 'Tis a great Judgment upon a People, when God commands or re&s;trains the Clouds from raining upon the Earth, or upon this or that particular Nation, Field, or Vineyard.</CELL>
<CELL>V. So 'tis a &s;evere and &s;ore Judgment upon a People or Congregation, when God &s;uffers his Mini&s;ters to preach no more unto them, or makes their Mini&s;try of no advantage or profit to them. <HI>I will command the Clouds,</HI><NOTE PLACE="marg">I&s;a. 5.6.</NOTE> <HI>that they rain no Rain upon it,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VI. Clouds are of great profit to tho&s;e who have weak Eye-&s;ight, in that they are as a Vail between the bright &s;hining of the Sun, and them; for the Light mu&s;t be pro|portionable to the Sight, or el&s;e the Eyes are confounded.</CELL>
<CELL>VI. So the Mini&s;ters of the Word of God are of infinite u&s;e and advantage to poor Mortals: For we have all but weak &s;piritual Sight, and cannot behold the Glory of God, nor take in Divine My&s;te|ries, without the&s;e ble&s;&s;ed <HI>Mediums</HI> God is plea&s;ed to make u&s;e of, in his gracious Conde&s;cen&s;ion to us; and therefore God &s;peaks to us by Men like our &s;elves, and opens heavenly Things by earthly Simili|tudes, <HI>&amp;c.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>LEt us pray, that the&s;e &s;piritual Clouds may be full of Divine Rain.</P>
<P N="2">2. It &s;hews us the great Wi&s;dom and Conde&s;cen&s;ion of God to Mankind, and what great Profit we receive by the Preachers of the Go&s;pel.</P>
<P N="3">3. It &s;hews the great Folly of all tho&s;e that go about to &s;top the&s;e Clouds from raining, when God hath given them a Command. Will they attempt to hinder the Light from &s;hining, or the Clouds from raining, at their plea&s;ure? Even thus they attempt &s;piritually, when they &s;trive to hinder Chri&s;t's Mini&s;ters from preaching the Word, or ob&s;truct the Showers of Go&s;pel-Grace from falling upon the Souls of Men.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="271" REF="151">
<HEAD>Mini&s;ters compared to Fathers.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 Cor. 4.15.</HI></BIBL> For tho you have ten thou&s;and In&s;tructors in Chri&s;t, yet have ye not many Fathers; for in Christ Je&s;us I have begotten you through the Go&s;pel.</Q>
</EPIGRAPH>
<P>MIni&s;ters are Fathers, &s;piritual Fathers to Believers.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>FAther is a Name of Dignity, Head&s;hip, and Authority; hence the Rulers of <HI>I&s;rael</HI> were cal|led Fathers.</CELL>
<CELL>MIni&s;ters are Men of Name, Power, and Dignity; they are Chri&s;t's Sub|&s;titutes; hence called Rulers.</CELL>
</ROW>
<ROW>
<CELL>II. Some are called Fathers, be|cau&s;e they beget Children; this is the common Appellation and Noti|on of the Word.</CELL>
<CELL>II. Mini&s;ters, by the preaching of the Go&s;pel, in a &s;piritual way, beget Chri&s;tians to Je&s;us Chri&s;t:<NOTE PLACE="marg">1 Cor. 4.15.</NOTE> <HI>I have begotten you through the Go&s;pel.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Fathers train up and nouri&s;h their Children, &s;hewing much Ten|derne&s;s and Compa&s;&s;ion towards them; they are &s;aid to pity their Children.</CELL>
<CELL>III. Faithful Mini&s;ters al&s;o train up tho&s;e Chri&s;tians they have begotten to Chri&s;t, in the further Knowledg of the Truth, being very tender of them. <HI>As you know how we exhorted, and comforted,</HI><NOTE PLACE="marg">1 The&s;&s;. 2.11.</NOTE> <HI>and charged every one of you, as a Father doth his Children.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Fathers have Power to com|mand their Children: <HI>I know him,</HI> (that is, <HI>Abraham) that he will command his Children,</HI> &amp;c.</CELL>
<CELL>IV. So Mini&s;ters of Chri&s;t have Power in his Name, to command tho&s;e Chri&s;ti|ans, who are under their &s;pecial Care and Charge, to do their re&s;pective Duties: <HI>The&s;e things teach and command.</HI><NOTE PLACE="marg">1 Tim. 4.11. 2 The&s;&s;. 4.6.</NOTE> <HI>Now we command you, Brethren, in the Name of our Lord Je&s;us Chri&s;t, that you withdraw from every Brother that walketh di&s;orderly,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>V. Fathers ought to be reve|renced and honoured by their Chil|dren, (<HI>Honour thy Father and thy Mother,</HI> &amp;c.) and their ju&s;t Com|mands to be ob&s;erved and obeyed.</CELL>
<CELL>V. So faithful and worthy Mini&s;ters ought to be highly e&s;teemed and honou|red by the Saints.<NOTE PLACE="marg">Mal. 1.16. 1 Tim. 5.17.</NOTE> <HI>Let the Elders that rule well, be accounted worthy of double Ho|nour, e&s;pecially they who labour in the Word and Doctrine.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. A Father ought not to be rebuked by his Children, (it be|comes them not &s;o to do, tho he may be in a Fault, and blame-worthy) but entreated.</CELL>
<CELL>VI. So the Mini&s;ter of Chri&s;t ought not to be rebuked by any particular Mem|bers of the Church to whom he belongs, tho in &s;ome things he may be blame-worthy: <HI>Rebuke not an Elder,</HI><NOTE PLACE="marg">1 Tim. 5.</NOTE> <HI>but entreat him as a Father.</HI> Tho I doubt not, but that the Church, after a due and orderly Proceeding with an Elder, if he be under Evil, and ob&s;tinate, may be rebuked, nay, not only &s;o, but further proceeded again&s;t al&s;o.</CELL>
</ROW>
<ROW>
<CELL>VII. 'Tis the Honour of a Father to rule and govern his Children, and whole Family, with Wi&s;dom and Di&s;cretion.</CELL>
<CELL>VII. So 'tis a great Honour to a Mini|&s;ter, or Pa&s;tor of a Church, to rule and govern the Congregation where he is pla|ced, wi&s;ely behaving him&s;elf in all things; not to be &s;oon angry, peevi&s;h, nor &s;elf-conceited, but to &s;tudy the Rule, and impartially to carry it with an equal Severity and Mildne&s;s to all, &s;tudying the Nature and Di&s;po&s;ition of every Member.</CELL>
</ROW>
<PB N="272" REF="152">
<ROW>
<CELL>VIII. Fathers ought to walk wi&s;ely before their Children, in all Holine&s;s and Sobriety, &s;etting them|&s;elves as Patterns (to all that are in the Family) of Grace and Vertue.</CELL>
<CELL>VIII. So 'tis the Duty of Pa&s;tors and Mini&s;ters of Churches, to lead an holy and godly Life, and be as Examples of true Vertue and Piety to all they conver&s;e with. <HI>Be thou an Example of the Believers,</HI><NOTE PLACE="marg">1 Tim. 4.12.</NOTE> <HI>in Word, in Conver&s;ation, in Charity, in Spirit, in Faith, in Purity.</HI></CELL>
</ROW>
<ROW>
<CELL>IX. It is a great Sorrow and Grief to a good and godly Father, to &s;ee his Children froward, and fall out one with another, violating the Bonds of Nature.</CELL>
<CELL>IX. So 'tis an Heart-breaking Sorrow to a godly and faithful Mini&s;ter, to &s;ee the Saints and Members of the Church walk loo&s;ely, and live in Strife and Vain-Glory, wronging and abu&s;ing each other, and thereby violate the &s;acred Bonds of brotherly Love, Tenderne&s;s, and Forbearance: <HI>For many walk, of whom I have told you often, and now tell you even weeping, that they are Enemies of the Cro&s;s of Chri&s;t.</HI><NOTE PLACE="marg">Phil. 3.18.</NOTE></CELL>
</ROW>
<ROW>
<CELL>X. It is the Property of a godly Father to pray for his Children, and al&s;o for the whole Family commit|ted to his Charge.</CELL>
<CELL>X. So Chri&s;t's faithful Mini&s;ters do not cea&s;e to pray for tho&s;e whom they have been in&s;trumental to beget (by the Word of Truth) unto Chri&s;t; nay, not only for them, but for all committed to their Charge; nay, for all the Children of God,<NOTE PLACE="marg">Eph. 3.17.</NOTE> <HI>That Chri&s;t might dwell in their Hearts by Faith, and that they may be rooted and grounded in Love,</HI> &amp;c.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WE may infer from hence, that the Office of a Mini&s;ter is an honourable Em|ployment.</P>
<P N="2">2. It may in many things teach Pa&s;tors their Duties to their Members, and Members their re&s;pective Duties towards their Pa&s;tors.</P>
<P N="3">3. It al&s;o &s;erves to inform us, who are faithful, wi&s;e, and di&s;creet Mini&s;ters of Chri&s;t.</P>
<P N="4">4. We may further learn, what a great Concern it is for a Church to chu&s;e wi&s;e and &s;ober Per&s;ons to be their Pa&s;tors.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Stewards.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Luke 12.42.</HI></BIBL> Who is a faithful Steward, <HI>&amp;c.</HI></P>
<P><BIBL><HI>1 Cor. 4.1.</HI></BIBL> Let Men &s;o account of us as the Mini&s;ters of Chri&s;t, and Stewards of the My&s;teries of God.</P>
<P><BIBL><HI>Ver&s;e 2.</HI></BIBL> Moreover, it is required in Stewards, that a Man be found faithful.</P></Q>
</EPIGRAPH>
<P><NOTE PLACE="marg"><HI>Liegh</HI>'s Crit. Sacr.</NOTE><HI>STeward, Steward&s;hip,</HI> the Original, <GAP DESC="foreign">, rendred in 1 <HI>Cor.</HI> 9.17. <HI>Di&s;pen|&s;ation,</HI> properly &s;ignifieth the Admini&s;tration of Hou&s;hold-Bu&s;ine&s;s, whereof one taketh &s;uch and &s;uch Care, and doth &s;o di&s;po&s;e thereof, as that he ap|pointeth every one what they are to do.</P>
<P><HI>Note.</HI> True Go&s;pel-Mini&s;ters are Stewards, &s;piritual Stewards, Stewards of God.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Steward is an Officer that principally belongs to great Men; few, be&s;ides rich and noble Per&s;ons, have Stewards of their Hou&s;es.</CELL>
<CELL>SO true Go&s;pel-Mini&s;ters or Pa&s;tors, are Officers that belong to Chri&s;t's Hou&s;e, who is a great Prince, nay, King of Heaven and Earth.</CELL>
</ROW>
<PB N="273" REF="152">
<ROW>
<CELL>II. A Steward is a Per&s;on that hath a great Tru&s;t and Charge re|po&s;ed in him; many rich and ex|cellent Things are committed to his Care and Over&s;ight, &s;ometimes all the Goods of the Hou&s;e, and Charge of the Family.</CELL>
<CELL>II. So faithful Mini&s;ters have a mighty Tru&s;t repo&s;ed in them; the Lord Je&s;us hath committed to their Care and Charge Things of very great worth and value, even all the Goods of his Hou&s;e. 1. They are entru&s;ted with the Truth, and every Branch and Part of it, called the <HI>My&s;teries of God,</HI> which is of ine&s;timable Value. 2. The whole Church; they have the Care and Charge of the whole Family or Hou&s;hold of God. 3. They have the Care and Charge of Mens Souls committed to them. <HI>See Watchmen.</HI></CELL>
</ROW>
<ROW>
<CELL>III. It behoveth a Steward to be faithful in all things, &s;eeking the Honour of his Lord: They ought to be much in their Bu&s;ine&s;s, not leaving it to others, that are not ex|perienced in it, nor careful to look after it; nor leave their Ma&s;ter's Bu&s;ine&s;s, to mind and look after their own.</CELL>
<CELL>III. So ought every Mini&s;ter of Chri&s;t to be faithful in all things, wholly &s;tu|dying the Profit, Honour, and Intere&s;t of the Lord Je&s;us. They ought continually to be about his Affairs, not leave the Ma|nagement of the Church, and Concerns of the Mini&s;try, (like &s;ome &s;elf-&s;eeking Prie&s;ts of our Days) to others, who are unexperienced, negligent, and wor&s;e; to follow their own Concerns, and living in Ea&s;e and Plea&s;ure, pur&s;uing after the Riches and Vanities of the World, mattering not whether Chri&s;t be honoured or no, or whether his Intere&s;t &s;ink or &s;wim, &s;o that things go well with them, and they thrive in the World. There are too many &s;uch in this Day, &s;o that we may well &s;ay with the Apo&s;tle, <HI>All &s;eek their own, and none the Things that are Je&s;us Chri&s;t's.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Stewards give direction to all inferior Officers. and others in the Family, about their re&s;pective Work and Bu&s;ine&s;s.</CELL>
<CELL>IV. So Mini&s;ters give directions to the Deacons, and other Members of Chri&s;t's Church, how to di&s;charge their Duties in their re&s;pective places, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>V. Stewards mu&s;t expect to be called to an account, and if un|faithful, are frequently put out of their Steward&s;hip:<NOTE PLACE="marg">Luk. 16.2.</NOTE> <HI>Give an account of thy Steward&s;hip, for thou maye&s;t be no longer Steward.</HI></CELL>
<CELL>V. So all the Mini&s;ters of Chri&s;t mu&s;t expect to be called to an Account: The Time is coming, when Chri&s;t will reckon with them; and happy will they be, that have their Accounts to give up with Joy, to whom the Lord Je&s;us will &s;ay, <HI>Well done, good and faithful Servant,</HI> &amp;c.</CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Planters.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>1 Cor. 3.6.</HI></BIBL> I have planted, and <HI>Apollo</HI> watered, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Ver&s;e 8.</HI></BIBL> Now he that planteth, and he that watereth, are one.</P></Q>
</EPIGRAPH>
<P>GOD is the chief &s;piritual Planter, <HI>I&s;a.</HI> 5.7. <HI>&amp;</HI> 60.21. <HI>&amp;</HI> 61.3. <HI>Mat.</HI> 15.13. None but he can implant a Principle of Grace in the Sinner's Heart; 'tis his proper Work to take us out of the old Stock and Root, and plant us into the new. But fora&s;much as the&s;e Things are a&s;&s;erted by the Preaching of the Word, Mini&s;ters are called Planters: <HI>I have planted,</HI> &amp;c.<NOTE PLACE="marg">1 Cor. 3.6</NOTE> They are but under or &s;ubordinate Planters and Waterers, to <GAP DESC="foreign">, him that gives the Increa&s;e, <HI>viz. Jehovah.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Skilful Planter is a curious Arti&s;t, one that knows the Nature of Trees, Plants, and Seeds. He is skilled in Setting, Ingrafting,
<PB N="274" REF="153"> Innoculation, or Grafting with the Scucheon, as they call it, <HI>&amp;c.</HI></CELL>
<PB N="273" REF="152">
<CELL>SO an experienced and able Mini&s;ter of the Go&s;pel is a very skilful Per&s;on, one that hath knowledg of great My&s;te|ries, both of Nature and Grace: He knows the State of Man in the fir&s;t <HI>Adam,</HI>
<PB N="274" REF="153"> that old Stock; and al&s;o the Nature of Planting, or Grafting into Je&s;us Chri&s;t, how and which way it is, and mu&s;t be done.</CELL>
</ROW>
<ROW>
<CELL>II. A Planter hath fit Tools or In&s;truments to do his Work withal, <HI>viz.</HI> a Spade, a Knife, <HI>&amp;c.</HI> without which he can do nothing.</CELL>
<CELL>II. So Mini&s;ters of Chri&s;t have fit In|&s;truments to work with, <HI>viz.</HI> the Go&s;pel, which is called the engrafted Word, <HI>i. e</HI> an In&s;trument or Means by which Souls are planted, or grafted into Chri&s;t, by the help of the Holy-Gho&s;t, without which they can do nothing.</CELL>
</ROW>
<ROW>
<CELL>III. A Planter knows, that until the Ground he is to plant, be dug up, and well prepared, 'tis not meet to be &s;owed or planted.</CELL>
<CELL>III. So Mini&s;ters know, unle&s;s the Hearts of Sinners are dug by the power|ful Convictions of the Word and Spirit of God, they are not fit to receive the Seed of Grace, nor to be planted in God's Vineyard.</CELL>
</ROW>
<ROW>
<CELL>IV. Planters, as Naturali&s;ts ob|&s;erve, find by experience, that a wild ungrafted Tree never bears good Fruit, nor can, till it be re|moved out of its natural Soil, into a good Soil, and grafted with a better Kind. The Root that bears this wild Fruit is a degenerate Root, and that is the Cau&s;e the Fruit is &s;o unplea&s;ant, &s;owre, and naught.</CELL>
<CELL>IV. So Mini&s;ters al&s;o know, that un|regenerate Men, who grow upon the na|tural Root of old <HI>Adam,</HI> unle&s;s they are removed, and planted into Je&s;us Chri&s;t, cannot bring forth acceptable Fruit to God; until removed by the Power of the Word and Spirit, and tran&s;planted into Je&s;us Chri&s;t by a lively Faith. Man|kind naturally are the Off-&s;pring of a corrupt and degenerate Root, <HI>viz.</HI> the fir&s;t <HI>Adam;</HI> for as is the Root and Tree, &s;uch are the Branches, and the Fruit there|of: <HI>A corrupt Tree cannot bring good Fruit.</HI><NOTE PLACE="marg">Mat. 7.18.</NOTE></CELL>
</ROW>
<ROW>
<CELL>V. A Planter, who hath Skill in Grafting, knows the Stock mu&s;t be cut off, before the Sienes (as &s;ome call them, or after <HI>Pliny,</HI> Sions) be grafted in.</CELL>
<CELL>V. So a Mini&s;ter knows, that until the new Stock, <HI>viz.</HI> Je&s;us Chri&s;t, was cut off, that is to &s;ay, crucified, no Men, as &s;piritual Syenes, can be grafted into him by a lively Faith: Tho there is in this a great Di&s;parity (as applied to Mini&s;ters) for Planters cut off or cleave the Stock them&s;elves, before they graft the Siene; but Chri&s;t was cut off by another hand.</CELL>
</ROW>
<ROW>
<CELL>VI. A Planter knows, a Twig that is to be grafted, or a Bud ino|culated, mu&s;t fir&s;t be cut off with a Knife that is keen or &s;harp, or an In&s;trument, from the Tree on which it naturally grew: And when the Grafts are cut off, in order to this Work, 'tis a critical Sea&s;on with them (&s;aith worthy Mr. <HI>Flavel</HI>) if they lie too long before they are engrafted, or take not with the Stock, they die, and are never more recovered; they may &s;tand in the Stock a while, but are no part of the Tree.</CELL>
<CELL>VI. So a Mini&s;ter knows, before a Soul can be grafted into Chri&s;t, he mu&s;t be cut off of the old Stock, <HI>viz.</HI> old <HI>Adam,</HI> and taken off of his own Righ|teou&s;ne&s;s. The fir&s;t Work upon a Chri|&s;tian is cutting Work: They were cut or pricked in their Hearts,<NOTE PLACE="marg">Acts 2.37. Heb. 4.</NOTE> while <HI>Peter</HI> prea|ched to them. <HI>The Word of God is &s;harper than a two-edged Sword.</HI> <Q>As no Siene is engrafted without cutting; &s;o no Soul is united to Chri&s;t,<NOTE PLACE="marg">Joh. 16.8, 9.</NOTE> without a true and cutting Sen&s;e of Sin, and of its own Mi&s;ery. And when Souls are under a Work of Conver&s;ion, 'tis a critical Time with them; many have mi&s;carried then, and never recovered again: They have in|deed for a time remained like dead Grafts in the Stock, by an external, lifele&s;s Profe&s;&s;ion, but never come to any thing; for &s;uch dead Grafts in a little time fall off from the Stock, Chri&s;t, and peri&s;h.</Q> But this I mu&s;t needs &s;ay, it is principally for want of being quite cut off, or becau&s;e they were never throughly cut
<PB N="275" REF="153"> or wounded at Heart; Convictions upon their Hearts were never deep enough, or not kind Convictions, rather Legal than Evangelical; they were not cut by a fit In&s;trument, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. A Planter, when Grafts are cut off, and prepared to be engraf|ted, makes all convenient &s;peed he can to clo&s;e them with the new Stock; the &s;ooner (&s;aith one) that is done, the better. The Graft is intimately united, and clo&s;ely con|joined with the Stock; the Con|junction is &s;o clo&s;e, that they be|come one Tree.</CELL>
<CELL><P>VII. So a Mini&s;ter, when he &s;ees poor Sinners are fitted, and every way prepa|red by powerful Convictions, ought to make what &s;peed he can to apply the Plai|&s;ter, and direct them to a Clo&s;ure with Chri&s;t, that is to &s;ay,<NOTE PLACE="marg">Act. 16.30, 31.</NOTE> to believe on the Lord Je&s;us. And when this is done, there is an intimate Union betwixt Chri&s;t and the Souls that believe in him: <HI>He that is joined to the Lord, is one Spirit.</HI> 'Tis the neare&s;t, clo&s;e&s;t, and &s;tricte&s;t Union; they are &s;o glewed one to the other, &s;o that look as the Graft is really in the Stock, and the Sap of the Stock is really in the Graft: So a Believer is really, tho my&s;tically, in Chri&s;t, and the Spirit of Chri&s;t is communicated to a Believer: <HI>He that dwelleth in Love, dwelleth in God.</HI><NOTE PLACE="marg">1 Joh. 4 16</NOTE> And as the Graft is bound to the Stock &s;o &s;teadily, that the Wind cannot lo&s;e it; &s;o the be|lieving Soul is fa&s;tened to Chri&s;t by &s;uch Bonds,<NOTE PLACE="marg">Flavel.</NOTE> as will &s;ecure it from all danger of being loo&s;ed from him any more.</P>
<Q><L>This doth the Soul's &V;nion with Je&s;us &s;how,</L>
<L>And where and how the&s;e heavenly Plants do grow.</L></Q></CELL>
</ROW>
<ROW>
<CELL>VIII. A Planter &s;ometimes plants a whole Vineyard, with the help and a&s;&s;i&s;tance he hath from others.</CELL>
<CELL>VIII. So a painful Mini&s;ter may, nay, and has planted a whole Church by the help and a&s;&s;i&s;tance of the Spirit of God, yea, &s;everal Churches, as St. <HI>Paul,</HI> and others we read of, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>IX. A Planter's Work (like other Labourers) is very hard; they oft|times &s;weat at it, &s;pend and wa&s;te them&s;elves; they find &s;ome Ground very rocky, and difficult to dig up, and to manure.</CELL>
<CELL>IX. So is the Mini&s;ter's Work a very hard and laborious Work; no Digger nor Planter works harder, or takes more pains, than &s;ome faithful Planters, or Preachers of the Go&s;pel; they frequent|ly &s;weat at their Work (as we have el&s;e|where &s;hewed) and by their Study and great Labour, wa&s;te their frail Bodies. Some Sinners have rocky Hearts.</CELL>
</ROW>
<ROW>
<CELL>X. A Planter doth not only plant, but al&s;o water his Plants, that they may grow and thrive the better.</CELL>
<CELL>X. So godly Mini&s;ters do not only preach, whereby Souls are planted by the heavenly Doctrine; but al&s;o pray for Encrea&s;e, whereby their Plants are wa|tered: <HI>I have planted, and</HI> Apollo <HI>watered.</HI> What <HI>Paul</HI> plants, <HI>Apollo</HI> comes after and waters with his Doctrine, that dropp'd like Dew. <HI>Neither is he that planteth, any thing, nor he that watereth, but God that giveth the Encrea&s;e.</HI></CELL>
</ROW>
<ROW>
<CELL>XI. He that plants a Vineyard with his own Labour, ought to be allowed to eat of the Fruit thereof; and it would be accounted a &s;trange thing, &s;hould he be denied it.</CELL>
<CELL>XI. So a faithful Mini&s;ter, or &s;piritual Planter, ought to eat of the Fruit of that Church or Vineyard he hath planted, or doth keep, prune, and manure; that is to &s;ay, to be fed and comfortably main|tained by them. <HI>Who goeth a Warfare at his own Charge at any time? Who planteth a Vineyard, and eateth not of the Fruit thereof?</HI><NOTE PLACE="marg">1 Cor. 9.7</NOTE> <HI>Or who feedeth a Flock, and eateth not of the Milk of the Flock? Say I the&s;e things as a Man, or &s;aith the Law the &s;ame al&s;o?</HI> &amp;c. <HI>If we have &s;owed unto you &s;piritual Things, is it a great thing we &s;hould reap your carnal Things?</HI> [Read <HI>Labourer.</HI>]</CELL>
</ROW>
<PB N="276" REF="154">
<ROW>
<CELL>XII. Planters greatly rejoyce to &s;ee their Plants thrive and grow, and their Labour pro&s;per.</CELL>
<CELL>XII. So Mini&s;ters rejoyce to &s;ee Saints or &s;piritual Plants grow and thrive in Grace, and true Holine&s;s: <HI>I have no greater Joy, than to &s;ee my Father's Children walk in the Truth.</HI></CELL>
</ROW>
<ROW>
<CELL>XIII. Planters do not only take delight in planting, in the Spring, and other fit Sea&s;ons; but do al&s;o take care of the Plants at &s;uch times when it is Winter, le&s;t the Fro&s;t and Cold &s;hould &s;poil their Growth.</CELL>
<CELL>XIII. So &s;piritual Planters, Chri&s;t's faithful Mini&s;ters, do not only take de|light to labour in Chri&s;t's Vineyard, to plant and graft when the Sun or Spring-Sea&s;on of Providence &s;hines upon them, but endure the &s;harpe&s;t Storms of Per&s;e|cution, in the taking care of tho&s;e tender Plants, who by rea&s;on of the &s;harpe&s;t Winter, may be in greate&s;t Danger.</CELL>
</ROW>
<ROW>
<CELL>XIV. Planters have been, and are greatly in&s;trumental for the Be|nefit and Advantage of the Place or Country where they dwell, by the Vineyards, Orchards, and Gar|dens they have planted.</CELL>
<CELL>XIV. So Mini&s;ters have been, and are great In&s;truments of much Good and Be|nefit to the Place or Country where God hath ble&s;t their Labours, by planting Churches, who have &s;ent forth &s;uch Fruit, that many thereby have been made fruitful in Grace and Holine&s;s. What &s;piritual Profit have the&s;e after-Ages reaped by the Labours of tho&s;e that were at fir&s;t, and tho&s;e that followed after, as Planters in God's Vineyard! of which the holy Scrip|ture, and other Hi&s;tories give a full Account. So that Word is fulfilled, <HI>Others have laboured, and you are entred into their Labours; i. e.</HI> We reap the Benefit of tho&s;e that were Planters before us, as others may reap the Benefit of the Labours of &s;uch as are now entered into the &s;ame Work, that the Generation that is to come may prai&s;e the Lord.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WHat Grace and Glory is this, O Saint, that God hath conferred on thee, in taking thee out of that wild, dead, and barren Stock, and planting thee into that precious, living, and fruitful One, Chri&s;t Je&s;us! Can&s;t thou enough ad|mire and prize this Grace and Favour!</P>
<P N="2">II. It &s;hews what wonderful Union, and ble&s;&s;ed Nearne&s;s there is between Chri&s;t and every &s;incere Chri&s;tian!</P>
<P N="3">III. It &s;hews us, that all our good Fruit is from Je&s;us Chri&s;t, and by means of that ble&s;&s;ed, my&s;terious, and glorious Union with him.</P>
<P N="4">IV. Mini&s;ters ought to be Men of Wi&s;dom, &s;uch as are faithful, able, and willing to labour, Men that are not idle.</P>
<P N="5">V. It reproves not only &s;uch Saints, that take up with the Name of Plants in God's Vineyard, and bring not forth Fruit; but al&s;o Churches, that &s;ee not, or will not &s;ee, nor learn their Duty to their painful and faithful Mini&s;ters.</P>
<P N="6">VI. It &s;hews the Folly and Madne&s;s of all tho&s;e that go about to hinder or &s;poil the Work of tho&s;e &s;piritual Planters, God's Mini&s;ters: For what would Men think of &s;uch, that &s;hould &s;uffer none to plant, nor any Plant or Tree to grow, nay, de&s;troy (in as much as in them lieth) all the Vineyards, Orchards, and Gardens in the Place or Country where they dwell? Such like Work do all tho&s;e that per&s;ecute God's faithful Mini&s;ters and People.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="277" REF="154">
<HEAD>Mini&s;ters compared to Builders.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 Cor. 3.10.</HI></BIBL> According to the Grace of God which is given me, as a wi&s;e Ma&s;ter-Builder, I have laid the Foundation, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>A <HI>Builder</HI> is a Metaphor taken from Carpenters and Ma&s;ons, <HI>&amp;c.</HI> that build Hou&s;es; the Hebrew Word by which Building is expre&s;&s;ed, is derived from the Root, <GAP DESC="foreign"> to build or rear an Hou&s;e or City. God in Chri&s;t is the chief Ma&s;ter-Builder: <HI>He that built all Things, is God;</HI><NOTE PLACE="marg">1 King. 10.4.</NOTE> and he is the great Builder of his Temple: <HI>&V;pon this Rock will I build my Church,</HI> &amp;c. And yet Mini&s;ters under him are likewi&s;e Ma&s;ter-Builders, <HI>&amp;c.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Wi&s;e Ma&s;ter-Builder gives di|rection to others, how the Hou&s;e, <HI>&amp;c.</HI> mu&s;t be built; and to this purpo&s;e &s;hews the Figure or true Form of it, that &s;o other Un|der-Builders may know how to go on with their Work.</CELL>
<CELL>SO St. <HI>Paul,</HI> and other great and wi&s;e Ma&s;ter-Builders, (the Apo&s;tles) have given plain Directions to us, and all in|ferior Builders, how the Hou&s;e of God mu&s;t be built, and with what Materials; and they have left in the holy Go&s;pel a plain Scheme or Figure of it, that &s;o all &s;piritual Builders may know how to pro|ceed in their Work.</CELL>
</ROW>
<ROW>
<CELL>II. A Ma&s;ter-Builder takes &s;peci|al care rightly to lay the Foun|dation, upon which the whole Fa|brick or Structure is to be built, <HI>&amp;c.</HI></CELL>
<CELL>II. So the Apo&s;tles have, as In&s;tru|ments in God's hand, laid the Foun|dation of the true Religion, the Foun|dation of Faith and Salvation, the Foun|dation of the true Church, <HI>&amp;c.</HI><NOTE PLACE="marg">1 Cor. 3.11</NOTE> <HI>Another Foundation can no Man lay, than that which is laid, which is Je&s;us Chri&s;t.</HI></CELL>
</ROW>
<ROW>
<CELL>III. A Builder hath &s;ometimes much Rubbi&s;h to remove, before he can go on with his Work; as the poor Jews had, who built the Temple, <HI>&amp;c.</HI></CELL>
<CELL>III. So have Mini&s;ters much Rubbi&s;h to remove out of their own and Sinners Way, before they can proceed in their ble&s;&s;ed Work. There is the Rubbi&s;h of Fal&s;e-Doctrine about Ju&s;tification; this was in the Apo&s;tle's way, as well as 'tis in ours: The Jews were hardly taken off from their own Righteou&s;ne&s;s, and legal Ceremonies; they would needs build upon a Legal Foundation: <HI>They &s;tumbled at the Stumbling Stone,</HI> &amp;c. We have much Popi&s;h Rubbi&s;h to remove, the Rubbi&s;h of Mens Inventions, and &s;uper&s;titious Ceremonies, <HI>&amp;c.</HI> be&s;ides the Rubbi&s;h of other Hereticks and Deceivers.</CELL>
</ROW>
<ROW>
<CELL>IV. A Builder oftentimes meets with hard Work, in hewing and &s;quaring his Timber and Stones, &s;ome being very rugged and knotty, <HI>&amp;c.</HI></CELL>
<CELL>IV. So Mini&s;ters find &s;ome Sinners are very &s;tubborn and ob&s;tinate, like knotty Timber, &s;cragged and rugged Stones, which, without much Labour and Pains, are not hewed and fitted for the Buil|ding.</CELL>
</ROW>
<ROW>
<CELL>V. A wi&s;e Builder takes care to prepare and make all his Materials ready, before he rai&s;es the Structure, or builds his Hou&s;e.</CELL>
<CELL>V. So &s;hould a Mini&s;ter of the Go&s;pel &s;ee that all the &s;piritual Stones and Timber be well &s;quared, fitted, and prepared by a through Work of Repen|tance and Faith, before they are placed or laid into the Building or Church of God. <HI>Prepare thy Work without, and make it fit for thy &s;elf in the Field, and then build thy Hou&s;e.</HI><NOTE PLACE="marg">Prov 24.27.</NOTE> They mu&s;t not lay Stones into the Building, as they come out of the Quarry from whence they are digged, &s;uch Per&s;ons as were never converted, nor capable Subjects of it; and then afterwards, when they are put into God's Hou&s;e, go about to hew them by the Word, <HI>i. e.</HI> en|deavour to convert them. Mini&s;ters are Hewers, and the Ax is the Word of God: <HI>I have hewed them by the Prophets;</HI> But they mu&s;t proceed orderly, <HI>i. e.</HI> not baptize,<NOTE PLACE="marg">Mat. 28.19, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">0.</NOTE> and then teach; but fir&s;t teach, or make Di&s;ciples, and then baptize them.</CELL>
</ROW>
<PB N="278" REF="155">
<ROW>
<CELL>VI. A Builder can tell how many principal Pillars or Po&s;ts belong unto the Hou&s;e or Building, and &s;ees to fit all the Materials thereof in their proper place, and will be &s;ure to &s;ee that he wants never a princi|pal Pillar.</CELL>
<CELL>VI. So Mini&s;ters can tell how many fundamental Principles there are of the Chri&s;tian Religion, I mean, Principles nece&s;&s;ary to Salvation; and al&s;o the Num|ber of the Foundations of Church-Con|&s;titution and Fellow&s;hip; and will &s;ee that every thing they do be done orderly, every thing fitted according to the Di|rections of God's Word; and that they want not any one of the Foundation-Principles of the Chri&s;tian Religion. 'Tis dangerous, you know, if a Hou&s;e be to be built upon &s;ix main Pillars, if it want one. Read <HI>Heb.</HI> 6.1, 2.</CELL>
</ROW>
<ROW>
<CELL>VII. A Builder has his Rule, by which he doth all his Work: He does not work by Gue&s;s, nor by the Sight of his own Eye only, but by a certain and unerring Rule.</CELL>
<CELL>VII. So a wi&s;e Mini&s;ter hath his Rule, <HI>viz.</HI> the Word of God; he doth not do what he thinks is right in his own Eyes, until he hath tried it by the Rule; nor will he follow the Humor and Fancy of others, who may &s;ay, this is right, and that is right: but according as he finds Things to agree or di&s;agree with the holy Scriptures, and Spirit of God, that unerring Rule, by which he receives, or rejects, takes, or leaves: He, with <HI>Mo&s;es,</HI> will do all things according to the Pattern &s;hewed in the Mount: <HI>As many as walk according to this Rule, Peace be on them, and Mercy,</HI><NOTE PLACE="marg">Gal. 6.</NOTE> <HI>and upon the whole I&s;rael of God.</HI> The Word of God &s;hould be our Guide in all Things.</CELL>
</ROW>
<ROW>
<CELL>VIII. A wi&s;e Builder takes care that all the Building be fitly framed together, and well fa&s;tened to the Foundation.</CELL>
<CELL>VIII. So a wi&s;e Mini&s;ter, or &s;piritual Builder, endeavours to &s;ee that all the Saints be united, fitly framed, or joined together in Love, and well fa&s;tened by Faith, and Love to Je&s;us Chri&s;t. See what the Apo&s;tle &s;aith, <HI>Eph.</HI> 2.<NOTE PLACE="marg">Eph. 2.20, 21, 22.</NOTE> <HI>And are built upon the Foundation of the Apo&s;tles and Prophets, Je&s;us Chri&s;t him&s;elf being the chief Corner-Stone; in whom all the Building be|ing fitly framed together, groweth to an holy Temple in the Lord, in whom ye are builded together for an Habitation of God, through the Spirit.</HI></CELL>
</ROW>
<ROW>
<CELL>IX. A Builder takes great care to give directions about the Door, or Way into the Hou&s;e he is buil|ding, and makes it plain, that all People who have a mind, or ought to enter in, may readily find the way, and not &s;tumble at the Thre&s;hold.</CELL>
<CELL><P>IX. So a wi&s;e and faithful Mini&s;ter takes &s;pecial care to give directions about the Door into God's Hou&s;e, that all whom Chri&s;t would have enter in, may not be at a lo&s;s about it, nor &s;tumble as it were at the Thre&s;hold. 'Tis ab&s;olute|ly nece&s;&s;ary, that they are acquainted with, and able to &s;hew to others, what are tho&s;e initiating Ordinances into the Hou&s;e or Church of God. And &s;ad it is to &s;ee &s;o many worthy Mini&s;ters among us at &s;o great a Lo&s;s in this re&s;pect; as is demon&s;trated in a &s;mall Treati&s;e, written by Mr. <HI>W. R.</HI> entitled, <HI>A &s;ober Di&s;cour&s;e of Right to Church-Communion.</HI> It hath always been a&s;&s;erted by Chri&s;tians of all Per|&s;ua&s;ions, (till of late) that Bapti&s;m in Water, that holy <HI>Sacrament</HI> Chri&s;t ordained and left in his Church, is ab&s;olutely nece&s;&s;ary to Church-Fellow&s;hip and Commu|nion; though touching the Subject and Manner of the Admini&s;tration of that Or|dinance, there hath been much Controver&s;y: but &s;ure I am, the Word of God is very full and plain in this Ca&s;e.</P>
<P>1. The Lord Je&s;us hath po&s;itively enjoined Repentance, Faith, and Bapti&s;m, to be taught as the fir&s;t Principles of his &s;acred Doctrine, and as Fundamentals of Church-Communion and Fellow&s;hip. See <HI>Mat.</HI> 28.19, 20. <HI>Heb.</HI> 6.1, 2.</P>
<P>2. This al&s;o was the Door the holy Apo&s;tles (tho&s;e wi&s;e Ma&s;ter-Builders) directed Per&s;ons to, and opened for entrance in the Primitive Time: <HI>Repent, and be baptized, every one of you,</HI> &amp;c. <HI>Then they that gladly received the Word, were baptized; and the &s;ame Day there was added unto them about three thou&s;and Souls.</HI> Acts 2.40, 41. Com|pare this with <HI>Acts</HI> 8.48. <HI>&amp;</HI> 16.33. <HI>Gal.</HI> 3.27. And hence 'tis &s;aid; <HI>By one Spirit are
<PB N="279" REF="155"> we all baptized into one Body,</HI> or to be of one Body. Moreover, as it is in the above-cited Treati&s;e proved, upon an Examination of the Records of the next Age after the Apo&s;tles, 'tis evident, the &s;ame Order was retained and kept up, as appears by <HI>Ju&s;tin Martyr,</HI> in his Apology to <HI>Antoninus Pius,</HI> the Roman Emperor. <Q>This Food (&s;aid he) we call the Euchari&s;t, to which no Man is admitted, but only he that believeth in the Truth of the Doctrine, being wa&s;hed in the Laver of Regeneration, (&s;o he called Bapti&s;m) for the Remi&s;&s;ion of Sins, and that &s;o liveth as Chri&s;t hath taught.</Q> <HI>Tertullian</HI> and <HI>Cyprian</HI> po&s;itively affirm the &s;ame, and divers others of the ancient Fathers; as <HI>Ba&s;il, Nazianzen, Optatus, Athanatus, Epiphanius, Hilarius, Ambro&s;e, Jerome, Sozomen, Athana&s;ius, Augu&s;tin,</HI> &amp;c. as is largely &s;hewed by the Divines of <HI>Magdeburg,</HI> in their Hi&s;tory of the Church, printed at <HI>Ba&s;il,</HI> 1624. Al&s;o all our modern Divines fully agree with the Ancients in this great Point, <HI>viz.</HI> That Bapti&s;m is ab&s;olutely an initiating Ordinance, and that no unbaptized Per&s;on ought to be admitted into the Church, nor to the Lord's Supper; tho 'tis confe&s;s'd, that &s;ome do not &s;ay, that Bapti&s;m alone is the Door into the Church, but Bapti&s;m, and Impo&s;ition of Hands. <Q>There are two Doors to be pa&s;&s;ed through, (as &s;aith a learned Writer) 'before we can come, <HI>aditus, &amp; intima Eccle&s;iae penetralia,</HI> viz. Bapti&s;m, and Laying on of Hands; whereof the latter properly and immediately gives admit|tance.</Q> Mr. <HI>Hanmors</HI> cites &s;ome ancient Chri&s;tians &s;peaking thus, <HI>Confirmatio (&s;ive manuum impo&s;itio) protinus dat jus communicandi in Sacramento corporis ac &s;anguinis Chri&s;ti:</HI> That is, <Q>Confirmation (or Impo&s;ition of Hands) forthwith giveth full Authority and Right of Communion in the Body and Blood of Chri&s;t.</Q> And in ano|ther place &s;aith the &s;ame Per&s;on, <Q>He that was not confirmed, was not admitted to the Euchari&s;t.</Q></P></CELL>
</ROW>
<ROW>
<CELL>X. A Ma&s;ter-Builder goes on with his Work, when the Foun|dation is laid; the Scaffolds are not taken down, till the Building be fini&s;hed, but rather rai&s;ed higher and higher, as the Fabrick goes up; he re&s;olves every Day's Work &s;hall add &s;ome further Beauty to it, in order to the final perfecting of it.</CELL>
<CELL>X. So a true faithful Mini&s;ter, when he &s;ees the Work of God's Hou&s;e going on, every one labouring diligently every day to be more and more holy, and pre&s;&s;ing on towards Perfection: <HI>Not laying again the Foundation,</HI> &amp;c.<NOTE PLACE="marg">Heb. 6.1, 2</NOTE> <HI>let us go on to Perfection, and &s;o grow up unto him in all things, who is the Head.</HI> Go&s;pel-Builders are for the <HI>perfecting of the Saints, for the Work of the Mini&s;try, for the edifying of the Body of Chri&s;t,</HI><NOTE PLACE="marg">Eph. 4 5.</NOTE> <HI>till we all come into the &V;nity of the Faith, and Knowledg of the Son of God, unto a perfect Man,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>EArthly Builders build with or|dinary Wood, Stones, Brick, <HI>&amp;c.</HI> lifele&s;s and dead Materials: Al&s;o they build Hou&s;es for Men, or mor|tal Creatures only, which may be &s;oon de&s;troyed by an Enemy.</CELL>
<CELL>BUt the &s;piritual Builders build the Hou&s;e of God with precious Stones, not earthly but heavenly, not dead but living: <HI>Ye al&s;o, as lively Stones, are built up a &s;piritual Hou&s;e, and not for Man, but an Hou&s;e or Habitation for God, through the Spirit;</HI> a Hou&s;e that the Gates of Hell &s;hall never prevail again&s;t.</CELL>
</ROW>
</TABLE></P>
<P>Divers Di&s;parities are al&s;o here omitted, and left to be enlarged by the &s;tudious Reader.</P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may inform all that look upon them&s;elves to be &s;piritual Builders, to take heed they do not refu&s;e the chief Corner-Stone, as the Jewi&s;h Builders did: Remember the Foundation is laid, which is the Lord Je&s;us Chri&s;t.</P>
<P N="2">II. It may caution them to take heed they build with fit Materials, not with Wood, Hay, and Stubble, but Gold, Silver, and precious Stones.</P>
<P N="3"><PB N="280" REF="156">III. It may caution them to take heed they build according to the Rule. Let them not mi&s;take the Rule, the Pope or Church of <HI>Rome</HI> is not the Rule, as we have &s;hewn in the Fir&s;t Volume, <HI>Book</HI> 3. <HI>pag.</HI> 1, 2, 3. General Councils are not the Rule; the Light within is not the Rule; the Word of God is the only Rule, by which the&s;e Builders of God's Hou&s;e mu&s;t do all their Work.</P>
<P N="4">IV. It may caution them to take heed they do not make any other Doors into the Church, than what Je&s;us Chri&s;t hath made. The Door that let into the natural Church of the Jews, is &s;hut up by him that hath the Keys of <HI>David;</HI> Birth-Privileges will not give a Right to Church-Member&s;hip under the Go&s;pel. <HI>Think not to &s;ay within your &s;elves, We have</HI> Abraham <HI>to our Father,</HI> &amp;c.</P>
<P N="5">V. It may caution them to take heed they do not leave out of the Building any principal Pillar, le&s;t their Building prove defective, and &s;tand not long. 'Tis a fear|ful thing to alter, add to, or dimini&s;h from the Word of God. <HI>Rev.</HI> 2.2.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Pillars.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Gal. 2.9.</HI></BIBL> And when <HI>James, Cephas,</HI> and <HI>John,</HI> who &s;eemed Pillars, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>MIni&s;ters are like Pillars in the Hou&s;e of God.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Pillar helps to &s;upport and bear up the Building.</CELL>
<CELL>SO Mini&s;ters help to &s;upport and bear up the Church and Hou&s;e of God.</CELL>
</ROW>
<ROW>
<CELL>II. Pillars are a great Ornament to a Building; they &s;erve not only for U&s;e, but for Beauty. The two Brazen Pillars in <HI>Solomon</HI>'s Temple were curiou&s;ly adorned with Nets of Chequer-Work, Lilly-Work, and Rows of Pomegranats, <HI>&amp;c.</HI></CELL>
<CELL>II. So godly Mini&s;ters are a great Or|nament to the Church, being gloriou&s;ly adorned (many of them) with the Gifts and Graces of the ble&s;&s;ed Spirit, which &s;ome think was figured forth by the Pil|lars of the Temple, in re&s;pect of the Chequer and Lilly-Work; and by the Pomegranats, the Fruitfulne&s;s of their Conver&s;ation, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>III. The&s;e Pillars &s;tood in the Porch of the Temple.</CELL>
<CELL>III. So the Apo&s;tles, tho&s;e chief Pil|lars of the Go&s;pel-Church, lived in the beginning of the Church, &s;aith Mr. <HI>Lee,</HI><NOTE PLACE="marg">Mr. <HI>Sam. Lee,</HI> fol. 228.</NOTE> or entrance of the Go&s;pel-Mini&s;tration.</CELL>
</ROW>
</TABLE></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Mini&s;ters compared to Shepherds.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Ezek. 34.9.</HI></BIBL> O ye Shepherds, hear the Word of the Lord.</Q>
</EPIGRAPH>
<P>MIni&s;ters, in divers places of the holy Scriptures of the New Te|&s;tament, are compared to Shepherds.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Shepherd is cho&s;en and appoin|ted to take care of the Flock, being a Man skilful in that Work.</CELL>
<CELL>SO a Mini&s;ter is cho&s;en and appointed to take care of the Flock and Church of God, and of the Souls of Men com|mitted to his Charge.</CELL>
</ROW>
<ROW>
<CELL>II. A Shepherd feeds his Flock, leading them into good green Pa&s;tures.</CELL>
<CELL>III. So Mini&s;ters feed the Flock of Chri&s;t: Simon, <HI>Son of</HI> Jonas, <HI>love&s;t thou me? Feed my Sheep, Feed my Lambs,</HI> &amp;c. Feed them with good Doctrine, feed them with a good Example.</CELL>
</ROW>
<PB N="281" REF="156">
<ROW>
<CELL>III. A Shepherd endeavours to keep the Flock together, le&s;t any &s;hould &s;tray from the Fold.</CELL>
<CELL>III. So a faithful Mini&s;ter &s;trives to keep all the Members of the Church, un|der his Care, together, and will not (if he can help it) &s;uffer any of them to go a&s;tray.</CELL>
</ROW>
<ROW>
<CELL>IV. A Shepherd watches over his Flock in the Night, le&s;t any Danger (by Dogs, Wolves, or Foxes) &s;hould befall them.<NOTE PLACE="marg">Luke 2.8.</NOTE> <HI>And there were in the &s;ame Country Shepherds abiding in the Field, keeping Watch over their Flocks by Night,</HI> &amp;c.</CELL>
<CELL>IV. So Mini&s;ters mu&s;t abide with their Flock; they mu&s;t not be at a di&s;tance from them, le&s;t Evil &s;hould befall them from the Enemy, there being many Dogs, Wolves, and cunning Foxes abroad, &s;ee|king to de&s;troy and &s;poil the Sheep and Lambs of Je&s;us Chri&s;t, I mean, &s;ubtil Deceivers and Per&s;ecutors.</CELL>
</ROW>
<ROW>
<CELL>V. Shepherds are very tender of their Flocks, and drive them as they can go, &s;hewing much Compa&s;&s;ion to the Weak and Feeble, and endea|vouring to heal and &s;trengthen the Di&s;ea&s;ed.</CELL>
<CELL>V. So Mini&s;ters &s;hould be very tender of the Saints, or &s;piritual Flock, and not impo&s;e upon them &s;uch things as they are not convinced of to be their Duty; they mu&s;t not drive them out of their Pace, and the Weak and Feeble among them they ought to take compa&s;&s;ion upon, and &s;trive to heal the Di&s;ea&s;ed. The Shepherds of <HI>I&s;rael</HI> failing herein, greatly provoked the Owner of the Sheep again&s;t them: <HI>The Di&s;ea&s;ed</HI> (&s;aith he) <HI>ye have not &s;trength|ned, neither have ye healed that which was &s;ick,</HI> &amp;c. <HI>Strengthen ye the weak Hands,</HI><NOTE PLACE="marg">Ezek. 34.4</NOTE> <HI>and confirm the feeble Knees.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. Shepherds &s;ometimes keep Sheep that are none of their own.</CELL>
<CELL>VI. So Mini&s;ters keep Chri&s;t's Sheep: <HI>Feed My Sheep.</HI> They are Chri&s;t's by Choice, by Gift, by Purcha&s;e, by Con|que&s;t, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. Shepherds ought to feed of the Milk of that Flock they feed.</CELL>
<CELL>VII. So Mini&s;ters ought to be fed by the Flock or Church they feed:<NOTE PLACE="marg">1 Cor. 9.7</NOTE> <HI>Who fee|deth a Flock, and eateth not of the Milk of the Flock?</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>VIII. 'Tis a Shame to a Shepherd to regard the Fleece more than the Flock; it may be &s;aid of &s;ome Shep|herds, if they are fed, and have the Fleece, let what will befall the Sheep, they matter not.</CELL>
<CELL>VIII. 'Tis a Shame and great Reproach to a Mini&s;ter, and a Sign he is none of Chri&s;t's Servant, who chiefly regards his own, ba&s;e, and carnal Ends; if he has but the Fleece, and be well fed, let what will become of the Church, or Souls of tho&s;e under his Charge; he &s;eeks not them, but theirs.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>HEnce Mini&s;ters may be greatly encouraged to a faithful and careful Di&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">harge of their Tru&s;t; for that they &s;erve the Lord Je&s;us, who&s;e the Sheep are they feed, who will reward them in due Time.</P>
<P N="2">II. It may al&s;o caution them to be very careful, that they feed Chri&s;t's Flock with no other Food than what is of Chri&s;t's providing.</P>
<P N="3">III. It may inform all the Flocks and Sheep of Chri&s;t, over whom the Holy-Gho&s;t hath appointed Shepherds or Over&s;eers, (1.) To prize their faithful Mini&s;ters, ob|&s;erve their Doctrine, and eye their holy and heavenly Conver&s;ation. (2.) To walk as Sheep. (3.) To keep clo&s;e to their Fold.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="282" REF="157">
<HEAD>Mini&s;ters compared to Amba&s;&s;adors.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>2 Cor. 5.20.</HI></BIBL> We are Amba&s;&s;adors for Chri&s;t, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Eph. 6.20.</HI></BIBL> For which I am an Amba&s;&s;ador in Bonds, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THe Words, <HI>Amba&s;&s;ador, Legate,</HI> or <HI>Me&s;&s;enger,</HI> are &s;ynonimous Terms, pro|perly &s;uch as are commi&s;&s;ionated or deputed betwixt di&s;tant Parties, to tran&s;act Affairs of Moment. The Term is applied to the Mini&s;ters of the Go&s;pel; and it &s;ets forth, 1. The Dignity, 2. The Duty of Mini&s;ters.</P>
<P><HI>Note.</HI> Faithful Mini&s;ters are Chri&s;t's Amba&s;&s;adors, <HI>&amp;c.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Amba&s;&s;ador.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>AMba&s;&s;adors are authorized and &s;ent abroad by Princes, about the great Affairs of their Kingdoms.</CELL>
<CELL>MIni&s;ters are authorized, empowered, and &s;ent by the Lord Je&s;us, the Prince of the Kings of the Earth, on the great Affairs of his Glory, and Man's Good.</CELL>
</ROW>
<ROW>
<CELL>II. Amba&s;&s;adors u&s;ually are Per|&s;ons of Eminency; 'tis an Office that a Prince will not confer upon any of his Subjects, but on &s;uch as are of great E&s;teem in his Court, &s;uch as are fitly qualified for that great Tru&s;t confided in them; in a word, great Honour and Dignity is conferred upon them.</CELL>
<CELL>II. Faithful Mini&s;ters of Chri&s;t, &s;uch as are Mini&s;ters indeed, are eminent Per|&s;ons, &s;uch as are great Favourites to the Court of Heaven. What higher Digni|ty doth Chri&s;t confer upon any of his Saints here below! They al&s;o are Men fitly qualified for this great Employment; and what their Qualifications are, and mu&s;t be, you may &s;ee in 1 <HI>Tim.</HI> 3. <HI>Tit.</HI> 1. viz. <HI>Blamele&s;s as the Stewards of God,</HI><NOTE PLACE="marg">1 Tim. 3. 1 to 7. Tit. 1.7, 8, 9.</NOTE> <HI>not &s;elf-willed, not &s;oon angry, not given to Wine, no Striker, not given to filthy Lucre, a Lover of Ho&s;pitality, a Lover of good Men, &s;ober, ju&s;t, holy, temperate, holding forth the faithful Word, able by &s;ound Doctrine to &s;top the Mouths of Gain&s;ayers,</HI> &amp;c. <HI>not a Brawler, not Covetous, one that rules well his own Hou&s;e.</HI></CELL>
</ROW>
<ROW>
<CELL>III. The Dignity of Amba&s;&s;adors appears in the Greatne&s;s of their Prince from whom they come; they have u&s;ually re&s;pect according to the Rank and Quality of their Ma&s;ter.</CELL>
<CELL>III. Now true faithful Mini&s;ters are &s;ent as Amba&s;&s;adors from the great God, who is King of Heaven and Earth: <HI>By whom Kings reign, and Princes decree Judgment. With him is terrible Maje&s;ty, he rules and reigns over all, and who can &s;ay unto them, What doe&s;t thou?</HI></CELL>
</ROW>
<ROW>
<CELL>IV. An Amba&s;&s;ador appears ac|cording to the Dignity of the Per&s;on whom he repre&s;ents, and who&s;e place he &s;upplies.</CELL>
<CELL>IV. True and faithful Mini&s;ters repre|&s;ent the Per&s;on of Je&s;us Chri&s;t; O! and what Honour is this! They are employ|ed in his &s;tead, they are his Deputies: He is the chief Amba&s;&s;ador, called therefore the <HI>Me&s;&s;enger of the Covenant;</HI><NOTE PLACE="marg">Mal. 3.1.</NOTE> from him they receive their Authority.</CELL>
</ROW>
<ROW>
<CELL><P>V. The Excellency of the Me&s;|&s;age Amba&s;&s;adors are &s;ent about, &s;hews further the Dignity of the Officers. Now there are three &s;orts of Amba&s;&s;ies in the World:
<LIST>
<ITEM><NOTE PLACE="marg">Gurnal,</NOTE>1. Amba&s;&s;ies of Peace.</ITEM>
<ITEM>2. Amba&s;&s;ies of Marriage.</ITEM>
<ITEM>3. State-Amba&s;&s;ies, which re&s;pect Trade and Commerce, <HI>&amp;c.</HI></ITEM>
</LIST></P></CELL>
<CELL>V. Mini&s;ters come with a threefold Amba&s;&s;y;
<LIST>
<ITEM>1. Of Peace.</ITEM>
<ITEM>2. Of Marriage.</ITEM>
<ITEM>3. Of heavenly Commerce and Trade, <HI>&amp;c.</HI></ITEM>
</LIST></CELL>
</ROW>
<ROW>
<CELL>1. An Amba&s;&s;ador is welcom, when he comes from a Prince about Peace; and that e&s;pecially,</CELL>
<CELL>1. Chri&s;t's Mini&s;ters are welcom when they come with an Amba&s;&s;y of Peace; and needs they mu&s;t be &s;o, if we con&s;ider the&s;e Things following.</CELL>
</ROW>
<PB N="283" REF="157">
<ROW>
<CELL>(1.) When he comes from one that is formidable, mighty in Power, and who&s;e Armies are irre&s;i&s;tible; now to a poor, weak, and naked People, how welcom is his Ap|proach!</CELL>
<CELL>(1.) The&s;e Amba&s;&s;adors come from that great God that is dreadful in Power, that if he &s;peak but in his Wrath, the Earth trembles, who&s;e Armies are al&s;o ready; who offers not Peace, becau&s;e he cannot make War, or &s;tands in need of our Friend&s;hip, but meerly from his great Love wherewith he hath loved us, <HI>&amp;c.</HI> What can Sinners do to with&s;tand his Power? Doth he fear their Ho&s;tility? Can they &s;hoot their Arrows as high as Heaven? If they &s;trike at him, he makes their Swords turn into their own Bowels. O how gladly &s;hould the&s;e Amba&s;&s;adors be received! Who would not tremble to think of this God!</CELL>
</ROW>
<ROW>
<CELL>(2.) An Amba&s;&s;ador is welcom, when he is &s;ent to a People that have felt already the Impre&s;&s;ion of his Power, and are pining under the bleeding Mi&s;eries of his Anger.</CELL>
<CELL>(2.) So a Mini&s;ter of Chri&s;t is welcom to poor Sinners, who find the Arrows of divine Vengeance &s;ticking in their very Hearts, and the Cur&s;e of God cleaveth to every Faculty of their Souls, who lie bleed|ing under his heavy Anger.</CELL>
</ROW>
<ROW>
<CELL>(3.) An Amba&s;&s;ador is welcom, when the Terms he offers are ho|nourable and ea&s;y; not like the Peace that <HI>Naha&s;h</HI> offered to the Men of <HI>Jabe&s;h-Gilead, viz.</HI> That they &s;hould have every one his right Eye thru&s;t out, and lay it as a Re|proach to <HI>I&s;rael.</HI></CELL>
<CELL>(3.) Now the Mini&s;ters of the Go&s;pel offer honourable and ea&s;y Terms: God might require the perfect keeping of the whole Law, he might demand Satisfacti|on for all the Wrongs and Injuries we have done to his Ju&s;tice; but they offer Terms of Peace and Pardon, upon the Acknowledgment of Sin, and laying down our Arms, and to hold no League or &s;ecret Friend&s;hip with Sin or Satan any longer, to take hold of Chri&s;t, and plead the Atonement of his Blood: <HI>Believe on the Lord Je&s;us, and thou &s;halt be &s;aved.</HI></CELL>
</ROW>
<ROW>
<CELL>(4.) An Amba&s;&s;ador is welcom, when he offers Peace from a Prince that is real to his Word, and gives good &s;ecurity for the performance of what he promi&s;es.</CELL>
<CELL>(4.) Now God doth by his faithful Mini&s;ters give the greate&s;t a&s;&s;urance ima|ginable of the performance of what&s;oever he offers to poor Sinners; He hath pa&s;t his Word, nay, more, 'tis upon Oa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h, <HI>Heb.</HI> 6.</CELL>
</ROW>
<ROW>
<CELL>2. Amba&s;&s;adors &s;ometimes offer an Alliance, by Marriage, between one State and another.</CELL>
<CELL>2. And this is one great part of a Mi|ni&s;ter's Amba&s;&s;y, he is &s;ent to let Sin|ners know what good Will the God of Heaven and Earth bears to them, and that he is de&s;irous to be&s;tow his own dear Son, the Heir of all Things, in Marriage upon them; what Favour and Grace is this! Can Sinners be &s;o &s;otti&s;h, fooli&s;h, and ungrateful, as not readily to receive and embrace this Offer?</CELL>
</ROW>
<ROW>
<CELL>3. Sometimes (as we minded be|fore) Amba&s;&s;adors come with an Amba&s;&s;y for Trade, that there may be an open Trade and Commerce between &s;uch and &s;uch Princes and States, <HI>&amp;c.</HI></CELL>
<CELL>3. The Mini&s;ters of the Go&s;pel come with Amba&s;&s;ies for Commerce; God is willing, in Chri&s;t's Name, to trade with Man again: For no &s;ooner had <HI>Adam</HI> &s;inned, but a War was commenced, and all Trade forbidden: but now through Chri&s;t there is a free Trade opened again to Heaven; Convinced and repenting Sinners may be &s;tored with all Things they need, as Pardon, Peace, Union&punc; and Communion with God, and eternal Life, even all the Riches of Grace and Glory: <HI>Ho every one that will, &mdash; Come, buy; &mdash; and you that have no Money, come, buy,</HI><NOTE PLACE="marg">I&s;a. 55.1.</NOTE> <HI>and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">at; yea, come, buy Wine and Milk without Money, and without Price.</HI></CELL>
</ROW>
<PB N="284" REF="158">
<ROW>
<CELL>VI. Tho&s;e that honour an Am|ba&s;&s;ador, honour the Prince that &s;ent him; but tho&s;e that aba&s;e, &s;light or de&s;pi&s;e him, do al&s;o de&s;pi&s;e the Prince or State that &s;ent him. We cannot de&s;pi&s;e this Me&s;&s;enger, and yet honour his Ma&s;ter, (&s;aith Mr. <HI>Gurnal.</HI>)</CELL>
<CELL>VI. So tho&s;e who receive and &s;hew all due re&s;pects to Chri&s;t's faithful Mini&s;ters, honour Chri&s;t, who&s;e Deputies they are, and who&s;e Per&s;on they repre&s;ent. <Q>Few are &s;o bold, as to &s;ay with that proud King, <HI>Who is the Lord,</HI><NOTE PLACE="marg">Exod. 5.2.</NOTE> <HI>that I &s;hould obey him?</HI> Yet many dare &s;ay, Who is the Mini&s;ter, that I &s;hould obey his Me&s;&s;age, or repent at his Summons, or tremble at the Words he &s;peaks?</Q> What's he? Do I not know him? What's he better than us? Shall I mind what he &s;ays? A Ru&s;h for his Doctrine. <HI>&amp;c.</HI> But let &s;uch read that Word, <HI>He that heareth you, heareth me;</HI><NOTE PLACE="marg">Luk. 10.16</NOTE> <HI>and he that de&s;pi&s;eth you, de&s;pi&s;eth me; and he that de&s;pi&s;eth me, de&s;pi&s;eth him that &s;ent me.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. An Amba&s;&s;ador &s;hould take heed he ca&s;t no Indignity upon his Office, by any ba&s;e or unworthy Practice; he &s;hould behave him&s;elf with all Wi&s;dom and Gravity, and avoid all dirty and un&s;eemly Acti|ons; for in &s;o doing, he would bring much Honour and Renown not only to him&s;elf, but to his Ma|&s;ter al&s;o that &s;ent him.</CELL>
<CELL>VII. So Mini&s;ters mu&s;t be holy Men, that they bring not them&s;elves, and the Dignity of their Function, into Con|tempt. A wi&s;e, grave, and gracious Beha|vior exceedingly becomes a Mini&s;ter. <HI>Paul</HI> &s;aith, he <HI>magnified his Office:</HI> O then let others take heed they do not vilify and deba&s;e it. That which another Man may do without much Reproach, you cannot do, but it will be to your great Blemi&s;h and Di&s;honour, nay, and to the Di&s;honour of Chri&s;t, and of his Truth al&s;o.</CELL>
</ROW>
<ROW>
<CELL>VIII. An Amba&s;&s;ador is to do his uttermo&s;t endeavour to negotiate and accompli&s;h &s;uch Matters he is &s;ent about; he mu&s;t &s;ee to his Charge: For if the Treaty of Peace, or Marriage, or Amba&s;&s;y for Commerce and Trade, &s;ucceed not, the Amba&s;&s;ador is &s;ure to be called to an account, how he hath di&s;char|ged his Place, <HI>&amp;c.</HI></CELL>
<CELL>VIII. So Mini&s;ters mu&s;t &s;ee the Work of their Place and Function. <Q>They are (&s;aith <HI>Gurnal</HI>) 'called Amba&s;&s;adors, in regard of their Duty, as well as Digni|ty; where there is <HI>Honor,</HI> there is <HI>Onus,</HI> Places of Honour are Places of Tru&s;t. Many like well enough to hear the Mi|ni&s;ters Dignity; with <HI>Diotrephes,</HI> they love Preheminence, yet would willing|ly be excu&s;ed the Work that attends it. None have a greater Tru&s;t repo&s;ed in their Hands, than Mini&s;ters; 'tis <HI>tremendum Onus,</HI> a Weight that made the Apo&s;tle tremble under it: <HI>I was among you,</HI> &s;aith <HI>Paul, with much fear and trembling.</HI></Q> They have the Charge of Souls committed to them, one of which is more worth than all the World, no le&s;s than the Price of Blood, the precious Blood of Je&s;us Chri&s;t. To them is committed the Word of Re|conciliation: Hence they pray and be&s;eech, and u&s;e all Means imaginable to bring the Souls of Men to Terms of Peace and Reconciliation with God, through Chri&s;t; they knowing the &s;ad and dreadful Effects, if they &s;peed not in their Amba&s;&s;y: <HI>Knowing the Terror of the Lord, we per&s;uade Men.</HI> And in another place, &s;aith <HI>Paul, We pray you in Chri&s;t's &s;tead, be you reconciled to God.</HI> For if the Treaty of Peace between God and Sinners doth not &s;ucceed, the Mini&s;ter is &s;ure to be called to an account, how he di&s;|charged his Tru&s;t in the Bu&s;ine&s;s, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>IX. An Amba&s;&s;ador is to keep clo&s;e to his In&s;tructions; he is in nothing to act contrary to, or de|rogate from his Commi&s;&s;ion.</CELL>
<CELL>IX. So Mini&s;ters mu&s;t &s;ee they keep clo&s;e to the Word of God; they had need to take their Errand well before they come into the Pulpit, or A&s;&s;embly of God's People: <HI>I have received of the Lord, what I delivered unto you.</HI> They mu&s;t &s;peak nothing, require nothing, preach nothing, but what is according to the Authority of God's Word, which is above the Church, Se|nates, General Councils, or any Authority what&s;oever. The&s;e Amba&s;&s;adors mu&s;t act and do exactly according to their Commi&s;&s;ion, <HI>&amp;c.</HI></CELL>
</ROW>
<PB N="285" REF="158">
<ROW>
<CELL>X. An Amba&s;&s;ador mu&s;t not on|ly act according to his Commi&s;&s;ion, as to Matter, but mu&s;t deliver his Me&s;&s;age al&s;o with much Zeal, and with all due re&s;pect had to his Ma|&s;ter or Prince that &s;ent him: He mu&s;t not pro&s;ecute his Bu&s;ine&s;s cold|ly; or after he hath had Audience, give him&s;elf to the Plea&s;ures of the Court where he is re&s;ident, and mind his Affairs no more, or not regard how his Ma&s;ter's Bu&s;ine&s;s &s;ucceeds. What An&s;wer will he be able to return? Surely, if he &s;hould do thus, he could not &s;ay, he had done the Work of a faithful Am|ba&s;&s;ador, <HI>&amp;c.</HI></CELL>
<CELL>X. So Mini&s;ters mu&s;t be fitted with Zeal, and act diligently in their Places, or pro&s;ecute their Bu&s;ine&s;s vigorou&s;ly; their Hearts mu&s;t be deeply engaged in their &s;piritual Amba&s;&s;y. They are to preach with all fervency, as having the Sen&s;e of Chri&s;t's Honour, and the Worth of immortal Souls upon their Hearts; and not only &s;ay, <HI>Thus and thus &s;aith the Lord,</HI> and be &s;atisfied to &s;ee People willing to give them the hearing: Tho they may thank them for that Civility, yet they mu&s;t not quit them, unle&s;s they &s;ee they accept of the Terms of Peace and Reconciliation, of|fered to them in Chri&s;t's Name, through the Go&s;pel. They mu&s;t &s;hew them the Profit that will accrue to them, if they do comply; and the Danger, on the other hand, if they do refu&s;e; and that it will be more tolerable for <HI>Sodom</HI> and <HI>Gomorrah</HI> in the Day of Judgment, than for them.</CELL>
</ROW>
<ROW>
<CELL>XI. It behoveth an Amba&s;&s;ador to be faithful in all things to his Ma|&s;ter's Intere&s;t, and not to become a Pen&s;ioner to a Foreign Prince; for &s;uch an on<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is utterly unworthy of &s;uch an honourable Employment.</CELL>
<CELL>XI. So Mini&s;ters mu&s;t not comply with Chri&s;t's Enemies, or &s;eek for Re|ward from them, &s;uch as would betray his Intere&s;t, whatever is proffered them. <HI>But as we are allowed of God to be put in Tru&s;t with the Go&s;pel, even &s;o we &s;peak,</HI><NOTE PLACE="marg">1 The&s;&s;. 2.4, 5.</NOTE> <HI>not as plea&s;ing Men, but God, which trieth our Hearts: For neither at any time u&s;ed we flattering Words, as ye know, nor a Cloak of Covetou&s;ne&s;s, God is Witne&s;s.</HI></CELL>
</ROW>
<ROW>
<CELL>XII. An Amba&s;&s;ador ought to &s;eek the Intere&s;t of his Fellow-Sub|jects, and &s;hew much Love, Care, and Tenderne&s;s to them, &s;o far as the Intere&s;t of his Prince will bear; and not to do any thing to the &s;poi|ling of their Trade, <HI>&amp;c.</HI></CELL>
<CELL>XII. So Mini&s;ters ought to &s;eek the Good and Welfare of all the Saints and Church of God, and help them by their Coun&s;el and Prayers at all times; and not to weaken, but &s;trengthen their Hands, and protect them from the Scorn, Reproach, and Oppre&s;&s;ion of the Enemy, as much as lieth in them, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>XIII. When a Prince finds his Amba&s;&s;adors cannot &s;ucceed in their Bu&s;ine&s;s, but that all Terms of Peace are rejected, he calls them home, and then bloody Wars com|monly follow.</CELL>
<CELL>XIII. So when God &s;ees, that the Me&s;&s;enger, and Me&s;&s;age he &s;ends by his faithful Mini&s;ters, is &s;lighted, and that Sinners remain ob&s;tinate, after long pa|tience, he calls home his Mini&s;ters, per|haps takes them away by Death, and re|&s;olves to treat with that People or State no more, but contrary-wi&s;e, to let out his Wrath upon them. And thus it fared with <HI>I&s;rael</HI> of old: <HI>The Lord God of their Fathers &s;ent to them by his Me&s;&s;engers, ri&s;ing early, and &s;ending them,</HI> &amp;c.<NOTE PLACE="marg">2 Chron. 36.15, 16.</NOTE> <HI>But they mocked the Me&s;&s;engers of God, and de&s;pi&s;ed his Word, and mi&s;u&s;ed his Prophets, until the Wrath of the Lord aro&s;e again&s;t his People, till there was no Remedy.</HI></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<PB N="286" REF="159">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews what great Dignity God hath conferred upon his faithful Mini&s;ters; and this Title &s;hould procure an honourable E&s;teem of them in the Hearts of all Per&s;ons to whom they are &s;ent. And this is more nece&s;&s;ary to the good Succe&s;s of their Me&s;&s;age, than is generally thought; tho 'tis evident, what Mini&s;ters &s;peak upon this Subject is mi&s;con&s;trued, as if they herein rather &s;ought them&s;elves, than to befriend the Go&s;pel, or advance the Honour of their Ma&s;ter. Men are ready to interpret it as a Fruit of their Pride, and an Affectation they have of &s;ome out|ward Grandure, and worldly Pomp, which they de&s;ign to gain by &s;uch a magnifi|cent Title. The Apo&s;tle him&s;elf was &s;en&s;ible of this, and yet would not de&s;i&s;t to magnify his Office;<NOTE PLACE="marg">1 Cor. 4.5</NOTE> and therefore &s;aith he, <HI>Let Men &s;o account of us, as Mini&s;ters of Chri&s;t, and Stewards of the My&s;teries of God, and that they &s;hould judg nothing before the Time.</HI></P>
<P><HI>Object.</HI> But &s;ome may &s;ay, <HI>If God will u&s;e Amba&s;&s;adors to treat with Sinners, why doth be not u&s;e Angels?</HI> &amp;c.</P>
<P><NOTE PLACE="marg">2 Cor. 4.7.</NOTE><HI>An&s;w.</HI> 1. The Apo&s;tle an&s;wers this: <HI>We have this Trea&s;ure in earthen Ve&s;&s;els, that the Excellency of the Power may be of God, and not of us.</HI></P>
<P N="2">2. Mini&s;ters being Men, have the Advantage many ways above Angels for this Work. (1.) They are more concerned them&s;elves in the Me&s;&s;age they bring, than Angels are: What greater Argument for a Man's Care, than his own Intere&s;t! (2.) They have a more deep Sen&s;e ari&s;ing in their Hearts, upon the account of the Temptations they are &s;ubject to, &amp;c. (3.) The Sufferings which Mini&s;ters meet with for the Go&s;pel's &s;ake, are of great advantage to their Brethren; had Angels been the Amba&s;&s;adors, they could not have &s;ealed to the Truth of their Doctrine with their Blood, they cannot die, <HI>&amp;c.</HI> (4.) Be&s;ides, the Pre&s;ence of Angels might terrify and afrighten us, their Glory is &s;o great, <HI>&amp;c.</HI></P>
<P N="2">II. This &s;hews, that Mini&s;ters have a &s;pecial Commi&s;&s;ion: <HI>How &s;hall they preach, except they are &s;ent?</HI><NOTE PLACE="marg">Rom. 10.</NOTE> They mu&s;t have a lawful Call to this Office, as Amba&s;&s;adors have.</P>
<P N="3">III. Let poor Sinners from hence be per&s;uaded to hearken to them, and carefully receive the Me&s;&s;age Mini&s;ters bring from the great God, and accept of Terms of Peace, and clo&s;e in with Je&s;us Chri&s;t.</P>
<P N="4">IV. It &s;hews the wonderful Love of God, and the great Care he hath of Men's Souls.</P>
<P N="5">V. It &s;hews what an intolerable Affront is offered to the Maje&s;ty of Heaven, by tho&s;e that abu&s;e or deride the Mini&s;ters of the Go&s;pel; and much greater, by them that per&s;ecute and impri&s;on them for delivering their Me&s;&s;age. <HI>Paul</HI> was an Am|ba&s;&s;ador in Bonds, <HI>&amp;c.</HI></P>
<P N="6">VI. It &s;hews the Weight and Importance of the Preachers Me&s;&s;age; it is not a &s;light or &s;leevele&s;s Errand they come about:<NOTE PLACE="marg">Deut. 30.15. Joh. 3.36. Mark 16.15, 16.</NOTE> <HI>I &s;et before you this day Life and Death. &mdash; Hear, and your Souls &s;hall live. He that believeth not, the Wrath of God abideth on him. Go into all the World, and preach the Go&s;pel to every Creature. He that believeth; and is baptized, &s;hall be &s;aved; but he that believeth not, &s;hall be damned.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="287" REF="159">
<HEAD>Mini&s;ters compared to Rulers.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Heb. 13.7.</HI></BIBL> Remember them which have the Rule over you, who have &s;poken unto you the Word of God, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>MIni&s;ters of the Go&s;pel are Rulers or Governors, &amp;c.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Rulers.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>RUlers are Men in high Place, endued with Power and Au|thority over others; 'tis a Name of Dignity.</CELL>
<CELL>SO Mini&s;ters are the chief of God's People, &s;uch as have great Power committed to them, as the Deputies and Amba&s;&s;adors of Chri&s;t.</CELL>
</ROW>
<ROW>
<CELL>II. Rulers or Governors have a Law, by which they ought to rule and govern in all things.</CELL>
<CELL>II. So Mini&s;ters are to rule the Hou&s;e and Church of God by the Rule of God's Word.</CELL>
</ROW>
<ROW>
<CELL>III. 'Tis an evil thing, and ju&s;tly reprovable in Rulers, to exceed the Limits and Bounds of the Law by which they are to rule and govern, or to carry things according to their own Wills and Lu&s;ts, not regarding the fundamental Laws of the Land where they live.</CELL>
<CELL>III. So 'tis an abominable Evil in Mi|ni&s;ters, to rule according to their own Wills, violating the Law of God. Mi|ni&s;ters may exceed their due Bounds, and be arbitrary, and tyrannize over the People in things &s;piritual, as well as Civil Rulers or Magi&s;trates in things temporal.</CELL>
</ROW>
<ROW>
<CELL>IV. Rulers (in &s;ome places) are cho&s;en by the People whom they go|vern; 'tis the People's Privilege to chu&s;e their Magi&s;trates.</CELL>
<CELL>IV. So Mini&s;ters ought to be cho&s;en by the Church; 'tis the Privilege of the People to chu&s;e their own Pa&s;tors, and other Officers, according to the Qua|lifications laid down by the Spirit of God.<NOTE PLACE="marg">1 Tim. 3.1, 2, 3. Acts 6.3.</NOTE> <HI>Wherefore, Brethren, look ye out among your &s;elves,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>V. Rulers ought to be wi&s;e Men, Men fearing God. See <HI>Jethro</HI>'s Coun&s;el to <HI>Mo&s;es,</HI><NOTE PLACE="marg">Exod. 18.21.</NOTE> <HI>Thou &s;halt provide out of all the People, able Men, &s;uch as fear God, Men of Truth, hating Covetou&s;ne&s;s,</HI><NOTE PLACE="marg">2 Sam. 23.4.</NOTE> &amp;c. <HI>The God of</HI> I&s;rael <HI>&s;aid, the Rock of</HI> I&s;rael <HI>&s;pake unto me, He that ruleth over Men mu&s;t be ju&s;t, ruling in the Fear of God.</HI> What a &s;ore Rebuke doth God give cove|tous Rulers by the Prophet!<NOTE PLACE="marg">Ezek. 22.27.</NOTE> <HI>Her Princes in the midst thereof are like Wolves ravening the Prey, to &s;hed Blood, and to de&s;troy, to get di&s;hone&s;t Gain.</HI></CELL>
<CELL>V. So Mini&s;ters ought to be Men wi&s;e, holy, and of a blamele&s;s Conver&s;ation, &s;uch as are given to Ho&s;pitality,<NOTE PLACE="marg">1 Tim. 3.2, 3.</NOTE> and not greedy of filthy Lucre. 'Tis an odious thing to &s;ee a Mini&s;ter covetous, who is required to open the Nature of, and preach again&s;t that Sin, as well as all others, and ought to live accordingly. How can he preach again&s;t that Sin he is guilty of him&s;elf? or, if he doth, what good effect can he think it will have upon other Mens Hearts, when the Word reflects back upon him&s;elf, (as it were) <HI>Phy&s;ici|an, heal thy &s;elf. Paul</HI> could &s;ay in the truth of his Heart to the Saints, <HI>It is not yours, but you, I &s;eek.</HI> This was the bea&s;tly Sin which God &s;o loathed in the Prophets and Rulers of <HI>I&s;rael: You are greedy Dogs, which can never have enough, that cannot under&s;tand; they all look to their own Way, every one for his Gain from his Quarter:</HI> Compared with that of <HI>Micah</HI> 3.11. <HI>The Heads thereof</HI> (&s;peaking of <HI>Zion) judg for Reward, and the Prie&s;ts teach for Hire, and the Prophets divine for Money; yet will they lean upon the Lord, and &s;ay, Is not the Lord among&s;t us?</HI></CELL>
</ROW>
<PB N="288" REF="160">
<ROW>
<CELL>VI. Faithful Rulers are a great Ble&s;&s;ing to a People, and ought to be cheerfully obeyed, reverenced, and &s;ubmitted to. 'Tis a great Sin to &s;peak evil of Dignities, or de|&s;pi&s;e Dominions:<NOTE PLACE="marg">R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m. 13 1.</NOTE> <HI>Let every Soul be &s;ubject to the higher Powers,</HI> &amp;c. <HI>Submit your &s;elves to every Ordinance of Man for the Lord's &s;ake,</HI><NOTE PLACE="marg">1 Pet 2.13, 14.</NOTE> <HI>whether it be to the King</HI> (<GAP DESC="foreign"> of <GAP DESC="foreign">, a Foundation, and <GAP DESC="foreign">, the Peo|ple, the Foundation of a People) <HI>as Supreme, or unto Governors,</HI> &amp;c.</CELL>
<CELL>VI. So Mini&s;ters, faithful and able Mini&s;ters, are no &s;mall Ble&s;&s;ing, and Sign of God's Favour to a People; yea, great Benefit we receive by them in many re|&s;pects, as might be &s;hewn: They feed, guide, coun&s;el, and pray for us, as well as rule and govern us; and therefore they ought to be with all readine&s;s obeyed: <HI>Obey them that have the Rule over you,</HI><NOTE PLACE="marg">Heb. 13.17</NOTE> <HI>and &s;ubmit your &s;elves; for they watch for your Souls, as they that mu&s;t give an Account,</HI> &amp;c. And to &s;peak evil of Mini&s;ters, is to de|&s;pi&s;e their high and holy Function; 'tis a God-provoking Evil. There were &s;ome in the Apo&s;tle's Times, who were crept into the Church, who (like <HI>Corah</HI>) &s;pake again&s;t the Dignity and Power of the Apo&s;tles and Mini&s;ters of Chri&s;t, (who in a &s;ence are &s;aid to be the Foundation of God's People) whom the Apo&s;tle characteri|zed, and &s;hews what their End is like to be: <HI>Who were pre&s;umptuous, &s;elf-willed, and were not afraid to &s;peak evil of Dignities.</HI> Their Hearts ro&s;e again&s;t the Servants of God, for exerci&s;ing Authority in Chri&s;t's Name, which is given to them. What &s;aid <HI>Korah? All the Lord's People are holy,</HI> &amp;c. as if he &s;hould have &s;aid, Is this <HI>Mo&s;es</HI> more than others? But we &s;ee what became of him, <HI>Numb.</HI> 16.</CELL>
</ROW>
<ROW>
<CELL>VII. Some Rulers, or chief Ma|gi&s;trates, do not, cannot pa&s;s any Act or Law, (&s;uch is the Nature and Con&s;titution of the Govern|ment where they live) without the People: No Law can be made, but with the A&s;&s;ent and Con&s;ent of the People, in their Repre&s;entatives in Parliament, as it is here in the Engli&s;h Nation.</CELL>
<CELL>VII. So Chri&s;t's Mini&s;ters, or Pa&s;tors of Churches, cannot, by virtue of any Authority given by the Lord Je&s;us, pa&s;s any Act, either for the receiving in, or ca&s;ting out of Members, <HI>&amp;c.</HI> without their Brethren, <HI>&amp;c.</HI> They mu&s;t have the A&s;&s;ent and Con&s;ent of the Church. Ma|ny Rea&s;ons might be given for it, which I &s;hall omit. <HI>If he neglect to hear the Church,</HI><NOTE PLACE="marg">Mat. 18.17</NOTE> <HI>let him be unto thee as an Heathen Man, or Publican.</HI></CELL>
</ROW>
<ROW>
<CELL>VIII. Rulers &s;hould rule their People in Love, &s;hewing all Ten|derne&s;s and Bowels to the Di&s;obe|dient, like tender-hearted Fathers, unle&s;s it be towards tho&s;e that are notorious Criminals.</CELL>
<CELL>VIII. So &s;hould Mini&s;ters labour to act in their places towards the Saints in Love, and to &s;hew all Tenderne&s;s and Meekne&s;s, with Compa&s;&s;ion, to &s;uch who through weakne&s;s tran&s;gre&s;s; [See <HI>Fa|thers</HI>] and not to be &s;evere to any, un|le&s;s ob&s;tinate and capital Offenders; on &s;uch Ju&s;tice ought to be executed.</CELL>
</ROW>
<ROW>
<CELL>IX. Rulers, that rule well, are worthy of double Honour.</CELL>
<CELL>IX. So faithful and laborious Mini&s;ters, that rule God's Hou&s;e well, ought to be greatly re&s;pected:<NOTE PLACE="marg">1 Tim. 5.17.</NOTE> <HI>Let the Elders that rule well, be counted worthy of double Honour.</HI></CELL>
</ROW>
<ROW>
<CELL>X. Rulers are very needful; there is a great Nece&s;&s;ity in all So|cieties and Communities of Men, of Government, and Rulers. What is a Nation, City, or Family, without Rule, Rulers, or Government, but Di&s;order and Confu&s;ion?</CELL>
<CELL>X. The Need there is of Rulers in God's Church is very great, God being a God of Order, and not of Confu&s;ion, in all the Churches of the Saints. The Ne|ce&s;&s;ity of them appears, by con&s;idering the Nature of divers of the Metaphors we have opened concerning them. What would become of a Flock of Sheep, if they had no Shepherd? <HI>&amp;c.</HI></CELL>
</ROW>
<PB N="289" REF="160">
<ROW>
<CELL ROLE="label">Rulers.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>RUlers, or earthly Governors, are commonly Noble-men, Men of great Name, cloathed with outward Glory and Grandure.</CELL>
<CELL>CHri&s;t's true Mini&s;ters are of little or no e&s;teem in the eyes of the Men of the World; they are commonly ac|counted ba&s;e, low, and contemptible, <HI>&amp;c. Ye &s;ee your Calling, Brethren,</HI><NOTE PLACE="marg">1 Cor. 1.26, 27, 28, 29.</NOTE> <HI>how that not many wi&s;e Men after the Fle&s;h, not many mighty, not many noble are called: But God hath cho|&s;en the fooli&s;h Things of the World, to confound the wi&s;e; and God hath cho&s;en the weak Things of the World, to confound the Things that are mighty; and ba&s;e Things of the World, and Things which are de&s;pi&s;ed, hath God cho&s;en, yea, and Things that are not, to bring to nought Things that are; that no Fle&s;h &s;hould glory in his Pre&s;ence.</HI></CELL>
</ROW>
<ROW>
<CELL>II. Many earthly Rulers are Lords, and lord it over their Brethren.</CELL>
<CELL>II. But Chri&s;t's Mini&s;ters are contented to be Servants. Even as their Lord and Ma&s;ter came not to be mini&s;tred unto, but to mini&s;ter, and was on Earth as him that &s;erved: So his Mini&s;ters mu&s;t not a&s;|&s;ume the Title of Lords, nor mu&s;t they lord it over God's People: <HI>Neither as being Lords over God's Heritage, but being En&s;amples to the Flock.</HI><NOTE PLACE="marg">1 Tit. 5 3.</NOTE></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>ANd now to conclude with this Head, from the Whole we may infer the&s;e Par|ticulars following:</P>
<P N="1">1. That a true Mini&s;ter of Chri&s;t, is one that is truly converted, a gracious, holy, and &s;incere Per&s;on, one that hath the experience of the real Work of God upon his own Heart.</P>
<P N="2">2. A Member of a true con&s;tituted Church, <HI>i. e.</HI> a Community of godly Chri&s;tians, that have given up them&s;elves in a &s;olemn Covenant, in the Fear of God, to walk in Fellow&s;hip and Communion together, according to the Rule of the Go&s;pel; among&s;t whom the Word of God is truly preached, and the Ordinances duly and in a right manner admini&s;tred.</P>
<P N="3">3. That he ought to be cho&s;en by the Church, according to the Direction left by the Apo&s;tle, 1 <HI>Tim.</HI> 3.1, to 6. <HI>Tit.</HI> 1.5, to 9.</P>
<P N="4">4. That he ought to be a di&s;creet Per&s;on, endued with con&s;iderable Gifts and Abilities by the Holy-Gho&s;t.</P>
<P N="5">5. If called to be a Pa&s;tor or Elder, he ought to be ordained by the laying on of hands of the Presbytery, or Elder&s;hip. 1 <HI>Tim.</HI> 4.14.<NOTE PLACE="marg">1 Tim. 4.14.</NOTE></P>
<P N="6">6. That he ought to be very laborious, and give him&s;elf wholly to the Work of the Mini&s;try; making the Word of God in all things his Rule.</P>
<P N="7">7. That he ought to have a comfortable Maintenance allowed him by the Church, to which he belongs, if they are able to do it: That this is their Due by Divine Right, tho not a forced Maintenance, otherwi&s;e than Love to God, his Truth, and People, who&s;e Duty forceth them to allow their Mini&s;ters a Competency.</P>
<P><HI>Secondly;</HI> We may infer, That the Work of a Mini&s;ter of Chri&s;t is no ea&s;y, but contrariwi&s;e a very hard and difficult Work: <HI>Who is &s;ufficient for the&s;e things?</HI><NOTE PLACE="marg">2 Cor. 2.16 Exod. 4.13 Jer. 20.9.</NOTE> So hard, that many of Chri&s;t's Servants of old undertook it with much trembling, which made them cry out, <HI>Send by whom thou wilt &s;end,</HI> &amp;c. So hard, that a Saint with all his natural Parts is not &s;ufficient for it; nay, a Saint with all his acquired Parts is not &s;ufficient for it; nay, I may &s;ay, a Saint with all his &s;piritual Gifts, Graces, and Endowments, without fre&s;h Supplies of new Strength, is not &s;ufficient for it.</P>
<P><HI>Thirdly;</HI> It informs us wherein the Difficulty of the Mini&s;ters Work doth lie; and that,</P>
<P N="1">1. In re&s;pect of them&s;elves, who are employed in it. (1.) They are but Men: <HI>Son of Man, I have made thee a Watchman;</HI><NOTE PLACE="marg">1 Cor. 1.27.</NOTE> and they commonly none of the wi&s;e&s;t and mo&s;t learned in the e&s;teem of the World neither. (2.) Man at the be&s;t is a dark|&s;ighted Creature: <HI>We know but in part.</HI><NOTE PLACE="marg">1 Cor. 13.9 Rom. 7.</NOTE> (3,) Man at be&s;t is attended with Weak|ne&s;&s;es, and carries a Body of Sin and Death about with him. (4.) Man at be&s;t hath but &s;mall Skill, and &s;hort Experience. (5.) Man at be&s;t is &s;ubject to great Di&s;cou|ragements, and liable to Temptations.</P>
<P N="2">2. In re&s;pect to the Work it &s;elf, a Mini&s;ter's Employment is very hard and diffi|cult. (1.) 'Tis a my&s;terious Work; what My&s;teries are greater than tho&s;e a Mini&s;ter
<PB N="290" REF="161"> is to &s;tudy and dive into?<NOTE PLACE="marg">1 Tim. 3.16.</NOTE> <HI>Without Controver&s;y, great is the My&s;tery of Godline&s;s,</HI> &amp;c. (2.) 'Tis difficult, in that it calls for the greate&s;t Care and Exactne&s;s imaginable: <HI>Add not to his Word,</HI> &amp;c. (3.) In that it calls for the Strength of his whole Soul. (4.) In that it is a Work that con&s;i&s;teth in divers Parts; there are many Things in which a Mini&s;ter ought to be well in&s;tructed, as appears by what hath been &s;aid. (5.) In that it is a Work which calls for much Diligence; a &s;lothful or idle Per&s;on is not fit to be a Mini&s;ter. 'Tis a Work that mu&s;t be followed continually: <HI>Preach the Word, be in&s;tant in &s;ea&s;on, out of &s;ea&s;on, reprove, exhort, with all Long-&s;uffering and Doctrine.</HI></P>
<P N="3">3. Tis a difficult Work, in re&s;pect of the Oppo&s;ition that is made again&s;t them, or from tho&s;e grand Ob&s;tructions they meet with, 1. From their own Hearts; 2. From Sin; 3. From Satan; 4. From the World, (1.) By Reproaches and Contra|dictions of the Ungodly; (2.) By Hereticks, and Fal&s;e-Teachers; (3.) From Per&s;e|cutors, <HI>&amp;c.</HI></P>
<P><HI>Fourthly;</HI> We may infer from what hath been &s;aid in opening the&s;e Metaphors, That Go&s;pel-Mini&s;tration is of ab&s;olute Nece&s;&s;ity.</P>
<P N="1">1. Becau&s;e God hath ordained Preaching as the ordinary Means for the Conver&s;ion of Sinners:<NOTE PLACE="marg">Rom. 10.17.</NOTE> <HI>Faith cometh by Hearing, and Hearing by the Word of God.</HI></P>
<P N="2">2. God hath gifted, and graciou&s;ly endowed &s;ome Men, on purpo&s;e for this Work.</P>
<P N="3">3. He hath given plain Directions to his People, how and whom to chu&s;e and ordain, <HI>&amp;c.</HI></P>
<P N="4">4. The Nece&s;&s;ity further appears, by con&s;idering the Nature of the Similes and Metaphors we have opened: Sinners are in Arms again&s;t God; and the&s;e are his Amba&s;&s;adors, by whom he treats, and offers Terms of Peace to them. Chri&s;t de|&s;igns to e&s;pou&s;e Sinners to him&s;elf, and the&s;e are his Spoke&s;-men, by whom he effects this glorious Enterprize.</P>
<P><HI>Fifthly;</HI> It &s;hews al&s;o, That the Mini&s;ters Function is a mo&s;t noble and honou|rable Employment; and that all due Re&s;pect, E&s;teem, and Obedience ought to be given to them.</P>
<P><HI>Sixthly;</HI> We may infer, That many who pretend them&s;elves to be Chri&s;t's true Mini&s;ters, are none of his Mini&s;ters, but rather a Shame and Reproach to that vene|rable Name, Work, and Office.</P>
<P><HI>Seventhly;</HI> Let us learn from hence to ble&s;s God, that we have &s;o many able and worthy Mini&s;ters of Chri&s;t in our Land. O let us pray for them, and de&s;ire God to &s;end more of the&s;e Labourers into his Harve&s;t. <HI>Pray ye the Lord of the Harve&s;t,</HI> &amp;c.</P>
<P><HI>Eighthly;</HI> It &s;harply reproves many Churches and Profe&s;&s;ors, for the great Neg|lect of their Duties towards their Mini&s;ters: What a Day do we live in! How is Chri&s;t's Intere&s;t, Mini&s;ters, and poor Saints, forgot, &s;lighted, and neglected! O that God would rai&s;e up &s;ome to <HI>cry aloud, and &s;pare not, but lift up their Voice like a Trumpet, to &s;hew God's People their Tran&s;gre&s;&s;ions, and the Hou&s;e of</HI> Jacob <HI>their Sins!</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="291" REF="161">
<HEAD>Metaphors, Similes, AND Other borrowed Terms, &amp;c. CONCERNING FALSE TEACHERS.</HEAD>
<DIV4 TYPE="subpart">
<HEAD>Fal&s;e Teachers compared to Wolves.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Acts 20.29.</HI></BIBL> I know, that after my departure &s;hall grievous Wolves enter in among you, not &s;paring the Flock, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>A Wolf is in Hebrew <HI>Zeeb, Gen.</HI> 49. in Chaldee, <HI>Deeba,</HI> and <HI>Deba;</HI> the Arabians call him <HI>Zebab;</HI> the Greeks, <HI>Lycos,</HI> and <HI>Lagos,</HI> and <HI>Lycania;</HI> and <HI>Lycos,</HI> among &s;ome of the Arabian Writers, is borrowed from them, as <HI>Mun&s;ter</HI> hath noted in his <HI>Lexicon</HI> of three Languages: The Italians call it <HI>Lupo;</HI> in French, <HI>Loup;</HI> in <HI>Spain, Lobo;</HI> in <HI>Germany, Valff;</HI> in Engli&s;h, <HI>Wolf.</HI></P>
<P>The common Epithets of this Bea&s;t, among&s;t &s;everal Authors, are the&s;e, <HI>Sowre,</HI><NOTE PLACE="marg">Elianus. Ge&s;ner. Top&s;ell.</NOTE> <HI>wild, fierce, bold, greedy, wary, &s;wift, bloody, hard, degenerate, gluttonous, hungry, fle&s;h-eater, fami&s;hing, harmful, cruel, furious, in&s;atiable, treacherous, martial, ravenous, nightly,</HI> &amp;c.</P>
<P>There are five &s;orts of Wolves: The fir&s;t is called <HI>Toxenter,</HI> a &s;wift Wolf; the &s;econd Kind are called <HI>Harpages;</HI> and the&s;e, &s;aith my Author, are the greate&s;t Rave|ners, to which (&s;aith <HI>Top&s;all</HI>) our Saviour alludes, <HI>Mat.</HI> 7.15. The third Sort are called <HI>Lupus Aureus,</HI> a Golden Wolf, by rea&s;on of his Colour; the fourth, <HI>Acmone;</HI> the fifth, <HI>Ictinus. I know, that after my departure &s;hall grievous Wolves,</HI> &amp;c. Not <HI>Wolves</HI> only, but <HI>grievous Wolves,</HI> &s;uch as are called by &s;ome <GAP DESC="foreign">, Snatchers, or ravening Wolves.</P>
<P><HI>Note.</HI> Some Fal&s;e-Teachers may fitly be compared to Wolves, to ravening Wolves.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Wolf is a cruel and devouring Bea&s;t;<NOTE PLACE="marg"><HI>Top&s;ell,</HI> p. 571, 578.</NOTE> he is not contented to kill to fill his Belly, but will &s;poil and de&s;troy a whole Flock, <HI>&amp;c.</HI></CELL>
<CELL>SO &s;ome Fal&s;e-Teachers are very cruel and bloody, de&s;troying Multitudes of Souls; 'tis not one or two, but the whole Church of God they &s;trive to de|vour; hence &s;aid <HI>not to &s;pare the Flock.</HI><NOTE PLACE="marg">Acts 20.29</NOTE></CELL>
</ROW>
<ROW>
<CELL>II. Wolves are not only cruel, but &s;ubtil and very crafty al&s;o, watching the fitte&s;t Time to &s;eize upon their Prey. They will &s;ilent|ly approach the Sheep-Fold, to &s;ee whether the Dogs be a&s;leep, or
<PB N="292" REF="162"> the Shepherd wanting; when he is carele&s;s or negligent of his Flock, then comes the Wolf to de&s;troy, and &s;uck the Blood of the poor Sheep. Tho&s;e Bea&s;ts that have Horns, he cometh upon at their Tails, le&s;t by their Horns they prove too hard for him. They will, after they have made great Slaughter, to hide their Villany, wa&s;h their bloody Mouths, <HI>&amp;c.</HI></CELL>
<PB N="291" REF="161">
<CELL>II. So &s;ome Fal&s;e-Teachers are very crafty, and &s;ubtil to deceive, and prey upon the Souls of Men. They privily bring in damnable Here&s;ies,<NOTE PLACE="marg">2 pet. 2.1.</NOTE> in a &s;lie man|ner they &s;eek to in&s;inuate them&s;elves into the good Opinion of Men, and with wretched Hypocri&s;y and Sophi&s;try coun|terfeit
<PB N="292" REF="162"> much Purity, Humility, and An|gelical Sanctity, boa&s;ting of peculiar Il|luminations, and Communion with God, <HI>&amp;c.</HI> And therefore they are &s;aid to <HI>come in Sheeps Cloathing,</HI><NOTE PLACE="marg">Mat. 7.15.</NOTE> <HI>but inwardly are ravening Wolves.</HI> By good Words, and fair Speeches,<NOTE PLACE="marg">Rom. 16.18.</NOTE> they are &s;aid to deceive the Hearts of the Simple. None have pretended to more &s;eeming Zeal, and outward Holine&s;s, than &s;ome vile and notorious Hereticks; to put off their counterfeit Coin, they are content to mix it with &s;ome good Silver. Were it not for their outward Shew of Piety and Holine&s;s, they could never do that Hurt to the Church of God, and Mens Souls. Hence the Apo&s;tle cautions the Saints, to <HI>be no more Children to&s;&s;ed about with every Wind of Doctrine, by the Slight of Men,</HI><NOTE PLACE="marg">Eph. 4.14.</NOTE> <HI>and cunning Craftine&s;s, whereby they lie in wait to deceive.</HI></CELL>
</ROW>
<ROW>
<CELL>III. Wolves, Naturali&s;ts tell us, keep clo&s;e in their Dens or Lurking-places in the Day-time, and about Even-tide &s;ecretly come out, &s;eek|ing their Prey. Moreover, 'tis &s;aid,<NOTE PLACE="marg">Dr. <HI>Frant|zius.</HI></NOTE> they will learn tho&s;e Tones that the Shepherds u&s;e; nay, and that &s;ome Shepherds have them|&s;elves been &s;o deceived by them, that they have taken their Tone for a Man's Voice, and as if &s;ome Man had called them; by which means they have gone forth, and have been devoured by Wolves.</CELL>
<CELL>III. So Romi&s;h Wolves, and other Fal&s;e-Teachers, and vile Hereticks, whil&s;t the Light of God's Word &s;hines freely and gloriou&s;ly forth in a Nation, keep clo&s;e, and do as it were hide them|&s;elves: but if once it &s;eems to look like Even-tide with a People, (as at this very time it doth with poor <HI>England</HI>) then out come the&s;e cruel, ravening Wolves, and adventure publickly to read Ma&s;s, and contend for their mo&s;t no|torious and execrable Here&s;ies, and cur|&s;ed Fopperies. Many Deceivers al&s;o there are in the World, who labour to get the very Words and Tones (as I may &s;ay) of Chri&s;t's true Mini&s;ters, in&s;o|much that &s;ome good Men, nay, Tea|chers them&s;elves, have been beguiled by them; and 'tis no marvel, for Satan him|&s;elf is transformed into an Angel of Light, 2 <HI>Cor.</HI> 11.14. Therefore it is no great thing, if his Mini&s;ters al&s;o be transformed, and appear as the Mini&s;ters of Righteou&s;ne&s;s, <HI>&amp;c.</HI></CELL>
</ROW>
</TABLE></P>
<DIV5 TYPE="inference">
<HEAD>Inference.</HEAD>
<P>LEt us learn from hence to take heed of Fal&s;e-Teachers, and enquire into their inward Parts; labour to &s;earch throughly into their Doctrine, and not be deceived with the outward Show of Holine&s;s in their Lives: for <HI>they come</HI> (remember) <HI>in Sheeps Cloathing, but inwardly are ravening Wolves.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="293" REF="162">
<HEAD>Fal&s;e-Teachers compared to Foxes.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Cant. 2.15.</HI></BIBL> Take us the Foxes, the little Foxes, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>MO&s;t Expo&s;itors under&s;tand, by the&s;e <HI>Foxes,</HI> the&s;e <HI>little Foxes,</HI> the Holy-Gho&s;t means Fal&s;e-Teachers, who may be compared to Foxes in the&s;e re&s;pects following.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P N="1">I. THe Fox is &s;ubtil and crafty; &s;o (you have heard) are Fal&s;e-Teachers.</P>
<P N="2">II. The Fox is not only crafty, but cruel to harmle&s;s Creatures: So are Fal&s;e-Teachers to the Souls of Men.</P>
<P N="3">III. Foxes invade in the Night-Time, like Wolves, <HI>&amp;c.</HI> So do Deceivers, whil&s;t Mini&s;ters &s;leep, or are &s;ecure, or neglect their Watch.</P>
<P N="4">IV. Foxes are great Spoilers of Vineyards: So Fal&s;e-Teachers do great hurt to the Church of God.</P>
<P N="5">V. Foxes never go &s;trait forward, but by crooked Windings, <HI>&amp;c.</HI> So Fal&s;e-Teachers never keep to the plain Letter, and expre&s;s Meaning of the Word of God, but have their Shifts and Eva&s;ions, and unnatural Inferences, whereby they &s;eek to defend their evil Doctrine, <HI>&amp;c.</HI></P>
<P N="6">VI. Foxes are often taken by Traps that are laid for them, <HI>&amp;c.</HI> So are Fal&s;e-Tea|chers often found out and di&s;covered by the true Mini&s;ters of Chri&s;t: <HI>But the&s;e, as na|tural brute Bea&s;ts, were made to be taken and de&s;troyed.</HI> 2 Pet. 2.12.</P>
<P>[<HI>See more of</HI> Foxes <HI>under the Head of Metaphors concerning</HI> Wicked Men, <HI>and</HI> Per|&s;ecutors.]</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Fal&s;e-Teachers compared to Wells without Water.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>2 Pet. 2.17.</HI></BIBL> The&s;e are Wells without Water, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>FAl&s;e Teachers are in this place compared to Wells without Water.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Well is a fit Receptacle for Water, and 'tis expected Water &s;hould be therein; but if it be empty, it greatly deceives and di&s;appoints them that come to draw Water out of it: So Mini&s;ters &s;hould be &s;tored with much Grace and heavenly Do|ctrine, <HI>&amp;c.</HI> But tho&s;e who come to a Fal&s;e-Teacher, to receive In&s;truction and Com|fort for their Souls, are grievou&s;ly deceived.</P>
<P N="2">II. A Well that hath no good Water in it, may notwith&s;tanding have much Dirt and Filth, and &s;ome foul and &s;tinking Water: So Fal&s;e-Teachers, tho they are empty and barren of goood Doctrine, yet it may be they have much corrupt, dete&s;table, and abominable Filth of fal&s;e Doctrine, Error, and Here&s;y in them, which fooli&s;h Ones are greedy of, draw out, and take down, to the poy&s;oning and utter ruine of their Souls.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="294" REF="163">
<HEAD>Fal&s;e-Teachers compared to Clouds without Rain.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>2 Pet. 2.17.</HI></BIBL> The&s;e are Wells without Water, Clouds that are carried with a Tempe&s;t, to whom the Mi&s;t of Darkne&s;s is re&s;erved for ever.</P>
<P><BIBL><HI>Jude 12.</HI></BIBL> Clouds they are without Rain, carried about of Winds, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>AS Fal&s;e-Teachers are compared to <HI>Wells without Water,</HI> &s;o likewi&s;e they are to <HI>Clouds without Rain, carried with a Tempe&s;t,</HI> &amp;c.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>SOme Clouds &s;eem as if they had much Water or Rain in them, tho empty: So &s;ome fal&s;e Teachers do &s;eem very like the true and faithful Servants and Mini&s;ters of Chri&s;t; they in outward Show appear devout, and talk like Saints, pretending to much Humility and Godline&s;s, as if they were the very Men that God had appointed to di&s;pen&s;e his Word, and heavenly Truth: But alas! they are but meer empty Clouds, being only filled with airy and unprofitable Notions. Some Clouds (as <HI>Pliny</HI> ob&s;erves) are nothing el&s;e but meer empty Vapours, and the&s;e are often carried very &s;wiftly with the Wind: So Fal&s;e-Teachers are carried away as empty Vapors, with the Wind of Delu&s;ion, or fal&s;e Doctrine.</P>
<P N="2">II. Clouds prevent or hinder Mortals from beholding the glorious &s;hining of the Sun, and tend greatly to darken the Heavens: So Fal&s;e-Teachers ob&s;truct (in a great mea&s;ure) the glorious Go&s;pel in its Light and Splendor, from &s;hining upon the Souls of Men, and tend to darken the ble&s;&s;ed Light of Divine Truths, in a Nation where they abound, and are countenanced.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Fal&s;e-Teachers compared to Deceivers.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>2 John 1.7.</HI></BIBL> For many Deceivers are entred into the World, who confe&s;s not that Je&s;us Chri&s;t is come in the Fle&s;h; this is a Deceiver, and an Antichrist.</Q>
</EPIGRAPH>
<P><HI>DEceiver,</HI> or one that cau&s;eth to err, is by the Greeks called, a <HI>De&s;pi&s;er;</HI> by the Chaldee, a <HI>Mocker, Mat.</HI> 27.63. <GAP DESC="foreign">, a notable <HI>Cozener, Impo&s;tor. Ain&s;worth.</HI> See <HI>Liegh</HI>'s <HI>Crit. Sacr.</HI> &s;educed, and &s;educing others: Such our Saviour and his Apo&s;tles were reputed, but fal&s;ly; others are truly &s;o called, who deal fraudulently and fal&s;e-heartedly with God, Men, and their own Hearts.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Deceiver.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Deceiver, or cunning Impo&s;tor, hath many Ways whereby he &s;ecretly, and with much craftine&s;s &s;eeks to trapan and beguile his Neighbour: As, (1.) He will pre|tend him&s;elf to be a &s;pecial Friend, and &s;o in&s;inuate into a Man's Af|fection. (2.) He &s;trives to find out the Di&s;po&s;ition of the Per&s;on he intends to cheat. (3.) He will (the better to accompli&s;h his De|&s;ign) change his Name, and pre|tend him&s;elf &s;ome worthy and no|ble Per&s;on, and of &s;ome eminent
<PB N="295" REF="163"> Family. (4.) He will watch the fitte&s;t Opportunity to effect his Enterprize. (5.) He will &s;ometimes put a Vizard on his Face, and often change his Habit, that he may de|ceive the more &s;ecurely. (6.) And if he is in danger to be taken, he will exclaim again&s;t the Deceiver, and cry out, <HI>Stop Thief,</HI> &amp;c.</CELL>
<PB N="294" REF="163">
<CELL>FAl&s;e-Teachers, who are cunning to deceive, have many ways to delude poor Creatures: As, (1.) They com|monly pretend much Pity and Compa&s;&s;i|on to the Souls of Men, and hereby they endeavour to wind them&s;elves into their Affections; and when once a Per&s;on har|bours a good Opinion of them, their Work is half done. (2.) They &s;eek to find out what Parts they have, and what Principles they hold, with whom they conver&s;e: for if they perceive they are Men and Women well rooted and groun|ded in the Orthodox Faith, and able to defend the Truth, they have little hopes of prevailing; but if they find that they
<PB N="295" REF="163"> are Per&s;ons of a weak Judgment, and mind more abundantly the Conver&s;ation of Men, than what Doctrine they hold, or do more mind and regard the Circum|&s;tantials of Religion, than the grand Fundamentals thereof; they will pur&s;ue &s;uch clo&s;e. (3.) They do always change their Names; for if their Names were known, they could not beguile &s;o many: Were <HI>Error, Fal&s;e-Doctrine, Bla&s;phemy, Here&s;y, Wolves in Sheeps Cloathing, Foxes, cunning Serpents, Deceivers,</HI> &amp;c. but writ upon their Foreheads, mo&s;t People would be afraid of them; but they, contrary-wi&s;e, call them&s;elves Chri&s;t's Mini&s;ters, Wit|ne&s;&s;es of Je&s;us, Friends of Truth, the Lamb's Followers, <HI>&amp;c.</HI> Al&s;o 'tis common with them to pretend them&s;elves to be the Orthodox Men, Sons of the Church, of the Holy Church, of the Catholick Church, Ma&s;ters in <HI>I&s;rael,</HI> Guides of the Blind, <HI>&amp;c.</HI> (4.) They &s;tudy to find out the fitte&s;t Sea&s;on and Opportunity to ac|compli&s;h their De&s;ign, and Helli&s;h Purpo&s;e, <HI>viz.</HI> They watch for &s;uch a Time, when the Profe&s;&s;ors of the Go&s;pel and Truths of Je&s;us begin to decline in their Zeal, and to lo&s;e much of the Power of Godline&s;s, and &s;eem to make a mighty Stir about the Form thereof, and are much divided among&s;t them&s;elves; when Iniquity doth abound, and the Love of many waxeth cold; in a word, when Men begin to grow &s;ecure, or the true Shepherd is off of his Watch, then the&s;e Wolves and Deceivers get abroad, and, like that wicked Enemy, &s;ow their Tares of Error and Delu&s;ion. (5.) The Je&s;uits, tho&s;e crafty Deceivers, have often appeared in a Di&s;gui&s;e externally, and do u&s;ually change their Garbs, <HI>&amp;c.</HI> Sometimes they are Holders-forth in a Quakers Meeting; at other times they will counterfeit them&s;elves to be Lawyers: Sometimes they will take on them the Habit of Prie&s;ts, &s;ometimes Merchants, &s;ometimes Shoo-makers, <HI>&amp;c.</HI> And all this, that they may the more &s;ecurely carry on their wicked De&s;igns and Purpo&s;es to pervert poor Souls, <HI>&amp;c.</HI> (6.) And la&s;tly, When the&s;e Fal&s;e-Teachers and Deceivers begin to fear they &s;hall be di&s;covered, and perceive there is a Cry rai&s;ed again&s;t them, and that they are clo&s;ely pur&s;ued, and in danger to be taken, then (to &s;ave them&s;elves) they cry out again&s;t others. None are more ready to exclaim again&s;t Fal&s;e-Teachers and Deceivers than they, endeavouring to ca&s;t all the Infamy and black A&s;per&s;ions imaginable upon the true and faithful Mini&s;ters of the Go&s;pel, loading them with all the foule&s;t Calumnies they can devi&s;e, that they them&s;elves may in the mean while pa&s;s the better for true Men, and be the le&s;s &s;u&s;pected. Thus tho&s;e blind Guides in <HI>I&s;rael</HI> &s;erved our Saviour him&s;elf: <HI>Some &s;aid, He is a good Man;</HI><NOTE PLACE="marg">Joh 7.12. &amp; 8.48. Mat. 27.63.</NOTE> <HI>others &s;aid, Nay, but he deceiveth the People. &mdash; Say we not well, that thou art a Samaritan, and ha&s;t a Devil? Sir, we remember that the Deceiver &s;aid, whil&s;t he was yet alive, After three days I will ri&s;e again.</HI> And thus they exclaimed again&s;t the Apo&s;tles: <HI>Paul</HI> was called a <HI>Mover of Sedition;</HI> and by Fal&s;e-Teachers he with others were called Deceivers: <HI>As Deceivers, and yet true,</HI> &amp;c.<NOTE PLACE="marg">Acts 24.14.</NOTE> &mdash; <HI>After that way which they call Here&s;y, &s;o wor&s;hip I the God of my Fathers,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>II. Some Deceivers have been notorious in the horrid Practice of beguiling others: They have been &s;uch Crafts-Ma&s;ters at it, that they have deceived Multitudes; and not only the common Sort of People, but divers great Men and Princes have been cheated by them.</CELL>
<CELL>II. So the Pope, and his Hierarchy, tho&s;e cur&s;ed Deceivers in the Romi&s;h Church, have been notorious in the Helli&s;h Trade of beguiling the Souls of Men. How many Millions have they deceived! O the Multitudes they have led blindfold to Hell! The Kings of the Earth have been beguiled by her, and the Inhabitants of the Earth have been made drunk, and bewitched with the Wine of her Fornication.</CELL>
</ROW>
<PB N="296" REF="164">
<ROW>
<CELL>III. Some Deceivers have &s;o far prevailed, that they have utterly ruined whole Families, cheating People of their be&s;t and chiefe&s;t Trea&s;ure.</CELL>
<CELL>III. So Fal&s;e-Teachers have &s;ometimes &s;o wonderfully prevailed, that they have utterly corrupted, ruined, and undone, by their fal&s;e Doctrine, many Nations, Cities, Towns, and Families, cheating them of the Truth of Chri&s;t, and his ble&s;|&s;ed Ordinances; and not only &s;o, but thereby al&s;o of their Souls,<NOTE PLACE="marg">Mat. 16.26</NOTE> which are of more worth than all the World.</CELL>
</ROW>
<ROW>
<CELL>IV. Grand Impo&s;tors, old Cheats and Deceivers, 'tis ob&s;erved, rarely reform their Helli&s;h Lives, and be|come true Men, but grow wor&s;e and wor&s;e, till Ju&s;tice &s;eizes them.</CELL>
<CELL>IV. So Fal&s;e-Teachers, Hereticks, and Seducers, &s;eldom or never are reco|vered, and brought back by unfeigned Repentance, to the true Church of God: And therefore the Apo&s;tle <HI>Paul</HI> &s;aith,<NOTE PLACE="marg">1 Tim. 3.13.</NOTE> <HI>Evil Men, and Seducers, &s;hall wax wor&s;e and wor&s;e, deceiving, and being decei|ved,</HI> &amp;c.</CELL>
</ROW>
<ROW>
<CELL>V. The End of Cheaters and Impo&s;tors (we &s;ee) oft-times is &s;ad. If he be a notorious Offender, and be taken, he dies without Mercy.</CELL>
<CELL>V. So the la&s;t End of Fal&s;e-Teachers and Hereticks will be &s;ad and mi&s;e|rable: They are &s;aid to <HI>bring upon them&s;elves &s;wift De&s;truction. The Bea&s;t,</HI><NOTE PLACE="marg">2 Pet. 2.2, 3. Rev. 19.20</NOTE> <HI>and Fal&s;e-Prophet &s;hall be ca&s;t alive into the Lake of Fire, burning with Brim|&s;tone,</HI> &amp;c.</CELL>
</ROW>
</TABLE></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="297" REF="164">
<HEAD>THE Church of ROME, <HI>My&s;tery Babylon.</HI> The <HI>GREAT CITY,</HI> and <HI>GREAT WHORE, Revel.</HI> 17. Proved to be the ROMISH CHURCH: WITH THE Grand Objections of the <HI>Papi&s;ts</HI> An&s;wered.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>REV. 14.8.</HI></BIBL>
<P>And there followed another Angel, &s;aying, <HI>Babylon</HI> is fallen, is fallen, that Great City, becau&s;e &s;he made all Nations drink of the Wine of the Wrath of her Fornication.</P>
<BIBL><HI>REV. 16.19.</HI></BIBL>
<P>And great <HI>Babylon</HI> came in remembrance before God, to give unto her the Cup of the Wine of the Fiercene&s;s of his Wrath.</P>
<BIBL><HI>REV. 17.5.</HI></BIBL>
<P>And upon her Forehead was a Name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS <HI>(or Fornications)</HI> AND ABOMINATIONS OF THE EARTH.</P>
<BIBL><HI>REV. 18.1, 2.</HI></BIBL>
<P>And after the&s;e things, I &s;aw another Angel come down from Heaven, &mdash; And he cry'd mightily with a &s;trong Voice, &s;aying, <HI>Babylon</HI> the Great is fallen, is fallen, and is become the Habitation of Devils, and the Hold of every unclean Spirit, and a Cage of every unclean and hateful Bird, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>IN the handling of this great Subject, it &s;eems needful to give an Account of the various Opinions, that have (more or le&s;s) pr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ented them|&s;elves to the World about it, which may be reduced to the&s;e four fol|lowing Heads.</P>
<P N="1">I. That it is <HI>Jeru&s;alem;</HI> and that for two Rea&s;ons:</P>
<P N="1">1. Becau&s;e the Man of Sin, or la&s;t Bea&s;t, that is to head this <HI>Babylon,</HI> is &s;et forth by St. <HI>Paul,</HI> to <HI>&s;it in the Temple of God, &s;hewing him&s;elf to be a God.</HI><NOTE PLACE="marg">2 The&s;&s;. 2.4. Rev. 11.8.</NOTE></P>
<P N="2">2. Becau&s;e this City where the Bea&s;t reigns, and &s;hall &s;lay the Witne&s;&s;es, is &s;piritu|ally called <HI>Sodom</HI> and <HI>Egypt,</HI> where our Lord was crucified.</P>
<P N="2"><PB N="298" REF="165">II. That it is the <HI>Turki&s;h</HI> Empire, or Power of the <HI>Saracens;</HI> which Mr. <HI>Mede</HI> &s;omewhat touches, and in a brief way mo&s;t learnedly argues again&s;t, in his third Book, <HI>pag.</HI> 644, 645.</P>
<P N="3">III. That it is indeed <HI>Rome,</HI> the Seat of the fourth or la&s;t Empire, but <HI>Rome</HI> in its Heathen State, under the idolatrous and per&s;ecuting Emperors: So the <HI>Rhemi&s;ts</HI> would have it, if there be a Nece&s;&s;ity to fix upon <HI>Rome</HI> to be this <HI>Apocalyptical,</HI> or <HI>My&s;tery Babylon.</HI> For this Opinion the pre&s;ent <HI>Romani&s;ts</HI> have no better Advocate than Dr. <HI>Hammond,</HI> who hath done very worthily at other Turns. See his <HI>Annotations</HI> upon the 17th Chapter of the <HI>Apocalyp&s;e.</HI></P>
<P N="4">IV. That it is the pre&s;ent Power and Church of <HI>Rome,</HI> who under pretence of the mo&s;t high and Eccle&s;ia&s;tical Juri&s;diction, doth influence and govern the Secular Power and State of Kingdoms. Of this la&s;t Opinion were the ancient <HI>Walden&s;es,</HI> who felt the bloody Power of <HI>Rome,</HI> venting it &s;elf in mo&s;t horrid and barbarous Cruelties again&s;t them, and that for a long Series of Time, as appears by our mo&s;t Authentick, Ancient, and Modern Writers, who give a very ample Account of the great Per&s;ecution of Chri&s;tians, for many hundred Years la&s;t pa&s;t, in all Parts of the Chri&s;tian World, where they have had Power. To which Opinion of the <HI>Wal|den&s;es</HI> mo&s;t of our modern Prote&s;tant Divines agree, of which we &s;hall mention only <HI>Cartwright, Fulk,</HI> the worthily admired, and Learned <HI>Mede,</HI> not forgetting famous <HI>Du Moulin</HI> of <HI>France;</HI> as may be &s;een in their Works at large.</P>
<P>But becau&s;e we will not take Things upon Tru&s;t, nor refer the Reader to many Quotations, which he may want Books and Time to &s;atisfy him&s;elf about; it ap|pears needful, that we remove the Objections with as much Brevity as po&s;&s;ible, be|fore we &s;tate the Metaphor, and run the Parallel.</P>
<P>Now that <HI>Babylon</HI> in all the&s;e New-Te&s;tament Texts cannot be fairly applied to <HI>Jeru&s;alem,</HI> the <HI>Turks</HI> and <HI>Saracens,</HI> nor terminate in the Heatheni&s;h State of <HI>Rome,</HI> we offer the&s;e following Con&s;iderations or Arguments:</P>
<P N="1">I. It cannot be meant the City <HI>Jeru&s;alem:</HI></P>
<P N="1">1. Becau&s;e <HI>Jeru&s;alem</HI> did not reign over the Kings of the Earth in St. <HI>John</HI>'s time, when he &s;aw this Vi&s;ion, and wrote the Revelation, which this City <HI>Babylon</HI> is ex|pre&s;ly &s;aid to do:<NOTE PLACE="marg">Rev. 17.18.</NOTE> <HI>And the Woman which thou &s;awe&s;t, is that great City which reigneth over the Kings of the Earth. Jeru&s;alem</HI> having been not only under Captivity divers times before, but were then entirely under the Power of the Roman Yoke, as the whole Hi&s;tory of the Go&s;pel doth confirm, and them&s;elves did mo&s;t plainly confe&s;s: <HI>We have no King but</HI> Cae&s;ar.<NOTE PLACE="marg">John 19.15.</NOTE></P>
<P N="2">2. <HI>Jeru&s;alem</HI> was never in &s;o high e&s;teem with the Bea&s;t, as to be capable to ride as Queen-Regent upon him, (as this Woman, Whore, or City is &s;aid to do): <HI>And the Angel &s;aid unto me, Wherefore did&s;t thou marvel? I will tell thee the My&s;tery of the Woman, and the Bea&s;t that carrieth her, which hath the &s;even Heads, and ten Horns.</HI> Rev. 17.7.<NOTE PLACE="marg">Rev. 17.7.</NOTE> compared with Ver&s;. 3. <HI>So he carried me away in the Spirit into the Wilderne&s;s, and I &s;aw a Woman &s;it upon a Scarlet-coloured Bea&s;t, full of Names of Bla&s;phemy, having &s;even Heads, and ten Horns,</HI> &mdash; For by the Woman &s;itting, and Bea&s;t carrying, is un|doubtedly &s;ignified, Influence, Power, and Dominion, which <HI>Jeru&s;alem</HI> was far re|mote from, not only under the Roman Monarchy, but al&s;o under the three King|doms that went before it, <HI>viz.</HI> the <HI>Babylonian, Grecian,</HI> and <HI>Per&s;ian;</HI> as might be largely illu&s;trated both out of Sacred and Humane Hi&s;tory.</P>
<P N="3">3. <HI>Jeru&s;alem</HI> did not &s;it upon many Waters, which is interpreted to be People, Nations, and Tongues; that is, had not Command or Dominion over them, as this Woman,<NOTE PLACE="marg">Rev. 17.15.</NOTE> Whore, or City is &s;aid to have: <HI>And he &s;aith, The Waters which thou &s;awe&s;t, where the Whore &s;itteth, are Peoples, and Multitudes, and Nations, and Tongues:</HI> The whole Land of <HI>Judea</HI> being under Tribute to the Roman Government at that time: <HI>And it came to pa&s;s in tho&s;e Days,</HI><NOTE PLACE="marg">Luke 2.1.</NOTE> <HI>that there went out a Decree from</HI> Cae&s;ar Augu&s;tus, <HI>that all the World &s;hould be taxed;</HI><NOTE PLACE="marg">Ver&s;e 4.</NOTE> and particularly, <HI>Galilee, Nazareth, Judea,</HI> and the City of <HI>David,</HI> called <HI>Bethlehem.</HI></P>
<P N="4">4. <HI>Jeru&s;alem</HI> was not capable to enchant and bewitch all the Nations round about her, either by her Religion and Doctrine, or by great Gifts and Rewards.</P>
<P N="1"><PB N="299" REF="165">(1.) Becau&s;e the Roman Power kept her under, and much in awe, on the one hand, not owning nor &s;ub&s;cribing to her Religion.</P>
<P N="2">(2.) The Chri&s;tian Doctrine and Religion block'd up her Way, on the other hand, that &s;he could not extend her Influence to either neighbouring, or remote Nations, as this Woman, Whore, or City is &s;aid to do: <HI>For thy Merchants were the great Men of the Earth; for by thy Sorceries were all Nations deceived.</HI><NOTE PLACE="marg">Rev. 18.23</NOTE></P>
<P N="5">5. <HI>Jeru&s;alem,</HI> tho &s;he were guilty of much Blood, from the beginning of her Ex|cellency and Glory, in <HI>Solomon</HI>'s Time, killing Prophets, even all that were &s;ent unto her, murthered <HI>John Bapti&s;t,</HI> and our Lord and Saviour, as al&s;o the ble&s;&s;ed Martyr, St. <HI>Stephen;</HI> yet in her could not be found that great Ma&s;s of Blood that was &s;hed, and Myriads of Chri&s;tian Saints that have been barbarou&s;ly murthered, by Ma&s;&s;acre, and publick Martyrdom, &s;ince they were ruined and de&s;troyed by <HI>Titus Ve&s;pa&s;ian,</HI> which we find po&s;itively charged upon this City <HI>Babylon:</HI><NOTE PLACE="marg">Rev. 17.6.</NOTE> <HI>And I &s;aw the Woman drunk with the Blood of Saints, and with the Blood of the Martyrs of Je&s;us, and I wondered with great Admiration;</HI> as indeed well he might, (as &s;hall be &s;hewn.<NOTE PLACE="marg">Rev. 19 24.</NOTE>) <HI>And in her was found the Blood of Prophets, and of Saints, and of all that were &s;lain upon the Earth;</HI> that is, &s;ince the De&s;truction of <HI>Jeru&s;alem.</HI></P>
<P N="6">6. And la&s;tly; Not to multiply more upon this Head, tho <HI>Jeru&s;alem</HI> was fear|fully de&s;troyed, as the Hi&s;tory of <HI>Jo&s;ephus</HI> &s;hews; yet &s;hall &s;he ri&s;e again, be built up|on her own Heap, be repleni&s;hed with her own Children, which this City <HI>Babylon</HI> under Con&s;ideration &s;hall never be, after this Cata&s;trophe which <HI>John</HI> &s;aw vi&s;ionally coming upon it: <HI>And a mighty Angel took up a Stone, like a great Mill-&s;tone,</HI><NOTE PLACE="marg">Rev. 18.21.</NOTE> <HI>and ca&s;t it into the Sea, &s;aying, Thus with violence &s;hall that great City</HI> Babylon <HI>be thrown down, and &s;hall be found no more at all.</HI></P>
<P N="2">II. It cannot be the <HI>Turks</HI> and <HI>Saracens,</HI> for two Rea&s;ons offered by the Learned <HI>Mead,</HI> lib. 3. p. 643.</P>
<P N="1">1. Becau&s;e tho they did ari&s;e to great Power in the World, yet they had not their Seat in that great City, which in St. <HI>John</HI>'s Time reigned over the Kings of the Earth, which this <HI>Babylon</HI> is expre&s;ly &s;aid to have.<NOTE PLACE="marg">Rev. 17.18.</NOTE></P>
<P N="2">2. That they did not ri&s;e by Apo&s;tacy from the Chri&s;tian Religion, which this <HI>Ba|bylon</HI> (with her Head, the Man of Sin) did; for, as this worthy Author &s;aith, the <HI>Turk</HI> (whatever he be) could be no Apo&s;tate, becau&s;e he was of a Nation that never was Chri&s;tian.</P>
<P>To which we &s;hall add &s;omething for the clearing of this Head, that we may di&s;|charge that Debt we owe to God, to the Church, and the World.</P>
<P N="3">3. It cannot be the <HI>Turks,</HI> becau&s;e they are not &s;trangely and wonderfully my&s;te|rious, which this <HI>Babylon</HI> is &s;aid to be: <HI>And upon her Forehead was a Name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HAR|LOTS,</HI><NOTE PLACE="marg">Rev. 17.5.</NOTE> <HI>AND ABOMINATIONS OF THE EARTH. And the Angel &s;aid unto me, Wherefore did&s;t thou marvel? I will tell thee the My&s;tery of the Woman,</HI><NOTE PLACE="marg">Ver&s;e 7.</NOTE> <HI>and the Bea&s;t which carrieth her, which hath the &s;even Heads, and ten Horns.</HI></P>
<P>What &s;pecial My&s;tery hath &s;hewed it &s;elf to the World from the <HI>Turks</HI> and <HI>Saracens,</HI> more than from other common Empires or Kingdoms, that is matter of Admiration to the wi&s;e&s;t of Men? Is it matter of Wonder, that the <HI>Turks</HI> do own but one true, and mo&s;t high God? Is it matter of Wonder, that they do own Je&s;us Chri&s;t to be a Prophet, and a good Man? Is it matter of highe&s;t Wonder, that they prefer <HI>Mahomet</HI> above <HI>Je&s;us?</HI> Is it matter of Wonder, that they appear true to their Contracts, in Matters of Civil Commerce? Is it matter of highe&s;t Wonder, for them to endeavour to keep what Dominion they have, and to enlarge it, to make Slaves and Prizes of tho&s;e profe&s;t Enemies they take Pri&s;oners? We &s;ay, in none of the&s;e things is there any high My|&s;tery, or matter of greate&s;t Wonder, being Things common to all Places and King|doms inve&s;ted with Power: For,</P>
<P N="1">(1.) Did not the great King of Literal <HI>Babylon</HI> own the only true God, yet &s;till held the Church in Captivity?</P>
<P N="2">(2.) Did not <HI>I&s;rael</HI> own the &s;ame, and yet kept their Idols, after their Revolt from <HI>Judah?</HI></P>
<P N="3">(3.) Did not <HI>Judah</HI> prefer <HI>Mo&s;es</HI> above and before Chri&s;t, and at that time when Chri&s;t was per&s;onally among&s;t them, working mo&s;t &s;tupendous Miracles, which did evince his Divine Mi&s;&s;ion? Nay, did they not prefer a common and notorious Villain before the ble&s;&s;ed Lord of Glory, when they de&s;ired a Murtherer to be freed, and pre&s;&s;ed hard to have the good and ble&s;&s;ed Je&s;us, the Saviour of the World, killed? And did not this wi&s;e Apo&s;tle know this to be true in Fact, and to equal, nay, out-do
<PB N="300" REF="166"> any thing that the <HI>Turks</HI> or <HI>Saracens</HI> ever did, or can be accu&s;ed of? And if St. <HI>John</HI> was tran&s;ported with a&s;toni&s;hing Wonder, at Matters much le&s;s than he had &s;een be|fore, doth it not give good rea&s;on to &s;u&s;pect him of Weakne&s;s and Defect, that he &s;hould &s;uffer him&s;elf to be &s;urprized with the greate&s;t Wonder, at far le&s;s Things than he had &s;een and known before? Certainly therefore we mu&s;t conclude, there was &s;omething more of My&s;tery in <HI>John</HI>'s Vi&s;ion, than what hath been &s;hewed to the World by the Great <HI>Turk,</HI> or any other Power; and indeed, undoubtedly, the greate&s;t My|&s;tery that ever the World was acquainted with: For the Characters of <HI>Babylon</HI> mu&s;t ei|ther be &s;ingular, that is, &s;uch as none have be&s;ides; or el&s;e they mu&s;t be tran&s;cendent, to go far beyond what others had in a le&s;&s;er degree. Otherwi&s;e <HI>John</HI> might have kept the De&s;cription of <HI>Babylon</HI> to him&s;elf, there being no clear Di&s;tinctions, to ren|der the wi&s;e&s;t and mo&s;t di&s;cerning Men able to make a Judgment upon her. The My&s;tery then that is written upon this Woman <HI>Babylon,</HI> &s;eems clearly to lie in the&s;e Particulars following.</P>
<P><HI>Fir&s;t;</HI> That &s;he doth tran&s;act the mo&s;t horrid Wickedne&s;&s;es that ever the World was, or is like to be, acquainted with.</P>
<P><HI>Secondly;</HI> That under this mon&s;trous Guilt, &s;he is prodigiou&s;ly confident, and without all regret, or &s;how of Shame, and mo&s;t impudently boa&s;ts of the highe&s;t San|ctity and Holine&s;s in the World, <HI>viz.</HI> That &s;he is totally pure, infallibly certain, and cannot err, <HI>&amp;c.</HI> That this indeed is a My&s;tery to be wondred at, let it be con|&s;idered,</P>
<P N="1">(1.) That a Shepherd &s;hould be a Wolf, and devour that Flock which he pretends to be an Over&s;eer or Pa&s;tor of.</P>
<P N="2">(2.) That a profe&s;&s;ed Servant of Je&s;us Chri&s;t, and the meane&s;t of Saints, &s;hould exalt him&s;elf above his Ma&s;ter, and not above his Ma&s;ter only, but above the God of his Ma&s;ter, and all other deputed Gods, that are Vicegerents to the King of Heaven, by &s;lighting and trampling upon the Holy Scriptures, and Laws both of God and Prin|ces, di&s;pen&s;ing with the Breach of them, indulging the highe&s;t Violation thereof, and &s;etting up his own Inventions, Traditions, and Decrees above them; in&s;omuch that there is a thou&s;and times le&s;s danger (in their e&s;teem) in re&s;pect of Excom|munications, and Corporal Puni&s;hments in this World, or of Damnation in the World to come, in breaking and violating the Laws of God and Princes, than there is in the Violation or Breach of the Inventions, Traditions, and Decrees of My&s;tery <HI>Babylon,</HI> and her Head.</P>
<P N="3">(3.) That one &s;itting in the Temple of God, pretending him&s;elf as a poor Apo&s;tle, Vicar, and Succe&s;&s;or of Chri&s;t, nay, as the Succe&s;&s;or of a poor Fi&s;herman, &s;hould wear the highe&s;t En&s;igns of Imperial Dignity!</P>
<P N="4">(4.) That he &s;hould be &s;o lordly, and prodigiou&s;ly in&s;olent, (who was comman|ded to the greate&s;t Humility and Aba&s;ement) as to tread upon the Necks of Empe|rors, kick off the Crowns of great Princes, and make Kings his Foot-Pages.</P>
<P N="5">(5.) That he &s;hould pretend highly, yea, mo&s;t highly, to God, Chri&s;t, Religion, and Holine&s;s, and yet e&s;pou&s;e to him&s;elf, as the Darlings of his Bo&s;om, not only the chiefe&s;t Sons of <HI>Belial,</HI> but all that will decline Sanctity and Religion, and embody them&s;elves with tho&s;e Fir&s;t-born Sons of Wickedne&s;s, that are of the highe&s;t Magni|tude, and engage them&s;elves in &s;uch mon&s;trous and butcherly Practices, that humane Nature, as &s;uch, could never act in the butchering of brute Bea&s;ts.</P>
<P N="6">(6.) That the Spou&s;e of this prodigious Mon&s;ter &s;hould in Profe&s;&s;ion own God, Je&s;us Chri&s;t, and the Things of Religion, of which Ju&s;tice and Charity, Holine&s;s and Compa&s;&s;ion are not the lea&s;t Part; and yet under this Vizard, and in the very time of the&s;e Preten&s;ions, perpetrate the greate&s;t and mo&s;t unparallel'd Villanies in the World: 1. In being the Top of Pride. 2. In committing palpable Idolatry. 3. Fill them&s;elves with Exce&s;s and Drunkenne&s;s. 4. To cur&s;e, &s;wear, and bla&s;pheme the very Name they profe&s;s to be &s;acred. 5. To ca&s;t down the Truth, burn the Bible, deface the holy Books and Laws of God. 6. To a&s;&s;ume not only a Power to di&s;pen&s;e with Violations of the highe&s;t Nature, but to pardon and forgive them at plea&s;ure. 7. To commit Adultery, and account it a venial Crime. 8. To break Covenants, drive a Trade in Perjury, for&s;wear every thing they are ju&s;tly charged with, and is fully proved again&s;t them. 9. To foment Wars and Broils in every Kingdom and Country where they have Power; contrive the Ruine of Towns and Places, Cities, Countries, and Kingdoms, by Fire, Sword, and mo&s;t cruel Deva&s;tations. 10. To &s;laughter, kill, and barbarou&s;ly murther, both Men, Women, and Children, even all that dare make a &s;hew of Con&s;cience and Religion, &s;o far as to abhor and di&s;&s;ent from the&s;e Villanies.</P>
<PB N="301" REF="166">
<P>This is &s;uch a Scheme of Religion, and Sy&s;teme of Divinity, to come from an Apo&s;tle, a Shepherd, a Vicar and Succe&s;&s;or of Chri&s;t, from a Church, Sheep, Saints, and the pretended Followers of the meek, peaceable, and innocent Je&s;us, who taught altogether otherwi&s;e by his Doctrine and Example, that it might well be wondred at, and is the &s;trange&s;t My&s;tery that ever appeared, of which we challenge the whole World to &s;hew the like in the <HI>Turks</HI> and <HI>Saracens.</HI> For Men to &s;wear, lie, and for|&s;wear them&s;elves, and yet be true Men: to contrive Rebellion, Murther, and Trea|&s;on; and yet be as innocent as the Child unborn: to be elevated to the highe&s;t Pinacle of Pride, even above Emperors and Kings, above Je&s;us Chri&s;t, and God his Father; and yet be humble and lowly: To commit gro&s;s Idolatry; and yet be the Servants of the Living God: To be filled with, and make a Trade of Exce&s;s and Drunkenne&s;s; and yet be the Paterns and Standards of Sobriety and Temperance: To ca&s;t down the Truth to the Ground, deface the Laws of God, and burn the Scriptures; and yet be the true Witne&s;&s;es to it: To forgive Sins, and yet be the greate&s;t of Sinners them|&s;elves: To commit Fornication and Adultery; and yet be &s;potle&s;s and pure in Heart; To foment Wars and Broils in every Kingdom and Country where they have Power; to contrive the Ruine of Towns and Places, Cities, Countries, and Kingdoms, by Fire, Sword, and cruel Deva&s;tations; and yet be as harmle&s;s as Doves to all Mankind, the only Sons of Peace and Quietne&s;s: To &s;laughter, kill, and barbarou&s;ly murther Men, Women, and Children, that dare not be &s;o wicked as them&s;elves; and yet to be full of Mercy, tender Pity, and Compa&s;&s;ion; an Apo&s;tle, Shepherd, Vicar, and Suc|ce&s;&s;or of the meek and Lamb-like Saviour. And for the dear Con&s;ort of this impious Head, or Man of Sin, to be not only confederate with him, but a Principal in all the&s;e unparallel'd Villanies, and mo&s;t butcherly and rapacious Murthers; and yet be the Holy Catholick Church of God, the pure and &s;potle&s;s Spou&s;e of Je&s;us Chri&s;t, the true Sheep, the harmle&s;s Lambs, the be&s;t of Saints, and clo&s;e Followers of the Lord Je&s;us, who always taught the contrary by his holy Doctrine, and meek Example. We &s;ay, the&s;e Things not being found by &s;ecret Search, but are written in Capital Letters upon her Forehead, appear in open view, to be read by every one that is not wilfully blind: Let any one &s;hew us a greater My&s;tery in the World than this, and we will &s;ub&s;cribe to it.</P>
<P N="4">4. It cannot be the <HI>Turks,</HI> becau&s;e they are not the Mother of Harlots, and Abo|minations of the Earth, which this <HI>Babylon</HI> is &s;aid to be, <HI>Rev.</HI> 17.5. <HI>And upon her Forehead was a Name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH.</HI> And here we demand, in excu&s;e to the <HI>Turks,</HI> this one Thing:</P>
<P>From whence did proceed the Murthers, Ma&s;&s;acres, and Martyrdoms of all the Religious Profe&s;&s;ors of Chri&s;tianity, that have died by violence in the Chri&s;tian World, for the &s;pace of twelve hundred Years la&s;t pa&s;t? And from what People did proceed tho&s;e horrid Oaths, Bla&s;phemies, and Execrations, that the World hath wofully been acquainted with, mo&s;t horrid and &s;trangely a&s;toni&s;hing to repeat?</P>
<P>Came the&s;e unparallel'd Degrees of Impiety from the <HI>Turks?</HI> from the <HI>Walden&s;ians, Lutherans, Calvini&s;ts,</HI> or any <HI>Non-conforming Prote&s;tants?</HI> No, no. Why, who&s;e Language then is it? Who&s;e! Why, 'tis the Language of the Bea&s;t of the bottom|le&s;s Pit, and bloody Whore, who bare the&s;e bla&s;phemous Sons of her own Body, daily nouri&s;hes them at her Brea&s;t, and &s;trengthens them in their &s;inful Cour&s;es, by accounting them the Sons, the precious Sons of <HI>Sion,</HI> the true Sons of the Catholick Church, the Darlings of Heaven, the beloved Ones of the Virgin <HI>Mary,</HI> and giving them Pardons for the&s;e bold and Heaven-daring Sins, as often as they do commit them, and come to ask Pardon for them; &s;o that Sin and Pardon is as con&s;tant and common with them, as Breathing and Eating. And the&s;e Things are done to &s;eal and con|firm Lies, which is the more heavy, heinous, and prodigious: For if Men may lie by allowance; may kill, and &s;hed innocent Blood, without Controul of Con&s;cience, and Church-Cen&s;ures; may &s;wear and bla&s;pheme, and challenge God him&s;elf to damn them; may burn Men for Religion, con&s;ume Cities to A&s;hes, con&s;pire the Death of Kings, the Ruine and Overthrow of Kingdoms, whore, and murther Infants; and yet be accounted a Church, the Members and Parts of it, called Saints, holy Children, and Sons of the Mo&s;t High God: Then may we claim a Patent, and take a Licen&s;e to change the Name of all Things, and alter all the Idea's of the Minds of Men; call and account <HI>Beelzebub</HI> a good God, and all his black Tribe, the pure Saints of the Mo&s;t High; call the lower Regions of Blackne&s;s and Darkne&s;s, to which he is confin'd,
<PB N="302" REF="167"> the Heaven of Glory and eternal Light. Of which Things we ought in Ju&s;tice to clear the <HI>Turks,</HI> until Witne&s;&s;es of undoubted Credit &s;hall come forth, and evidence, that the <HI>Turki&s;h</HI> State is the Mother of as great Abominations as the&s;e are.</P>
<P N="5">5. And la&s;tly; The <HI>Turks</HI> cannot be My&s;tery <HI>Babylon,</HI> becau&s;e they never were made drunk with the Blood of the Saints, and with the Blood of the Martyrs of Je&s;us, which this Woman, My&s;tery <HI>Babylon,</HI> is expre&s;ly &s;aid to be, <HI>Rev.</HI> 17.6. <HI>And I &s;aw the Woman drunk with the Blood of the Saints, and with the Blood of the Martyrs of Je&s;us; and I wondred with great admiration.</HI> Now let any Man &s;hew &s;uch Blood&s;hed, Saints Blood&s;hed, by Ma&s;&s;acres and Martyrdom, for the profe&s;&s;ing of Chri&s;tianity, (which mu&s;t be, if the Text be an&s;wered in that Clau&s;e, <HI>Blood of the Martyrs of Je&s;us,</HI>) by the <HI>Turks,</HI> either within their Dominions, or without, as hath been &s;hed by a Gene|ration nearer home, and we &s;hall become like the Man without a Wedding-Garment, wholly &s;peechle&s;s, and &s;ay not a Word more about <HI>Babylon.</HI></P>
<P N="3">III. Now that <HI>Babylon</HI> in the <HI>Apocalyp&s;e,</HI> is Great <HI>Rome,</HI> that in former Times reigned, and in future Times &s;hall be de&s;troyed, is owned by &s;ome of the Papi&s;ts them&s;elves, and is a&s;&s;erted by all Prote&s;tants; the Difference betwixt them is brought to this narrow Point. The one wholly confines <HI>Babylon</HI> to <HI>Rome</HI> Heathen, and there totally to terminate; the other brings <HI>Babylon</HI> down lower, to <HI>Rome</HI> Antichri&s;ti|an, or Papal <HI>Rome.</HI> Now that this Work may be to Edification, and more full Sati&s;|faction in this great Ca&s;e, we &s;hall advance to the la&s;t and chief Secret that is to be opened and con&s;idered, namely, Whether all Things in <HI>John</HI>'s Vi&s;ion or Prophecy, that are applied to My&s;tery <HI>Babylon,</HI> did compleatly terminate in <HI>Rome</HI> Heathen, and come no further?</P>
<P>In An&s;wer to this great Enquiry, we do, with the Body of Prote&s;tants, in op|po&s;ition to the Papi&s;ts, conclude the Negative, <HI>viz.</HI> That all Things in the <HI>Apocalyp&s;e</HI> applied to My&s;tery <HI>Babylon,</HI> did not terminate in <HI>Rome</HI> Heathen. The Rea&s;ons of which Negative are as followeth.</P>
<P N="1">1. Becau&s;e the Bea&s;t that My&s;tery <HI>Babylon</HI> rides on, is the eighth Head, or la&s;t Ruling-Power of that City that is &s;eated upon &s;even Hills, which mu&s;t be <HI>Rome</HI> Papal, be|cau&s;e the whole Race of <HI>Rome</HI> Heathen was gone off, before the eighth Head came up. &mdash; The &s;ixth Head was in <HI>John</HI>'s Time; the &s;eventh was to come, and continue but a &s;hort Space, <HI>The Bea&s;t that carrier the Woman,</HI> viz. Babylon, <HI>is of the &s;eventh, but is the eighth, and &s;hall be the la&s;t; for he goeth into Perdition.</HI> This being &s;o evident from the Letter of the Text, needs nothing more to confirm it. Now that <HI>Rome</HI> Heathen was not the la&s;t Part of the Romi&s;h Power, is not only the full and joint Con&s;ent of all Writers upon this Subject, but is &s;o evident to all the Chri&s;tian World, that it would be Vanity it &s;elf to make a Show of Proof. The Conclu&s;ion then is this: If the very la&s;t Part of the Roman Power carries the Woman <HI>Babylon,</HI> and that the Heathen State of <HI>Rome</HI> went off before, and was not the la&s;t; then <HI>Babylon</HI> could not terminate in <HI>Rome</HI> Heathen, but mu&s;t come down to <HI>Rome</HI> Papal. See <HI>Rev.</HI> 17.3, 7, 9, 11.</P>
<P N="2">2. If <HI>Babylon</HI> be totally terminated in <HI>Rome</HI> Heathen, then the Book of the <HI>Apocalyp&s;e</HI> is of little u&s;e to the latter Ages of the Chri&s;tian World: For if the whole Tran&s;acti|ons relating to the Per&s;ecution of the Church, and the Slaughter and De&s;truction of God's Enemies, did end in <HI>Rome</HI> Heathen, then it &s;erved only to give a characteri&s;ti|cal Account of a Bea&s;t and Whore that was grown old, and ready to go off the Stage; but hath wholly left us in the dark, and given us no notice at all of that horrible Con|fu&s;ion, and bloody Per&s;ecutions, which have reigned in the Chri&s;tian World for more than a thou&s;and Years la&s;t pa&s;t; which for Length of Time, Numbers of Murthers, and Manner of Cruelties, hath out-done all the Wickedne&s;s of <HI>Rome</HI> in its Heathen State. Which is not at all likely, that a Vi&s;ion &s;hould be given, and a Revelation made, and call'd &s;o, about a State that was almo&s;t expired, and the mo&s;t great and principal Part wholly left out, and &s;aid nothing to. Who can imagine, that a care|ful Saviour &s;hould be &s;o full in his Di&s;coveries to the Jewi&s;h Church, concerning their Sufferings, and the Time under <HI>Egypt,</HI> and <HI>Babylon</HI> Literal; and be &s;o &s;hort and lean to his Go&s;pel-Church, to leave them altogether without any written Profpect, or extraordinary Prophet, to inform them what &s;hould come to pa&s;s in the World, from the going off of the Power of <HI>Rome</HI> Heathen, to the end of all the Churches Troubles, which have already la&s;ted above a thou&s;and Years? The Con|ceit of which is fit but for two Ranks of Men to receive, <HI>viz.</HI> the Roman-Catholicks, and &s;uch Prote&s;tants as look for Antichri&s;t to come at the end of the World, after the
<PB N="303" REF="167"> Re&s;tauration of the Jews to their own Land, and building a material Temple at <HI>Je|ru&s;alem,</HI> where Antichri&s;t &s;hall &s;it three Days and an half, or Years, to kill two Men called the two Witne&s;&s;es.</P>
<P N="3">3. If this la&s;t <HI>Babylon</HI> was wholly to terminate in <HI>Rome</HI> Heathen, then there was no Cau&s;e of Wonderment and great Admiration for a wi&s;e Man, to &s;ee in a Vi&s;ion an Heatheni&s;h State, under a Diabolical Influence, to perform Actions &s;utable to their State, and not contrary to their Profe&s;&s;ions: For what matter of Wonderment can it be to feel the Wind blow, to &s;ee the Sea foam, and hear the Waves rage and roar, when the Winds oppo&s;e its Effluxion? And what Cau&s;e of great Wonderment and Admiration for a wi&s;e Man, to &s;ee wicked Heathens oppo&s;e and per&s;ecute Chri&s;tianity, when it is &s;o &s;utable to their Spirit, and agreeable to their Profe&s;&s;ion &s;o to do, we cannot yet under&s;tand, and we will diligently li&s;ten to them who will undertake to inform us: For the thing is true, that a wi&s;e Man did wonder at the Sight he &s;aw with great Admiration, <HI>Rev.</HI> 17.6. <HI>I &s;aw the Woman drunk with the Blood of the Mar|tyrs of Je&s;us, and I wondred with great admiration.</HI> Wonder'd! O &s;trange! At what? To &s;ee that which was common to all Ages, the Seed of the Serpent, that profe&s;t Heatheni&s;m, the Wicked, even the wor&s;t of the Wicked, by Principle and Profe&s;&s;ion, to plot again&s;t the Righteous, and to gna&s;h upon him with their Teeth; Idolaters, profe&s;t Idolaters, to per&s;ecute the Servants and Wor&s;hippers of the true God; tho&s;e that were born after the Fle&s;h, and lived after the Fle&s;h, to per&s;ecute them that were born of the Spirit, and lived after the Spirit. Surely, if our Adver&s;aries Opinion was true in this Ca&s;e, that <HI>Babylon</HI> is only <HI>Rome</HI> Heathen, St. <HI>John</HI> had forgot that <HI>Cain</HI> killed <HI>Abel,</HI> and <HI>I&s;hmael</HI> per&s;ecuted <HI>I&s;aac;</HI> and took not &s;o much notice of the Cour&s;e of the World, common to every Age, as <HI>Paul</HI> did, who &s;aid, <HI>But as he that was born after the Fle&s;h, per&s;ecuted him that was born after the Spirit;</HI> as it was then, &s;o it is now: And what &s;trange Wonder is in all this?</P>
<P N="4">4. <HI>Rome</HI> Heathen never was e&s;pou&s;ed, married, or united to the Lord Je&s;us, in a &s;piritual way, vi&s;ibly owning his Laws, and &s;ubmitting to his Government, as a Wife &s;ubmits to, and obeys her Husband, and afterwards ca&s;ts him off, and chu&s;es another Head and Husband; and therefore cannot be My&s;tical <HI>Babylon,</HI> or the great Whore: For tho the&s;e Heathens were great Idolaters, yet were they never charged with &s;piritual Adultery, nor could they, unle&s;s they had once, by vi&s;ible Profe&s;&s;ion, made a Covenant with, or e&s;pou&s;ed them&s;elves to the Lord Je&s;us, which <HI>Rome</HI> Papal before its Apo&s;tacy did: Therefore <HI>Rome</HI> Heathen could not be the great Whore, or My&s;tical <HI>Babylon.</HI></P>
<P N="5">5. <HI>Rome</HI> Heathen cannot be the <HI>Babylon</HI> &s;et forth by St. <HI>John,</HI> unle&s;s &s;he be guilty of all the Chri&s;tian Blood &s;hed upon the Earth &s;ince the De&s;truction o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>Jeru&s;alem:</HI> For as the Guilt of all the Blood &s;hed from righteous <HI>Abel,</HI> to the Death of <HI>Zacharias,</HI> is by our Saviour fix'd upon <HI>Jeru&s;alem,</HI> and cannot be removed to another People; &s;o the Blood of all the Martyrs and Followers of Je&s;us, is by this Revelation <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">x'd upon the la&s;t <HI>Babylon,</HI> R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">v. 17.6. <HI>And I &s;aw the Woman drunk with the Blood of the Saints, and of the Martyrs of Je&s;us.</HI> Chap. 18. v. 24. <HI>And in her was found the Blood of the Prophets, and of Saints, and of ALL that were &s;lain upon the Earth.</HI> But <HI>Rome</HI> Hea|then was not guilty of all the Chri&s;tian Blood that was &s;hed upon Earth, by Murthers, Ma&s;&s;acres, and Martyrdom, &s;ince the De&s;truction of <HI>Jeru&s;alem:</HI> For to look back but for &s;ix hundred Years la&s;t pa&s;t, in which Time we &s;hall find Hundreds of Thou|&s;ands of profe&s;t Chri&s;tians mo&s;t butcherly and barbarou&s;ly put to Death, for their Zeal and Love to the Chri&s;tian Religion, in the re&s;pective Nations of <HI>Europe,</HI> before which the Heatheni&s;h State of <HI>Rome</HI> was gone off about the &s;pace of &s;ix hundred Years. So that if we will regard the full &s;atisfying of this Prediction about My<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ery <HI>Babylon,</HI> we mu&s;t of nece&s;&s;ity bring her down lower than the Heatheni&s;h State of <HI>Rome.</HI></P>
<P N="6">6. <HI>Rome</HI> Heathen cannot be this <HI>Babylon</HI> under Con&s;ideration, becau&s;e the Di&s;co|veries of other Prophecies, relating to the &s;ame State, no way agrees to the Power of <HI>Rome</HI> Heathen.</P>
<P N="1">(1.) This State of <HI>Babylon</HI> is called the <HI>My&s;tery of Iniquity.</HI> This no way agrees to <HI>Rome</HI> Heathen, but fully agrees to <HI>Rome</HI> Papal. Compare 2 <HI>The&s;&s;.</HI> 2.7. with <HI>Rev.</HI> 17.7. viz. <HI>For the My&s;tery of Iniquity doth already work. &mdash; The Angel &s;aid unto me, Wherefore did&s;t thou marvel? I will tell thee the My&s;tery of the Woman, and of the Bea&s;t that carrieth her.</HI></P>
<P N="2">2. The Head of this State of My&s;tery <HI>Babylon</HI> is called the <HI>Man of Sin,</HI> by way of Eminency, <GAP DESC="foreign">, not only beyond the common Rank of Men, but beyond the highe&s;t Sons of Wickedne&s;s that went before him. And there is a great Truth in
<PB N="304" REF="168"> this; for if we con&s;ider the Pope in re&s;pect of Pride, Hypocri&s;y, Idolatry, and Blood, he is the mo&s;t unparallel'd Man of Sin.</P>
<P N="3">(3.) This State, or My&s;tery of Iniquity began to work in the Apo&s;tle's Days, which is no ways applicable to the Power of <HI>Rome</HI> Heathen; for that did not then begin, it being at that time in the very Meridian of its Greatne&s;s, and univer&s;al Sovereignty: Luke 2.1. <HI>And it came to pa&s;s in tho&s;e Days, that there came out a Decree from</HI> Cae&s;ar Augu&s;tus, <HI>that all the World &s;hould be taxed.</HI></P>
<P N="4">(4.) This Man of Sin, My&s;tery of Iniquity, or Head of this <HI>Babyloni&s;h</HI> State, is &s;aie to be let or hindred in his De&s;igns: <HI>He that now letteth, will let, until he be ta|ken out of the Way.</HI> 2 The&s;&s;. 2.7. But now <HI>Rome</HI> Heathen had no Lett or Hindrance, either from the Word of God, for that declared it (as it was a Civil Magi&s;tracy) to be God's Ordinance; nor from any oppo&s;ite Power, either Civil or Military, they giving Laws to the greate&s;t Part of the World, and enjoying the Supreme Govern|ment of the be&s;t Kingdoms in the Univer&s;e, none being able to cope with them at that Time.</P>
<P N="5">(5.) This Head of the <HI>Babyloni&s;h</HI> State is &s;aid to <HI>&s;it in the Temple of God,</HI> which the Power of <HI>Rome</HI> Heathen did not do, neither in the Temple of <HI>Jeru&s;alem,</HI> nor in the Church, wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ch is more properly the Temple of God: For the Jews kept the Po&s;|&s;e&s;&s;ion of the Literal Temple, till it was de&s;troyed; and for the Church of God, the Heathen Emperors never loved it &s;o well, at to make their Re&s;idence in it. But the Bi&s;hop of <HI>Rome,</HI> before he &s;hewed him&s;elf to be that wicked One, <HI>viz.</HI> the Man of Sin, d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d evidently &s;it in the Church or Temple of God, and &s;o fulfilled this Prophecy in the very Letter of it.</P>
<P N="6">(6.) He (that is, the Man of Sin, or Head of this <HI>Babyloni&s;h</HI> State) was to ri&s;e by Apo&s;tacy, or falling away from the Chri&s;tian Religion: 2 <HI>The&s;&s;.</HI> 2.3. <HI>There &s;hall come a falling away fir&s;t;</HI> exactly agreeing with another Prophecy to the &s;ame pur|po&s;e, 1 <HI>Tim.</HI> 4.1. <HI>Now the Spirit &s;peaketh expre&s;ly, that in the latter Times &s;ome &s;hall de|part from the Faith,</HI> &amp;c. But <HI>Rome</HI> Heathen did not ri&s;e by Apo&s;tacy from the Chri|&s;tian Religion, or a departing from the Faith, which they never profe&s;s'd, as is evi|dent to the whole World: <HI>Ergo Rome</HI> Heathen cannot be this <HI>Babyloni&s;h</HI> State.</P>
<P N="7">(7.) This Man of Sin, or Head of My&s;tery <HI>Babylon,</HI> lay hid in the Apo&s;tle's Time, and was not revealed:<NOTE PLACE="marg">2 The&s;&s;. 2.3. Rev. 17.9.</NOTE> but the Power of <HI>Rome</HI> Heathen did not then lie hid, or wan|ted to be revealed; for it &s;tood vi&s;ible and high, upon a Hill, even upon &s;even Hills, according to the Roman Poet, <HI>Ovid,</HI> (who lived about the very Time of Chri&s;t's being on Earth) in <HI>Lib. de Tri&s;tibus.</HI></P>
<Q><L>Sed quae de &s;eptem totum circum&s;picit Orbem</L>
<L>Montibus, Imperii <HI>Roma,</HI> De&ucirc;m&abque; Locus.</L></Q>
<P>That is, <Q><L>But <HI>Rome,</HI> which from her &s;even Hills the whole</L>
<L>Earth views around, the Place of Gods, and Rule, <HI>&amp;c.</HI></L></Q></P>
<P><HI>Ergo, Rome</HI> Heathen cannot be this <HI>Babyloni&s;h</HI> State.</P>
<P N="8">(8.) This My&s;tery of Iniquity is &s;aid to <HI>oppo&s;e and exalt him&s;elf above all that is called God,</HI> or that is wor&s;hipped, 2 <HI>The&s;&s;.</HI> 2.4. But this the Power of <HI>Rome</HI> in its Heathen State did not do; for they wor&s;hipped, offered Sacrifices, and bore a Reverence to their Gods, which by Nature indeed were no Gods; and 'tis only the Head of <HI>Rome</HI> P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pal, that runs down all Gods but tho&s;e of his own making; <HI>Ergo, Rome</HI> Papal, and not <HI>Rome</HI> Heathen, mu&s;t of nece&s;&s;ity be this My&s;tery of Iniquity.</P>
<P N="9">(9.) The Ri&s;e or Coming of this My&s;tery of Iniquity, is <HI>after the working of Satan,</HI> 2 <HI>The&s;&s;.</HI> 2.9. But the Ri&s;e of the Romi&s;h Greatne&s;s and Power, when Heathen, was not after the working of Satan,<NOTE PLACE="marg">Dan 7.2, 3</NOTE> but was &s;aid by <HI>Daniel,</HI> to be produced by the Provi|dence of God, or the four Winds of Heaven; and by the Apo&s;tle, to be <HI>Powers or|dained of God.</HI> Rom. 13.1. Therefore <HI>Rome</HI> Heathen cannot be the My&s;tery of Ini|quity, <HI>&amp;c.</HI> here meant.</P>
<P N="10">(10.) This My&s;tery of Iniquity is not only &s;aid to come <HI>after the working of Satan,</HI> 2 <HI>The&s;&s;.</HI> 2.9. but al&s;o <HI>with All Power,</HI> &amp;c. But the Ri&s;e of <HI>Rome</HI> Heathen was not after that manner: <HI>Ergo,</HI> &amp;c. To illu&s;trate the fir&s;t Propo&s;ition, note, That the Term <HI>[All Power]</HI> marks out the Romi&s;h Pope &s;o notoriou&s;ly, that who&s;oever runs may read it; for if we do but impartially con&s;ider his impudent U&s;urpations upon Crowned Heads, and his Pretences of Supremacy over the whole Chri&s;tian World;
<PB N="305" REF="168"> his proud imperious Decrees, Bulls, <HI>&amp;c.</HI> his Di&s;po&s;al of the Kingdoms of Princes, and the Inheritances, yea, the very Lives of private Per&s;ons, of any Rank, that dare di&s;obey him; his Pretences to &s;hut and open Heaven, Hell, and his feigned Purgato|ry; his carrying a Symbol of that va&s;t and God-like Power, <HI>viz.</HI> a Brace of Keys hanging at his Girdle: All the&s;e will appear as clear Demon&s;trations, that the Head of <HI>Rome</HI> Papal is the Head of <HI>Babylon,</HI> and the Grand Impo&s;tor, or the Capital Mana|ger of this My&s;tery of Iniquity, he having (mo&s;t &s;acrilegiou&s;ly) a&s;&s;umed to him&s;elf all Heavenly Power of damning or &s;aving, and all Earthly Power, both Temporal or Civil, and Eccle&s;ia&s;tical or Sacred.</P>
<P N="11">(11.) This wicked <HI>Babyloni&s;h</HI> State comes forth with a great Pretence of Miracles, which are but fal&s;e Signs, and lying Wonders, to deceive and cheat the People; and by this means they conquer Nations, and carry away their Kings to their wicked Inte|re&s;t. This <HI>Rome</HI> Heathen did not do. For tho the Heatheni&s;h Power of <HI>Rome</HI> did conquer Nations and Countries, with their Kings, yet it was by State-Policy, and Force of Arms, not by pretended Miracles, fal&s;e Signs, and lying Wonders: There|fore <HI>Rome</HI> Heathen cannot be this My&s;tery of Iniquity, or <HI>Babyloni&s;h</HI> State.</P>
<P N="12">(12.) This wicked State, under con&s;ideration, is declared not only to depart from the Faith by a palpable Apo&s;tacy, but to forbid Marriage, and command a long Lent, and many other Fa&s;t-Days, whereon &s;ome Sorts of Meats are prohibited to be eaten; which doth &s;o fully agree to the Papal State of <HI>Rome,</HI> that nothing can be more plain, unle&s;s the Spirit had expre&s;ly told us, This will be fulfilled by <HI>Rome</HI> Papal. For the&s;e two things we have their Canons upon Record, the which if none can &s;hew the like of the Heathen State of <HI>Rome,</HI> then <HI>Rome</HI> Papal &s;hall carry the Title of this My&s;tery of Iniquity, and <HI>Babyloni&s;h</HI> State.</P>
<P N="7">7. If the <HI>Babylon,</HI> under con&s;ideration, be only confined to the Power of Heathen <HI>Rome,</HI> then there is a more evident and apparent My&s;tery upon the State or Power of <HI>Rome</HI> Heathen, than upon any Power or State that went before it, or &s;hould come after it; for &s;o the Text imports, <HI>Rev.</HI> 17.5. <HI>And upon her Forehead was a Name writ|ten, MYSTERY, BABYLON THE GREAT,</HI> &amp;c. But there did no &s;uch My&s;tery appear upon the Power or State of <HI>Rome</HI> Heathen, therefore this <HI>Babylon</HI> cannot terminate there. What great My&s;tery appeared upon the Power and State of <HI>Rome</HI> Heathen, more than appeared upon the Power and State of the three fore|going Monarchies?</P>
<P N="8">8. This <HI>Babylon</HI> cannot be confined to the Power of <HI>Rome</HI> only in its Heathen State, becau&s;e <HI>Babylon</HI> is to continue till the good People &s;hall (with the Horns that did &s;up|port her, which is the la&s;t Part of the wicked and per&s;ecuting Power, an&s;werable to the ten Toes in <HI>Daniel</HI>'s great Image) reward and de&s;troy her, for the Injury that &s;he did unto them, according to the&s;e three Texts of Scripture, <HI>Rev.</HI> 18.4. <HI>Dan.</HI> 7.22, 26, 27. <HI>Rev.</HI> 17.16. <HI>And I heard another Voice from Heaven, &s;aying, Come out of her, my People, that ye be not Partak<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rs of her Sins,</HI> &amp;c. Ver&s;e 6. <HI>Reward her even as &s;he hath rewarded you, and deal unto her double according to her Works: In the Cup that &s;he hath filled, fill to her double: How much &s;he hath glorified her &s;elf, and lived deliciou&s;ly, &s;o much Torment and Sorrow give her. And the ten Horns which thou &s;awe&s;t upon the Bea&s;t, the&s;e &s;hall hate the Whore, and &s;hall make her de&s;olate and naked, and &s;hall eat her Fle&s;h, and burn her with Fire:</HI> Which the Power of <HI>Rome</HI> in its Heathen State felt not, but en|ded its Cour&s;e, without being de&s;troyed by good People, and the ten Horns, which is the la&s;t Part of the Image-Government. <HI>And in the Days of the&s;e Kings,</HI><NOTE PLACE="marg">Dan. 2.44.</NOTE> (viz. ten Toes, ten Horns, ten Kings) <HI>&s;hall the God of Heaven &s;et up a Kingdom which &s;hall ne|ver be de&s;troyed: And the Kingdom &s;hall not be left to another People, but it &s;hall break in pieces and con&s;ume all the&s;e Kingdoms, and it &s;hall &s;tand for ever.</HI> Which could not be fulfilled in what <HI>Con&s;tantine</HI> did in the Time of <HI>Maxentius,</HI> as Dr. <HI>Hammond</HI> would have us believe, for the&s;e three Rea&s;ons.</P>
<P N="1">(1.) Becau&s;e the ten Horns, that afterwards the Roman Power fell into, were not come up, and &s;o could not de&s;troy the Power of <HI>Rome</HI> in its Heathen State.</P>
<P N="2">(2.) Becau&s;e <HI>Babylon</HI>'s Per&s;ecution, Mi&s;ery, and Confu&s;ion, did not utterly cea&s;e, which it mu&s;t have done, &s;o as to ri&s;e no more for ever, if the Power of <HI>Rome</HI> Heathen de&s;troyed by <HI>Con&s;tantine,</HI> had been this My&s;tery <HI>Babylon.</HI></P>
<P N="3">(3.) Becau&s;e tho there might be a Body of good People with <HI>Con&s;tantine,</HI> when he overthrew <HI>Maxentius,</HI> yet the Power of the Kingdom was not &s;o e&s;tabli&s;hed in the hand of good People, as not afterward to be left to others, as the Text affirms; <HI>And the Kingdom &s;hall not be left to another People:</HI> For (as we &s;hall anon &s;hew) the King|dom or Power that cea&s;ed to be in the hands of Heathens, and by a mighty and divine
<PB N="306" REF="169"> Providence came to be in the hands of a worthy and renowned Chri&s;tian Emperor, came afterwards into the hands of very Devils incarnate, who acted all the Violence of the Heathen Power over again, and indeed out-did them.</P>
<P N="9">9. Tho&s;e that are for confining this <HI>Babylon</HI> to the Power of <HI>Rome</HI> in its Heathen State, are not well aware what they do; for if they do demand it, their Oppo&s;ites, who hold it to be <HI>Rome</HI> Papal, may grant it for Argument's &s;ake: But then the Re|medy is wor&s;e than the Di&s;ea&s;e; for they &s;lip into &s;uch a Precipice, as neither <HI>Baro|nius, Bellarmine,</HI> Dr. <HI>Hammond,</HI> or the <HI>Rhemi&s;ts,</HI> can &s;ave or deliver them from. The true State of the Ca&s;e is this:</P>
<P><HI>Rome</HI> Heathen is My&s;tery <HI>Babylon;</HI> this &s;ay the Papi&s;ts: And the more willing they are to &s;ay &s;o, becau&s;e it is a good Argument to prove that <HI>Peter</HI> was at <HI>Rome,</HI> he &s;ub|&s;cribing his fir&s;t Epi&s;tle from <HI>Babylon,</HI> 1 Pet. 5.13. <HI>The Church that is at</HI> Babylon, <HI>elected together with you, &s;aluteth you,</HI> &amp;c. But this being allowed, the wor&s;t is to come. This <HI>Babylon</HI> is de&s;troyed, when the Power of <HI>Rome</HI> Heathen is taken away, &s;o as to be no more for ever; but then what Condition doth the State of <HI>Babylon</HI> fall into? Doth it become the Throne of the Lamb, the City of the Living God, the Habitation of Holine&s;s, and Dwelling-place of <HI>Zion,</HI> the true Church, the Place of the holy Ones, and Saints of the Mo&s;t High? O no! What then? Hearken, and an Angel from Heaven &s;hall tell you, <HI>Rev.</HI> 18.1, 2. <HI>And after the&s;e Things</HI> (of the Horns ha|ting the Whore, making of her naked, and burning her Fle&s;h with Fire) <HI>I &s;aw ano|ther Angel come down from Heaven, having great Power, and the Earth was lightned with his Glory; and he cried mightily, with a &s;trong Voice, &s;aying,</HI> Babylon <HI>the Great is fallen, is fallen; and is become the Habitation of Devils, and the Hold of every foul Spirit, and a Cage of every unclean and hateful Bird.</HI> Now, you Papi&s;ts, if you will needs have <HI>Ba|bylon</HI> to be <HI>Rome</HI> Heathen, take it, and much Good do you with it; but then make <HI>Rome</HI> Papal better than an Habitation of Devils, if you can.</P>
<P>If it be not <HI>Rome</HI> Heathen, then adieu to Dr. <HI>Hammond,</HI> and the <HI>Rhemi&s;ts,</HI> we have what we de&s;ire: If it be, then <HI>Rome</HI> Papal is a far wor&s;e Place than <HI>Rome</HI> Heathen or <HI>Babylon</HI> ever was; &mdash; And then what a fine Church do the People make them|&s;elves?</P>
<P N="10">10. If the Place, Seat, and City of <HI>Rome</HI> was not utterly ruined, (&s;o as to be no more for ever as a Place of Commerce, Trade, and Human Society,) when the Heathen Power cea&s;ed, &mdash; then <HI>Rome</HI> Heathen cannot be this <HI>Babylon,</HI> becau&s;e at the Ending and Downfall of this <HI>Babylon,</HI> the Place, Seat, and City is utterly ruined, &s;o as to be no more a Place of Trade,<NOTE PLACE="marg">Rev. 17.16.</NOTE> Commerce, or human Society: <HI>And the ten Horns which thou &s;awe&s;t upon the Bea&s;t, the&s;e &s;hall hate the Whore, and &s;hall make her de&s;olate, and &s;hall eat her Fle&s;h, and burn her with Fire.</HI> Ver&s;e 18. <HI>And the Woman which thou &s;awe&s;t is that great City which reigneth over the Kings of the Earth &mdash; for her Sins which God hath remembred,</HI><NOTE PLACE="marg">Rev. 18.8.</NOTE> <HI>which have reached unto Heaven, therefore &s;hall her Plagues come in one Day, Death, and Mourning, and Famine, and &s;he &s;hall be utterly burnt with Fire: For &s;trong is the Lord God who judgeth her.</HI> Ver. 11, 12, 13. All Sorts of Merchandize, Traffick, Trade, and Commerce with humane Society, &s;hall cea&s;e, &s;o as to be no more in her at all; and the good Things which &s;he in Fulne&s;s enjoyed before, even all Things that were dainty and goodly, are now departed from her, and &s;he &s;hall find them no more at all, <HI>ver&s;.</HI> 14. for in one Hour is &s;he made de&s;olate. <HI>And a mighty Angel took up a Stone, like a great Mill-&s;tone, and ca&s;t it into the Sea, &s;aying, Thus with Violence &s;hall that great City</HI> Babylon <HI>be thrown down, and &s;hall be found no more at all.</HI> Ver&s;e 21. <HI>And the Voice of Harpers, and Mu&s;icians, and of Pipers, and Trumpeters, &s;hall be heard no more at all in thee; and no Craft&s;man, of what&s;oever Craft he be, &s;hall be found any more in thee; and the Sound of a Mill-&s;tone &s;hall be heard no more at all in thee.</HI> Ver&s;e 22. <HI>And the Light of the Candle &s;hall &s;hine no more at all in thee; and the Voice of the Bride|groom, and of the Bride, &s;hall be heard no more at all in thee.</HI> Ver&s;e 23.</P>
<P>But the Place, Seat, and City of <HI>Rome</HI> was not &s;o utterly ruined as to be no more for ever a Place of Trade, Traffick, Merchandize, and humane Society, when the Heathen Power of <HI>Rome</HI> ended.</P>
<P><HI>Ergo, Rome</HI> Heathen cannot be the Whore of <HI>Babylon,</HI> under pre&s;ent Con&s;ideration, who&s;e Seat or City hath &s;ince had a powerful Government, reigning in Pride and Pomp, for &s;ome hundreds of Years.</P>
<P N="11">11. If <HI>Rome</HI> Papal be My&s;tery <HI>Babylon,</HI> the City of Pride and Confu&s;ion, that is &s;et forth by St. <HI>Jobn</HI> in the <HI>Apocalyp&s;e;</HI> then neither the City of <HI>Jeru&s;alem,</HI> the Seat of the <HI>Turks</HI> and <HI>Saracens,</HI> nor <HI>Rome</HI> Heathen, is or can be the &s;ame: But <HI>Rome</HI> Pa|pal is the My&s;tery <HI>Babylon</HI> &s;et forth by St. <HI>John</HI> in the <HI>Apocalyp&s;e &mdash; Ergo</HI> neither the
<PB N="307" REF="169"> City of <HI>Jeru&s;alem,</HI> the Seat of the <HI>Turks</HI> and <HI>Saracens,</HI> nor <HI>Rome</HI> Heathen, can be the &s;ame.</P>
<P>The la&s;t Propo&s;ition is thus proved:</P>
<P>If all the Marks and Characters left us upon Divine Record, to prove My&s;tery <HI>Baby|lon</HI> by, do more aptly and fitly agree to <HI>Rome</HI> Papal, than to the City of <HI>Jeru&s;alem,</HI> the Seat of the <HI>Turks,</HI> or <HI>Rome</HI> Heathen: Then <HI>Rome</HI> Papal; and not any one of them, is My&s;tery <HI>Babylon.</HI></P>
<P>But the Marks and Characters left upon Divine Record, to di&s;tingui&s;h and know My&s;tery <HI>Babylon</HI> by, do more aptly and fitly agree to <HI>Rome</HI> Papal:</P>
<P><HI>Ergo, Rome</HI> Papal, and not the other, is My&s;tery <HI>Babylon.</HI></P>
<P>For the clearing up of this Argument, we &s;hall di&s;tinctly &s;tate the Character of My&s;tery <HI>Babylon,</HI> and run the Parallel betwixt her and <HI>Rome</HI> Papal, in this Method following.</P>
<P N="1">1. <HI>Babylon</HI> is a Woman, which imports either a &s;ingle Per&s;on, rank'd in the Femi|nine Gender; or a Body of People related to &s;ome Head, Husband, or publick Per|&s;on, to whom &s;he is joined in Wedlock, by Covenant, or Matrimonial Contract, as <HI>Eve</HI> was related to <HI>Adam,</HI> and therefore called Woman; or as <HI>Judah</HI> and <HI>I&s;rael,</HI> who were joined in Covenant with God, and therefore called a Woman; or as the true Church now is married or joined to Chri&s;t, and therefore called a Woman. A &s;ingle Per&s;on, as <HI>Eve</HI> was, &s;he cannot be, becau&s;e the Character given of her in re&s;pect of her State and Actions, doth no way comport with it: She mu&s;t therefore be a Body of People, related to &s;ome Head, Husband, or publick Per&s;on, as <HI>Judah</HI> and <HI>I&s;rael</HI> of old was, who are often called by the Title of Woman; and in like manner <HI>Babylon,</HI> before her Degeneracy, were a People joined in Matrimonial Contract, by a Go&s;pel-Covenant and Profe&s;&s;ion, to the Son of God.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL><HI>BAbylon</HI> imports a Body of Peo|ple that was once united to the Son of God; and hence, Meta|phorically called a Woman; <HI>And I &s;aw a Woman &s;it,</HI> &amp;c. <HI>And the Wo|man was arrayed,</HI> &amp;c. <HI>And I &s;aw the Woman Drunk,</HI> &amp;c. Rev. 17.3, 4, 6.</CELL>
<CELL><HI>ROme</HI> Papal, or the Church of <HI>Rome,</HI> is a Body, a great Body, a famous Body of People, and which were, before their Apo&s;tacy, a true Church, by Go&s;pel-Covenant and Profe&s;&s;ion united to the Son of God&punc; as her publi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">k Head and Hu&s;|band; <HI>Among whom are ye al&s;o the called of Je&s;us Chri&s;t. To all that be in</HI> Rome,<NOTE PLACE="marg">Rom. 1.6, 7.</NOTE> <HI>belo|ved of God, called to be Saints; Grace be to you, and Peace from God the Father, and the Lord Je&s;us Chri&s;t.</HI></CELL>
</ROW>
<ROW>
<CELL>II. <HI>Babylon</HI> is a City, a very great City, &s;o called in a threefold re|&s;pect:<NOTE PLACE="marg">Rev. 17.18. &amp; 18.10, 16, 18, 19, 21.</NOTE> (1.) In re&s;pect of Power; (2.) In re&s;pect of People; (3) In re&s;pect of Place and Re&s;idence, where this Power and People is &s;ea|ted;<NOTE PLACE="marg">P&s;al. 121. I&s;a. 14.31. Acts 19.28.</NOTE> <HI>City</HI> being indefinitely taken for either of the&s;e, or comprehend|ing all, as in the&s;e In&s;tances.</CELL>
<CELL>II. <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> is a City, a very great City, &s;o called in a threefold re&s;pect, 1. In re&s;pect of Power, which is twofold, (1.) Civil, (2.) Eccle|&s;ia&s;tical,<NOTE PLACE="marg">Re<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 13.1.</NOTE> &s;ignified by two Horns like a Lamb. 2. In re&s;pect of People, which are great in Number. 3. In re&s;pect of Place and Re&s;idence, where this Power and great People is &s;eated; and indeed it is as worthily called, by way of Eminen|cy, a City, as any Power, People, or Place in the Chri&s;tian World, becau&s;e there is nothing &s;o much &s;poken of, or gives &s;adder occa&s;ion to be &s;o much &s;poken of, as <HI>Rome,</HI> in re&s;pect of Power, People, and Place, which &s;hall be further cleared by Argument, <HI>&amp;c.</HI> The Fame of this People as a Church, was great, before the Power and chief Dominion of the Place was joined with it; as appears, <HI>Rom.</HI> 1.8. <HI>Fir&s;t, I thank my God, through Je&s;us Chri&s;t, for you all, that your Faith is &s;poken of throughout the whole World.</HI></CELL>
</ROW>
<ROW>
<CELL>III. <HI>Babylon</HI> is not only a Wo|man, and a City, but a bad Wo|man, and a City of Confu&s;ion;
<PB N="308" REF="170"> for &s;o the Word <HI>Babel,</HI><NOTE PLACE="marg">Gen. 11.1, to 10.</NOTE> or <HI>Babylon,</HI> &s;ignifies, <HI>viz.</HI> Evil, or Confu&s;ion.</CELL>
<PB N="307" REF="169">
<CELL><P>III. <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> is not only a Woman, and a City, but a very evil Woman, and a City of Con|fu&s;ion: There is the Name of the Lamb
<PB N="308" REF="170"> much &s;poken of, but his Doctrine under|valued and &s;lighted, his Laws trampled upon and violated, his Example not re|garded for Imitation, either by the Bi&s;hop him&s;elf, his Cardinals, or inferior Orders, having his Humility and Self-denial only in Words, like tho&s;e the Apo&s;tle &s;peaketh of, that <HI>in Words profe&s;s God, but in Works deny him.</HI> For under this verbal Humility, here is the greate&s;t Pride in the World; under this verbal Meekne&s;s and Self-denial, the greate&s;t Oppre&s;&s;ion and Cruelty, Covetou&s;ne&s;s, and Love of the World; as appears by their pompous Garbs, their cruel Puni&s;hments, and the va&s;t Sums of Money brought in from all parts of their Dominion, by Sleights, and cunning and deceitful Cheats: Be&s;ides, a meer Hodg-podg of Principles, one Order or Fraternity profe&s;&s;ing that which another writes again&s;t, and cries down; which is the more &s;trange to come from a Church infallible: Be&s;ides the &s;trange Mixtures in their vi&s;ible Wor&s;hip, of Traditions, and human Inventions, of lying and diabolical Tricks, of ble&s;&s;ing by a Cro&s;s, con&s;e|crating holy Water, and clean&s;ing by it, which are too numerous and tedious to relate, and the le&s;s needful, becau&s;e every Man that hath &s;een their Ways, hath an imperfect Book of it in his own Mind, and can read the Truth of what we &s;ay within him|&s;elf. And let any People in the Chri&s;tian World, pretending to Religion, be compa|red to them, for &s;upernumerary, trifling and in&s;ignificant Ceremonies, crouded into their pretended Wor&s;hip; nay, let all the People in the Chri&s;tian World be laid in the Ballance again&s;t the Church of <HI>Rome</HI> in this re&s;pect, and they will be found in|conceivably wanting; for which we have this Rea&s;on to judg her to be <HI>Babylon,</HI> and the City of Confu&s;ion.</P>
<P>If there is more Confu&s;ion (in Contrariety of Principles, Practices, contradicting Preten&s;ions, crouding in Supernumeraries, and My&s;teries of Un&s;criptural Inventions, into vi&s;ible Wor&s;hip) in <HI>Rome</HI> Papal, or the Church of <HI>Rome,</HI> than is to be found among&s;t any or all People pretending Religion, in the Chri&s;tian World be&s;ides: Then is <HI>Rome</HI> Papal, or the Church of <HI>Rome,</HI> the great <HI>Babylon,</HI> or City of Confu&s;ion.</P>
<P>But there is more Confu&s;ion, in the forementioned Re&s;pects, to be found in <HI>Rome</HI> Papal, or the Church of <HI>Rome,</HI> than in any or all People pretending Religion in the Chri&s;tian World be&s;ides: <HI>Ergo,</HI> &amp;c.</P></CELL>
</ROW>
<ROW>
<CELL>IV. <HI>Babylon</HI> is not only a Wo|man, and a City, a City of Con|fu&s;ion, but &s;he is a Whore, which is a &s;trange Word to be applied to a great and famous People; a Word that carries in it one of the highe&s;t Impeachments, but no other than was given to <HI>I&s;rael,</HI><NOTE PLACE="marg">I&s;a. 57.3. &amp; 16.17. Ho&s; 4. &amp; 5.3.</NOTE> <HI>Judah,</HI> and <HI>Je|ru&s;alem,</HI> in the Days of old, upon a very good Rea&s;on; for they being joined in Covenant with God, to &s;erve him in Obedience and Sub|jection, did, like to an adulterous Woman, break Wedlock, and &s;et up other Lovers or Idols in his &s;tead,<NOTE PLACE="marg">Ezek. 16.38. Ho&s;. 1.9. &amp; 2.2, 5.</NOTE> and continued &s;o a long time, till a Bill of Divorce was given, and God proclaimed them not married to him as his Wife, but a Whore, and divorced; yet it is ob&s;ervable, that they u&s;ed his Name, tho they wor|&s;hipped Idols, and cried, <HI>The Temple of the Lord, the Temple of the Lord are we.</HI></CELL>
<CELL><P>IV. <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> is not only a Woman, and a City, a City of Confu&s;ion, but according to Scripture-Hi&s;tory, and notorious Matter of Fact, &s;he is a Whore al&s;o, and may be ju&s;tly &s;o called; for in the Apo&s;tles Time &s;he joined her &s;elf to the Lord, by firm Ties of a Go&s;pel-Govenant and Profe&s;&s;ion, and was the renowned Spou&s;e of the Son of God, owned and profe&s;s'd him in the Time of Heatheni&s;m, received the Apo|&s;tles and Servants of God among&s;t them, with&s;tood the Fury of the Emperors, &s;uf|fered Per&s;ecution, had their Faith &s;poken of throughout the whole World; and yet after all this, like <HI>I&s;rael</HI> of old, &s;he left God, and his holy Laws, made Idols to her &s;elf of Saints, Angels, Reliques, and Images, upon which &s;he doted, and for&s;ook the Son of God, upon the work|ing and appearance of the Man of Sin, who exalted him&s;elf into the place of Chri&s;t, and became her Head, by which means &s;he is &s;o far degenerated from what &s;he once was, that &s;he retains nothing, holds fa&s;t nothing of what really apper|tains to true Godline&s;s, but the bare Names of God and Je&s;us Chri&s;t, having corrupted the true Wor&s;hip of the Son of God, her fir&s;t Husband, and notoriou&s;ly
<PB N="309" REF="170"> abandoned Obedience to him, taking this vile Per&s;on to be her Head, and chief Guide, and &s;etting him in the Place of, and Dignity above her fir&s;t Head, and true Guide of her Youth; and yet (like <HI>I&s;rael</HI> of old) &s;till cries, The true Church, the Catholick Church, the Mother-Church are we; having on her Forehead a &s;trange My&s;tery writ|ten, <HI>i. e.</HI> God, Chri&s;t, Truth, Verity, Infallibility; and next to this there lies neare&s;t her Heart, Devil, Pope, Lying, Deceit, Perjury, Idolatry, and horrible Cruelty to|wards the be&s;t of Men, profe&s;&s;ing Chri&s;t and Religion in Uprightne&s;s and Truth: For which Change of her fir&s;t Head, Husband, and Guide of her Youth, for this vile Per&s;on, with which &s;he commits mo&s;t abominable Lewdne&s;s, together with the Kings of the Earth, &s;he is ranked by the Angel among&s;t the wor&s;t of Women, and &s;tiled, as her Type and Predece&s;&s;or of ol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, a well-favoured Harlot, or of the Angel, a Woman, a City, and notorious Whore, which ill and black Characters we conclude with this Argument:</P>
<P>If there be no Body of profe&s;&s;ing People in the Chri&s;tian World, that hath &s;o ap|parently de<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lined or adulterated from what they once were, de&s;erted the holy Doctrine, Example, and right Government of Je&s;us Chri&s;t, and &s;et up another vi&s;ible and pub|lick Head of the Church in room and &s;tead of him, who&s;e Power and Laws are pre|ferred above and before the Authority and Laws of the Lord Je&s;us, as <HI>Rome</HI> Papal, or Church of <HI>Rome</HI> hath done: Then <HI>Rome</HI> Papal, or Church of <HI>Rome</HI> is this Whore &s;poken of:</P>
<P>But there is no Body of profe&s;&s;ing People in the Chri&s;tian World, that hath &s;o ap|parently declined, or adulterated, or de&s;erted the holy Doctrine, Example, or right Government of Chri&s;t, <HI>ut &s;upr&agrave;:</HI></P>
<P><HI>Ergo, Rome</HI> Papal, or Church of <HI>Rome,</HI> is this Whore &s;poken of.</P>
<P>To reinforce this Argument, let it be &s;hewed by any Man, that any People different from the Church of <HI>Rome</HI> hath made &s;uch a Change, in point of Religion and Head|&s;hip, and Matters thereto pertaining, &s;o as that this black Character of <HI>Whore</HI> can more fitly and fully be made to meet upon them, and we mu&s;t confe&s;s our Argument not weighty; but till then, we conclude it carries Conviction in the Bowels of it.</P></CELL>
</ROW>
<ROW>
<CELL>V. <HI>Babylon,</HI> this Woman, this City of Confu&s;ion, this Whore, is a very great Woman, City, and Whore: <HI>And the great City was di|vided.</HI><NOTE PLACE="marg">Rev. 16.19. Chap. 17.18. chap. 18.10 Ver&s;e 16.</NOTE> <HI>And the Woman which thou &s;awest, is that great City,</HI> &amp;c. <HI>The Merchants &s;tood afar off, &s;aying, Alas! alas! that great City,</HI> Babylon, <HI>that mighty City.</HI> Again they wept, <HI>&s;aying, Alas!</HI><NOTE PLACE="marg">Ver&s;e 18.</NOTE> <HI>alas! that great City, which was cloathed,</HI> &amp;c. <HI>What City is like unto this great City! And cried, weeping and wailing,</HI><NOTE PLACE="marg">Ver&s;e 17.</NOTE> <HI>&s;aying, Alas! alas! that great City, wherein were made rich!</HI> &amp;c. <HI>And a mighty Angel took up a Stone,</HI><NOTE PLACE="marg">Ver&s;e 21.</NOTE> <HI>like a great Mill-&s;tone, and ca&s;t it into the Sea, &s;aying, Thus with violence &s;hall that great City</HI> Babylon <HI>be thrown down. I will &s;hew thee the Judgment of the great Whore,</HI><NOTE PLACE="marg">Chap. 17.1</NOTE> &amp;c. <HI>He hath judged the great Whore,</HI><NOTE PLACE="marg">Chap. 19.2</NOTE> &amp;c. Great in four Re&s;pects: (1.) Great in Name. (2.) Great in Power. (3.) Great in Multitude. (4.) Great in Action, vile Actions.</CELL>
<CELL><P>V. <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> is not only a Woman, a City, a Whore, but a very great Woman, City, and Whore, great in many re&s;pects, but chiefly in the&s;e four:</P>
<P N="1">1. She hath a great Name, no Name &s;o great in the Chri&s;tian World, as the Name of <HI>Rome.</HI> She is called a Queen, becau&s;e joined by Contract to a great Man, the Man of Sin, a Man greater than Em|perors, and Temporal Princes, who pre|tends a Power to give them their Crowns, to &s;et them upon their Heads, and kick them off at plea&s;ure.</P>
<P N="2">2. Great in Power. She gives Rules to Kingdoms, advances her Eccle&s;ia&s;tical Laws above Temporal; &s;ets her Head, and the chiefe&s;t of her Sons, above Secu|lar Juri&s;diction; makes them unaccoun|table, and pretends a Power to ab&s;olve and ble&s;s them; and without Contro|ver&s;y, the le&s;&s;er is ble&s;&s;ed of the greater.</P>
<P N="3">3. Great in Multitude. There are no People be&s;ides, that are in a &s;piritual uni|ted Body, and vi&s;ible Community, pro|fe&s;&s;ing Chri&s;tianity, comparable to her for Multitude, and the va&s;t Numbers of her Sons and Daughters.</P>
<P N="4"><PB N="310" REF="171">4. Great in Action, vile Actions, &s;uch as depo&s;ing and poy&s;oning Princes, foment|ing Jealou&s;ies, rai&s;ing Wars, &s;etting Nations together by the Ears, invading Rights, making Uproars, burning Cities, and carrying on dreadful Deva&s;tations, where &s;he is gain&s;ay'd. And that which adds to her Greatne&s;s, is the invincible Confidence &s;he hath, that all Per&s;ons and Things are made for her, and given to her, &s;o that all Things &s;he doth are allowed as legal and ju&s;t in Heaven: From whence we frame this Argument.</P>
<P><HI>Arg.</HI> If there be no United Body of People, or vi&s;ible Community in the Chri&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n World, that is &s;o great in Name, Power, Multitude and Action, vile Actions, as <HI>Rome</HI> Papal, or Church of <HI>Rome</HI> hath been, and &s;till is &mdash;Then <HI>Rome</HI> Papal or Church of <HI>Rome</HI> is this great, very great Woman, City, and Whore &s;poken of.</P>
<P>But there is no united Body of People, or vi&s;ible Community in the Chri&s;tian World, that is &s;o great in Name, Power, Multitude and Action, vile Actions, as <HI>Rome</HI> Papal, or the Church of <HI>Rome</HI> is&mdash;</P>
<P><HI>Ergo, Rome Papal, &amp;c.</HI> is this great, very great Woman, City, and Whore &s;poken of.</P>
<P>To reinforce this Argument, let it be con&s;idered that the Chri&s;tian World is di&s;tin|gui&s;hed or divided into two Parts, <HI>viz.</HI> Papi&s;ts and Prote&s;tants; the Prote&s;tants cannot be this Whore.</P>
<P N="1">1. Becau&s;e they own Je&s;us Chri&s;t to be Head of the Church, and only him.</P>
<P N="2">2. They have never revolted or changed him, &s;o as to &s;et up another in his room un|der any Title what&s;oever, but profe&s;s him to be their Lord, and are in Obedience and Subjection to his Laws in all matters purely Religious.</P>
<P N="3">3. Neither is their Name, Power, Multitude, or Actions, &s;o great by far as the Pa|pi&s;ts are) they being but &s;mall, incon&s;iderable, and low, in all Papi&s;t Countries: And when the Prote&s;tant Religion hath gotten up to be the profe&s;t Religion of any Nati|on, Kingdom or City, what is that Nation, Kingdom, or City, in compari&s;on of tho&s;e Nations, Kingdoms and Cities, where the Papi&s;ts reign, and Popery is profe&s;t? This every intelligent Man hath &s;o full a Pro&s;pect of, that it appears needle&s;s to give proof by In&s;tances.</P></CELL>
</ROW>
<ROW>
<CELL>VI. <HI>Babylon,</HI> This Woman, City of Confu&s;ion, and Whore, which is very great, &s;itteth upon many Waters;<NOTE PLACE="marg">Rev. 17.1.</NOTE> which is expounded to be Peoples, and Multitudes, and Nati|ons, and Tongues; <HI>And he</HI> (the Angel) <HI>&s;aid unto me,</HI><NOTE PLACE="marg">Ver&s;e 15.</NOTE> <HI>the Waters which thou &s;awe&s;t where the Whore &s;itteth, are Peoples, and Multitudes, and Nati|ons, and Tongues,</HI> &amp;c. Which ac|cording to the learned <HI>Mede,</HI> and a famous French Author, is more than a third part of the ten con&s;iderable parts, which the <HI>Roman</HI> Monarchy fell into, not long before the Pope, Man of Sin, or Head of My&s;tery <HI>Ba|bylon,</HI> a&s;&s;umed the Imperial Seat and Crowns, which afterward be|came ten Kingdoms with crowned Heads, a&s;&s;i&s;ting the Bea&s;t again&s;t the Lamb, and per&s;ecuting of the Saints, di&s;tingui&s;hed into ten Kingdoms or Empires. 1. Of <HI>Germany.</HI> 2. <HI>France.</HI> 3. <HI>England.</HI> 4. <HI>Scotland.</HI> 5. <HI>Den|mark.</HI> 6. <HI>Polonia.</HI> 7. The King|dom
<PB N="311" REF="171"> of <HI>Spain.</HI> 8. The Kingdom of <HI>Navarre.</HI> 9. The Kingdom of <HI>Hunga|ry.</HI> 10. The Kingdom of <HI>Naples</HI> and <HI>Sicily.</HI> All which <HI>Rome</HI> Papal had in Po&s;&s;e&s;&s;ion, as our <HI>French</HI> Au|thor &s;aith, in the days of Pope <HI>Leo</HI> the tenth, which was le&s;s than 200 Years.</CELL>
<PB N="310" REF="170">
<CELL><P>VI. <HI>Rome</HI> Papal or Church of <HI>Rome,</HI> is not only a great Woman, City of Confu|&s;ion, and Whore, that hath &s;et up the Man of Sin, great <HI>Belial,</HI> or highe&s;t Son of Wickedne&s;s, but &s;he likewi&s;e &s;its upon many Waters <HI>(viz.)</HI> People, and Multi|tudes, Nations and Tongues, which may be illu&s;trated by undeniable In&s;tances.</P>
<P N="1">1. She &s;at upon, or ruled over more than one third part of ten, which was formerly under the <HI>Roman</HI> Empire in its Civil State, which (more than one third part) hath &s;ince fallen into ten States or Kingdoms, under the Government of ten crowned Heads, and have all agreed to give their Power to this la&s;t Bea&s;t, accor|ding to what was foretold by <HI>Daniel,</HI><NOTE PLACE="marg">Dan. 7.</NOTE> con|cerning the little Horn, which had a Mouth &s;peaking great things, who&s;e Looks were more &s;tout than his Fellows; by whom three of the fir&s;t Horns of the <HI>Roman</HI> Power in its Civil State was pluck'd up by the Roots, and in their place &s;ucceeded ten Kings or Crowned Heads, who have their Crowns given them by this la&s;t Bea&s;t; and as they have their Crowns given by, and hold their King&s;hip under the Pope, little Horn, la&s;t Bea&s;t, or Man of Sin, in requi|tal of his Fatherly Care, to give his Sons
<PB N="311" REF="171"> &s;o great a Patrimony, they gave their Power unto him, and engage again&s;t the Lamb, making War with and per&s;ecuting the Saints, till the Word of God, or Pro|phecy of <HI>Daniel,</HI> is fulfilled, which ten Crowned Heads an&s;wer to the ten Toes in <HI>Nebuchadnezzar</HI>'s Image, to the ten Horns in this 17th of the <HI>Apocalyp&s;e,</HI> that are &s;o concerned in the Bea&s;ts Kingdom, as to be overcome by the Lamb; and turn to hate the Whore, that before they &s;upported, and for who&s;e Plea&s;ure they did per&s;ecute the Saints, which ten States or Kingdoms are by our French Author, in his Book, called the accompli&s;hment of the Prophecy, <HI>p.</HI> 345. di&s;tingui&s;hed to be as in the other Column &s;et forth. All which Kingdoms, as King <HI>James</HI> in his learned Works makes out, took their ri&s;e with <HI>Rome</HI> Papal, upon the di|vi&s;ion or ruine of the <HI>Roman</HI> Empire in its Civil State, the body of which Kingdoms may well be called many Waters, <HI>(viz.)</HI> Peoples, and Multitudes, and Nations, and Tongues, or People of &s;everal Languages, which were as well known to have been under the U&s;urpation and Juri&s;diction of <HI>Rome</HI> Papal, as their being &s;o; which doth fully an&s;wer to the very Letter of the Text, <HI>The Waters which thou &s;awe&s;t, whereon the Whore &s;itteth, are Peoples, Multitudes, Nations, Tongues.</HI></P>
<P N="2">2. Her making all the <HI>European</HI> Merchants Rich, that traffick by Sea,<NOTE PLACE="marg">Rev. 18.11.</NOTE> by the great expence of all Commodities which are &s;wallowed up within her Territories and Do|minions. Which could never be effected unle&s;s &s;he had Nations and Multitudes to contribute to her great Pride and Luxury.</P>
<P N="3">3. A third In&s;tance is, the numberle&s;s number of good Chri&s;tians which &s;he hath drawn in and murdered, for no other cau&s;e than their fearing God, and obeying his Laws by loving Je&s;us Chri&s;t, and following his Example, of which we have a large account in <HI>Fox's Acts and Monuments,</HI> and other Hi&s;tories; Upon which we form this Argument.</P>
<P><HI>Arg.</HI> If there be no Body of People, profe&s;&s;ed Church or State in the Chri&s;tian World (under any &s;ingle Denomination) that &s;its upon, commands or bears rule over Peoples, Multitudes, Nations and Tongues, as <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> doth. Then <HI>Rome Papal,</HI> or the Church of <HI>Rome,</HI> is this <HI>Babylon</HI> treated of.</P>
<P>But there is no Body of People, profe&s;&s;ed Church or State (under any &s;ingle Deno|mination) that &s;its upon, commands or bears rule over Peoples, Multitudes, Nations, and Tongues, as <HI>Rome Papal,</HI> or Church of <HI>Rome</HI> doth.</P>
<P><HI>Ergo, &amp;c.</HI></P>
<P>To the e&s;tabli&s;hing this Argument, let it be con&s;idered, that the whole State of the Chri&s;tian World con&s;i&s;ts of but the&s;e two parts, as we &s;hewed before, <HI>viz.</HI> the Church of <HI>Rome</HI> (con&s;idered as Head and Body) and tho&s;e that di&s;&s;ent from her, and tho&s;e are &s;o incon&s;iderable, whether the <HI>Walden&s;es, Albigen&s;es, Hugonots</HI> or other parties of Pro|te&s;tants, that no one party of them, nay if we put them all together, can be &s;aid to fit upon, command, or bear rule over, Peoples, Multitudes, Nations, and Tongues; to an&s;wer the Text, the <HI>Walden&s;es</HI> and <HI>Hugonots,</HI> have been and &s;till are a per&s;ecuted People, the <HI>Lutherans</HI> never got up &s;o high as to command many States, or Kingdoms, or places of many Languages; <HI>Great Britain</HI> (tho a Prote&s;tant State, or Kingdom) comes not near to fulfil the Text, much le&s;s the &s;even Provinces that of late revolted from <HI>Spain.</HI> So that if <HI>Rome Papal</HI> hath done &s;o, and no other People that di&s;&s;ent from her could ever yet do the like, then this proves <HI>Rome Papal</HI> the Whore that &s;its upon many Waters, <HI>&amp;c.</HI></P></CELL>
</ROW>
<ROW>
<CELL>VII. My&s;tery <HI>Babylon,</HI> or the great Whore, is &s;uch a Woman, &s;uch a City, &s;uch a Whore that the Kings and great Men of the Earth have committed Fornication with. See the Text,<NOTE PLACE="marg">Rev. 17.2.</NOTE> <HI>With whom the Kings of
<PB N="312" REF="172"> the Earth have committed Fornica|tion, i. e.</HI> Spiritual Fornication, or Fornication in a My&s;tery, after a my&s;terious manner,<NOTE PLACE="marg">2 Chron. 21.11. I&s;a. 16.26, 29. Rev. 18.9. and 19.2.</NOTE> &s;uch as <HI>Jeru&s;alem</HI> of old was charged with, which was a following the &s;ame Idolatry that this Woman <HI>Babylon</HI> had &s;et up, and was devoted unto; and &s;o great was her Fornication,<NOTE PLACE="marg">I&s;a. 19.2.</NOTE> that 'tis &s;aid, &s;he did corrupt the Earth with it.</CELL>
<PB N="311" REF="171">
<CELL><P>VII. <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> is &s;uch a Woman, &s;uch a City of Confu|&s;ion, &s;uch a Whore that the Kings of the Earth have committed Fornication with, and that hath corrupted the Earth with her Fornications, Fornications after a my|&s;terious manner, by following abomina|ble
<PB N="312" REF="172"> Super&s;tition and Idolatry.</P>
<P N="1">1. Hath &s;he adored the Pope as her Lord God, Univer&s;al Head, and Bi&s;hop infallible, acknowledged above all Laws? &s;o have the Kings, and their mi&s;led Peo|ple, done.</P>
<P N="2">2. Hath &s;he wor&s;hipped the Virgin <HI>Mary,</HI> divers Angels, and many departed Saints? &s;o have the Kings, and their mi&s;|guided People, done.</P>
<P N="3">3. Hath &s;he adored Images, the Cruci|fix, and Pictures of pretended Saints? &s;o have the Kings, and their mi&s;guided People.</P>
<P N="4">4. Hath &s;he fooli&s;hly deba&s;ed her &s;elf with the Adoration of the Relicts of known and unknown Saints? &s;o have the Kings, and their mi&s;guided People.</P>
<P N="5">5. Hath &s;he gro&s;ly and &s;uper&s;titiou&s;ly wor&s;hipped the true God in a fal&s;e manner, by crowding in an innumerous Train of Fopperies into his Wor&s;hip and Service, which he never ordained, as Candle&s;ticks, Altars, Ve&s;tments, Spits, Oyl, Holy Water, Beads and a World of &s;uch like Trumpery? &s;o have the Kings and their mi&s;guided People, not only the Emperour of <HI>Germany,</HI> Kings of <HI>France, Spain, Poland, Portugal,</HI> that are &s;till under her Influence; but the Kings of <HI>England</HI> and <HI>Scotland</HI> too, (before the Reforma|tion got Ground): Upon which we form this Argument.</P>
<P><HI>Arg.</HI> If there be no Body of People in the Chri&s;tian World, pretending a Church-State, that hath &s;et up Idolatry to that Degree, and with whom the Kings of the Earth have complied, as <HI>Rome Papal,</HI> or Church of <HI>Rome</HI> hath done. Then <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> is the My&s;terious Whore of <HI>Babylon</HI> treated of.</P>
<P>But there is no Body of People in the Chri&s;tian World, pretending to a Church-State, that hath &s;et up Idolatry to that Degree, and with whom the Kings of the Earth have complyed, as <HI>Rome Papal, &amp;c.</HI> hath done.</P>
<P><HI>Ergo, &amp;c.</HI></P>
<P>To reinforce this Argument, let any Man that will become an Advocate for the Church of <HI>Rome,</HI> &s;hew, that any People called the Reformed (who di&s;&s;ent from the Church of <HI>Rome</HI>) are guilty of like Idolatry, and that the Kings of the Earth have com|plyed with them in it, as afore-mentioned, and we will acquit this Argument, but if this Character doth more fitly ageee to <HI>Rome,</HI> than to the Reformed, <HI>&amp;c.</HI> our Argu|ment is good.</P></CELL>
</ROW>
<ROW>
<CELL>VIII. <HI>Babylon</HI> is &s;uch a Woman, City, and Whore, that hath not on|ly had Kings committing Fornicati|on with her, but hath intoxicated the Minds of Multitudes, and cor|rupted a great part of the World, or common &s;ort of People, by wicked and fal&s;e Doctrine, <HI>And the Inhabitants of the Earth have been made drunk with the Wine of her For|nication.</HI><NOTE PLACE="marg">Rev. 17.2.</NOTE></CELL>
<CELL><P>VIII. <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> is &s;uch a Woman, City, and Whore, that hath not only had the Kings of the Earth to commit Fornication with her, in dancing after her Pipes in all her my&s;teri|ous Allurements; but hath intoxicated the Minds of the Multitude, and corrupted a great part of the World, or common &s;ort of People, by wicked and fal&s;e Doctrine; As fir&s;t, that a wicked Man &s;hould be ap|pointed of God to be the Vicar of Chri&s;t; as if God had no more regard to his own Name, and the Good of his Church, and Honour of his Son, than to in&s;titute a Child of the Devil (as every wicked Man is) to be Vice-gerent to the mo&s;t holy Je&s;us, in the highe&s;t Tran&s;actions that relate to Heaven, and the Souls of Men. Surely if God &s;hut <HI>Judas</HI> out from his Bi&s;hoprick, be|cau&s;e of his Wickedne&s;s, tho an Apo&s;tle; he is not &s;o far changed &s;ince to be fond of a wicked Pope, as to make him immediate Deputy to Chri&s;t, and to impo&s;e a Wolf, as Shepherd, upon the Univer&s;al Church.</P>
<P N="2"><PB N="313" REF="172">2. Who &s;aith, That he is an infallible Judg to determine Articles of Faith, and impo&s;e them upon great Penalties; &s;o that as a Lord he hath Dominion over Mens Faith, and Souls too, which the Apo&s;tles di&s;claimed.</P>
<P N="3">3. Who &s;aith, The Church cannot err, (tho God and the World knows, there are not &s;uch great Errors in Principles, nor &s;uch villanous Enormities, cur&s;ed Actions, cruel and immoral Practices in the World be&s;ides,) which the poor Multitude believes, and kill others that oppo&s;e it, and venture Body and Soul upon it.</P>
<P N="4">4. That &s;ays, that a Prie&s;t (tho he be a treacherous Villain, a Contriver of Mur|ther, an abominable Adulterer) hath Power to ab&s;olve his equal and Fellow-Sinner from all his Offences, if he come to Confe&s;&s;ion, tho the pretended Penitent keep his old Habit of Wickedne&s;s &s;till; contrary to what God and Je&s;us Chri&s;t &s;ay, That the Dauber with untempered Mortar, and the Daubed; the Layer of the Pillow under &s;inful Elbows, and the Leaner thereon; the blind Leader, as well as the blind Fol|lower, &s;hall all fall together.</P>
<P N="5">5. That &s;aith, There is a Purgatory, that is no part of Heaven or Hell; and that Men may be redeemed thence for Money: Tho God &s;aith, The Redemption of Mens Souls is precious, and cea&s;eth for ever, after the Offering of the Body of Je&s;us once for all; that Redemption is not with corruptible Things, as Silver and Gold, but with the precious Blood of Chri&s;t, as a Lamb &s;lain without &s;pot.</P>
<P N="6">6. That &s;aith, That the Hands and Mouth of a filthy unclean Prie&s;t, can make not only the Bread and Wine &s;acred, but turn both into the real Body and Blood of the Son of God, make whole Chri&s;t of a pitiful Wafer-Cake, that after it is eaten, turns to Corruption; and before it is earen, is a fit Fea&s;t for Rats and Mice; not only contrary to Rea&s;on, but the full Verdict of all our Sen&s;es.</P>
<P N="7">7. That &s;aith, That no Per&s;on, how good and pious &s;oever he be, can be &s;aved, out of the Pale of their polluted, ungodly, and devili&s;h Church; tho the Scripture plainly affirms, That in every Nation, he that fears God, and worketh Righteou&s;ne&s;s, is ac|cepted with him.</P>
<P N="8">8. That &s;ays, 'Tis no Sin to lie, &s;wear, and for&s;wear, to kill, &s;lay, and murther &s;uch as they call Hereticks, (tho never &s;o good) if it be for the Cau&s;e of the Church, with a thou&s;and Things of the like Import, which the People do verily believe: And as they dare not gain&s;ay upon their Salvation, &s;o will they embrace and u&s;e all Oppor|tunities to fight and make Wars, overcome Cities, and lay wa&s;te Countries and King|doms, to kill and &s;lay, by Ma&s;&s;acre, and all manner of murthering ways, all Ranks and Degrees of Men, that oppo&s;e the horrid Principles and Practices of tho&s;e cur&s;ed Children. Nay, they will go boldly to their own Death, when convict, and con|demned for Villanies, and deny that to day, that they were convicted of but ye&s;terday, and tho never &s;o notoriou&s;ly guilty, yet will take it upon their Death and Salvation, that they are as innocent as the Child unborn. What can this be, tho they drink it down for mo&s;t &s;weet and plea&s;ant Wine, but an Infu&s;ion of the ranke&s;t and mo&s;t dead|ly Poy&s;on that the lowe&s;t Celler of the Bottomle&s;s Pit can afford, the very Wine of Fornications, and the mo&s;t dangerous Drunkenne&s;s and Intoxication in the World? Which is attended with this Aggravation, that the be&s;t prepared Medicines of the wi|&s;e&s;t Phy&s;ician will not recover them; for <HI>Babylon</HI> having made the Multitude drunk with this &s;ort of poy&s;oned Wine, how rare is it to have any come to them&s;elves, to their right Mind again! And to &s;hut up this Head, take this Argument:</P>
<P><HI>Argument.</HI> If no People in the Chri&s;tian World hath made the Multitude, or com|mon Sort of People drunk, corrupted and intoxicated their Minds by wicked Lies and fal&s;e Doctrine, &s;uch as before-mentioned, as <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> hath done: Then <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> is this <HI>Babylon</HI> treated of.</P>
<P>But no People in the Chri&s;tian World hath made the Multitude, or common Sort of People drunk, corrupted and intoxicated their Minds by wicked Lies, and fal&s;e Do|ctrine, &s;uch as before-mentioned, as <HI>Rome</HI> hath done.</P>
<P><HI>Ergo, Rome</HI> Papal, or Church of <HI>Rome,</HI> is this <HI>Babylon</HI> treated of.</P></CELL>
</ROW>
<ROW>
<CELL><P>IX. My&s;tery <HI>Babylon</HI> is &s;uch ill Company, as to let Kings be di&s;ho|ne&s;tly familiar with her, and make the lower and ruder Sort of her
<PB N="314" REF="173"> A&s;&s;ociates drunk. She is &s;aid to &s;it drunk upon a Scarlet-colour'd Bea&s;t, and this Bea&s;t is full of the Names of Bla&s;phemy:<NOTE PLACE="marg">Rev. 17.3.</NOTE> <HI>And I &s;aw a Woman &s;it upon a Scarlet-coloured Bea&s;t, full of the Names of Bla&s;phemy,</HI> &amp;c. So that the Woman and the Bea&s;t are di&s;tinct; the Woman, the Church; the Bea&s;t, the Secular Power, or Civil State. This appears evident from divers Con&s;iderations, ari&s;ing,</P>
<P>1. From other Prophecies rela|ting to the &s;ame Thing.</P>
<P>2. From the Letter of the Text.</P>
<P>3. From Arguments in Rea&s;on.</P>
<P>4. From the Confe&s;&s;ion of the Woman <HI>Babylon,</HI> or the Whore her &s;elf.</P>
<P><NOTE PLACE="marg">Dan. 2.</NOTE>1. From many Prophecies; the latter part of the Image is partly Iron, and partly Clay; two States really di&s;tinct, that could never &s;o incorporate as to become one.</P>
<P>2. From the Letter of the Text: <HI>I &s;aw a Woman &s;it upon a Scarlet-coloured Bea&s;t,</HI><NOTE PLACE="marg">Rev. 17.3.</NOTE> <HI>full of the Names of Bla&s;phemy.</HI> The Colours of the Royal and Imperial Ve&s;tments the Angel in the next Words declares di&s;tinct, and the Apo&s;tle in the Vi&s;ion beheld them di&s;tinct.</P>
<P>3. They appear to be di&s;tinct from Arguments in Rea&s;on: For (1.) The Bea&s;t is in the Ma&s;culine, the Whore in the Feminine Gender.<NOTE PLACE="marg">Ver. 11, 2, 4, 6, 16. <HI>compared.</HI></NOTE> (2.) The Whore el&s;e did &s;it and ride upon her &s;elf; an high Ab&s;ur|dity. (3.) The Horns, being of the Bea&s;t, &s;hall hate the Whore: if not di&s;tinct, the Whore mu&s;t hate her &s;elf, even to Ruine and De&s;o|lation, which is non&s;en&s;ical. (4.) The Bea&s;t &s;hall abide, tho in Captivity, after the Whore is thrown down or de&s;troyed.</P>
<P>4. From the plain Confe&s;&s;ion of the Woman or Whore her &s;elf, who &s;aith, <HI>I &s;it a Queen, I am no Widow. Ergo,</HI> &s;he hath a Head or Husband, which is the Bea&s;t, little Horn, or Man of Sin, that <HI>Paul</HI> declared &s;hould ri&s;e after the removal of the
<PB N="315" REF="173"> then pre&s;ent Power which did lett, which the Primitive Fathers, as <HI>Tertullian, Cyprian, Jerome,</HI> and others, under&s;tood to be the Im|perial Power, in its pure, civil, iron, or unmixed State.</P></CELL>
</ROW>
<PB N="313" REF="172">
<ROW>
<CELL><P>IX. <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> hath not only been ill Company to the Kings and great Men of the Earth, in drawing them into her Idol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">try, Abu&s;e of God, his ble&s;&s;ed Son, the Chri&s;tian
<PB N="314" REF="173"> Religion, and ble&s;&s;ed Books of the Old and New Te&s;tament; but &s;he hath made the lower and ruder Sort of People drunk too. And 'tis no Wonder, &s;he thinks &s;he may do any thing, having a Di&s;pen|&s;ation from Heaven, which the Pope keeps the Keys of, and fearing no Power on Earth; for &s;he hath the Bea&s;t, the Se|cular Power under her; &s;he &s;its upon him, and rides him, and is not only di|&s;tinct from the Secular Power, but above it; &s;o as what of the Secular Power is &s;till left at <HI>Rome,</HI> is under the Conduct and Management of the Church: there being no Civil Admini&s;tration of Ju&s;tice, or Exerci&s;e of Laws, but what is autho|rized and allowed by his Unholine&s;s, the Head; and the Cardinals, the Shoulders, Brea&s;ts, and Arms of the Church, or State Eccle&s;ia&s;tical. To make this fully evi|dent, the Pope doth not only exerci&s;e a Power of appointing Seculars in <HI>Rome,</HI> and near to it; but he claims the like Su|premacy abroad, in the I&s;lands far off. If the Secular Princes fall off from him, or if they will not be reconciled to him, as Head of Holy Church, he will excom|municate and depo&s;e them, and di&s;po&s;e of their Crowns, Thrones, and Scepters from them. That the Pope is a Tempo|ral Prince, as well as an Eccle&s;ia&s;tical Bi&s;hop, <HI>i. e.</HI> makes Laws, exacts Tri|bute, rai&s;es Souldiers, and acts as a Mo|narch, (which fairly affords him the Ti|tle of Bea&s;t); that his Royal Robes, Chair he &s;its in, to his very Ho&s;e and Shooes, with the Ve&s;tments of Cardinals, is Scarlet, no Man can rea&s;onably doubt: That what the Civil Power claims, and the Eccle&s;ia&s;tical Power exerci&s;es, are not incorporated, or entirely mix'd; that the Princely Pope is in the Ma&s;culine, and his Spou&s;e, the Church, in the Feminine, is owned by all Parties.</P>
<P>That the Church-State doth &s;it upon, ride, and govern the Secular at <HI>Rome, Italy,</HI> and all its Territories; that the Church of <HI>Rome</HI> owns that &s;he is no Wi|dow, but hath a Head, called his Holine&s;s, or Supreme Ruler of the Church, is &s;o evident, that we cannot find them upon any File or Record of Controver&s;y. There remains therefore no more to be done at this time, but to frame our Argument upon the Premi&s;es, and leave the Reader to prove the Weight thereof in the Ballance.</P>
<P><HI>Argument.</HI> If there be no vi&s;ible State in the Chri&s;tian World, that doth &s;o
<PB N="315" REF="173"> apparently &s;it upon, command, and go|vern the Bea&s;t, or a great Secular Power, cloathed with Scarlet Ve&s;tments, as <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> doth: Then is <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> the Whore of <HI>Babylon</HI> here treated of.</P>
<P>But there is no vi&s;ible State in the Chri&s;tian World, that doth &s;o apparently &s;it upon, command, and govern the Bea&s;t, or Secular Power, cloathed with Scarlet Ve&s;tments, as <HI>Rome</HI> Papal, or Church of <HI>Rome</HI> doth.</P>
<P><HI>Ergo, Rome</HI> Papal, or Church of <HI>Rome,</HI> is the Whore of <HI>Babylon</HI> here treated of.</P>
<P>To reinforce this Argument, we challenge any profe&s;t Papi&s;ts, Athei&s;t, or any el&s;e, to &s;hew where any other People or Parties are, to whom the&s;e Characters agree; and then we &s;hall be content to let fall our Argument.</P></CELL>
</ROW>
<ROW>
<CELL>X. This Bea&s;t that <HI>Babylon</HI> &s;its upon, commands, and governs, is not only cloathed with Scarlet, but is full of the Names of Bla&s;|phemy, <HI>&amp;c.</HI> Which may be taken in a threefold Sen&s;e: (1.) For reproaching the Name of God. (2.) For telling Lies in Divine Things. (3.) For a&s;cribing that to Creatures which belongs to God. And tho we will not excu&s;e the Bea&s;t from the two former, yet for bre|vity's &s;ake we &s;hall take the latter, <HI>viz.</HI> the a&s;cribing that to Creatures, which belongs to Him, that &s;aith, <HI>I am God, and my Glory will I not give to another.</HI></CELL>
<CELL><P>X. <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> &s;its upon, commands, and governs that Bea&s;t, or Scarlet Power, that is not only cloathed with Scarlet Ve&s;tments, but is full of the Names of Bla&s;phemy, which appears by his receiving, allowing, and encouraging the a&s;cribing that to Crea|tures, which belongs to God, and to his Son, of which we give you but the&s;e In|&s;tances: (1.) When this human, &s;inful, and wicked Head, is called our Lord God the Pope, whether this is not Bla&s;phemy again&s;t God? (2.) When he is called, Univer&s;al Head of the Catholick Church, which none is but Chri&s;t. (3.) When he is called the Lamb of God, the Light of the World, the Root of <HI>David,</HI> the Lion of the Tribe of <HI>Judah,</HI> whether this is not Bla&s;phemy again&s;t the Son of God? (4.) Whether when the Orders of the Church, Oral Tradition, the Decrees of Councils, are &s;aid to be of greater Au|thority than the Scriptures, which they call a No&s;e of Wax, the Hereticks Ink-Rule, are perniciou&s;ly mi&s;chievous to the People; whether this be not Bla&s;phemy again&s;t God that &s;pake, and the Word of God &s;poken? (5.) When Angels, the Virgin <HI>Mary,</HI> and other unknown Saints, &s;hall be invocated with Addre&s;&s;es only becoming the Divine Maje&s;ty; as if the&s;e Creatures were infinite, and could hear us at &s;o great a di&s;tance as is Earth from Heaven, which they could not do, if perpendicularly over us&punc; much le&s;s from all parts of the World, over which they cannot be; whether this a&s;cribing Infinitene&s;s and Adoration to the Creature, that is only due to the Creator, who is over all, God ble&s;&s;ed for ever, be not Bla&s;phemy? (6.) To conclude, Whe|ther making a God of a piece of Bread, and calling the prophane Prie&s;t the Maker of the Creature, be not a&s;cribing that to the Creature, which only belongs to God? Is not this the vile&s;t Bla&s;phemy in the World, wor&s;e (if po&s;&s;ible) than Athei&s;m it &s;elf? For as Philo&s;ophers ob&s;erve, 'tis better having no Opinion of God, than &s;uch an one as is unworthy of Him; which we &s;hall clo&s;e with this Argument.</P>
<P><HI>Arg.</HI> If no People in the Chri&s;tian World are born up and &s;upported by a Bea&s;t full of Names, full of &s;uch Names or In&s;criptions of Bla&s;phemy, as <HI>Rome Papal,</HI> or Church of <HI>Rome</HI> is: Then <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> mu&s;t be this <HI>Babylon</HI> treated of.</P>
<P>But there is no People in the Chri&s;tian World born up and &s;upported by &s;uch a bla&s;phemous Bea&s;t, as <HI>Rome Papal,</HI> or Church of <HI>Rome</HI> is.</P>
<P><HI>Ergo,</HI> &amp;c.</P>
<PB N="316" REF="174">
<P>To reinforce this Argument, let it be con&s;idered, that none can pretend to fix this Character or Mark upon any Prote&s;tant Di&s;&s;enters from the Church of <HI>Rome,</HI> called Hereticks, who have no &s;uch Bea&s;t to &s;upport them, nor a&s;cribe &s;uch bla&s;phemous Titles, or Adoration to any Creature in Heaven or Earth: For they acknowledg the one God, the Object of Divine Wor&s;hip; one Mediator between God and Man, the Lord Je&s;us; and God's &s;acred Truth to be the only Rule; di&s;owning all Principles and Practices contradictory thereunto: <HI>Ergo,</HI> 'Tis not the Prote&s;tant Di&s;&s;enters from the Church of <HI>Rome</HI> that are here meant.</P></CELL>
</ROW>
<ROW>
<CELL>XI. <HI>Babylon,</HI> that &s;its upon a Scarlet-coloured and bla&s;phemous Bea&s;t, is adorned with great Pomp, and outward Glory, very well fit|ting that Spirit that delights in Grandure:<NOTE PLACE="marg">Rev. 17.4.</NOTE> <HI>And the Woman was arrayed in Purple and Scarlet, and deck'd with Gold, and precious Stones, and Pearl, having a Golden Cup in her hand, full of Abomination, and Filthine&s;s of her Fornication.</HI> Which mu&s;t be &s;uch as none of her Neigh|bours can match her in, el&s;e no Note of Di&s;tinction.</CELL>
<CELL><P>XI. <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> doth not only &s;it upon a Scarlet-coloured and bla&s;phemous Bea&s;t, but &s;he is beauti|fied and adorned with great Pomp and outward Glory, by which &s;he commends her &s;elf to that part of the World that delights in her Gaudery, being a Woman who&s;e Wor&s;hip is filled with dete&s;table Doctrine, which &s;he holds forth to them with Pictures and Gallantry of all &s;orts. (1.) Look into the holy Patrimony of con&s;ecrated Saints, there you find Riches and Honour, tho not durable Riches, and Righteou&s;ne&s;s. (2.) Look unto their Garbs and Ve&s;tments, there you &s;hall find Cardinals like &s;plendid Princes, Heads of Parties and Provinces in &s;uch Habili|ments, that for Riches might have become the highe&s;t Order of the Jewi&s;h Prie&s;thood. (3.) Look into the In&s;truments, and Mode of their Wor&s;hip, and there you &s;hall find the Altar and Candle&s;ticks, the Ve&s;&s;els for Oil, and Pots of Purification, as if their Predece&s;&s;ors had been at <HI>Solomon</HI>'s Temple, and had brought a Pattern from thence; and yet in this G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lden Cup, or framed Piece of Gallantry, there is nothing to be found, but foul and adulterated Wine, mo&s;t fitly to be called by the Angel, <HI>Abo|mination,</HI> and <HI>Filthine&s;s,</HI> and the <HI>Wine of Fornication:</HI> Which we conclude with this Argument:</P>
<P><HI>Arg.</HI> If no People in the Chri&s;tian World hath &s;uch Riches and Splendor, &s;uch Pomp and Gallantry in the Maintenance and Management of their Wor&s;hip, as <HI>Rome Papal,</HI> or Church of <HI>Rome</HI> hath: Then <HI>Rome Papal</HI> mu&s;t be this gawdy Harlot, or Whore of <HI>Babylon.</HI></P>
<P>But there is no People in the Chri&s;tian World that hath &s;uch Riches and Splendor, &s;uch Pomp and Gallantry in the Maintenance and Management of Religious Wor&s;hip, as <HI>Rome Papal,</HI> or Church of <HI>Rome</HI> hath.</P>
<P><HI>Ergo, Rome Papal,</HI> or Church of <HI>Rome</HI> mu&s;t be this Whore, or well-favoured Harlot treated of.</P>
<P>The Argument is full and clear, and &s;o well fortified, that we think it needs no Rere-guard to enforce it; and therefore, tho it be &s;hort, and low of Stature, we &s;hall leave it among&s;t our Infantry, and draw up our right and left Wings, yet further to a&s;&s;ault <HI>Babylon.</HI></P></CELL>
</ROW>
<ROW>
<CELL>XII. This Woman or City, that is thus adorned with out|ward Pomp and Glory, hath upon her Forehead a Name written, <HI>MYSTERY,</HI><NOTE PLACE="marg">Rev. 17.5.</NOTE> <HI>BABYLON THE GREAT, THE MO|THER OF HARLOTS AND ABOMINATIONS OF THE EARTH.</HI> Which may be true
<PB N="317" REF="174"> both in a Literal and My&s;tical Sen&s;e, the Breeder of Mi&s;&s;es, Concubines, and Whores, to gratify the Sen&s;ual Appetites of her Letcherous Sons; but chiefly in a My&s;tical Sen&s;e, &s;he Breeds, and brings forth Spiritual Harlots, <HI>viz.</HI> Unclean Communi|ties.</CELL>
<CELL><P>XII. <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> if &s;he be not concerned here, we will ac|quit her of being My&s;tery <HI>Babylon.</HI></P>
<P N="1">1. Here is a Name written in Capital Letters, and written &s;o as to be read publickly too. 'Tis not written upon any part of the Woman, that may be hid or covered with a Garment, but on that part which is kept bare, and is ea&s;ie&s;t to be &s;een, her <HI>Forehead,</HI> her publick, vi&s;i|ble, and known Parts.</P>
<P N="2"><PB N="317" REF="174">(2.) Here is <HI>Babylon,</HI> or Confu&s;ion, a mixt Body, that is far from that good and pure Order, which in Words &s;he pre|tends.</P>
<P N="3">(3.) Here is My&s;tery in the ca&s;e, and a great My&s;tery to a Wonderment, even to the &s;urprizing of every wi&s;e and thinking Man, <HI>ver.</HI> 6.</P>
<P N="4">(4.) Here is a Mother, a Mother of a very &s;purious Illegitimate and unclean Off-&s;pring, Harlots, and Abominations, many Abominations, and great and reigning too, <HI>Abominations of the Earth,</HI> i. e. that large Part of the Earth, where &s;he is &s;ituate, and doth re&s;ide. A little unto each or the&s;e, as the Time and Space we are limited to will allow.</P>
<P><HI>A Name upon the Forehead]</HI> if this were no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to be read and &s;een by mo&s;t Chri&s;tians and Profe&s;&s;ors, it would not much concern the Chri&s;tian World for whom it mu&s;t be calculated; for others that own not the Chri&s;tian Religion, are not in a Capacity to make a Judgment upon the Ca&s;e: for if this Book of the <HI>Revelations</HI> were not written for the Chri&s;tian World, it leaves us not any Certainty where the ca&s;e is to be con&s;ide|red, and the Matter to be judged. Now if it be calculated for the Chri&s;tian World, then it mu&s;t be upon &s;uch a People, that is mo&s;t publick and vi&s;ible, and apparent, which agrees to none &s;o fitly as to the Church of <HI>Rome:</HI> which, by their own Confe&s;&s;ion, is the mo&s;t potent and vi&s;ible in the Chri&s;tian World, for where have the incon&s;iderable Hereticks (&s;o called) who&s;e Beings are in Corners, &s;uch a <HI>Name,</HI> as may be read or known by all, or the principal part of the Chri&s;tian World? Now to clear the&s;e poor innocent (&s;o called Hereticks, from being concerned in this Character, we imagine at lea&s;t it cannot refer to them:</P>
<P N="1">1. Becau&s;e they have no Forehead &s;o broad to bear the In&s;cription, which we will engage to make good again&s;t any <HI>Romani&s;t</HI> in the World.</P>
<P N="2">2. Becau&s;e they are &s;o plain and hone&s;t a People, and their Principles &s;o ea&s;ily and well known, that it is wild and ridiculous to call them My&s;tery <HI>Babylon,</HI> there neither being any helli&s;h depth nor confu&s;ion in what they profe&s;s, as might be fully evinced by unque&s;tionable In&s;tances; for what confu&s;ion or hidden thing can be in this, that there is one God the Object of Wor&s;hip, one Holy Book called the Bible, the Rule of Wor&s;hip, one ble&s;&s;ed Kingdom, Heaven, or World to come, the Reward of Wor&s;hip; and all that act Faith, Hope and Charity, upon the&s;e three great Fundamental Princi|ples, &s;hall inherit that ble&s;&s;ed Kingdom, or World to come?</P>
<P N="3">3. Becau&s;e they are &s;o retired and private, that had they a Forehead broad enough for the In&s;cription afore&s;aid, yet they &s;it &s;o low that Nations cannot ea&s;ily read it; and if we acquit the poor innocent Prote&s;tants, who mu&s;t we fix the&s;e Characters upon? If all Di&s;&s;enters from the Church of <HI>Rome</HI> be clear, then it mu&s;t unavoidably be fixed upon <HI>Rome</HI> her &s;elf: if any demand for what Rea&s;on, the An&s;wer is,</P>
<P>Fir&s;t, Becau&s;e when the Prote&s;tants are exempted, then there is none left to bear the In&s;cription, but the Church of <HI>Rome.</HI></P>
<P N="2">2. She hath a Forehead broad enough to bear My&s;tery and Confu&s;ion, for there is not a greater helli&s;h depth and Confu&s;ion to be found upon any People, than upon the Church of <HI>Rome,</HI> as will appear in its place.</P>
<P N="3">3. Becau&s;e the Di&s;&s;enters, with re&s;pect to Appearance, and the exerci&s;e of Power, are very &s;mall and incon&s;iderable, in compari&s;on of that overgrown mon&s;trous Body of the Church of <HI>Rome;</HI> for to call the Di&s;&s;enters great, and the Church of <HI>Rome</HI> &s;mall, is as congruous, as to call the Ocean a little Spring, and the &s;malle&s;t Brook the Ocean.</P>
<P>Secondly, <HI>Babylon,</HI> Confu&s;ion, or a mixt Body, is far from that pure Order, which in Words <HI>Rome</HI> pretends unto, and can by no means agree to the Prote&s;tants; for they are &s;o &s;trict in their Di&s;cipline, that they admit of no &s;uch mixture that de&s;erves the Name of Confu&s;ion, they will receive none into their Communion without much Caution and Satisfaction; and when received, keep them no longer than they appear to walk &s;trictly and holily, according to the Principles upon which they fir&s;t received them; and as for their Officers they are &s;oon &s;ummed up, being no more than Bi&s;hops, or Elders, and Deacons. But the <HI>Roman</HI> Church may be called <HI>Babylon,</HI> or the City
<PB N="318" REF="175"> of Confu&s;ion very rea&s;onably, becau&s;e &s;he &s;o fitly an&s;wers literal <HI>Babylon</HI> of old, that was her Type, and from whence &s;he derives her Name.</P>
<P N="1">1. In &s;etting up another way for Men to go to Heaven by, than what God hath ordained and appointed, <HI>(viz.)</HI> a Tower of their own making.</P>
<P N="2">2. In having &s;o many Languages among&s;t them, which is like the Confu&s;ion of <HI>Babel.</HI></P>
<P N="3">3. In bearing the Glory and Sway over the Kingdoms and Countries of the chiefe&s;t part of the World, therefore called the Lady of Kingdoms, which is no way applicable to the poor Di&s;&s;enters.</P>
<P N="4">4. In plucking up, or razing out the true Wor&s;hip of God, which was &s;etled at <HI>Jeru|&s;alem,</HI> and &s;etting up Idolatry in the room of it.</P>
<P N="5">5. In Captivating God's People, who were carried away into literal <HI>Babylon.</HI></P>
<P N="6">6. In their Doctrines, Principles, and Modes of Wor&s;hip, which is &s;uch a jumble, mixture, and heap of Things, that may go for Confu&s;ion it &s;elf.</P>
<P N="7">7. In their Orders, Diver&s;ity, and long Mu&s;ter-Roll of Officers, that are &s;o nume|rous, as well as un&s;criptural, that if Mixture and Confu&s;ion may be thought to be any where, 'tis to be found in this Church, where you have, Popes, Cardinals, Arch-Bi|&s;hops, Abbots, Provincials, Heads of Fraternities, Prie&s;ts, Monks, Fryers, Followers of <HI>Dominick,</HI> St. <HI>Francis, Jan&s;enius, Augu&s;tine, Caphucins, &amp;c.</HI> and what not? All which is many times more like to be <HI>Babylon,</HI> Mixture, or Confu&s;ion, than the Di&s;&s;en|ters from the <HI>Romi&s;h</HI> Church.</P>
<P>Thirdly, For <HI>[My&s;tery]</HI> which is in the De&s;cription, it no where agrees to them, whom they call Hereticks, but agrees very well to the Church of <HI>Rome,</HI> in four Things.</P>
<P N="1">1. In calling them&s;elves the Church of God, and yet are the Synagogue of Satan, that's a My&s;tery.</P>
<P N="2">2. In calling them&s;elves the pure Spou&s;e of Chri&s;t, and yet an abominable Whore; that's a My&s;tery.</P>
<P N="3">3. In pretending to be the Mother of Peace, Purity, and Charity, and yet the Breeder, Bringer forth, and Cheri&s;her of Divi&s;ion, Fal&s;hood, mo&s;t bloody Butcheries, and barbarous Cruelties, this is a My&s;tery.</P>
<P N="4">4. In being Queen Regent, riding upon the Bea&s;t in State, and yet being that good Woman that fled into the Wilderne&s;s, and abides there in a &s;uffering Condition all the time of the Bea&s;t's Reign, this is a My&s;tery. See our fourth Argument: One Proof of their Church is vi&s;ibility; yet it is evident the true Church for the &s;pace of 260 Years was to be in the Wilderne&s;s, or in an ob&s;cure Condition, <HI>&amp;c.</HI></P>
<P>Fourthly, <HI>[Mother of Harlots, and Abominations]</HI> better agrees to the Church of <HI>Rome,</HI> than to Prote&s;tants.</P>
<P>'Tis again&s;t the Principles of Prote&s;tants, to allow Fornication or Adultery, in Per|&s;ons of any Rank what&s;oever, maintaining con&s;tantly, that Marriage is honourable, but Whoremongers and Adulterers God will judg; whereas <HI>Rome</HI> gives publick tole|ration to notorious Whoredoms, and the mo&s;t &s;hamele&s;s and unnatural Bea&s;tialities, as the whole World knows.</P>
<P>Fifthly, <HI>[For Mother of Harlots]</HI> in a Spiritual Sen&s;e, &s;he is owned by all her Chil|dren to be the Mother-Church. And</P>
<P N="1">1. Therefore Prote&s;tants are exhorted to return into the Bo&s;om of their Mother.</P>
<P N="2">2. All polluted and National Churches in the <HI>European</HI> Kingdoms, &s;prang from her, as the Churches of <HI>France, Spain, Portugal, &amp;c.</HI></P>
<P N="3">3. All Corruption in Doctrine and Di&s;cipline may call her Mother, that is to &s;ay, the fal&s;e Titles and Errours following, <HI>viz.</HI> Univer&s;al, Supream, Infallible Head, Holy Father the Pope, His Holine&s;s in the Ab&s;tract &mdash; Our Lord God the Pope, uner|ring Church, Prie&s;tly Ab&s;olution, Selling of Pardons, Indulgences, Di&s;pen&s;ations, adoring the Crucifix, wor&s;hipping of Images, fooli&s;h Cro&s;&s;ings, Anointings, and Sprinkling with Holy Water, the adoration of the Ma&s;s, and many &s;uch things, which from the beginning was not &s;o.</P>
<P N="4">4. For Per&s;onal Vices: from whence come horrid Oaths and Bla&s;phemies, mo&s;t a&s;toni&s;hing Perjury, and &s;ubtile Equivocations, and Hypocri&s;ies, all manner of Un|cleanne&s;&s;es, Lying, and Adulteries, Covenant-breaking, and Bloody-mindedne&s;s: is this allowed and practi&s;ed by the Prote&s;tants? No, No, they are the Brats and Off|&s;pring of this lewd and filthy Mother, who indulgeth tho&s;e abominable pernicious Practices, for which &s;he is rightly called <HI>My&s;tery</HI> Babylon <HI>the Great, the Mother of Harlots, and Abominations of the Earth.</HI> Which we conclude with this Argument.</P>
<PB N="319" REF="175">
<P><HI>Arg.</HI> If this Name My&s;tery <HI>Babylon</HI> the Great, the Mother of Harlots, and Abomi|nations of the Earth; doth not &s;o fully and fitly agree to the Prote&s;tants, nor any o|ther People, as it doth to <HI>Rome Papal,</HI> or Church of <HI>Rome.</HI> Then <HI>Rome Papal,</HI> or Church of <HI>Rome</HI> (and not the Prote&s;tants, <HI>&amp;c.</HI>) is My&s;tery <HI>Babylon,</HI> the Mother of Harlots.</P>
<P>But this Name My&s;tery <HI>Babylon</HI> the Great, the Mother of Harlots, and Abominations of the Earth, doth not &s;o fully and fitly agree to the Prote&s;tants, <HI>&amp;c.</HI> as it doth to <HI>Rome Papal,</HI> or Church of <HI>Rome.</HI></P>
<P><HI>Ergo, Rome Papal</HI> (and not the Prote&s;tants) is My&s;tery <HI>Babylon,</HI> the Mother of Harlots.</P></CELL>
</ROW>
<ROW>
<CELL>XIII. This My&s;tery <HI>Babylon,</HI> Mother of Harlots, and Abominations of the Earth, is very drunken Compa|ny; for &s;he not only makes others drunk with the Wine of her Forni|cation, and commits Adultery her &s;elf; but &s;he is a Bea&s;tly drunken Whore, that makes her &s;elf drunk after the wor&s;t manner of Drunken|ne&s;s, which is, to be drunk with Blood, the be&s;t Blood, the Blood of the Saints and Martyrs of Je&s;us Chri&s;t;<NOTE PLACE="marg">Rev. 17.6.</NOTE> <HI>And I &s;aw a Woman drunk with the Blood of the Saints, and the Blood of the Martyrs of Je&s;us, and I wondred with great Admira|tion.</HI></CELL>
<CELL><P>XIII. <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> if &s;he be guilty here, it is enough to make not only good Men, but even Angels wonder, to &s;ee a Woman pretending to be nobly de&s;cended, the Daugh|ter to the great King of Heaven, the Spou&s;e of the Lamb, the Mother of all Peace, Purity, Holine&s;s, Innocency, Charity and Cha&s;tity; I &s;ay, to &s;ee a Woman by Profe&s;&s;ion, &s;uch a drunken bea&s;tly Strumpet in Works and Actions: and if <HI>Rome Papal,</HI> or Church of <HI>Rome</HI> be guilty in this point, &s;he is the unhappie&s;t Church in the World; for &s;he then gives cau&s;e to every good Man in the World to abhor her, and indeed &s;he hath very good luck if &s;he &s;cape this Charge; for if &s;he be My&s;tery <HI>Babylon,</HI> the Mother of fal&s;e Churches, and Abominations of the Earth, there is no avoiding, but &s;he mu&s;t be this drunken Strumpet. But becau&s;e it is never &s;afe judging a Cau&s;e before Trial and Exa|mination of Witne&s;&s;es, we will,</P>
<P N="1">1. Con&s;ider what it is to be drunk.</P>
<P N="2">2. What things do nece&s;&s;arily contribute to it.</P>
<P N="3">3. The true and proper Signs of it.</P>
<P N="4">4. Whether &s;uch things can be fixed upon <HI>Rome Papal,</HI> or Church of <HI>Rome?</HI> And then conclude this Head.</P>
<P N="1">1. To be Drunk, is an exce&s;&s;ive taking in of &s;uch Things, as di&s;order Nature in its Cour&s;e and Operations. This we take to be a general Definition of it, including the Proper and Metaphorical Notations thereof.</P>
<P N="2">2. Such things as nece&s;&s;arily contribute to it; are, (1.) Great and vehement Thir&s;t: (2.) Plenty of the thing thir&s;ted after. (3.) The greedy taking their fill of it.</P>
<P N="3">3. The Signs of Drunkenne&s;s are. (1.) When the Faculties are &s;o di&s;ordered, that they will not &s;ubmit to the be&s;t Rea&s;on that can be given them. (2.) When they will abu&s;e tho&s;e whom they are mo&s;t obliged to love and re&s;pect. (3.) When they have ca&s;t off all con&s;ideration of their own and others Good, and forbear no Mi&s;chief but what they are re&s;trained from by force.</P>
<P N="4">4. That the&s;e things are evident in the Church of <HI>Rome,</HI> and cannot be &s;o fairly fixed upon her Oppo&s;ites, or &s;uppo&s;ed Hereticks, appears:</P>
<P N="1">1. Becau&s;e &s;he hath &s;hed a Ma&s;s, a very great Ma&s;s of Blood upon the account of Re|ligion, (all which was unlawfully &s;hed) of this the whole Chri&s;tian World is a Wit|ne&s;s.</P>
<P N="2">2. To clear her &s;uppo&s;ed Hereticks from this red and bloody Crime.</P>
<P N="1">(1.) It is again&s;t their Principle to kill Men for Religion, and this they do avowedly profe&s;s, pleading for Liberty of Con&s;cience, in Matters purely Religious in all places.</P>
<P N="2">(2.) They have wanted Power to do it, in ca&s;e they had been for it in Principle, all Power being in the Hands of Papi&s;ts before the Reformation.</P>
<P N="3"><PB N="320" REF="176">(3.) Where there hath &s;ince been a Prote&s;tant Seate or Kingdom, governed by Laws different from that of the Popi&s;h Countries, yet they have not made u&s;e of their Power and Laws, to take away the Lives of Papi&s;ts meerly for Religion; and if it hath hap|pened at any time, that &s;ome Eccle&s;ia&s;tical Per&s;ons have been put to Death by Prote|&s;tants; it has been but very rare and &s;eldom, and the Cau&s;e not for their Religion, but for Sedition, Rebellion and Trea&s;on: otherwi&s;e they have lived peaceably under Pro|te&s;tant Governours, enjoying their Civil Right in Common with other Men. And for the confirming of this, we make a Challenge to all Chri&s;tendom to come forth and make it appear, Where <HI>England, Scotland,</HI> and <HI>Ireland,</HI> the <HI>&V;nited Provinces,</HI> &amp;c. &s;ince the Reformation, have, by Ma&s;&s;acres, Murders, or Martyrdom, put one thou&s;and, nay one hundred to Death of Men, Women and Children, only becau&s;e they profe&s;&s;ed the Romi&s;h Religion, or any Religion different from theirs: &s;o far have they been from making them&s;elves Drunk with the Blood of Saints, and Religious Men. And if this cannot be done, then having brought our Character within the Confines of the Chri|&s;tian World, we mu&s;t nece&s;&s;arily charge this Drunkenne&s;s, by Blood, upon the Church of <HI>Rome.</HI></P>
<P>This Head we will conclude with the following Argument.</P>
<P>If no Sect of People in the Chri&s;tian World be guilty of &s;o much Blood, drunk with Blood, innocent Blood, Blood of Saints, as the Church of <HI>Rome</HI> is. Then the Church of <HI>Rome</HI> is this Woman, that St. <HI>John</HI> &s;aw, to his great a&s;toni&s;hment, Drunk, with the Blood of the Saints, and the Martyrs of Je&s;us.</P>
<P>But there is no Sect of People, <HI>&amp;c.</HI> guilty of &s;o much Blood, or Drunk with the Blood of Saints, <HI>&amp;c.</HI></P>
<P><HI>Ergo,</HI> The Church of <HI>Rome</HI> is this Woman, <HI>&amp;c.</HI></P></CELL>
</ROW>
<ROW>
<CELL><PB N="320" REF="176">XIV. <HI>Babylon</HI> is a Church, or Bo|dy of People, that &s;its upon a Bea&s;t that had &s;even Heads, or &s;even &s;orts of Soveraign Governments 1. Kings. of whom <HI>Romulus</HI> was the fir&s;t.<NOTE PLACE="marg">Rev. 17.9, 10, 11.</NOTE> 2. Con&s;uls.<NOTE PLACE="marg"><HI>See</HI> Mede, Peter du Moulin, <HI>&amp;c.</HI></NOTE> 3. Military Tribunes. 4. Decemvirs. 5. Dictators. 6. Hea|then Emperors. 7. Chri&s;tian Em|perors.) Rev. 17.9, 10, 11. <HI>And here is the Mind that hath Wi&s;dom, the &s;even Heads are &s;even Mountains, on which the Woman &s;itteth. And there are &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ven Kings, five are fallen, one is, and the other is not yet come: but when he cometh he mu&s;t continue a &s;hort &s;pace. And the Bea&s;t that was, and is not, even he is the eighth, and of the &s;even, and goeth into Perdi|tion.</HI></CELL>
<CELL><P>XIV. Be&s;ides all that hath been &s;aid, we hope to very good Purpo&s;e, if we find not <HI>Rome</HI> here, we will let her go for ever: For (1.) This is the place which hath had &s;even Soveraign Governments, five of which were gone off the Stage, and the &s;ixth, (<HI>viz.</HI> the Heathen Empire) was in Being in St. <HI>John</HI>'s time. (2.) The &s;eventh was to appear and to continue but a &s;hort &s;pace (<HI>viz.</HI> the Chri&s;tian Em|pire): for it cannot be the Papal Power, becau&s;e that was not up in St. <HI>John</HI>'s time, &s;o not the &s;ixth Head; and as the Papal Power, for that Rea&s;on, could not be the &s;ixth Head, &s;o for a very good Rea|&s;on it could not be the &s;eventh Head, be|cau&s;e that when&s;oever that did appear, it was to continue but a &s;hort &s;pace; which re&s;pects not the Papal Power, but an|&s;wers the Chri&s;tian Empire; for the Papal Power has continued longer than any of the other Soveraignties that went before: and if the Papal Power be neither the Sixth, nor &s;eventh Head, then it mu&s;t needs be the eighth, which is of the &s;eventh, and goes into Perdition, or el&s;e it mu&s;t be no Head or Power at all. But a Head and a Power it is, a great Head and Power it hath been, therefore it is the eighth Head which carries the Whore, according to the expre&s;s Le<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ter of the Text, and &s;hall go into Perdition. And that by the Woman, City, or Whore, that &s;itteth upon the &s;even Mountains, is meant <HI>Rome,</HI> we have no cau&s;e to doubt, becau&s;e the great Sons of <HI>Rome</HI> them&s;elves, as <HI>Baronius, Bellarmine,</HI> and many others do confe&s;s it; but would defend their Mother from being a Whore, by putting it off to the Power of <HI>Rome</HI> in its Heathen State; to which we have fully an&s;wered al|ready: And do &s;ay, that <HI>Rome Papal</HI> is neither the &s;ixth Head, nor the &s;eventh, but the very la&s;t Bea&s;t, or eighth Head, in which there is a Secular and an Eccle&s;ia&s;tical Power joined together; which makes up a Bea&s;t, a mo&s;t Bla&s;phemous Bea&s;t, and a Whore, a
<PB N="321" REF="176"> mo&s;t Devili&s;h, Drunken, and Bloody Whore, which hath her Seat upon &s;even Moun|tains, on which this City of <HI>Rome</HI> was built, as before. This Paragraph we &s;hall &s;hut up with this Argument.</P>
<P><HI>Arg.</HI> If <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> be born up by a Secular Power, which had &s;even &s;overeign Governments, &s;eated upon &s;even Hills. Then <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> is the very My&s;tery <HI>Babylon,</HI> that the Apo&s;tle <HI>John</HI> &s;aw in his Apocalyptical Vi&s;ion.</P>
<P>But <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> is born up by a Secular Power, which had &s;even Soveraign Governments, and &s;eated upon &s;even Hills.</P>
<P><HI>Ergo, Rome Papal,</HI> or Church of <HI>Rome</HI> is the very My&s;tical <HI>Babylon, &amp;c.</HI></P>
<P>This Argument &s;hines &s;o clear, that unle&s;s our Adver&s;aries can a&s;&s;ign any Prote&s;tant State, by them called Heretical, that the&s;e Characters do better and more fully agree to, it mu&s;t pa&s;s for current Coin; and which we &s;hall be ready to receive from them: So we proceed.</P></CELL>
</ROW>
<ROW>
<CELL><PB N="321" REF="176">XV. My&s;tery <HI>Babylon,</HI> is not on|ly a Bea&s;tly Woman, that has made her &s;elf Drunk with the Blood of the Saints and Martyrs of Je&s;us, that &s;its upon a Bea&s;t that had &s;even Heads, or &s;even &s;orts of Soveraign Governments, and was &s;eated upon &s;even Mountains; that profe&s;&s;eth her &s;elf the Mother of all Spiritual Power and Juri&s;diction: but &s;uch a Woman, and &s;uch a City, that in the Eye of the Vi&s;ion, had, did, or was, to Reign over the Kings of the Earth, Rev. 17.18. <HI>And the Woman which thou &s;awe&s;t, is that great City, which reigneth over the Kings of the Earth.</HI></CELL>
<CELL><P>XV. <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> is not only a Bea&s;tly Woman, that has made her &s;elf Drunk with the Blood of the Saints and Martyrs of Je&s;us, that &s;its upon a Bea&s;t, or the Remains of that Power, which had &s;even &s;orts of Soveraign Governments, and is &s;eated upon &s;even Mountains; that profe&s;&s;es her &s;elf the Mother of all Spiritual Power and Juri&s;|diction: but is &s;uch a Woman, and &s;uch a City, that &s;ince the Vi&s;ion and Prophe|cy of St. <HI>John,</HI> hath for &s;everal hundreds of Years reigned over the Kings of the Earth; &s;he hath governed a great part of <HI>Italy,</HI> if we will believe her &s;elf, ever &s;ince <HI>Con&s;tantine,</HI> who gave it as a Patrimony to St. <HI>Peter,</HI> &s;he hath had her Kingdom over <HI>Germany,</HI> &s;o long upon <HI>France, Spain, Portugal, Poland, England, Scotland,</HI> and <HI>Ireland;</HI> &s;o that their Kings have been governed by her; whom &s;he would, they killed; whom &s;he willed, they wor&s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pped, and &s;o became guilty of drinking the Wine of her Fornication; whom &s;he willed, they &s;et up; whom &s;he willed, they plucked down. What &s;he required, they paid them&s;elves, and made their People pay al&s;o. When &s;he willed, they rai&s;ed Arms; and when &s;he willed, they laid them down again. What &s;hall we &s;ay, the Church of <HI>Rome</HI> hath had &s;uch a Power over the Kingdoms of <HI>Europe,</HI> that the Power and Wills of Princes have b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">en controuled and over-ruled, when in any con&s;iderable Ca&s;e they have gone con|trary to the Sen&s;e and Intere&s;t of the Church, and that to &s;uch a Degree, as they have &s;ometimes made them do Penance, re&s;ign up th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ir Crowns, and then receive them again as an Act of Kindne&s;s, from the Chair of St. <HI>Peter.</HI> Which affords us ground for &s;uch an Argument as this.</P>
<P><HI>Arg.</HI> If there be no great and con&s;iderable Body of People in the Chri&s;tian World, that hath &s;o evidently and apparently reigned over the Kings of the Earth, as <HI>Rome Pa|pal,</HI> or Church of <HI>Rome</HI> hath done: Then <HI>Rome Papal,</HI> or Church of <HI>Rome,</HI> is this <HI>Babylon,</HI> City, or People, that St. <HI>John</HI> &s;ets forth.</P>
<P>But there is no &s;uch great and con&s;iderable Body, <HI>&amp;c.</HI></P>
<P><HI>Ergo, Rome Papal,</HI> &amp;c. mu&s;t be this <HI>Babylon,</HI> &amp;c.</P>
<P>The <HI>Major</HI> is undeniable: The <HI>Minor</HI> is &s;o notoriou&s;ly known to the whole World, that the Papi&s;ts can never avoid the Force of it, unle&s;s they can produce &s;ome Prote|&s;tant Kingdom, or State, that domineer'd over the Kings of the Earth in a more emi|nent way and manner, than <HI>Rome</HI> is here charged with: But that is impo&s;&s;ible. The Conclu&s;ion is therefore true.</P>
<PB N="322" REF="177">
<P>And now having thus in fifteen Particulars run the Metaphor by way of Parallel, betwixt My&s;tery <HI>Babylon,</HI> and <HI>Rome</HI> Papal, as the &s;ame is &s;et forth in the <HI>Apocalyp&s;e,</HI> other Hi&s;tories, and known Experiences, we &s;hall, before we quit this Task, briefly con&s;ider, how the Acts and Progre&s;s of the Church of <HI>Rome</HI> do mo&s;t fully comport with other Types and Prophecies of Holy Scripture, namely, with Literal <HI>Babylon,</HI> that was h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r Type, and from whence &s;he derives her Name; from the Prophecy of <HI>Daniel,</HI> concerning the little Horn, vile Per&s;on, or Man of Sin, which is her Head; the Prophecy of the Apo&s;tle <HI>Paul,</HI> in two remarkable Epi&s;tles, the Fir&s;t to <HI>Timothy,</HI> and the Second to the <HI>The&s;&s;alonians;</HI> and conclude. The Sum we &s;hall ca&s;t into one general Argument, and &s;o proceed to the various Branches of it. The concluding Argument is this:</P>
<P><HI>Argument.</HI> That People who&s;e Acts and Progre&s;s do mo&s;t fitly and fully comport with Literal <HI>Babylon,</HI> which was a Type, with the Prophecy of <HI>Daniel</HI> about the little Horn, and Revelations of the New Te&s;tament about the la&s;t Scene of Things, is undoubtedly the wicked and bloody Whore of <HI>Babylon.</HI></P>
<P>But <HI>Rome</HI> Papal, or Church of <HI>Rome,</HI> is that People, who&s;e Acts and Progre&s;s do mo&s;t fitly and fully comport with Literal <HI>Babylon,</HI> the Prophecy of <HI>Daniel,</HI> and Reve|lation of the New-Te&s;tament, about the la&s;t Scene of Things.</P>
<P><HI>Ergo, Rome</HI> Papal, or Church of <HI>Rome,</HI> is undoubtedly the wicked and bloody Whore of <HI>Babylon.</HI></P>
<P>The Truth of this Argument we will endeavour to illu&s;trate by this Induction of Particulars following.</P></CELL>
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<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
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<ROW>
<CELL>AS Literal <HI>Babylon</HI> was the Head-City of the Fir&s;t or <HI>Caldean</HI> Kingdom, called the Glory of the <HI>Caldean</HI> Kingdom,<NOTE PLACE="marg">I&s;a. 13.19.</NOTE> and great <HI>Babylon,</HI> &amp;c.</CELL>
<CELL>SO <HI>Rome</HI> Papal is the Head-City of the la&s;t Kingdom, called, Great <HI>Babylon,</HI> or the great and Mother-City, <HI>Rev.</HI> 17.18.</CELL>
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<CELL>II. Literal <HI>Babylon</HI> had a great Head or King over her, called <HI>Luci|fer,</HI> or Son of the Morning.</CELL>
<CELL>II. So <HI>Rome</HI> Papal hath a great Head or King over her, called the Angel of the Bottomle&s;s-Pit, Son of the Evening, Darkne&s;s, or Perdition.</CELL>
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<ROW>
<CELL>III. Literal <HI>Babylon</HI> had Domi|nion over many Countries or Pro|vinces.</CELL>
<CELL>III. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> hath Dominion over many Countries or King|doms, no le&s;s than the Territories or Juri&s;dictions of ten con&s;iderable Kings, called ten Horns.</CELL>
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<CELL>IV. <HI>Caldea,</HI> or Literal <HI>Babylon,</HI> fell under a fourfold Circum&s;tance, in re&s;pect of her Supreme Lord, or chief Head: As, (1.) That <HI>He was,</HI> when in great Pride he did in&s;ul|tingly &s;ay, <HI>Is not this great Babylon, that I have built, by the Might of my Power, for the Honour of my Maje&s;ty?</HI> (2.) <HI>He was not,</HI> when by the Watchers, and the holy Ones, he was to&s;s'd from his Throne, and made to eat Gra&s;s with Oxen, till &s;even Times (or Years) pa&s;t over him. (3.) <HI>Yet was,</HI> when his Rea|&s;on, and the Hearts of his Nobles return'd to him, and gave him a
<PB N="323" REF="177"> Re-advancement. (4.) Went off finally, when God brought the <HI>Medes</HI> and <HI>Per&s;ians</HI> again&s;t his Suc|ce&s;&s;or, into who&s;e Hands the King|dom was tran&s;lated.</CELL>
<CELL>IV. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> is fore|told by the Angel to fall under a fourfold Circum&s;tance, in re&s;pect to her Supreme Lord, or chief Head, the la&s;t Bea&s;t, by her called, <HI>Our Lord God the Pope.</HI> (1.) When he carries the Whore in State, makes War with the Saints, and over|comes them; when his Adherents &s;ay, <HI>Who is like unto the Bea&s;t? who is able to make War with him?</HI> Then <HI>He was.</HI> (2.) <HI>He is not,</HI> when the <HI>Horns &s;hall hate the Whore, make her de&s;olate, eat her Fle&s;h, and burn her with Fire;</HI> And good Men join i&s;&s;ue with them, to take away the little Horn's Dominion, and lead him in|to Captivity, who&s;e Life &s;hall be pro|longed for a Sea&s;on and Time, even unto the time of the End. (3.) <HI>He yet is,</HI> when by virtue of a fal&s;e Prophet, and
<PB N="323" REF="177"> all the Helps Satan the Dragon can afford him, he &s;hall make a Rally of the care|le&s;s Nations, to bring up again&s;t the Jews, after the Re&s;tauration, to compleat the Battel of <HI>Armageddon,</HI> foretold by divers Prophecies. (4.) He &s;hall go off the Stage for ever, as the Man of Sin, great Oppo&s;er of Chri&s;t, and Son of Perdition, when God &s;hall &s;end his Son from Heaven to fight again&s;t, and &s;laughter his deceived Nations; of whom it is &s;aid, <HI>The Lord &s;hall go forth, and fight again&s;t tho&s;e Nations,</HI><NOTE PLACE="marg">Zech. 14.</NOTE> <HI>as when he fought in the Day of Battel:</HI> Which will be &s;o dreadful a Fight or Battel, as never yet was fought, for Slaughter and Blood; and &s;o de&s;troy this vile Per&s;on with the Brightne&s;s of his Appearance, to fulfill 2 <HI>The&s;&s;.</HI> 2. and ca&s;t him, as the Son of Perdition, into the burning Flames, to fulfill <HI>Rev.</HI> 19.20. <HI>And the Fowls of Heaven &s;hall be filled with their Fle&s;h. And here is the Mind that hath Wi&s;dom, The Bea&s;t that was, and is not, and yet is, is of the &s;eventh Head, and is the eighth, and goeth into Perdition.</HI></CELL>
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<ROW>
<CELL>V. The fir&s;t Bea&s;t, or Head of the <HI>Caldean</HI> Kingdom, or Literal <HI>Babylon,</HI> did invade <HI>Judea,</HI> be&s;iege <HI>Jeru&s;alem,</HI> take the City, and tram|ple it under foot, till rai&s;ed again by an Edict from the next great King of <HI>Per&s;ia.</HI></CELL>
<CELL>V. The la&s;t Bea&s;t, or Head of the <HI>Ro|man</HI> Kingdom, call'd My&s;tery <HI>Babylon,</HI> doth invade <HI>Sion,</HI> the Go&s;pel-Church, hath clo&s;ely be&s;ieged her, and block'd up her Privileges, and trampled under f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ot the holy City, for a long &s;pace of Time, <HI>Rev.</HI> 11.2.</CELL>
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<CELL>VI. The fir&s;t Bea&s;t, or Power of the <HI>Caldean</HI> Kingdom, call'd Literal <HI>Babylon,</HI> did take away the two Olive-Trees, that &s;tood before the God of the whole Earth.</CELL>
<CELL>VI. The la&s;t Bea&s;t, or Power of the <HI>Roman</HI> Kingdom, hath taken away, or en|deavoured to &s;lay the two Witne&s;&s;es, that bore up the Light and Te&s;timony of God to the World.</CELL>
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<CELL>VII. <HI>Caldea,</HI> or Literal <HI>Babylon,</HI> did &s;et up Image-Wor&s;hip, com|manding, upon pain of Burning, the Wor&s;hippers of the true God to fall down. <HI>Jer.</HI> 5.38. <HI>Dan.</HI> 3.6. <HI>It is the Place of graven Images, and they are mad upon their Idols. And who&s;o falleth not down, and wor&s;hip|peth, &s;hall the &s;ame Hour be cast into the mid&s;t of the burning fiery Furnace.</HI></CELL>
<CELL>VII. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> requires Wor&s;hip to be given to the Crucifix, the Image of the Virgin <HI>Mary,</HI> and other Saints, but e&s;pecially to the Idol of the Ma&s;s; &s;o that who&s;oever will not own that mo&s;t ridiculous Idolatry, of a piece of con&s;ecrated Bread, coming out of the Prie&s;t's unhallowed Hands, to be their God and Saviour, &s;hall be burned at a Stake; as many ble&s;&s;ed Men and Women, young and old, were in the <HI>Marian</HI> Days. <HI>See</HI> Fox<HI>'s Acts and Monuments.</HI></CELL>
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<CELL>VIII. <HI>Caldea,</HI> or Literal <HI>Babylon,</HI> was the Place of Captivity and Spoil; for &s;he carried the Servants of God away captive, and made a Spoil of their Trea&s;ures, and rejoi|ced in &s;o doing.<NOTE PLACE="marg">Jer. 52.28, 29, 30. Ezek. 1. Dan. 1.</NOTE> Here we &s;hall find <HI>Ezekiel,</HI> and <HI>Daniel,</HI> and Thou&s;ands more in Captivity; here we &s;hall find the Spoils of <HI>Jeru&s;alem,</HI> and the Enemy rejoicing in the Spoil. <HI>Becau&s;e ye were glad, becau&s;e ye re|joyced at the De&s;truction, ye are grown fat as the Heifers at Gra&s;s, and bellow as Bulls,</HI> &amp;c.</CELL>
<CELL>VIII. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> is be|come the place of Captivity and Spoil; for 'tis by her Orders, Dictates, and In|fluence, that the Servants of God have been carried away captive, and their Goods and Po&s;&s;e&s;&s;ions made a Spoil of in all parts of the Chri&s;tian World. In her Dominions it was, where we find <HI>John Hus, Jerome</HI> of <HI>Prague,</HI> the Noble Lord <HI>Cobham,</HI> and thou&s;ands more, captivated and de&s;troyed. 'Tis in their Jails we find good Men impri&s;oned; in <HI>Popi&s;h</HI> Coun|tries we find the Inqui&s;ition, and other cruel U&s;ages: For who is it in all the Chri&s;tian World be&s;ides, that impri&s;ons, &s;poils, and de&s;troys Men for their Religi|on, that per&s;ecutes the People of God, but the Va&s;&s;als of this &s;inful City of <HI>Rome?</HI> Her wicked Sons did not only kill and &s;poil in <HI>Bohemia, Piedmont,</HI> and other Countries, but they rejoyced in their horrid
<PB N="324" REF="178"> Wickedne&s;s, as appears in the Hi&s;tories of the Saints Sufferings, written by Mr. <HI>Fox,</HI> Mr. <HI>Clark,</HI> Sir <HI>Sam. Moreland,</HI> and others, <HI>&amp;c.</HI></CELL>
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<ROW>
<CELL>IX. <HI>Caldea,</HI> or literal <HI>Babylon,</HI> notwith&s;tanding her great Wicked|ne&s;s, yet was the mo&s;t lofty and proud of all Countries be&s;ides, cal|led the <HI>Lady of Kingdoms, and the Glory and Beauty of Excellency,</HI> for which God doth &s;everely threaten her.<NOTE PLACE="marg">I&s;a. 13.19.</NOTE> <HI>Behold, I am against thee, O thou mo&s;t Proud, &s;aith the Lord God of Ho&s;ts:</HI><NOTE PLACE="marg">Jer. 50.31.</NOTE> <HI>For thy Day is come, the time that I will vi&s;it thee.</HI></CELL>
<CELL>IX. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> not|with&s;tanding her great Crimes, and mo&s;t horrid Wickedne&s;s, yet hath been the mo&s;t Proud of any City or People in the Chri&s;tian World, who &s;aith in her Heart, <HI>I &s;it a Queen, am no Widow, &s;hall &s;ee no Sorrow;</HI> for which Haughtine&s;s and Pride of hers, the Lord will remember her with Judgment, and Severity, when he comes to make Inqui&s;ition for Blood, and avenge upon her the Injury done to <HI>Sion:</HI> Rev. 18.7. <HI>How much &s;he hath glo|rified her &s;elf, and lived deliciou&s;ly, &s;o much Torment and Sorrow give her,</HI> &amp;c.</CELL>
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<CELL>X. <HI>Chaldea,</HI> or literal <HI>Babylon,</HI> was not only a People of great Pomp, Pride, and Covetou&s;ne&s;s, but of great Riches and Trea&s;ures. <HI>Thou that dwelle&s;t upon many Waters,</HI><NOTE PLACE="marg">Jer. 50.37. &amp; 51.13.</NOTE> <HI>abundant in Trea&s;ures, thine end is come, the end of thy Covetou&s;|ne&s;s.</HI></CELL>
<CELL>X. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> is not only a People of great Pomp, and Pride, arrayed with Purple, Scarlet, Gold, Pearl, and precious Stones, but &s;he &s;its upon many Waters, is Covetous, as well as Proud, and full of Trea&s;ures: and indeed it mu&s;t needs be &s;o; for be&s;ides the Gifts that were fir&s;t given in the time of <HI>Con|&s;tantine,</HI> (as is pretended) &s;he hath made a Prey upon Nations, a Spoil upon Saints, had the Gifts of Kings, had va&s;t Revenues &s;etled upon her Orders and Clergy; &s;he has peeled the People by &s;elling Pardons, and Indulgences, rai&s;ing <HI>Peter</HI>-Pence, and the like; &s;o horribly covetous is &s;he, that &s;he is not willing any &s;hould go to Heaven without the Gift of Money to holy Church, by which &s;light &s;he is grown &s;o exceeding Rich, and full of Trea&s;ure, that &s;he can afford a golden Cup to pre&s;ent her intoxicating Wine in, to be clothed with Scarlet, deck'd with Gold, Pearl, and precious Stones; &s;he makes the Merchants of the Earth rich that do trade with her; &s;he hath indeed, as a full an&s;wer to her Type, <HI>Lam.</HI> 1.10. &s;tretch'd forth her hand upon all the plea&s;ant things of tho&s;e Countries and Kingdoms where &s;he hath &s;ate as a Queen.</CELL>
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<CELL>XI. <HI>Caldea,</HI> or literal <HI>Babylon,</HI> did &s;poil the meetings of God's Peo|ple, made the <HI>Ways of</HI> Sion <HI>to mourn, becau&s;e Men could not come to the &s;o|lemn A&s;&s;emblies,</HI> Lam. 1.4. <HI>The Ways of</HI> Sion <HI>do mourn, becau&s;e none can come to her &s;olemn Fea&s;ts</HI> (or A&s;|&s;emblies) <HI>All her Gates are de&s;olate, her Prie&s;ts</HI> (or Mini&s;ters) <HI>do &s;igh, her Virgins are afflicted, and &s;he is in Bitterne&s;s,</HI> &amp;c.</CELL>
<CELL>XI. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> hath &s;poiled the Meetings of God's People, (the true Profe&s;&s;ors of the Religion of the Holy Je&s;us) by driving the Go&s;pel, <HI>Sion,</HI> (or Church) into the Wilderne&s;s; and oftentimes burning and plucking down their Meeting-Places, and per&s;ecuting her Mini&s;ters, driving them into Corners, frighting and di&s;per&s;ing their Auditors; by Fines, Impri&s;onments, Bani&s;hments, and cruel U&s;ages; &s;o that her Mini&s;ters have been made to &s;igh, her Gates become de|&s;olate, none being &s;uffered to enter with|out Danger; and their Virgins (the be&s;t &s;ort of Profe&s;&s;ors) have been afflicted: the faithful Pa&s;tors grieving, becau&s;e they might not preach to their Flocks; and the Peo|ple mourning, becau&s;e they could not hear the plea&s;ant Voice of their Pa&s;tors, by rea&s;on of Violence, <HI>&amp;c.</HI></CELL>
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<CELL>XII. <HI>Caldea,</HI> or Literal <HI>Babylon,</HI> made the wor&s;t of Men, Chief among the Nations, and Provinces, over which &s;he ruled, &s;uffering none to come to Preferment, but &s;uch as were Enemies to <HI>Sion,</HI> and the
<PB N="325" REF="178"> ways of Wor&s;hip by her ob&s;erved, <HI>Lam.</HI> 1.5. Her Adver&s;aries pro&s;per, and are the Chief, <HI>&amp;c.</HI></CELL>
<PB N="324" REF="178">
<CELL>XII. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> hath made the wor&s;t of Men Rulers, or Chief among the Nations; not &s;uffering Men to bear Office in Kingdoms, Cities, or Corporations, nor indeed comfortably to buy and &s;ell, unle&s;s they would relinqui&s;h Goodne&s;s and Religion, and receive the
<PB N="325" REF="178"> Mark of the Bea&s;t in their Forehead, or right Hands, <HI>viz.</HI> publickly profe&s;s, or privately &s;ub&s;cribe to &s;uch Injunctions as were again&s;t their Con&s;ciences, and incon&s;i&s;tent with their Religion; Who can be Cardinals, unle&s;s they do own the Pope? Who can be Kings, without being depo&s;ed or poy&s;oned, that &s;ub&s;cribe not to the See of <HI>Rome?</HI> Who can &s;it &s;afe as Governours over any Cities, where &s;he &s;its as Queen, without truckling under that Yoke of Servitude, that &s;he puts upon the Necks of all her Va&s;&s;als? <HI>Rev.</HI> 13.16, 17.</CELL>
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<ROW>
<CELL>XIII. <HI>Caldea,</HI> or literal <HI>Babylon,</HI> was guilty of &s;tarving, or fami&s;hing the Children of <HI>Sion,</HI> in the days of her Power and Reign, which made the Prophet cry out, <HI>Lam.</HI> 1.19. &amp; 4.7, 8, 9, 10. &amp; 5.10. <HI>My Prie&s;ts and mine Elders peri&s;h'd in the City, while they &s;ought their Meat to refre&s;h their Soul; tho&s;e that were purer than Snow, whiter than Milk, more ruddy than precious Stones curiou&s;ly poli&s;h'd, became as black as a Coal, withered and wrinkled, their Skin cleaves to their Bones for want of Food.</HI></CELL>
<CELL>XIII. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> hath been guilty of this mo&s;t horrid Cruelty, by forcing tender and heavenly-born Souls, both Mini&s;ters and People, from their Dwellings, and that in a mo&s;t bitter &s;ea|&s;on, driving them up into Corners, where they have been kept, till &s;tarved to Death, by much hunger; of which we have a la|mentable and Heart-breaking Relation, in the Hi&s;tory of the <HI>Iri&s;h</HI> Ma&s;&s;acre, <HI>&amp;c.</HI></CELL>
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<CELL>XIV. <HI>Caldea,</HI> or literal <HI>Babylon,</HI> delighted &s;o in burning-work, as that they &s;et on Fire and burnt down the very Hou&s;es and Dwel|lings of the People of <HI>Sion,</HI> as well as the places of publick Wor&s;hip, Jer. 52.12, 13. <HI>In the nineteenth year of the King of</HI> Babylon, <HI>came his chief Steward, and burnt the Hou&s;e of the Lord, and the King's Hou&s;e, and all the Hou&s;es of</HI> Jeru&s;a|lem, <HI>and all the great Hou&s;es burnt he with Fire,</HI> &amp;c.</CELL>
<CELL>XIV. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> hath &s;o much delighted in the cur&s;ed Trade of Burning, that &s;he hath not been contented with burning the Bodies of Men and Wo|men to A&s;hes; but &s;he hath burnt down their Meeting-Places, wherein they wor|&s;hipped God: and not only &s;o, but the very Habitations and dwelling-Places of the faithful Servants of Chri&s;t, leaving them and their Wives and Children Harbour|le&s;s; as &s;he did not only to the ble&s;&s;ed Witne&s;&s;es of Chri&s;t, in the Valleys of <HI>Piedmont,</HI> but to famous and renowned <HI>London</HI> it &s;elf, <HI>&amp;c.</HI> remember 1666.</CELL>
</ROW>
<ROW>
<CELL>XV. <HI>Caldea,</HI> or literal <HI>Babylon,</HI> was &s;o villanous as to ravi&s;h the Women in <HI>Sion,</HI> and the Maids in the Cities of <HI>Judea,</HI> declaring their Sin like <HI>Sodom,</HI> Lam. 5.11. <HI>They defiled the Women, and ravi&s;h'd the Maids in their Cities,</HI> &amp;c.</CELL>
<CELL>XV. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> hath been &s;o bea&s;tly villanous, that it is almo&s;t beyond Belief, taking Women before their Husbands Faces, and Maidens before their Parents Faces; fir&s;t ravi&s;hing them openly, in the &s;ight of the Sun, and then imbruing their barbarous Hands in their Blood, as divers Hi&s;tories do declare.</CELL>
</ROW>
<ROW>
<CELL>XVI. <HI>Caldea,</HI> or literal <HI>Babylon,</HI> delighted in Hanging as well as Burning, &s;erving God's People, as Men &s;erve Dogs that they do not think fit to live; as well as u&s;ed them like dry Bones and rotten Wood, by burning them to A&s;hes and Powder, they hang'd them up as well as burnt them, and hang'd them up in a mi&s;erable manner too, even the be&s;t among the People,
<PB N="326" REF="179"> Lam. 5.12. <HI>Princes are hanged up by their Hands, the Face of Elders were not honoured,</HI> which is the wor&s;t way of hanging for continuance of Shame and Pain.</CELL>
<PB N="325" REF="178">
<CELL><P>XVI. <HI>Rome,</HI> or My&s;tery <HI>Babylon,</HI> hath not le&s;s an&s;wered her Type in this than in many other things; for &s;he hath &s;erved the be&s;t of Men like Dogs, that have been counted not fit to live, for be&s;ides making them like rotten Wood, and burning their Bones into Lime, Du&s;t or Powder, &s;he hath driven a very cur&s;ed Trade in hanging; and becau&s;e &s;he would &s;ee which was the wor<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t way of hanging, &s;he has hang'd &s;ome by the Neck till dead, and others by the middle, and burnt them by degrees, to lengthen out their Pain and
<PB N="326" REF="179"> Mi&s;ery; others by their tendere&s;t Parts; O mon&s;trous Barbarity! A Shame to have it told in <HI>Gath,</HI> or publi&s;h'd in the Streets of <HI>Askelon!</HI> What was done to the noble Lord <HI>Cobham,</HI> and many others in the&s;e parts of the World, is &s;o plain and noto|rious, as if &s;he had been under a con&s;traint to accompli&s;h the Iniquity of her Type.</P>
<P>Here we &s;hall (for the further clearing up of this My&s;tery) run a brief Parallel be|tween the little Horn and the Popes, or Bi&s;hops of <HI>Rome,</HI> and &s;o conclude.</P></CELL>
</ROW>
<ROW>
<CELL>I. The little Horn ro&s;e at the lat|ter end of the Fourth Kingdom, or when the Roman Empire &s;tood upon its la&s;t Legs, or fell into a Di|vi&s;ion of ten Parts. <HI>Dan.</HI> 7.7, 8. <HI>And the Roman, or fourth Bea&s;t had ten Horns; and behold, there came up amongst them another little Horn.</HI></CELL>
<CELL>I. The Popes of <HI>Rome</HI> were kept under by the Emperors, who kept a &s;trict Eye over them, curb'd their In&s;olencies and Exorbitances, and at the fir&s;t appearance nipping their a&s;piring Projects in the very Bud; &s;ometimes depo&s;ing and bani&s;hing &s;ome proud Prelates, when they &s;hew'd at what they levell'd their De&s;igns. But after the Power of <HI>Rome,</HI> which before was entire in one Emperor, fell into ten Parts and Divi&s;ions, which happened in the Year of our Lord 456, as<NOTE N="*" PLACE="marg">Accom|pli&s;hment of Prophe|cies.</NOTE> <HI>Du-Moulin,</HI> and the Learned<NOTE N="&dagger;" PLACE="marg"><HI>Lib.</HI> 3. <HI>p.</HI> 779.</NOTE> <HI>Mede</HI> &s;hew at large, out of the Roman Hi&s;tories. Upon this Di|vi&s;ion, and weakning of the Empire, the Bi&s;hop of <HI>Rome</HI> took his advantage, to make his Advance, and ro&s;e up to Regal Power, enacting Laws, rai&s;ing Taxes, and levying Souldiers; by which means he &s;truck in with Parties, and encroached upon <HI>Italy,</HI> and the Parts adjacent.</CELL>
</ROW>
<ROW>
<CELL>II. This Power ari&s;ing upon the Weakning and Divi&s;ion of the old State of the Fourth Monarchy or Kingdom, is call'd a <HI>little Horn,</HI> becau&s;e truly &s;o at its fir&s;t beginning. Dan. 7.8. <HI>And behold, there came up among&s;t them another little Horn,</HI> &amp;c.</CELL>
<CELL>II. The Papal Power, or Bi&s;hop of <HI>Rome,</HI> before this Divi&s;ion, was but low and &s;mall, being confined to his Epi&s;co|pal Power over the Church, till by his Arts he had got up gradually to the Re|gal Seat, and Power of the Temporal Sword, which he managed with &s;o much Craft and Policy, that afterwards he en|larged his Dominions; but is very right|fully in his Infancy &s;tiled a little Prince, Power, or Horn, ari&s;ing up among&s;t, or after the re&s;t, which began pre&s;ently after the Death of <HI>Julian,</HI> about the Year 365, in which Time was a mo&s;t fearful Earth|quake, the like never known before, betokening the Decay of the Fourth Kingdom, in its Civil State or Power, by a Divi&s;ion or falling of Nations, who &s;et them&s;elves again&s;t the Power of <HI>Rome,</HI> and harra&s;&s;ed, wa&s;ted, and de&s;troyed the Provinces there|of, for near forty five Years together. See <HI>Mede, lib.</HI> 3. <HI>p.</HI> 659.</CELL>
</ROW>
<ROW>
<CELL>III. This little Horn, after his Ri&s;e to Temporal Power, plucks up three of the ten Horns by the Roots. <HI>Dan.</HI> 7.8. <HI>Before whom there were three of the first Horns pluck'd up by the Roots.</HI></CELL>
<CELL><P>III. The <HI>Papal Power</HI> having gained the Temporal Sword, tho but a little Horn at his beginning, did practi&s;e and pro&s;per &s;o, that betwixt the Year 365, and the Year 456, or &s;oon after, when <HI>Rome</HI> was &s;ack'd by <HI>Gen&s;ericus,</HI> he gained &s;uch Enlargements, that he came to po&s;|&s;e&s;s about three parts of ten of the former or old Roman Dominions, according to the Rules or Mea&s;ure of the Compa&s;s; as we find in Mr. <HI>Mede, lib.</HI> 3. <HI>p.</HI> 658. and famous <HI>Du-Moulin, ubi &s;upr&agrave;.</HI> Upon which three Characters of the little Horn, we frame this &s;hort Argument.</P>
<P>If the Pope of <HI>Rome</HI> did ari&s;e to Temporal Power, upon the weakning of the <HI>Cae|&s;arean</HI> Dominion, (which before did hinder him in his a&s;piring U&s;urpation) was but little in his fir&s;t Ri&s;e and Appearance, did enlarge, and grow to a Po&s;&s;e&s;&s;ion of
<PB N="327" REF="179"> about a third part of the old Roman Dominion: Then the Pope of <HI>Rome</HI> is the little Horn, the Wicked Power, and vile Per&s;on, &s;et forth by the Prophet <HI>Daniel.</HI></P>
<P>But the Antecedent is true: &mdash; <HI>Ergo,</HI> &s;o is the Con&s;equent.</P></CELL>
</ROW>
<ROW>
<CELL>IV. This little Horn hath Eyes like the Eyes of a Man, <HI>&amp;c.</HI></CELL>
<CELL>IV. The Pope of <HI>Rome</HI> hath Eyes like the Eyes of a Man, the Re&s;emblance of a humane Look, but a Heart like the Dragon, out of which foul Mouth he utters pre&s;umptuous Things. His Predece&s;&s;ors had Eyes like a Leopard, a Bear, a Lion, a Dragon; but this hath Eyes like a Man. In which there are three things to be noted: (1.) He looks higher, (2.) Sees fur|ther; and, (3.) Is more enticing, than tho&s;e that went before him. (1.) He looks higher, that is, makes a pretence of Piety, and De&s;ign for Heaven. (2.) Sees fur|ther, that Deceit, Flattery, and Policy, will do more than Strength. (3.) Is more enticing to Kings and People, than the Eyes of a Leopard, Lion, or Dragon, or the former Powers in their Heathen State.</CELL>
</ROW>
<ROW>
<CELL>V. This little Horn hath a Mouth &s;peaking great or pre&s;umptuous Things, above the rate of ordinary Men. <HI>Dan.</HI> 7.8.</CELL>
<CELL>V. The Pope of <HI>Rome</HI> hath a Mouth &s;peaking great or pre&s;umptuous Things, above the ordinary rate of Men. This is evident in many re&s;pects, of which we &s;hall give you but a few In&s;tances out of many. (1.) That he is the highe&s;t Deputy of God, above all the Kings of the Earth. (2.) That he is infallible, and cannot err, which is an incommunicable At|tribute of the Mo&s;t High. (3.) That he is univer&s;al Head and Bi&s;hop of the Catho|lick Church. (4) He a&s;&s;umes the Attributes of <HI>his Holine&s;s,</HI> and <HI>holy Father;</HI> &s;uch an Oracle, that has Right or Power to give Laws to the World, to which all ought to &s;ub&s;cribe, and yield obedience, and none ought to di&s;pute. Greater and more lofti|ly can no Man &s;peak, unle&s;s he will &s;ay, I am the Supreme Being, and there is no God in Heaven or Earth above my &s;elf; which would be &s;o highly ridiculous, that every Ideot would be able to detect it.</CELL>
</ROW>
<ROW>
<CELL>VI. The little Horn had his Looks more &s;tout than his Fellows: <HI>Dan.</HI> 7.20. <HI>Who&s;e Looks were more &s;tout,</HI> &amp;c.</CELL>
<CELL>VI. The Pope of <HI>Rome</HI> has Looks more &s;tout than the Horns that have been con|temporary with him; which appears in three things: (1.) In his terrible Bulls, that he makes to roar and &s;tare mo&s;t dread|fully. (2.) In his Power and Acts of depo&s;ing Princes. (3.) In a&s;&s;erting him&s;elf to be God's Vicegerent, again&s;t whom no Per&s;on, upon any Cau&s;e or Pretence what&s;oever, ought to lift up Hand or Tongue, upon the Penalty of a total Ruine in this World, and an eternal Ruine in the World to come.</CELL>
</ROW>
<ROW>
<CELL>VII. The little Horn makes War with the Saints. <HI>Dan.</HI> 7.21. <HI>I be|held, and the &s;ame Horn made War with the Saints, and prevailed again&s;t them, and that for a long Time, even to the wearing out of the poor Saints of the Most High.</HI> Ver&s;e 25.</CELL>
<CELL><P>VII. The Pope of <HI>Rome</HI> hath made War with the Saints, and prevailed a|gain&s;t them, and that to their Ruine, as to Liberty, E&s;tate, and even Life it &s;elf; as the true Witne&s;&s;es of Chri&s;t have mo&s;t &s;adly experienced in many Countries, in divers by-pa&s;t Ages, even for &s;uch a Series of Time, that may be properly called a wearing out of the Saints of the Mo&s;t High; for his Cruelty ended not in a Month, or a Year, but hath la&s;ted for many hun|dred Years: So that for Length of Time, Numbers of Countries, and Multitude of Per&s;ons, there is no Power that ever reigned, hath out-done, or equalized this vile and bloody Mon&s;ter; upon which we frame this Argument.</P>
<P>If the Pope of <HI>Rome</HI> may be more fitly &s;aid to have Eyes like the Eyes of a Man, a Mouth &s;peaking pre&s;umptuous Things, and Looks more &s;tout than his Fellows; to have made War with the Saints, to have prevailed again&s;t them, and wore them out, more than any other Power that ever yet reigned: Then he is the little Horn, or vile Per&s;on, under Con&s;ideration.</P>
<P>But the former is true: &mdash; <HI>Ergo,</HI> &s;o is the latter.</P></CELL>
</ROW>
<PB N="328" REF="180">
<ROW>
<CELL>VIII. The little Horn is diver&s;e from the re&s;t of the Horns. <HI>Dan.</HI> 7.24. <HI>And he &s;hall be diver&s;e from the first, and &s;hall &s;ubdue three Kings.</HI></CELL>
<CELL>VIII. The Pope of <HI>Rome</HI> is diver&s;e from the re&s;t of the Potentates in the&s;e four re&s;pects: 1. The Manner of his Ri&s;e. 2. His Preten&s;ions to Power. 3. In his progre&s;s to his Height of Dignity. 4. In his Management of the Power he has u&s;urped. 1. He was &s;mall or little in his Ri&s;e, but an ordinary Bi&s;hop, before he came to be a Temporal Prince. 2. He pretends not to hold his Kingdom by Inheri|tance, or Gift of the People, as other Kings do, but by a &s;pecial and Divine Patent. 3. In his progre&s;s to the Height of his Dignity, by leaving his fixed Station, as Pa|&s;tor of a Church, and by Deceit, Trea&s;on, and Violation of all Laws, mounts the Throne of Imperial Grandure. 4. He rules by a &s;upreme Eccle&s;ia&s;tical Power, as well as Temporal; pretends to the Keys of Heaven, as well as the Sword of Ju&s;tice on Earth, &s;hewing him&s;elf to be the Bea&s;t that hath two Horns like a Lamb, &s;poken of, <HI>Rev.</HI> 13.11.</CELL>
</ROW>
<ROW>
<CELL>IX. This little Horn hath &s;o ma|ny Marks upon him, that they are too numerous to handle di&s;tinctly after our u&s;ual Method; and there|fore we &s;hall put the remaining part into a general Rank, and conclude this Subject.</CELL>
<CELL>IX. The Pope of <HI>Rome</HI> hath &s;o many Marks or Characters upon him, that are too numerous to be handled di&s;tinctly in a little room; and therefore we &s;hall but touch upon them, &s;o far as they &s;hew the Texts made good, and form an Idea of Truth in the Minds of Men.</CELL>
</ROW>
<ROW>
<CELL>1. He mu&s;t change Times and Laws.</CELL>
<CELL>1. The Pope hath changed Times and Laws, in two re&s;pects: (1.) He hath &s;et up, and pluck'd down Kings, which is called a <HI>changing of Times and Sea&s;ons,</HI> Dan. 2.21. (2.) He has made &s;trange Alte|rations of the Laws, Orders, and In&s;titutions u&s;ed in the Church, in re&s;pect of Officers, Admini&s;tration of Sacraments, and Celebration of Days.</CELL>
</ROW>
<ROW>
<CELL>2. Continue a long &s;pace of Time.</CELL>
<CELL>2. Hath continued above twelve hun|dred Years.</CELL>
</ROW>
<ROW>
<CELL>3. He is a vile Per&s;on.</CELL>
<CELL>3. He is as vile a Per&s;on as any in the World, tolerates all kind of Wickedne&s;s, by his Di&s;pen&s;ations, Pardons, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>4. Had not the Honour he hath, fairly given to him, either by God or Man, but gain'd it by Flattery.</CELL>
<CELL>4. Had his Exaltation neither by In|heritance, lawful Conque&s;t, nor rightful Gift from rightful Donators.</CELL>
</ROW>
<ROW>
<CELL>5. Remov'd the preceding Power by the Arms of a Flood.</CELL>
<CELL>5. He had the help of <HI>Phocas,</HI> to kill the Emperor <HI>Mauritius;</HI> and by the help of <HI>Gothes</HI> and <HI>Vandals</HI> enlarged his Power.</CELL>
</ROW>
<ROW>
<CELL>6. He became &s;trong by a &s;mall People.</CELL>
<CELL>6. Became &s;trong by a &s;mall People, having only a declining Church, and Apo|&s;tate Chri&s;tians to a&s;&s;i&s;t him.</CELL>
</ROW>
<ROW>
<CELL>7. He &s;hall have power over the fatte&s;t Places of the Province, and there &s;catter his Riches.</CELL>
<CELL>7. He hath power over <HI>Italy,</HI> which is reputed the Garden of <HI>Europe, &amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>8. Such as do wickedly again&s;t Religion, he &s;hall accept.</CELL>
<CELL>8. He hath accepted, entertained, and encouraged the People of any Nation, that would turn wicked, and &s;acrifice all Piety and Religion, to &s;erve his Intere&s;t.</CELL>
</ROW>
<ROW>
<CELL>9. Under him the Saints fall by Captivity and Spoil, by Sword and Flame, many days.</CELL>
<CELL>9. Under him the Saints have fallen, by Flames, Captivity, and Spoil, many days.</CELL>
</ROW>
<ROW>
<CELL>10. Shall do according to his own Will, not accounting him&s;elf tied to any Laws.</CELL>
<CELL>10. He hath done according to his own Will, and doth not look upon any Laws to be obligatory to him, either from God or Men.</CELL>
</ROW>
<PB N="329" REF="180">
<ROW>
<CELL>11. He &s;hall exalt him&s;elf above every God, and &s;peak marvellous things again&s;t the God of Gods.</CELL>
<CELL>11. He (the Pope) hath exalted him&s;elf above every God, (that is, &s;uch as are &s;o ac|counted among&s;t Men, or Gods on Earth,) by excommunicating, depo&s;ing, treading upon their Necks, and kicking off their Crowns; by his bla&s;phemous Edicts and Injunctions he exalts him&s;elf above God him&s;elf, and his written Laws, <HI>&amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>12. Shall not regard the God of his Ance&s;tors.</CELL>
<CELL>12. He doth not regard the God of his Ance&s;tors, either the Idols of the Em|perors, or the God of the good Bi&s;hops that went before him.</CELL>
</ROW>
<ROW>
<CELL>13. Nor the de&s;ire of Wedlock.</CELL>
<CELL>13. He hath been remote from the de|&s;ire of Women in a lawful way, nay, and frights his Clergy from it too, who are made uncapable of &s;piritual Promotion, and cen&s;ured as heinous Tran&s;gre&s;&s;ors, if married.</CELL>
</ROW>
<ROW>
<CELL>14. Nor any God in a pious way.</CELL>
<CELL>14. He hath not regarded any God in a pious way; for tho he doth name the true God often, and in Words profe&s;s him, yet in Works he doth defie him, and prophane his holy Name.</CELL>
</ROW>
<ROW>
<CELL>15. Shall give Honour to them that have armed Forces.</CELL>
<CELL>15. He gives honour to them who have armed Forces, and lends them A&s;&s;i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tance to carry on his black and diabolical De&s;igns.</CELL>
</ROW>
<ROW>
<CELL>16. Shall own a &s;trange God, with &s;plendid Ceremonies, <HI>Dan.</HI> 11.38.</CELL>
<CELL>16. He hath owned a &s;trange God; a Mark compleatly made up in the Ma&s;s, which is adored with &s;plendid Ceremo|nies. Upon all which, we fairly frame this Argument.</CELL>
</ROW>
</TABLE></P>
<P>If all the&s;e &s;ixteen Characters meet no-where &s;o clear and evident as upon the Pope of <HI>Rome;</HI> then the Pope of <HI>Rome</HI> is the little Horn, and vile Per&s;on, &s;et forth in the Book of <HI>Daniel:</HI></P>
<P>But all the afore&s;aid Characters meet no where &s;o clear and evident, as upon the Pope of <HI>Rome,</HI> &amp;c.</P>
<P><HI>Ergo, &amp;c.</HI></P>
<P>To the&s;e Characters we &s;hall add a few more out of the Evangeli&s;t <HI>Matthew,</HI> the 20th of the <HI>Acts,</HI> the fir&s;t Epi&s;tle to <HI>Timothy,</HI> and the &s;econd to the <HI>The&s;&s;alonians,</HI> and &s;o draw to a Conclu&s;ion.</P>
<P><TABLE>
<ROW>
<CELL>Chri&s;t foretold that Enemies &s;hould come in his Name, and own him to be the true Chri&s;t, with an Intent to deceive; that they &s;hould appear in Sheeps cloathing, and un|der this Vizard hide their devouring Teeth. And, <HI>Mat.</HI> 27.15. <HI>Beware of fal&s;e Prophets, which come to you in Sheeps cloathing, but inwardly are ravening Wolves;</HI> that is, have a de|&s;ign to de&s;troy you.</CELL>
<CELL><P>The Popes of <HI>Rome,</HI> in their Succe&s;&s;ion, have been cloathed with Sheeps cloathing, covered their D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ign with the Name of Chri&s;t, the true Chri&s;t, but with an intent to deceive; for all their Pretences of Je&s;us being the true Chri&s;t, have been but as a Vizard to hide their devouring Teeth; whil&s;t they hid them&s;elves under the No|tion of Chri&s;tianity, they have carried on mo&s;t pernicious and de&s;tructive De&s;igns, &s;hewing their wolfi&s;h and devouring Na|ture in the&s;e three re&s;pects. (1.) If there have appeared any Kings in the Chri&s;tian World, that have been piou&s;ly di&s;po&s;ed, they have forthwith endeavoured to pervert them by their Diabolical Doctrines, or de&s;troy them by their Holy Poy&s;on. (2.) If any Mini&s;ters, or Men of Parts, have ri&s;en up, to &s;et forth God's holy Truth, and ble&s;s the World with Go&s;pel-Light, and &s;aving Doctrine, they have either choaked them with Preferments, affrighted them by dreadful Fears, or by a ravenous thir&s;ting after their Blood, have mo&s;t wickedly and treacherou&s;ly de&s;troyed their Lives. (3.) If collective Bodies of pious Congregations of Saints have &s;prung forth in the World, they have
<PB N="330" REF="181"> followed them like Blood-hounds, and devouring Wolves, with Fire and Sword, fearful Ma&s;&s;acres, Deva&s;tations, Murthers and Slaughters, till they have &s;poiled them, torn in pieces, and devoured them: Compleatly fulfilling that Prediction of the Apo&s;tle, <HI>Acts</HI> 20.29, 30. <HI>For I know this, that after my departure &s;hall grievous Wolves enter in amongst you, not &s;paring the Flock: Al&s;o of your own &s;elves &s;hall Men ari&s;e, &s;peaking perver&s;e Things, to draw away the Di&s;ciples after them.</HI> Who can this Prophecy &s;o exactl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> agree to, as the bloody Popes, who at fir&s;t aro&s;e out of the Church, and acted the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">art of Wolves to purpo&s;e, (1.) By affrighting the Flock: (2.) By di&s;per&s;ing and &s;cattering them ab<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oad: (3.) By drinking or &s;ucking the Blood of any of them they could fa&s;ten upon, in a mo&s;t a&s;toni&s;hing and prodigious manner?</P>
<P>As for tho&s;e two eminent Go&s;pel-Prophecies, <HI>viz.</HI> the beginning of 2 <HI>The&s;&s;.</HI> 2. and of 1 <HI>Tim.</HI> 4. we will give a brief Ab&s;tract by way of Parallel, &s;hewing how the&s;e re|late only to the Pope of <HI>Rome,</HI> and no other.</P></CELL>
</ROW>
<ROW>
<CELL>The Apo&s;tle expre&s;ly tells us, that a Man of Sin &s;hall ari&s;e, who &s;hall be a lawle&s;s One,<NOTE PLACE="marg">2 The&s;&s;. 2.3, &amp;c. 1 Tim 4.</NOTE> that will lift up him&s;elf again&s;t God, to &s;it in the Temple of God; that was hindred in his wicked De&s;ign by the Imperial Power; who gets up by a falling away: That he was to be &s;o con|&s;iderable, as to be ea&s;ily di&s;cerned and di&s;covered by the Chri&s;tian World; that he was to manage a great My&s;tery of Iniquity: His coming up was to be by the A&s;&s;i&s;|tance and Working of the Devil: He was to have a twofold Power, Civil and Eccle&s;ia&s;tical, comprehen|ding all earthly Power: He was to &s;ugge&s;t Signs and lying Wonders to the People: He was to make u&s;e of all Treachery or Deceivablene&s;s, and Lies; his Followers were to be given up to &s;trong Delu&s;ions; his Party was to &s;peak de&s;perate Lies in Hypocri&s;y, to have &s;cared Con&s;ci|ences: That he &s;hould be again&s;t Matrimony; that he &s;hould com|mand a long Lent, and to ab&s;tain from Meats.</CELL>
<CELL>If the Pope of <HI>Rome</HI> be not a Man of Sin, then <HI>Beelzebub</HI> is not a Devil, as is largely demon&s;trated in the foregoing Sheets; for no Divine or Humane Law can &s;et any Bounds to his Ambition, and &s;piritual Tyranny. That he exalts him&s;elf again&s;t God, in polluting his pure Wor&s;hip, and again&s;t Kings, by his u&s;ur|ped Supremacy, is before evidenced: That he was hindred by the Roman Imperial Power, is the Opinion and Judgment of the Learned; and al&s;o that he was the mon&s;trous Spawn of the Great Apo&s;tacy. That he manages a great My&s;tery of Ini|quity, in which his grand Coun&s;ellor, the Devil, lends him Politicks, to a double U&s;urpation, and Encroachment upon Soul and Body; pretends to Miracles, and fal&s;e Wonders; acts like the Metropolitan Cheat and Impo&s;tor of Chri&s;tendom: That his Followers are &s;trongly deluded, meer Lyars and Hypocrites, with &s;eared Con&s;ciences, forbidding hone&s;t Marriage, but allowing Canonical Whoredom: That he forbids Meats, but can di&s;pen&s;e with the gro&s;&s;e&s;t Debaucheries: All the&s;e, I &s;ay, with tho&s;e other Marks the Holy Spirit gives of him, are &s;o legible upon the Pope, as if the very Sun-Beams had writ them in Capitals upon his Brazen Forehead. Therefore we di&s;mi&s;s him with this full-prov'd Conclu&s;ion, That He, and only He, is <GAP DESC="foreign"> the An|tichri&s;t, and the very Man of Sin.</CELL>
</ROW>
</TABLE></P>
<P>Thus you have had a brief De&s;cription of My&s;tery <HI>Babylon,</HI> and the Antichri&s;tian Bea&s;t, who hath been &s;o long a time &s;o great a Plague to the World, but more e&s;pe|cially to God's Church; and we did intend to have added &s;ome probable Conjectures concer<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing the Time of her Fall, which, according to mo&s;t Authors, will be in this pre&s;ent Age, <HI>&amp;c.</HI> according to <HI>Peter du Moulin, Brightman,</HI> and others, before the Year 1690. 'Tis &s;aid, <HI>The ten Horns &s;hall hate her,</HI> &amp;c. And I have met with a very an|cient Prophecy, that &s;ays, <HI>There &s;hall ari&s;e a Prince of the Illu&s;trious Lilly, that &s;hould make War with</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">landers, &amp;c. <HI>And that he &s;hould fall out with</HI> Rome, <HI>and make War again&s;t</HI> Italy, <HI>and in the fortieth Year of his Reign &s;hould burn</HI> Rome <HI>with Fire.</HI> And according to the De&s;cription there given of the Per&s;on, it &s;hould &s;eem to be the pre&s;ent <HI>French</HI> King; the Difference there &s;eems now to be between him and the Pope, cau&s;eth many to &s;peak of it, <HI>&amp;c.</HI> But this we mu&s;t leave to what Time &s;hall produce.</P>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="head">
<PB N="331" REF="181">
<HEAD>THE Tenth HEAD OF Metaphors, Allegories, Similes, AND Other Borrowed TERMS, CONCERNING <HI>Sin and the Devil.</HI></HEAD>
<DIV3 TYPE="part">
<HEAD>Sin a Thief.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Luke 10.30.</HI></BIBL> And Je&s;us an&s;wered and &s;aid, A certain Man went down from <HI>Jeru&s;alem</HI> to <HI>Jericho,</HI> and fell among Thieves, which &s;tripped him of his Rayment, and wounded him, leaving him half dead, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>THis is generally taken for a Parable, tho 'tis not &s;o called, and be|fore I run the Parallel concerning Sin and a Thief; I &s;hall very briefly open the whole Parable, according to my pre&s;ent Under|&s;tanding, and commit it to better Judgments.</P>
<P N="1">1. By this certain Man, I under&s;tand the Fir&s;t <HI>Adam.</HI></P>
<P N="2">2. By <HI>Jeru&s;alem,</HI> that happy State, and Place of Peace, and Re&s;t, which he enjoyed before his Fall.</P>
<P N="3">3. By his going from <HI>Jeru&s;alem</HI> to <HI>Jericho,</HI> his departing from God, in obeying the Serpent.</P>
<P N="4">4. By Thieves, <HI>Sin</HI> and <HI>Satan,</HI> &amp;c. The&s;e &s;tripped him of his Rayment, <HI>viz.</HI> His fir&s;t Righteou&s;ne&s;s, <HI>&amp;c.</HI> and &s;piritually wounded him, leaving him half dead, <HI>i. e.</HI> tho he was alive in his Body, he was dead in his Soul: <HI>In the Day thou eate&s;t thereof thou &s;halt &s;urely die.</HI></P>
<P N="5">5. By the Prie&s;t and Levite who had no compa&s;&s;ion on him, may be meant the Law and Levitical Prie&s;thood.</P>
<P N="6">6. By the <HI>Samaritan,</HI> Je&s;us Chri&s;t.</P>
<P N="7">7. By pouring in Wine, the Blood of Je&s;us, that precious Fruit of the true Vine; by Oyl, the Holy Spirit, which tho&s;e receive who partake of the Virtue of Chri&s;t's Blood, called, <HI>the Oyl of Gladne&s;s.</HI></P>
<P N="8">8. By &s;etting him on his own Bea&s;t, may be intended the Doctrine of the Go&s;pel; for that, a Doctrine, metaphorically, is &s;aid to carry the Soul, as a Bea&s;t doth the Body; <HI>Be not carried about with divers and &s;trange Doctrines,</HI> &amp;c. Heb. 13.</P>
<P N="9"><PB N="332" REF="182">9. By the Inn, may be meant the Church of God, for thither the true Doctrine of Chri&s;t carries Believers.</P>
<P N="10">10. By the Ho&s;t, the Mini&s;ter or Pa&s;tor of the Church.</P>
<P N="11">11. By the two-Pence given to the Ho&s;t to take care of the poor wounded Per&s;on, may be meant the Gifts and Graces of the Holy Spirit; or, as others, the Old and New Te&s;tament: but I rather conclude the former.</P>
<P N="12">12. The <HI>Samaritan</HI> going away, may &s;ignify Chri&s;t's A&s;cen&s;ion into Heaven, who be&s;ides all the Divine Gifts, Graces and Comforts of the Spirit, he be&s;tows upon his faithful Mini&s;ters here, and to capacitate and fit them to do their Work and Office, he will when he comes again give them Eternal Life.</P>
<Q><HI>Ob&s;erv.</HI> Sin and the Devil are, and may fitly be compared to Thieves and Robbers. If this may not &s;afely be inferred from hence; yet from divers other Texts of Scripture it may naturally be reduced, <HI>&amp;c.</HI> See <HI>Rom. 7.11. 2 Cor. 11.1, 2. Eph. 4.22. Heb. 3.13.</HI></Q>
<P>In the opening of this, we &s;hall fir&s;t &s;hew what Sin and the Devil robs Men of. 2. Shew what kind of Thieves and Robers Sin and the Devil are.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Thieves.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Thief, is one, or more, that in a &s;ecret and felonious manner takes away that which is another Mans, whether it be Goods, Mo|ney, <HI>&amp;c.</HI> and thereby oft-times undoe, and utterly ruine their Neighbours, depriving them of all tho&s;e good things they had in Po&s;|&s;e&s;&s;ion, or the Promi&s;e of enjoy|ing, <HI>&amp;c.</HI></CELL>
<CELL><P>SIn and Satan &s;trive unju&s;tly to take a|way, or deprive the Sons of Men, of their undoubted Right to Divine Things. <HI>Adam</HI> was inve&s;ted with a very great E&s;tate, he had great abundance of all good things in his Po&s;&s;e&s;&s;ion, before the Fall, <HI>viz.</HI> Union, and Communion with God, perfect Righteou&s;ne&s;s, <HI>&amp;c.</HI> he was the Heir of the World, <HI>Eden</HI> in an e&s;pecial manner, with all the Riches, Glory, and Delights thereof, were his, <HI>&amp;c.</HI> nothing was denied him, &s;ave the eating of the Tree of Knowledg of Good and Evil; but by Sin and the Devil he was robbed and deceived of all, and brought to utter Beggary: and &s;ince, God hath been plea&s;ed in a gracious manner through the Lord Je&s;us Chri&s;t, to inve&s;t Believers with much Spiritual Riches, and Righteou&s;ne&s;s; again the&s;e Enemies &s;trive to rob and deceive them of all the &s;econd time: but to &s;peak more particularly, the things which they endeavour to deprive the Sons and Daughters off, are the&s;e.</P>
<P>Fir&s;t, Of their precious Time, by telling them that 'tis too &s;oon, too early to mind the Concernments of their Souls; like as tho&s;e in <HI>Haggai,</HI> &s;trove to deceive the Peo|ple, The time is not come, <HI>&amp;c.</HI> 1. Sin and Satan per&s;wade Men, that time is not &s;o &s;wift nor uncertain, but that they &s;hall have Time and Days enough hereafter, whereas on a &s;udden, Times Hour-Gla&s;s is out, and they are cut down in a mo|ment. 2. By &s;tifling the Sen&s;es of poor Sinners, in&s;omuch that they cannot judg of their Time; they are &s;o taken with other Things, Sen&s;ual Things, that they know not what time of the Day it is, they think 'tis a long while to Night, when alas their Sun is almo&s;t &s;et. 3. By hiding from Men the great Perils and Dangers of the Times they live in, they are &s;o blinded by the&s;e Thieves, that they &s;ee not into what a Pit they are a fal|ling. 4. By per&s;uading them, that a great deal of work may be done in a very &s;hort time, that the work of Repentance may be done upon a Sick-Bed, or when old Age comes. 5. And then at another while, when they have &s;pent much of their Days in Plea&s;ure and Vanity, this Enemy per&s;uades them 'tis now too late, and the time of their Vi&s;itation is pa&s;t, <HI>&amp;c.</HI></P>
<P>Secondly, The&s;e Thieves &s;trive to rob Men of the Opportunity of time, I mean tho&s;e precious Sermons, Sea&s;ons of Grace, and Holy Sabbaths, God is plea&s;ed to afford them; by &s;ecret Craft, the&s;e Enemies blind the Eyes of Men after &s;uch a manner, that they prefer their Worldly Advantages and Profit, in their Shops and Callings, above the Riches and glorious Ble&s;&s;ings of the Word and Ordinances of God, they prefer Earth before Heaven, Gold above Grace, the good of the Body above the good of the Soul; if the Enemy cannot keep Men from attending upon the Word, then he endeavours to
<PB N="333" REF="182"> fill their Minds with other Things, cau&s;ing them to be &s;o negligent in hearing of the Word preached, that it profits them nothing; or if they &s;hould hear with Attention, yet this Adver&s;ary cau&s;es them to re&s;t &s;atisfyed with a bear hearing, and thereby deceive their Souls.</P>
<P>Thirdly, Sin and Satan rob, or deprive Men of Union, and Communion with God, and of the true Grace of God, by which this Union and Communion with God, and Chri&s;t is attained; per&s;uading them common Grace is &s;aving Grace, and legal Con|ver&s;ion is Evangelical Conver&s;ion, and outward Reformation true Regeneration, <HI>&amp;c.</HI></P>
<P>Fourthly, Sin and Satan rob Men of Peace, not only of Peace with God, but al&s;o of the true Peace of Con&s;cience.</P>
<P>Fifthly, They &s;trive to rob Men of their precious and Immortal Souls.</P>
<P>Sixthly, They rob, and endeavour to rob and deceive Men of the Crown of Life.</P>
<P>La&s;tly, In a Word, the&s;e Enemies &s;trive to rob and cheat Men and Women of all the &s;aving benefit of Chri&s;t crucified, endeavouring to make his ble&s;&s;ed Death wholly ineffectual to their Souls.</P></CELL>
</ROW>
<PB N="333" REF="182">
<ROW>
<CELL>II. Thieves many times take and lead poor Travellers out of the King's High-Way, into &s;ome by-Place, and then bind them Hand and Foot, as well as take away their Trea&s;ure.</CELL>
<CELL>II. So Sin and Satan, lead Sinners out of the true way of God, into by and un|troden Paths of Sin and Idolatry,<NOTE PLACE="marg">I&s;a. 61.1.</NOTE> and in a barbarous manner bind them with cru|el Bonds: hence Chri&s;t is &s;aid to deliver them that were bound.<NOTE PLACE="marg">Acts 8.23.</NOTE> The Apo&s;tle <HI>Paul</HI> &s;peaking to <HI>Simon</HI> the Sorcerer, &s;aid, <HI>I perceive thou art in the Gall of Bitterne&s;s, and in the Bond of Iniquity.</HI> There are three Bonds that the&s;e Spiritual Thieves bind Sinners with; (1.) The Bond of Ignorance. (2.) The Bond of Unbelief. (3.) The Bond of a hard Heart.</CELL>
</ROW>
<ROW>
<CELL><P>III. Thieves do not only bind &s;uch that they rob, but many times murther them; they do not only &s;teal, but kill al&s;o, and that in a bar|barous manner.</P>
<P>There are, and have been, &s;ome great and notorious Thieves; Would you not look upon him to be a grand Thief, that robs and craftily deceives a whole City, a whole County, nay a whole King|dom?</P></CELL>
<CELL><P>III. So Sin and Satan, do not only rob Men of all their Heavenly Trea&s;ure, but al&s;o kill and murther their Souls; Sin kills Spiritually, and Sin kills Eter|nally; <HI>Sin,</HI><NOTE PLACE="marg">Rom. 7.11&punc;</NOTE> <HI>taking occa&s;ion by the Command|ment, deceived me, and by it &s;lew me.</HI></P>
<P>Sin has deceived and robbed the whole World at once.<NOTE PLACE="marg">What a Deceiver Sin is.</NOTE> When our fir&s;t Parents were beguiled, all Mankind were be|guiled, and what Man that ever lived hath not actually been robbed by this Thief? The be&s;t of Men, have more or le&s;s, been deceived by him.</P>
<P N="1">1. Sin is a great Thief, if we con&s;ider the eminency of tho&s;e it hath robbed.</P>
<P N="1">(1.) Sin deceived the Angels that fell, who were mo&s;t glorious Creatures in their fir&s;t E&s;tate.</P>
<P N="2">(2.) Sin robbed and deceived <HI>Adam,</HI> who was &s;o higly honoured and dignified by the Almighty, <HI>&amp;c.</HI></P>
<P N="2">2. Sin is a bold Thief; which appears, in that it will adventure to &s;teal and de|ceive at that very time when it is arraigned, and its abominable Cheats laid open by the Mini&s;ters of the Go&s;pel.</P>
<P N="3">3. Sin is an old Thief; no &s;ooner was the World created, but pre&s;ently we read of this Robber, and how he cheated our fir&s;t Parents; O how many Ages, how long a Time hath this Thief reigned in his Wickedne&s;s?</P>
<P N="4">4. Sin is a &s;ubtile Thief, he robs and &s;teals in the Day-time, as well as in the Night, and yet 'tis hard to find him out; he has many &s;ecret Corners to hide and lurk in, nay he hath got the Art to change his Name when he is taken, and charged with this or that Abomination. (1.) If you &s;earch for him by the Name of Pride, he calls him|&s;elf by the Name of Comline&s;s and Decency. (2.) If you &s;earch for him under the Name of Covetou&s;ne&s;s, he calls his Name Indu&s;try, Thriftine&s;s, and Good-husbandry; nay he is grown &s;o crafty, that &s;ome think 'tis impo&s;&s;ible to find him out: under the la&s;t Appellation, he doth not only change his Name, but al&s;o prevails cunningly upon Men, according as he finds their natural Inclination and Di&s;po&s;ition; &s;ome he deceives
<PB N="334" REF="183"> by the Plea&s;ures of the World, &s;ome by the Profits and Riches of the World, and &s;ome he puffs up with Vain-Glory, and the Honours of the World. (3.) Sin deceives by pretending Kindne&s;s and Friend&s;hip to the Children of Men; Sin and Satan promi&s;e a future time, and Days to repent; they promi&s;e Heaven to the vile&s;t Sinner, promi&s;e Life, whil&s;t they thru&s;t the Knife into the very Throat.</P>
<Q><L>Sin is compos'd of nought but &s;ubtile Wiles,</L>
<L>It fawns and flatters, and betrays by Smiles;</L>
<L>'Tis like the Panther, or the Crocodil,</L>
<L>It &s;eems to love, and Promi&s;es no Ill.</L>
<L>It hides it Sting, &s;eems harmle&s;s as the Dove;</L>
<L>It hugs the Soul, it hates when't vows tru'&s;t love.</L>
<L>It plays the Tyrant mo&s;t by gilded Pills,</L>
<L>It &s;ecretly en&s;nares the Soul it kills.</L>
<L>Sins Promi&s;es they all deceitful be,</L>
<L>Does promi&s;e Wealth, but pay us Poverty:</L>
<L>Does promi&s;e Honour, but doth pay us Shame;</L>
<L>And quite bereaves a Man of his Good-Name:</L>
<L>Does promi&s;e Plea&s;ure, but doth pay us Sorrow;</L>
<L>Does promi&s;e Life to day, pays Death to Morrow.</L>
<L>No Thief &s;o vile&punc; nor treacherous as Sin;</L>
<L>Whom Fools do hug, and take much Plea&s;ure in.</L></Q>
<P N="5">5. That Sin is a crafty Thief and Robber, doth appear further, if we con&s;ider what Fools, and meer Babes it makes of worldly-wi&s;e-Men.</P>
<P N="1">(1.) It deceives them of Trea&s;ure of an e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">imable Value, for meer Toys and Trifles, it cheats them of mo&s;t ble&s;&s;ed Pearls, for &s;orry Pebbles; they like Idiots, take Bra&s;s Counters, before Guinies and yellow Gold.</P>
<P N="2">(2.) It makes them believe &s;trange things, contrary to rea&s;on; As fir&s;t, that tho they &s;ow Tares, yet they &s;hall reap Wheat; nay, tho they &s;ow not at all, yet they &s;hall have a great Crop at Harve&s;t; furthermore, that that work may be done when they are Old, and ready to drop into the Grave, which is &s;o hard and difficult, that all the Days of their Life, and the greate&s;t of their Strength is too little to accompli&s;h; and that 'tis time enough to &s;ow their Seed, when they &s;hould, with others, be a ga|thering in their Harve&s;t. La&s;tly, it makes &s;uch Fools of Men, as to con&s;ent to &s;et the Knife to their own Brea&s;t, and be willing to let out their own Hearts Blood.</P></CELL>
</ROW>
<ROW>
<CELL>IV. Bloody Thieves, and Mur|derers, are a great Terrour to ho|ne&s;t Men; and they will avoid them, if po&s;&s;ible, and provide them&s;elves with &s;uitable Weapons, to with&s;tand and vanqui&s;h them.</CELL>
<CELL>IV. Sin is &s;uch a bloody Thief and Murderer, that all Godly Men dread it, and endeavour to avoid it, as much as po&s;&s;ibly they can; and not only &s;o, but al&s;o take unto them&s;elves the whole Ar|mour of God,<NOTE PLACE="marg">Eph. 6&punc;</NOTE> that &s;o they may be able to &s;ubdue and overcome it.</CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>IF Sin be a Thief, a bloody and treacherous Thief and Robber; what Folly are the&s;e Men and Women guilty of, who are &s;o ready and willing, at every turn, to en|tertain it as a Gue&s;t in their Hou&s;es? nay, and &s;hall lie in the chiefe&s;t Room of their Hearts?</P>
<P N="2">2. It &s;hews the Folly of the&s;e Men al&s;o, who hide their Sin, and de&s;ire nothing more than to have their beloved Lu&s;ts &s;pared; Who would hide, and plead for a cur&s;ed Murderer, or &s;uffer a bloody and venemous Serpent to lie in their Bo|&s;omes?</P>
<P N="3">3. It &s;hews the Folly of &s;uch that play and make a &s;port at Sin, <HI>Fools make a mock at Sin.</HI></P>
<P N="4">4. Take heed you are not beguiled and robbed by it.</P>
<P N="5"><PB N="335" REF="183">5. When you are hard put to it, call for help, Cry out, Thieves, Thieves! Pray for the help of the Spirit.</P>
<P N="6">6. Be &s;ure watch again&s;t it; you are ready to have a watchful Eye over a Thief, nay over one who is bu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;u&s;pected &s;o to be.</P>
<P N="7">7. Keep the Door &s;hut again&s;t Sin. And</P>
<P>La&s;tly, Be not &s;o fooli&s;h as to believe Sin and Satans Promi&s;es.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Sin a Debt.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 6.12.</HI></BIBL> Forgive us our Debts.</Q>
</EPIGRAPH>
<P>SIn is called a Debt, <GAP DESC="foreign">, <HI>Debita,</HI> in the&s;e Words, Sins and Debts are u&s;ed promi&s;cuou&s;ly, as <HI>Luk.</HI> 11.4. compared with this in <HI>Mat.</HI> 6.10. <HI>Luk.</HI> 13.4. <HI>Luke</HI> was learned in the Greek, and wrote <GAP DESC="foreign">, Sins; whereas <HI>Matthew</HI> hath <GAP DESC="foreign">, Debts. <HI>Canin in loc.</HI> N. T. <HI>Page</HI> 86, 87.</P>
<P>Now when Sins are called Debts, or &s;aid to be forgiven, it's a Metaphor from pe|cuniary Debts, as the Debtor was &s;aid <HI>luere</HI> when he paid his Money; and it is gene|rally u&s;ed of any that are obnoxious to Puni&s;hment; &s;o the <HI>Grecians</HI> &s;ay <GAP DESC="foreign">, and the <HI>Latines poenas debere;</HI> &s;o the <HI>Hebrew</HI> Word <GAP DESC="foreign">, is u&s;ed both for Debts and Guilt, <HI>Dan.</HI> 1.10. <HI>Ezek.</HI> 18.7. as al&s;o for Sin, <HI>Exod.</HI> 32. and <GAP DESC="foreign">, which is apply|ed to a Sinner, <HI>James</HI> 2.20. is al&s;o frequently u&s;ed of Puni&s;hment, as <HI>Mat.</HI> 5.21, 22. In Sin there is the obliquity and di&s;&s;onancy from the Law of God, and this is not called a Debt, for we do not owe this to God, but the contrary, Obedience, and Holi|ne&s;s; in Sin there is Guilt and Obligation unto Eternal Puni&s;hment, and this is cal|led a Debt, <HI>&amp;c.</HI></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>DEbts are variou&s;ly taken, and may be contracted divers manner of ways. (1.) A Man may rob his Neighbour of his Good-Name, defame and wickedly wrong him that way, and thereby make him&s;elf guilty, and become a Sinner again&s;t him, and is as much bound to make him &s;atisfaction, as if he had been his Debtor, by getting away much of his Goods, <HI>&amp;c.</HI></CELL>
<CELL>SO Man by Sin, hath taken away or robbed God Almighty of his Glory; <HI>Adam</HI> gave more credit and rather heark|ened to the Devil, than to God, and what a reproach was this (as I may &s;o &s;ay) to his Maker! Satan &s;hall be believed when God &s;hall not: when a Man will not believe, tru&s;t, nor give credit to what his Neighbour faith, tho never &s;o ju&s;t and upright; what a Reproach, and Contempt, doth he ca&s;t upon him? So what greater wrong could Man do to God, (the mo&s;t ju&s;t and holy One of Hea|ven and Earth) as not to regard his Word, believe, nor give credit to him; but ra|ther &s;ide with, and yield to his cruel Enemy, that &s;tudied Revenge, and to bring him into Reproach. And thus Man became a Sinner, and made him&s;elf guilty, being a Debtor to God, and bound to make &s;atisfaction, or &s;uffer for Sin, if this wrong can|not be made up, or the Debt paid.</CELL>
</ROW>
<ROW>
<CELL>II. Man brake a Holy and Righ|teous Law, and thereby made him|&s;elf notoriou&s;ly guilty, and ob|noxious to the Penalty annexed; and Guilt that lies upon him, is commonly called a Debt, he is a Debtor to the Law, as well as a Criminal.</CELL>
<CELL>II. Sinners have broke the holy and righteous Law of God, and by this means are become mi&s;erably guilty, and palpa|ble Debtors, both to the Law, and Ju|&s;tice; the Law is broke, and Ju&s;tice requireth Satisfaction; the Penalty is Death. A heavy Debt, &s;uch a Debt is Sin; he hath violated a ju&s;t Law, and how will he make a Compen&s;a|tion?</CELL>
</ROW>
<PB N="336" REF="184">
<ROW>
<CELL>III. Some Debts, in a common acceptation, are a great Sum, ma|ny Pounds, thou&s;ands of Pounds.</CELL>
<CELL>III. Sin is a very great Debt, every ungodly Man may be &s;aid to owe many thou&s;ands, tho never &s;o Rich and Mighty in the account of Men. So <HI>Mat.</HI> 18.24. where our Sins are not only compared to a Debt, but to a Debt of a va&s;t Sum, ten thou&s;and Talents, which according to computation amounts to 1500000 <HI>l.</HI> and according to others, 1875000 <HI>l.</HI></CELL>
</ROW>
<ROW>
<CELL>IV. Some Debts are &s;o great in value, and the Debtors &s;o poor, that they are not able to pay them.</CELL>
<CELL>IV. Sin is &s;o great a Debt, that a Man of him&s;elf is not able to make &s;atisfaction to the Law, and Ju&s;tice of God for it; he owes ten thou&s;and Talents,<NOTE PLACE="marg">Mat. 18.24.</NOTE> and hath nothing to pay; &s;o our Saviour him&s;elf plainly intimates.</CELL>
</ROW>
<ROW>
<CELL>V. A Debt expo&s;eth a Man oft|times to an Arre&s;t, and fills his Mind full of Trouble; e&s;pecially, if it be an Action upon Execution, that admits of no Bail.</CELL>
<CELL>V. Sin expo&s;eth a Man to an Arre&s;t, by Death, a Serjeant (that will) when he hath received his Warrant, take no Bail, and this fills wicked Men (e&s;pecial|ly) full of Fears;<NOTE PLACE="marg">Heb. 2.</NOTE> <HI>Who through fear of Death,</HI> are &s;aid, <HI>to be all their Life time &s;ubject to Bondage.</HI></CELL>
</ROW>
<ROW>
<CELL>VI. A Debt doth not only expo&s;e a Man to the danger of an Arre&s;t, but (in ca&s;e he cannot pay the Debt, or procure Bail) to a Pri&s;on al&s;o.</CELL>
<CELL>VI. So Sin expo&s;eth a Man, not only to an Arre&s;t, by Death, but al&s;o to the Pri&s;on of Eternal Darkne&s;s, out of which there is no Redemption; <HI>Verily, Verily,</HI><NOTE PLACE="marg">Mat. 5.26.</NOTE> <HI>I &s;ay unto you, he &s;hall not come out from thence, until he hath paid the utmo&s;t Far|thing.</HI></CELL>
</ROW>
<ROW>
<CELL>VII. Some Mens Debts have been paid by the Hands of others, who out of meer Compa&s;&s;ion, have undertaken to &s;atisfy for all they have owed, and thereby have kept the poor Debtors from peri&s;hing.</CELL>
<CELL>VII. So this great Debt, <HI>(viz.)</HI> Je|&s;us Chri&s;t, (the Sinners Friend) out of Infinite Bowels, by one &s;ingle Payment on the Cro&s;s, or by his Active and Pa&s;&s;ive Obedience, hath &s;atisfied for, or made a full Compen&s;ation to the Law, and Ju&s;tice of God, in the behalf of Sin|ners; that &s;o he might thereby deliver them from Eternal Ruine. See <HI>Surety.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="label">Metaphor.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>A Debt among Men, only expo|&s;eth the Body, or Bodies of Men to External Danger, Sufferings, or Sorrow.</CELL>
<CELL>BUT Sin, this Spiritual Debt, ex|po&s;eth not the Body only, but the Soul: it brings not the Soul, by Guilt, to Sorrow and Mi&s;ery here; but both the Soul and Body to Sufferings Eternally hereafter.</CELL>
</ROW>
<ROW>
<CELL>II. Debts among Men, are often|times forgiven, without Payment, or Satisfaction made for them, either by the Debtor, or his Surety.</CELL>
<CELL><P>II. God doth not forgive Sin (this &s;piri|tual Debt) without a fu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l Payment, or ple|nary Satisfaction made for it by our Surety: it con&s;i&s;teth not with his Ju&s;tice, Honour, nor with the Nature and Purity of his Law (con&s;idering the Nature of Sin it &s;elf) &s;o to do: And therefore, what Man is not able to do upon this account, Je&s;us Chri&s;t his ble&s;&s;ed Surety hath done for him.</P>
<P>Fir&s;t, To make this appear, or further to manife&s;t the Truth of it, it will not be ami&s;s, to con&s;ider the Nature of God's Threatnings, I mean, Legal Threatnings, which &s;everal Divines have well di&s;tingui&s;hed from Evangelical. Go&s;pel, or Evange|lical Threatnings, are tho&s;e Fatherly Cha&s;ti&s;ements, which God denounceth, to keep us within the Bounds of Child-like Obedience; and therefore, God hath not only &s;ig|nified, (but the Nature of the Affair requireth,) that they &s;hould be executed only in ca&s;e of Need, 1 <HI>Pet.</HI> 1.6.</P>
<PB N="337" REF="184" MS="y">
<P>But Legal Threatnings, denounce unmixed and unallayed Cur&s;e and Wrath. The&s;e two widely differ, not only in their Nature, but End. In the fir&s;t, &s;uppo&s;e, that the Bu&s;ine&s;s of the Threatnings be done to God's Hand, without the Execution of them, it clearly follows, that the Obligation of the Believer to them, as they have re&s;pect to &s;uch an End, di&s;&s;olves and cea&s;eth; that which is God's Intent by them, being obtain|ed without them, the execution of the Threatnings, without the lea&s;t derogation from the Truth of God, or Impeachment of his other Properties, may be &s;u&s;pended.</P>
<P>But Legal Threatnings being of another Nature, and having another End, name|ly, the Vindication of God's Holine&s;s and Ju&s;tice upon Pri&s;oners and Rebels, they are no wi&s;e di&s;&s;olvible, but mu&s;t of nece&s;&s;ity be inflicted, that the Perfections and Government of God may be vindicated, and Sin may be revenged. All Sin is a Con|tempt of God's Authority and Government, and ca&s;ts Dirt upon his Glory, and Pu|ni&s;hment is the vindicating of God's Honour, in revenge of Evil committed.</P>
<P>Let this be noted, that in ca&s;e of &s;uch a proportionable Satisfaction, by which the Honour and Equity of his Law is vindicated, his Ju&s;tice, Holine&s;s, and Hatred of Sin demon&s;trated, the ends of Government attained; he may relax and di&s;pen&s;e with the Threatning, as to the Party offending, which is the ca&s;e here: for by executing the Threatnings upon Chri&s;t, and receiving a valuable con&s;ideration of Satisfaction from him, he hath given as eminent demon&s;tration of his Righteou&s;ne&s;s, Purity, and Ha|tred of Sin, and as fully vindicated his Law from Contempt, as if the Offenders them|&s;elves had &s;uffered; and therefore, by an admirable mixture of Grace with Ju&s;tice, hath relea&s;ed us. The&s;e things being premi&s;ed, I rea&s;&s;ume (&s;aith he) the Argument,<NOTE PLACE="marg">Fergu&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n.</NOTE> namely, That the Truth of God's Threatnings, would not allow him to pardon Sin, and &s;ave Sinners, but upon the con&s;ideration of a Satisfaction.</P>
<P>Fir&s;t, God having denounced Death, and the Cur&s;e again&s;t Sin, <HI>Gen.</HI> 2.17. <HI>Deut.</HI> 27.26. The Veracity and Faithfulne&s;s of his Nature obliged him to &s;ee it inflicted: Never any entertained a Notion of God, but they included in it that he &s;pake Truth. Could ever any Threatning of God, be of awe upon the Con&s;cience of a Sinner, &s;hould the fir&s;t and great Threatning be made &s;o ea&s;ily void? Should it be granted, that notwith|&s;tanding God's &s;olemn Denunciation of Wrath, in ca&s;e of Sin, that yet he hath taken the Offender into Favour, and pardoned the Offence without any Satisfaction, or Con&s;ideration at all? what would Creatures imagine, but that God either intended his Threatnings for meer Scare-Crows, or that he were &s;ubject to Mutabili<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y; which Apprehen&s;ion being once received, what boldne&s;s would Men a&s;&s;ume in Sin? belie|ving that the Comminations of the Go&s;pel, would be no more executed than tho&s;e of the Law: <HI>but let God be true, and every Man a Lyar.</HI></P>
<P>Secondly; To &s;uppo&s;e that God hath abrogated his Threatning, is at once to overthrow the whole Scripture; for that expre&s;ly tells us, that <HI>not one jot of the Law was to peri&s;h.</HI> Mat. 5.18. <HI>That every Di&s;obedience received a ju&s;t Recompence of Reward, Heb.</HI> 2.2. See <HI>Heb.</HI> 8.28. &amp; 9.22, 23. <HI>That without Blood there was to be no Remi&s;&s;ion.</HI></P>
<P>Thirdly; If the Threatning annexed to the Law be relea&s;ed, it is either by virtue of the Law it &s;elf, or by virtue of the Go&s;pel. It is not by virtue of the Law; for that was wholly inexorable, requiring either perfect and con&s;tant Obedience, or de|nouncing unmixed and unallayed Wrath. <HI>Gal.</HI> 3.10. Nor is it relea&s;ed by the Go&s;pel; this the Holy-Gho&s;t clearly informs us, <HI>Rom.</HI> 3.31. <HI>Do we then make void the Law through Faith? God forbid: yea, we e&s;tabli&s;h the Law. Beza</HI>'s Paraphra&s;e here is very good: <HI>Chri&s;ti &s;atisfactio quid aliud qu&agrave;m Legis minas o&s;tendit minim&egrave; irritas e&s;&s;e, qu&agrave;m illas luere Chri&s;tum oportuerit? O Chri&s;ti Ju&s;titia, quid aliud e&s;t quam Legis prae&s;tatio?</HI> See al&s;o <HI>Mat.</HI> 5.17, 18. <HI>Think not,</HI> &s;aith Chri&s;t, <HI>that I am come to de&s;troy the Law, or the Prophets; I am not come to de&s;troy, but to fulfil: For verily I &s;ay unto you, till Heaven and Earth pa&s;s away, one jot, or one tittle &s;hall in no wi&s;e pa&s;s from the Law, till all be fulfilled.</HI> As all the Predictions of the Prophets were fulfilled by him, and in him, &s;o was the whole Law in his keeping the Precepts of it, and teaching others to do the like, and in his bearing the Penalty of it, and fulfilling the Types of it. The Go&s;pel is &s;o far from repealing the Penalty of the Law, that the very Go&s;pel it &s;elf is founded on Chri&s;t's undertaking to bear the Penalty of it. <HI>Heb.</HI> 9.15, 16. <HI>There could have been no Te&s;tament, but in and through the Death of the Te&s;tator.</HI> There could have been no &s;uch thing as a Go&s;pel, or a Tender of glad Tidings and Mercy to us, but through Chri&s;t's undertaking, as our Surety, to bear the Cur&s;e of the Law. <HI>Gal.</HI> 3.13. And &s;o much for the Argument from the Truth of God's Threatning.</P>
<PB N="338" REF="185">
<P>The Sum of what we &s;ay and believe about this great Truth, is this:</P>
<P>1. That by the Sin of our fir&s;t Parents, all Men are brought into a State of Sin, and Apo&s;tacy from God, and of an Enmity to him. <HI>Gen.</HI> 6.5. <HI>P&s;al.</HI> 51.5. <HI>Rom.</HI> 3.23. <HI>&amp;</HI> 8.7. <HI>Eph.</HI> 4.18. <HI>Col.</HI> 2.13.</P>
<P>2. That in this State all Men naturally continue, &s;inning again&s;t God, nor of them|&s;elves can do otherwi&s;e. <HI>Rom.</HI> 3.10, 11, 12.</P>
<P>3. That the Ju&s;tice and Holine&s;s of God, as he is the Supreme Governor and Judg of all the World, requires that Sin be puni&s;hed. <HI>Exod.</HI> 34.7. <HI>Jo&s;h.</HI> 24.19. <HI>P&s;al.</HI> 5.4, 5, 6, <HI>&amp;c.</HI></P>
<P>4. That God hath al&s;o engaged his Veracity and Faithfulne&s;s in the Sanction of the Law, not to leave Sin unpuni&s;hed. <HI>Gen.</HI> 2.17. <HI>Deut.</HI> 27.26. <HI>Cur&s;ed be he that con|firmeth not all the Words of this Law, to do them.</HI> In this State and Condition all Man|kind, had they been left without Divine Help and Aid, mu&s;t have peri&s;hed for ever.</P>
<P>5. That God, out of his infinite Grace and Goodne&s;s, &s;ent his Son, the Lord Je&s;us Chri&s;t, to deliver them.</P>
<P>6. That this Love was the &s;ame in Father and Son: The Father could not be more gracious and kind than the Son, nor the Son in Bowels exceed the Father; but both alike loving, gracious, and compa&s;&s;ionate.</P>
<P>7. That the Way in general whereby the Son of God, being incarnate, was to &s;ave lo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t Sinners, was, by a Sub&s;titution of him&s;elf, according to the Decree and Ap|pointment of God, in the Sinner's room; according to 2 <HI>Cor.</HI> 5.21. <HI>He hath made him to be Sin for us, who knew no Sin, that we might be made the Righteou&s;ne&s;s of God in him.</HI> Compared with <HI>Gal.</HI> 3.17. <HI>Rom.</HI> 5.7, 8. <HI>&amp;</HI> 8.3. 1 <HI>Pet.</HI> 2.24. <HI>&amp;</HI> 3.18.</P>
<P>8. That Chri&s;t, in his &s;aving Sinners, hath, (1.) Offered him&s;elf a Sacrifice to God, to make Atonement for Sins. <HI>I&s;a.</HI> 53.10. <HI>Eph.</HI> 3.2. <HI>Heb.</HI> 2.17. <HI>&amp;</HI> 9.11, 12, 13, 14. (2.) That he redeemed us, by paying a Price, a Ran&s;om for our Re|demption. <HI>Mark</HI> 10.45. 1 <HI>Cor.</HI> 6.20. 1 <HI>Tim.</HI> 2.6. 1 <HI>Pet.</HI> 1.18. (3.) That he bore our Sins, that is, the Puni&s;hment due for them. <HI>I&s;a.</HI> 53.5. 1 <HI>Pet.</HI> 2.24. (4.) That he an&s;wered the Law, and the Penalty thereof. <HI>Rom.</HI> 8.3. <HI>Gal.</HI> 3.13. &amp; 4.4, 5. (5) That he died for Sin and Sinners, to expiate the one, and in the &s;tead of the other. <HI>Rom.</HI> 4.25. &amp; 5.10. (6.) And that God, upon Chri&s;t's voluntary Su&s;cepti|on of his Office, as Mediator, and Conde&s;cen&s;ion to the Work, did &s;o lay our Sins, in and by the Sentence of the Law, upon him, that he made full Satisfaction for what|&s;oever legally could be charged upon them for whom he thus &s;uffered. (7.) And all this, that the Ju&s;tice of God being &s;atisfied, and the Law fulfilled, Mankind might be freed from the Wrath to come. <HI>Rom.</HI> 3.25.</P></CELL>
</ROW>
<ROW>
<CELL>III. Among Men, that Debt that is paid, or full Compen&s;ation made for it, (either by the Debtor, or his Surety) cannot be &s;aid to be forgiven.</CELL>
<CELL><P>III. But that Remi&s;&s;ion of Sins is wholly through the free Love and Grace of God, is evident, yet not without re|&s;pect had to the Atonement or Propiti|ation, through Faith in Chri&s;t's Blood. <HI>For without &s;hedding of Blood, there is no Remi&s;&s;ion.</HI> Eph. 1.7. <HI>We have Redemption through his Blood, even the Remi&s;&s;ion of Sins.</HI> chap 4. v. 32. <HI>As God for Chri&s;t's &s;ake hath forgiven you. God hath &s;et him forth to be a Propitiation, through Faith in his Blood, to declare his Righteou&s;ne&s;s, for the Remi&s;&s;ion of Sins.</HI> Rom. 3. It is ab&s;olutely free, in re&s;pect of all immediate Tran&s;actions be|tween God and Sinners, free on the part of God.</P>
<P>1. In the eternal Purpo&s;e of it, when he might ju&s;tly have &s;uffered all Men to have peri&s;hed under the Guilt of their Sins.</P>
<P>2. Free in the Means that he u&s;ed to effect it. (1.) In the &s;ending of his own Son. (2.) In laying the Puni&s;hment of our Sins upon him. (3.) In his Covenant with him, that it &s;hould be accepted on our behalf. (4.) In his free Tender and Propo&s;al of it by the Go&s;pel, without Money, and without Price. (5.) In the actual Condo|nation and Pardon of them.</P>
<P>Secondly; It is free on the part of the Per&s;ons that are forgiven, in that, <HI>(1.)</HI> It is given and granted to them, without any Satisfaction made by them, or a Surety of their procurement, they being not able to find any. (2.) Without any Merit to pur|cha&s;e or procure it. (3.) Without any penal &s;atisfactory Suffering here or hereafter. (4.) Without any expectation of a future Recompence, or being once pardoned, they &s;hould make or give any Satisfaction for what they had done before. And as none
<PB N="339" REF="185" MS="y"> none of tho&s;e Things would, &s;o nothing el&s;e can impeach the Freedom of Pardon and Forgivene&s;s. Whether then we re&s;pect the Pardoner, or the Pardoned, Pardon is every way free, namely on the part of God who forgives, and on the part of Sin|ners that are forgiven.</P>
<P>If God hath now, be&s;ides all this, provided him&s;elf a Lamb for a Sacrifice; if he hath, in infinite Wi&s;dom and Grace, found out a way thus freely to forgive us our Debts, to the Prai&s;e and Glory of his own Holine&s;s, Righteou&s;ne&s;s, and Severity again&s;t Sin, as well as to the magnifying of his Grace, Goodne&s;s, and rich Bounty, which he immediatly exerci&s;eth in the Pardon of Sin: Are any Mans Eyes evil, be|cau&s;e he is good? Will they not be contented to be pardoned, unle&s;s they may have it at the rate of &s;poiling or robbing God of his Holine&s;s, Truth, Righteou&s;ne&s;s, and Faithfulne&s;s. Dr. <HI>Owen.</HI></P>
<P>Object. <HI>But doth not this Doctrine &s;et forth God to be &s;evere to his own Son, to &s;ub&s;ti|tute him in the Sinners room, to bear his Wrath, and &s;uffer for their Sins?</HI></P>
<P><HI>An&s;w.</HI> God laid nothing upon his ble&s;&s;ed Son, but what Chri&s;t offered him&s;elf free|ly to undergo for Man's &s;ake; and had it not every way con&s;i&s;ted with his own Glory, thus to deliver up the Lord Je&s;us, to &s;atisfy both Law and Ju&s;tice, doubtle&s;s he would never have &s;ent him into the World. And if it had been only to make Chri&s;t a Pat|tern of Humility, and of Patience under Suffering, that God laid the&s;e things upon him which he endured, it might have left &s;ome room for Men &s;o to &s;peak, in that others might, as indeed many of the Godly have been made Examples upon that account.</P>
<P>Object. <HI>If God cannot pardon Sin without Satisfaction, he is more weak and imperfect than Man.</HI></P>
<P><HI>An&s;w.</HI> 1. God cannot do many Things that Man can do; not that he is more im|perfect than they, but he cannot do them upon the account of his Perfection: He cannot lie, he cannot change, cannot deny him&s;elf, which Men can, and do daily.</P>
<P>2. To pardon Sin without Satisfaction, in him who is ab&s;olutely holy, righteous, true and faithful, the ab&s;olute, nece&s;&s;ary, Supreme Governor of all Sinners, the Author of the Law, and Sanction of it, wherein Puni&s;hment is threatned and declared, is to deny him&s;elf, and to do what one infinitely perfect cannot do.</P>
<P>3. Why doth not God pardon Sins freely, without requiring Faith, Repentance, and Obedience in them that are pardoned? yea, as the Conditions on which they may be pardoned: For &s;eeing he is &s;o infinitely good and gracious, cannot he pardon Men, without pre&s;cribing &s;uch Terms and Conditions unto them, as he knows that Men, and that incomparably the greate&s;t Number of them, will never come up unto, and &s;o mu&s;t of nece&s;&s;ity peri&s;h for ever? Yea, but our Adver&s;aries &s;ay, this cannot be, neither doth this impeach the Freedom of Pardon: For it is certain, that God doth pre&s;cribe the&s;e things, and yet he pardoneth freely; and it would altogether unbecome the holy God, to pardon Sinners that continue impenitent, and &s;o live and die. But doth not the <HI>Socinian</HI> &s;ee, that he hath hereby given away his Cau&s;e which he contendeth for? For if a Pre&s;cription of &s;undry things to the Sinner him&s;elf, with|out which he &s;hall not be pardoned, doth not at all impeach (as they &s;ay) the Free|dom of Pardon, but God may be &s;aid freely to pardon Sin notwith&s;tanding it; how &s;hall the receiving of Satisfaction by another, (nothing at all being required of the Sinner) have the lea&s;t appearance of any &s;uch thing? If the Freedom of For|givene&s;s con&s;i&s;ts in &s;uch a boundle&s;s Notion as the&s;e Men imagine, it is certain that the pre&s;cribing Faith and Repentance unto Sinners antecedently to their participation of it, is much more evidently contrary unto it, than the receiving Satisfaction from another, who is not to be pardoned, can to any appear to be. Secondly, If it be contrary to the Holine&s;s of God, to pardon any, without requiring Faith, Repentance and Obedience in them, as it is indeed; let not the&s;e Per&s;ons be offended, if we be|lieve him, when he &s;o frequently declares it, that it was &s;o, to remit Sin, without the fulfilling his Law, and &s;atisfying of his Ju&s;tice. Dr. <HI>Owen.</HI></P></CELL>
</ROW>
<ROW>
<CELL>IV. Oft-times, nay, mo&s;t com|monly, Men, as &s;oon as &s;ome Debts are paid, or Satisfaction made by the Debtor, or his Surety, the Deb|tor
<PB N="340" REF="186"> may demand a Di&s;charge or Ac|quittance immediatly from the &s;aid Debts, <HI>&amp;c.</HI></CELL>
<PB N="339" REF="185">
<CELL><P>IV. But it is not &s;o here in reference to this Debt; for tho Chri&s;t, as our Surety, hath made a full Compen&s;ation to the Law and Ju&s;tice of God, yet Sinners are not immediately acquitted; neither doth
<PB N="340" REF="186"> it follow, (&s;aith the Doctor) that on the &s;uppo&s;ition of Satisfaction, pleaded for the Freedom, Pardon, and Acquitment of Per&s;ons originally guilty, and liable to Puni&s;hment, mu&s;t immediatly, and <HI>ip&s;o facto</HI> en&s;ue, it is not of the Nature of every Solution or Satisfaction, that Deliverance mu&s;t <HI>ip&s;o facto</HI> follow. And the rea&s;on of it is, becau&s;e this Satisfaction by &s;uccedaneous Sub&s;titution of one to undergo Puni&s;h|ment for another, mu&s;t be founded in a voluntary Compact and Agreement; for there is required unto it a Relaxation of the Law, tho not as unto Puni&s;hment to be in|flicted, yet as unto the Per&s;on to be puni&s;hed. And it is otherwi&s;e in per&s;onal Guilt, than in pecuniary Debts: In the&s;e, the Debt it &s;elf is fully intended, and the Per&s;on obliged with reference thereunto in the other, the Per&s;on is fir&s;tly and principally under the Obligation. And therefore when the pecuniary Debt is paid, by whom&s;o|ever it be paid, the Obligation of the Per&s;on him&s;elf unto Payment cea&s;eth <HI>ip&s;o facto:</HI> But in Things criminal the guilty Per&s;on him&s;elf being fir&s;tly, immediatly, and in|tentionally under the Obligation unto Puni&s;hment, when there is introduced by Com|pact a <HI>vicarious Solution,</HI> in &s;ub&s;titution of another to &s;uffer, tho he &s;uffer the &s;ame ab|&s;olutely, which the Per&s;on &s;hould have done for whom he &s;uffers; yet becau&s;e of the ac<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eptation of his Per&s;on to &s;uffer&punc; which might have been refu&s;ed, and could not be admitted without &s;ome Relaxation of the Law, Deliverance of the guilty Per&s;on cannot an&s;wer <HI>ip&s;o facto,</HI> but by the Intervention of the Terms fixed in the Covenant or Agreement, for an admittance of the Sub&s;titution.</P>
<P>It appears from what hath been &s;aid, that in this matter of Sin being called a <HI>Debt,</HI> and of Satisfaction, Sin is not to be con&s;idered as &s;uch a Debt, and God a Creditor, and the Law as an Obligation to the Payment of that Debt, as &s;ome Men &s;eem to run it: But Sin is a Tran&s;gre&s;&s;ion of the Law, and thereby obnoxious and liable to the Puni&s;hment con&s;tituted in it, and by it an&s;werable unto the Ju&s;tice and Holine&s;s of another; and God, as the infinitely holy and righteous Author of that Law, and Supreme Governor of all Mankind, according to the Sanction and Tenor of it. <Q>The Sub&s;titution of Chri&s;t was meerly voluntary on the part of God, and of him|&s;elf, undertaking to be Spon&s;or, to an&s;wer for the Sins of Men, by undergoing the Puni&s;hment due unto them. That to this end there was a Relaxation of the Law, as to the Per&s;ons that were to &s;uffer, tho not as to what was to be &s;uffered: Without the former, the Sub&s;titution mentioned could not have been admitted; and on &s;up|po&s;ition of the latter, the Sufferings of Chri&s;t could not have had the Nature of Puni&s;hment, properly &s;o called; for Puni&s;hment relates to the Ju&s;tice and Righteou&s;|ne&s;s in Government of him that inflicts it; and this the Ju&s;tice of God doth not but by Law. Nor could the Law be any way &s;atisfied or fulfilled by the Suffering of Chri&s;t, if antecedently thereunto, its Obligation, or Power of obliging unto the Penalty con&s;tituted in its Sanction unto Sin, was relaxed, di&s;&s;olved, or di&s;pen&s;ed withal. Nor was it agreeable to Ju<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tice, nor would the Nature of the Things them|&s;elves admit of it,<NOTE PLACE="marg">See <HI>Surety</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">t fir&s;t Volume.</NOTE> that another Puni&s;hment &s;hould be inflicted on Chri&s;t, than what we had de&s;erved; nor could our Sin be the impul&s;ive Cau&s;e of his Death, nor could we have had any Benefit thereby.</Q> Dr. <HI>Owen.</HI></P></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis &s;hews what the Nature of Sin is, together with the woful and mi&s;erable Condition of Man thereby. How few know, or are &s;en&s;ible, how far they are in Debt, and what fearful Danger they are in hereby every moment!</P>
<P N="2">II. It may rai&s;e our Hearts to admire the Grace and Goodne&s;s of God, in &s;ending Chri&s;t to &s;atisfy for our Sins.</P>
<P N="3">III. Let us al&s;o from hence be &s;tirred up to cry for Pardon and Forgivene&s;s of our Sins: <HI>Forgive us our Debts.</HI></P>
<P>Que&s;t. <HI>What is it we de&s;ire of God in this Petition?</HI></P>
<P><HI>An&s;w.</HI> 1. We pray, that God would not require or exact Payment and Satisfaction for our Sins of us; for if he &s;hould pa&s;s by Millions of Sins, and &s;et down but one hundred, nay, come &s;o low as to charge but ten, nay, forgive us all &s;ave only one, that one would &s;ink us down to the lowe&s;t Hell. Should God require us to make &s;atisfaction but for one evil Thought, we &s;hould be utterly undone.</P>
<P N="2"><PB N="341" REF="186">2. We pray, (&s;aith Mr. <HI>Burges</HI>) that God would lay our Sins upon Chri&s;t, or accept of Satisfaction in and through him; for &s;eeing (&s;aith he) God hath declared his Will, that Man &s;hall die for Sin; if we &s;hould pray, that he would ab&s;olutely for|give our Sins, it would be to pray that he might be unju&s;t. Therefore in this Prayer thus we may argue, O Lord, we call not upon thee to repeal any Threatning, to nullify thy Word, to become unju&s;t; but thy Wi&s;dom hath &s;o found out a way, that we may be pardoned, and thou &s;atisfied, <HI>&amp;c.</HI></P>
<P N="3">3. We pray, that through Chri&s;t's Atonement, or the Propitiation of his Blood, our daily Sins and Infirmities may be forgiven us, and we kept in a State of Ju&s;tifi|cation; for if our former Sins &s;hould be forgiven, and not our pre&s;ent and future, our Ca&s;e would be de&s;perate; for Sin, like <HI>Samp&s;on</HI>'s Hair, tho cut, it will grow again. And as we &s;in daily, &s;o we ought to pray for Pardon, through Chri&s;t's Me|diation; for Sin is not actually forgiven, before committed, nor before we have the true Sen&s;e and Sorrow of it upon our Hearts. Where God gives Remi&s;&s;ion, he gives a broken Heart, <HI>Acts</HI> 5.31.</P>
<P N="4">4. We pray, that God would account or impute Chri&s;t's Righteou&s;ne&s;s unto us for Pardon.</P>
<P N="5">5. We pray for the &s;en&s;e and feeling of the Grace and Ble&s;&s;ing of Pardon in our own Sou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s; for it is one thing to be pardoned, and another thing to know, or have the feeling &s;en&s;e of it our &s;elves. We are in this Ca&s;e (&s;aith an eminent Per&s;on) like &s;ome Heir or Prince, that hath many temporal Dignities, but by rea&s;on of his in|fancy doth not under&s;tand it. We pray principally, 1. For the real Exhibition of Pardon; and, 2. For the Declaration and Manife&s;tation of it in our Con&s;ciences. Some &s;ay, That God, from all Eternity, hath pardoned Sins pa&s;t, pre&s;ent, and to come; and that when we believe or repent, our Sins are pardoned declaratively only to our Con&s;ciences; but now, I &s;ay, We pray not only for A&s;&s;urance and Manife&s;tation of Pardon, but for Pardon it &s;elf. The Rea&s;ons are:</P>
<P N="1">(1.) We might by the &s;ame Rule interpret all the other Petitions, in regard of De|claration only, and not of Exhibition. When we pray for Sanctification and Glo|rification, in that Petition, <HI>Thy Kingdom come,</HI> it might be as well &s;aid, that we are &s;anctified and glorified from all Eternity; and therefore when we are &s;aved and glo|rified in Heaven, this is but to our &s;en&s;e and feeling. And thus Men make the Decrees of God to be from Eternity, with the Execution of them in Time. How ridiculous would it be to expound that Petition, <HI>Give us this day our daily Bread,</HI> thus! <HI>viz.</HI> Not that God &s;hould give us our daily Bread, but make us to &s;ee and feel that he hath given it to us.</P>
<P N="2">(2.) A &s;econd is from the Nature of Forgivene&s;s it &s;elf: When Sin is pardoned, it is &s;aid to be blotted out; now can any think, that blotting out is only in a Man's own Con&s;cience and Feeling? It is more immediatly out of God's Book, (it being a Me|taphor taken from blotting or cro&s;&s;ing Debts out of a Book of Accounts, <HI>&amp;c.</HI>) and not only the Guilt that lies upon our Hearts; therefore the&s;e are very &s;eparable the one from the other. A Man may feel no Weight or Burthen of Sin upon him, and yet it &s;tand in red Characters in God's Book: and on the contrary, a Sin may be blotted out there, yet be very heavy and terrible in a Man's feeling and apprehen&s;ion. So Sin pardoned is &s;aid to be covered or hid, not in re&s;pect of us, as if it were taken from our Sight, but from God's Sight; and he is &s;aid to ca&s;t our Sins behind his Back.</P>
<P N="3">(3.) This Explication, as the whole Sence of the Petition, would overthrow all other Scriptures, which make no Pardon of Sin to be, but where the Subject hath &s;uch Qualifications as this in the Text, <HI>viz.</HI> forgiving others, <HI>&amp;c.</HI></P>
<P N="4">(4.) This which the&s;e Men &s;ay, would make no difference between Sins repented of, and Sins not repented. Where do we read, that God doth (like the Pope) an|tedate his Pardon, before the Sin be committed, or repented of? <HI>Burges.</HI></P>
<P N="6">6. We pray, That as God doth forgive Sin, &s;o al&s;o he would relea&s;e the Puni&s;h|ment, and take away all the Wrath that doth belong to it. It is but a Mockery which Papi&s;ts make about Pardon, as if indeed God did pardon the Sin, but not the Puni&s;hment; that that abides &s;till, and we mu&s;t work out a Relea&s;e from that by our own &s;elves. It is true, God, tho he doth pardon Sin, yet he may grievou&s;ly afflict; but the&s;e are only fatherly Cha&s;ti&s;ements, and not judicial Puni&s;hments. But in this Prayer we de&s;ire, as the Sin is removed, &s;o al&s;o what&s;oever Troubles, Afflictions, or Cha&s;ti&s;ements do remain, that they likewi&s;e may be taken away; that as the Gulf of Hell is removed, &s;o every Cloud al&s;o may be di&s;pelled.</P>
<P N="7"><PB N="342" REF="187">7. We pray not only for Pardon, but al&s;o for the gracious Concomitants and Effects of it, which are Peace with God, and Joy in the Holy-Gho&s;t, <HI>&amp;c. Rom.</HI> 1.5.</P>
<P>From the Whole we may infer,</P>
<P N="1">I. That Man is a guilty Sinner, (nay, that Believers are not without Sin, as they are in them&s;elves) Man, as con&s;idered in his fallen State, is accu&s;ed and charged by the Law, and mu&s;t plead, and he cannot plead, <HI>Not guilty,</HI> being under the Im|peachment of his own Con&s;cience, <HI>Ille no&s;cens &s;e damnat quo peccat die.</HI> This might have been the Plea of <HI>Adam</HI> before his Fall, but none el&s;e. 1 <HI>Kings</HI> 8.46. <HI>There is no Man that &s;inneth not.</HI> Eccle&s;. 7.20. 1 John 1.8. Our Plea then mu&s;t be, <HI>Guilty;</HI> and in this Ca&s;e we mu&s;t plead Mercy for the &s;ake of Mercy, or Mercy for the &s;ake of Chri&s;t, or upon the account of the Satisfaction he hath made.</P>
<P N="2">II. There is ro pleading Mercy for the &s;ake of Mercy, for (as one well ob&s;erves) that were not to plead, but to beg; nor were it at all to be ju&s;tified, but meerly par|doned; it were to be dealt with alone upon the Score of Grace, and not at all up|on the Score of Righteou&s;ne&s;s, whereas Ju&s;tification is an Act of Ju&s;tice rather than Mercy: tho it is true, in the Salvation of Sinners both Grace and Ju&s;tice (as hath been &s;hewed) meet together; we are both pardoned and ju&s;tified. God is (&s;aith one) as merciful as we can de&s;ire, and yet as righteous as him&s;elf can de&s;ire; there is the free&s;t Grace, and the fulle&s;t Ju&s;tice. As God pardons Sin, he di&s;plays his Mercy; as he ju&s;tifies us from Sin, he manife&s;ts his Righteou&s;ne&s;s.</P>
<P>Pardon is free to us, but it co&s;t Chri&s;t dear; there is a My&s;tery in the Remi&s;&s;ion of Sin; it is not forgiven without Atonement, Satisfaction, and Reconciliation made for it by J<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;us Chri&s;t. Which appears,</P>
<P N="1">1. In that tho&s;e who are pardoned, are &s;aid to be ju&s;tified through him. <HI>Acts</HI> 13.39.</P>
<P N="2">2. Becau&s;e Chri&s;t is &s;aid to bear our Sins, or the Puni&s;hment of them. 1 <HI>Pet.</HI> 2.24. <HI>I&s;a.</HI> 53.4, 5, 6. He died in our &s;tead, for that is the meaning of his bearing our Sin, as might be largely &s;hewed from the Old Te&s;tament, where we read of Per|&s;ons that God &s;aid &s;hould bear their own Sins.</P>
<P N="3">3. Becau&s;e the Scr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pture &s;aith, <HI>Without &s;hedding of Blood there is no Remi&s;&s;ion.</HI> Heb. 9.22. And that it is through that one Offering of Je&s;us Chri&s;t, that we are both pardoned and accepted. <HI>Redemption, and Forgivene&s;s of Sin, is through his Blood.</HI> Rom. 3.25.</P>
<P N="4">4. Becau&s;e Chri&s;t is &s;aid to reconcile us, and pacify the Wrath of God for our Sins. 2 Cor. 5.19, 20. Rom. 5.</P>
<P N="5">5. Becau&s;e we are &s;aid to be bought with a Price: <HI>Chri&s;t gave him&s;elf a Ran&s;om for many.</HI> 1 Cor. 6.20. 1 Pet. 1.18. Mat. 20.28.</P>
<P N="6">6. Becau&s;e he is &s;aid to be made unto us <HI>Wi&s;dom and Righteou&s;ne&s;s,</HI> &amp;c. called, <HI>The Lord, our Righteou&s;ne&s;s.</HI> Our Ju&s;tification con&s;i&s;teth in the Non-imputation of Sin, and the Imputation of his Righteou&s;ne&s;s, that &s;o Salvation might be wholly of Grace, and all Boa&s;ting excluded.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="343" REF="187">
<HEAD>Sin a heavy Burden.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 38.4.</HI></BIBL> For my Iniquities are gone over my Head, as a heavy Burden, they are too heavy for me.</P>
<P><BIBL><HI>Heb. 12.1.</HI></BIBL> Let us lay a&s;ide every Weight, and the Sin that doth &s;o ea&s;ily be&s;et us, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>WEight <GAP DESC="foreign">,] &s;ignifies &s;everal Things; (1.) The Greatne&s;s of Heavenly Glory, 2. <HI>Cor.</HI> 4.17. (2.) Trouble, or the Wrath of Wicked Men, <HI>Prov.</HI> 27.3. which often pre&s;&s;eth down the Godly. (3.) That which is ponderous, Things, Words, or Matters of Mo|ment, in oppo&s;ition to &s;uch Things, or Words, that are Light, Airy, <HI>&amp;c.</HI> (4.) Sin, becau&s;e it pre&s;&s;eth down and is grievous to be born, <HI>&amp;c.</HI></P>
<P>&rindx; <HI>Note,</HI> Sin is a great Weight or heavy Burden.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Parallel.</CELL>
</ROW>
<ROW>
<CELL>A Weight or Burden that bears hard, or lies heavy upon the Brea&s;t of a Per&s;on, ready to cru&s;h him to pieces, is very grievous, wor&s;e to be born, than a Weight upon the Legs or Arms, <HI>&amp;c.</HI></CELL>
<CELL>SIn is a Weight or Burden, that lies heavy upon the Soul of an inlightned Chri&s;tian, and this is the cau&s;e it is &s;o grie|vous, it pre&s;&s;eth down the Powers of the Noble and Superiour Part of the Creature. Lay a Weight upon a Stone, and that will bear it, and not break or yield under it; but if a great and mighty Weight be laid upon &s;uch things, that are tender, or of a &s;oft &s;ub&s;tance, how &s;orely will it mar and cru&s;h that? So a &s;tony-hearted Sinner, tho he hath great Mountains of Sin and Guilt lying upon him, he complains not, he is, alas! un&s;en&s;ible (and to u&s;e the Apo&s;tle's Words) <HI>pa&s;t feeling,</HI> his Heart being like a Rock,<NOTE PLACE="marg">Eph. 5.19. Ezek. 36.26. P&s;al. 38.4.</NOTE> or the nether Mil&s;tone; but a poor Saint who&s;e Heart is tender, God having taken away the Heart of Stone, and given him a Heart of Fle&s;h, he is &s;en&s;ible of this Bur|den, his Soul and Con&s;cience cannot bear it, he cryes out in great Angui&s;h and Hor|rour of Spirit.</CELL>
</ROW>
<ROW>
<CELL>II. Some Weights and Burdens laid upon &s;ome Men, are &s;o heavy that they cannot be born, the &s;tronge&s;t Man cannot &s;tand under them, <HI>&amp;c.</HI></CELL>
<CELL>II. Sin is &s;uch a Burden or Weight that no Man is able to bear, it will make the &s;toute&s;t Heart to ake, and the &s;trong|e&s;t Back to &s;toop; it made <HI>David</HI> (that mighty Man of God) to cry out,<NOTE PLACE="marg">P&s;al. 38 6.</NOTE> <HI>I am troubled, I am bowed down greatly,</HI> &amp;c. <HI>All my Bones are broken.</HI> Nay, when this Weight was laid upon the Lord Je&s;us, whom God made &s;trong for him&s;elf, how did it cru&s;h him, and cau&s;e him (if I may &s;o &s;ay) to &s;tagger and &s;weat under it, as if it had been great Drops of Blood falling down to the Ground: 'Tis &s;aid his Soul was exceeding &s;orrowful, even unto Death,<NOTE PLACE="marg">Luke 22.44. Mark 14.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">2, 33. P&s;al 89.19</NOTE> and that he went forward and fell on the Ground. He bore our Sins upon his own Body on the Tree. O what a Mercy was it, that God laid help upon one who was Mighty; tho he was able to bear this Weight, yet how did it make him to cry out, under the Burden of it, <HI>Father, if it be po&s;&s;ible, let this Cup pa&s;s from me,</HI> &amp;c. There is a twofold Weight in Sin. 1. As it hinders our Ju&s;tification. 2. As it hinders our Sanctifi|cation. The fir&s;t re&s;pects the Puni&s;hment that is due to it; and that Weight Je&s;us Chri&s;t bore for us, which none was able to do be&s;ides him&s;elf.</CELL>
</ROW>
<ROW>
<CELL>III. A heavy Weight or Burden, laid upon a Man that is to run a Race, is very trouble&s;ome, and a great Impediment to him, and therefore ought to be ca&s;t off, <HI>&amp;c.</HI> He is a very fooli&s;h Man that having a long Race to run, will carry a great Weight or Burden about him: can &s;uch expect to win the Prize?</CELL>
<CELL>III. So Sin greatly hinders the Saints of God in their &s;piritual Race, 'tis unto them like a heavy Burden, and therefore ought to be ca&s;t off by them. <HI>Let us lay a&s;ide every Weight,</HI><NOTE PLACE="marg">Heb. 12.1.</NOTE> <HI>and the Sin that doth &s;o ea&s;ily be&s;et us, and let us run with Patience the Race that is &s;et before us.</HI> Sin will &s;oon cau&s;e a Chri&s;tian to faint, if he throw it not off by true Repentance. See <HI>Runner.</HI></CELL>
</ROW>
<PB N="344" REF="188">
<ROW>
<CELL ROLE="label">Simile.</CELL>
<CELL ROLE="label">Di&s;parity.</CELL>
</ROW>
<ROW>
<CELL>SOme heavy Weights or Burdens, tho they cannot be born when they are bound up or tyed together, yet if &s;evered, &s;ome part of them may be born and ea&s;ily carried.</CELL>
<CELL><P>BUT Sin is &s;uch a kind of Burden, that it cannot be born, either whole or apart; that is to &s;ay, one Sin &s;evered from a Multitude, that a Per&s;on may be guilty of, and charged upon the Soul; (tho it &s;hould be judged the lea&s;t) no Man is able to &s;tand under the Guilt, or Burden of it.</P>
<P>1. For the lea&s;t Sin being again&s;t an Infinite God, de&s;erves an Infinite Puni&s;hment.</P>
<P>2. The lea&s;t Sin being a breach of the Law, brings a Soul under Wrath, and the Cur&s;e thereof.</P>
<P>3. The lea&s;t is not done away without Chri&s;t's Blood, nothing but that only can wa&s;h it away, or clean&s;e from it. Now that which makes Sin to be &s;o great a Burden to a Child of God is, (1.) Becau&s;e it &s;ets God again&s;t the Soul, it makes him to be|come a Man's Enemy, and to fight again&s;t him, <HI>&amp;c.</HI> (2.) Becau&s;e 'tis a Burden unto God him&s;elf, hence he crys out, <HI>I am pre&s;&s;ed under you, as a Cart is pre&s;&s;ed with Sheaves.</HI><NOTE PLACE="marg">Amos 2.13.</NOTE> Nothing is more oppo&s;ite to God than Sin, or is more loath&s;ome to him. (3.) Becau&s;e it wounds, brui&s;es, and lays the Soul it &s;elf a bleeding. (4.) Becau&s;e it brings the Soul under the dreadful Wrath of an angry God, yea binds down under everla&s;ting Wrath, cau&s;ing a final Separation from God and Chri&s;t for ever.</P></CELL>
</ROW>
</TABLE></P>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WHat in&s;en&s;ible Creatures are unconverted Sinners!</P>
<P N="2">2. Moreover, what a &s;ore and grievous thing it is to have this Burden laid upon the Soul!</P>
<P N="3">3. It may &s;tir up &s;uch who feel this Weight, to ca&s;t it off, by Repentance and Faith: remember Chri&s;t hath born it for thee, that thou mighte&s;t go free.<NOTE PLACE="marg">I&s;a. 53.</NOTE> <HI>The Lord hath laid on him the Iniquities of us all.</HI></P>
<P N="4">4. It &s;hews 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,<NOTE PLACE="marg">Rom. 6.14</NOTE> through the Lord Je&s;us Chri&s;t.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Sin a Sting.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 Cor. 15.56.</HI></BIBL> The Sting of Death is Sin.</Q>
</EPIGRAPH>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>DEath is like a venemous Serpent, that hath a cruel and tormenting Sting, and this Sting is Sin.</P>
<P N="2">II. The Sting of &s;ome Serpents, in the Fle&s;h, is very painful, it makes &s;uch to cry out exceedingly: So &s;uch who feel them&s;elves &s;tung with Sin, cry out, like as tho&s;e did in <HI>Acts</HI> 2.36. The pain and torment of a wounded Con&s;cience is intolerable, as many can experience, and the Hi&s;tory of <HI>Francis Spira</HI> abundantly &s;hews.</P>
<P N="3">III. The Venom or Sting of &s;ome Serpents is mortal, it killeth the Body: &s;o Sin, that Venom of Death and the Devil, killeth both Body and Soul.</P>
<P N="4">IV. If a Serpent biteth or &s;tingeth any one part, the Venom and Contagion &s;pread|eth over all the Body, and de&s;troyeth the whole Man: &s;o the Sting and Poy&s;on of Sin, which entered by one Man's Offence,<NOTE PLACE="marg">Rom. 5 15, 18.</NOTE> hath infected and killed all the Lump of Man|kind: moreover, he that harboureth but one Sin in his Bo&s;om, it will de&s;troy his whole Soul, if this Sting be but in his Tongue, 'tis like the Poy&s;on of A&s;ps, his Life mu&s;t go for it, without &s;peedy help.</P>
<P N="5">V. No Salve or Medicine could heal the Bodies of tho&s;e who were &s;tung with tho&s;e fiery Serpents in the Wilderne&s;s, till they look'd up to the Brazen Serpent, no Phy&s;i|cian on Earth could cure them:<NOTE PLACE="marg">Dio&s;cor. l <HI>6.</HI> c. <HI>30.</HI></NOTE> &s;o 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 Con&s;cience, untill the Soul looks up by a true and lively Faith to Je&s;us Chri&s;t.</P>
<P N="6"><PB N="345" REF="188">VI. As the Sting of a Serpent mu&s;t be pulled out, before the Per&s;on &s;tung can be cu|red; &s;o Sin mu&s;t be lifted, pulled, or worked out of the Heart and Life of a Sinner, by the Spirit, before he can be either healed or &s;aved.</P>
<P N="7">VII. As &s;ome Serpents cannot hurt when they have lo&s;t their Sting; &s;o Death can|not hurt a Soul, who&s;e Sin is taken away by Je&s;us Chri&s;t.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Sin a Wound.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 38.5.</HI></BIBL> My Wounds &s;tinck and are corrupt, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Prov. 18.14.</HI></BIBL> &mdash; But a wounded Spirit who can bear?</P>
<P><BIBL><HI>Luke 10.34.</HI></BIBL> And bound up his Wounds, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>SIN wounds the Soul of a Sinner, a Church or Nation. When <HI>Ephraim</HI> &s;aw his Sickne&s;s, and <HI>Judah</HI> &s;aw his Wounds, <HI>&amp;c. Ho&s;.</HI> 5.13. The Word tran&s;lated Wound in this place, is from a Word that &s;ignifieth <HI>colligavit,</HI> he hath bound up, either becau&s;e of the corruption of the Body that is gathered together, or be|cau&s;e of the binding of it up with Cloaths.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>WOunds are either new, which we commonly call green Wounds, or el&s;e old Wounds: Now Sinners have an old Wound upon them, which is like a &s;tinking Ulcer, which they received above five thou&s;and years ago: in the Garden of <HI>Eden,</HI> when <HI>Adam</HI> was wounded by his Sin, in eating of the forbidden Fruit, all his Po&s;terity were wounded in him; al&s;o every Sinner hath many fre&s;h Wounds upon him.<NOTE PLACE="marg">Rom. 5.12.</NOTE></P>
<P N="2">II. Some Wounds are venemous, as the biting or cruel &s;ting of &s;ome poy&s;onous Ser|pent, <HI>&amp;c.</HI> Sin is a venemous Wound, it is the &s;ting of a Serpent, the old Serpent. [See <HI>Sting.</HI>]</P>
<P N="3">III. Some Per&s;ons 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: &s;o Sinners are full of Wounds, every Sin is like a Wound, or makes a Wound in the Soul; &s;o many Sins a Man is guilty of, &s;o many Wounds he hath in his inward Man. Every Faculty of their Soul is wounded: (1.) Their Judgment is corrupt. (2.) Their Under&s;tanding darkned, full of Vanity, Blindne&s;s, Incredulity, Enmity and Unteach|ablene&s;s. (3.) The Will, that noble Faculty, is wounded, and fearfully depraved; the Mind of a Man being corrupt, the Will mu&s;t needs be corrupt: As to a Man that hath his Pallate po&s;&s;e&s;t with a vicious Humour, every thing &s;eems bitter according to the Humour; &s;o the Under&s;tanding reckoning the ways of God both Enmity and Folly, the Will acts accordingly. The Will of wicked Men acts cro&s;s and contrary to God and his Holy Will in all things, they re&s;i&s;t and fight again&s;t him, and are <HI>not &s;ubject to his Law, neither indeed can be;</HI> there is much Pride, Incon&s;tancy,<NOTE PLACE="marg">Rom. 8 7.</NOTE> Stubbornne&s;s and Di&s;obedience in the Will, <HI>Our Tongues are our own, and who is Lord over us?</HI><NOTE PLACE="marg">P&s;al. 12.4.</NOTE> (4.) Their Affections are wounded, and very filthy, Men naturally love the Creature, more than God, nay they love their Lu&s;ts, horrid Sins and Uncleanne&s;s, above the Maje&s;ty of Heaven. The Apo&s;tle, giving a Character of &s;ome Men, &s;aith, they are <HI>Lovers of Plea|&s;ures more than Lovers of God.</HI> (5.) The Memory is wounded,<NOTE PLACE="marg">1 Tim. 3.4.</NOTE> being forgetful of that which is good, and like a leaking Ve&s;&s;el: 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 Kind|ne&s;&s;es and Years of good Service: they are &s;ubject enough to remember Trifles and vain Stories, whenas a profitable Sermon, or whole&s;ome Coun&s;el, is forgot, <HI>&amp;c.</HI> (6.) The Con&s;cience of a Sinner is wounded with Sin, tho not for it, or in a deep and real Sen&s;e of the evil of it. <HI>&V;nto them that are defiled and unbelieving, is nothing pure,</HI><NOTE PLACE="marg">Tit. 1.15</NOTE> <HI>but their Minds and Con&s;ciences are corrupt;</HI> the Con&s;cience, which &s;hould like <HI>Job</HI>'s la&s;t Me&s;&s;enger, bring us Word that all the re&s;t of the Faculties are dead, <HI>i. e.</HI> wounded,<NOTE PLACE="marg">Pre&s;ton.</NOTE> and corrupted; alas! is maimed, dumb, or mi&s;guided, or grievou&s;ly di&s;tem|pered; that when it &s;hould accu&s;e, it excu&s;eth; it &s;hould act the part of a faithful Regi&s;ter, to &s;et all our Sins down exactly, but it fal&s;ifies in this, and, as &s;aith Dr. <HI>Pre|&s;ton,</HI> when it &s;hould &s;et down Hundreds, it &s;ets down Fifties, when it &s;hould re&s;train from Evil, it is almo&s;t a&s;leep, and lets the Sinner alone: whom it &s;hould condemn,
<PB N="346" REF="189"> for want of Light it acquits: And as a Man is wounded in every Faculty of his Soul or rational part, &s;o likewi&s;e he is in his &s;en&s;itive part; his Eyes are full of Adultery, his Lips are unclean,<NOTE PLACE="marg">R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m. 3.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">3</NOTE> his Throat is like an open Sepulchre, the Poy&s;on of A&s;ps is under his Tongue, his Ears are deaf and dull of hearing that which is good.</P>
<P N="4">IV. As &s;ome Wounds a Man receives are very deep and reach to the Heart: &s;o Sin makes a deep Wound; Man is not only wounded in every part, but very deeply wound|ed:<NOTE PLACE="marg">Je<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 4.18 Gen. 6 5.</NOTE> <HI>This is thy Wickedne&s;s, becau&s;e it is bitter, becau&s;e it reacheth to thine Heart. Their Heart devi&s;eth Wickedne&s;s,</HI> &amp;c. <HI>Every Imagination of the Thoughts of his Heart is only evil continually:</HI><NOTE PLACE="marg">Jer. 4.14.</NOTE> Hence &s;aith God, <HI>Wa&s;h thine Heart from Wickedne&s;s,</HI> &amp;c.</P>
<P N="5">V. Some Wounds are corrupt, filthy, and very loath&s;ome; the Wounds Sin makes in the Soul,<NOTE PLACE="marg">I&s;a. 1.6.</NOTE> are very filthy and abominable, <HI>From the &s;ole of the Foot, even to the Head, there is no &s;oundne&s;s in it, but Wounds and Brui&s;es, and putrifying Sores: they have not been bound up, neither molified with Ointment; My Wounds &s;tink and are corrupt.</HI></P>
<P N="6">VI. Some Wounds &s;mart and are very painful, cau&s;ing the Patient to cry out in great angui&s;h: Sin makes &s;uch a Wound in the Soul, that it cau&s;eth &s;uch who have their Spiritual Feeling to cry out; the pain is &s;o great, that a Chri&s;tian cannot, with|out Divine Help,<NOTE PLACE="marg">P&s;al. 38.8, 9.</NOTE> bear up under the &s;mart and torture of it; <HI>I have roared</HI> (&s;aith the P&s;almi&s;t) <HI>by rea&s;on of the di&s;quietne&s;s of my Heart; Lord, all my de&s;ire is before thee, and my groaning is not hid from thee.</HI></P>
<P N="7"><NOTE PLACE="marg">Lev. 13.2, 3, 4, 5, 6.</NOTE>VII. Some Sores or Wounds are infectious, like Plague-Sores, or the Lepro&s;y, they infect the Cloaths and Garments of the wounded and di&s;ea&s;ed Per&s;on, and not only &s;o, but the very Hou&s;e where he dwells, and the People al&s;o that come near him, or conver&s;e with him: Sin is of an infectious Nature, no Plague more catching and infectious, than the Sore or Plague of Sin, it defiles all a Man's be&s;t Actions, and makes all our Righteou&s;ne&s;s like filthy Rags. If ye daily conver&s;e with, or are fre|quently in the Company of &s;ome wicked Men, 'tis a thou&s;and to one if you are not the wor&s;e for it; <HI>Who can touch Pitch, and not be defiled therewith?</HI> We are commanded to keep our &s;elves un&s;potted from the World; 'tis a hard matter to keep clear of the&s;e Spots and Pollutions wicked Men are defiled with. Sin is of &s;uch an infectious Na|ture that it hath corrup<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">d the Earth,<NOTE PLACE="marg">I&s;a. 24.5.</NOTE> <HI>The Earth is defiled under the Inhabitants thereof,</HI> &amp;c. Nay &s;ome conceive, the Sin of Man hath darkned, in &s;ome re&s;pect, the glorious Heavens,<NOTE PLACE="marg">Job 25.5.</NOTE> with the Sun, Moon and Stars, that they &s;hine not &s;o &s;plendidly as they did at the fir&s;t.</P>
<P N="8">VIII. Some Wounds are of a fe&s;tering and &s;preading Nature, whil&s;t the Patient is under Cure, they grow wor&s;e and wor&s;e: The Wounds or Sins of &s;ome Men (tho they are under Cure, <HI>i. e.</HI> &s;it under a powerful and Soul-&s;earching Mini&s;try) fe&s;ter, as it were;<NOTE PLACE="marg">2 Tim 3.13.</NOTE> they, in&s;tead of growing better, grow wor&s;e and wor&s;e, like as the Apo&s;tle &s;peaks of Deceivers.</P>
<P N="9">IX. Some Sores, Wounds and Scabs, bring Shame upon &s;uch who have them: Sin is &s;uch a Sore, and &s;o hateful a Scab, that it cau&s;es Shame, and Confu&s;ion of Face. Sin is the &s;hame of any People,<NOTE PLACE="marg">Phil. 3 19.</NOTE> and yet how do &s;ome glory in it? <HI>They glory in their Shame!</HI> Sin is the &s;oul Di&s;ea&s;e; the Hurt, nay all the Hurt, Sorrow, and Shame Sinners meet with, came in originally by Sin, by yielding to the Devil, and by adulte|rating from God: no running Sore, no Scab, no breaking out in the Fle&s;h, like Sin in the Heart and Life of a Sinner.</P>
<P N="10"><NOTE PLACE="marg">Ezek 18. Joh. 8.22. Rom. 8.13.</NOTE>X. Some Wounds are Mortal: Sin makes a mortal Wound; <HI>The Soul that Sins &s;hall die;</HI> and, <HI>unle&s;s ye believe that I am he, ye &s;hall die in your Sins. If ye live after the Fle&s;h, ye &s;hall die,</HI> &amp;c. I do not &s;ay there is no Help, nor Cure for the&s;e Spiritual Sores and Wounds; yet I mu&s;t &s;ay they are incurable, as to Man, no Man can find by all his Skill and Art any healing Medicine. And upon this account the Lord &s;aid of <HI>Judah</HI> and <HI>I&s;rael, their Wound was incurable,</HI> they had brought them&s;elves into &s;uch a Condition, that none could help them, nor bring them out; <HI>O</HI> I&s;rael, <HI>thy de&s;truction is of thy &s;elf, but in me is thy help.</HI> Indeed &s;ome Men are &s;o de&s;perately and dangerou&s;ly wounded, that there is little hope of them, they have all the &s;igns of Ruine and Eternal Death upon them imaginable.</P>
<P><HI>Que&s;t.</HI> It may be you will &s;ay, When may the &s;tate of a Per&s;on be &s;aid to be de&s;perate, and almo&s;t (if not altogether) pa&s;t hope, or wounded even unto Death?</P>
<P><HI>An&s;w.</HI> 1. If a Man &s;ins, and is &s;orely wounded, and yet continues in his Sinful Cour&s;e, the Sting is not pulled, as it were, out of his Fle&s;h, I mean out of his Heart, nor is he willing it &s;hould; there is little hopes at pre&s;ent of this Man. Can a Wound
<PB N="347" REF="189"> be healed and yet the venemous Sting &s;tick fa&s;t in him? A continual cour&s;e or cu&s;tom in Sin, tho they be &s;mall Sins comparatively, may prove deadly.</P>
<P N="2">2. When <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">in is in the Affection 'tis dangerous You know when the Heart is wound|ed and corrupt, there is no hopes of Life: if in times of Infection you can keep it from the Heart, you are well enough. Phy&s;icians, tho they have Medicines to keep In|fection from the Heart, yet they have no Medicine to cure the Heart, if once the Di&s;tem|per gets into it. When a Man clo&s;es in with his Sin, likes it, loves it, and makes Pro|vi&s;ion to fulfil the Lu&s;ts of it, 'tis a dangerous &s;ign.</P>
<P N="3">3. When the Wound &s;preads and increa&s;eth, or a Per&s;on grows more vain, carnal, and filthy, 'tis a &s;ad &s;ign. Some Men have been for a time cautions, and &s;omewhat tender, their Con&s;ciences have re&s;trained them from yielding unto Sin, but afterwards they came to grow more hard and bold, and have adventured on this and the other Evil, and &s;o by degrees from little Sins make no Con&s;cience of greater, till they are no|torious in Wickedne&s;s, and this after common Illuminations; this is a &s;ign they are near Hell.</P>
<P N="4">4. When a Per&s;on is &s;orely and grievou&s;ly wounded, and yet is un&s;en&s;ible, does not cry out, nor feel any pain, 'tis a &s;ad &s;ign. Come to &s;ome wounded Per&s;ons, and ask them how they do; they will an&s;wer you, Very well, I ail nothing, then Relations begin to weep: &s;o &s;ome Sinners, through a cu&s;tom of Sin, grow in&s;en&s;ible, they are pa&s;t feeling, they are not only without pain them&s;elves, but laugh at &s;uch who com|plain of their <HI>Sores upon the Head, and mourn for their Sin;</HI> of this Man you may write in Red Letters, <HI>Lord have Mercy upon him.</HI></P>
<P N="5">5. When a Man is dangerou&s;ly wounded, and nothing that is given him will go down, neither Food nor Phy&s;ick; or if he doth take it, yet it will not &s;tay with him, 'tis a very bad &s;ign: &s;o when a Sinner refu&s;eth all good Coun&s;el that is given him, and in&s;tead of vomiting up, by true Repentance, his Sin, he vomiteth up the Phy&s;ick and Food of his Soul that &s;hould do him good, and de&s;pi&s;es all Reproof,<NOTE PLACE="marg">Prov. 28.1.</NOTE> hardning him&s;elf again&s;t it, he is near to De&s;truction.</P>
<P N="6">6. And La&s;tly, When a Man is wounded, and that Bal&s;am, Means or Medicine, that &s;eldom fails to work a Cure in others, yet will do him no good, but contrary-wi&s;e, whil&s;t in Cure, and under the be&s;t Means, he grows wor&s;e and wor&s;e, there is little hopes of him: &s;o when a Sinner under a powerful and Soul-&s;aving Mini&s;try, and di|vers &s;ore Afflictions, is not at all reformed, but grows wor&s;e and wor&s;e, his Condi|tion is bad; it may be that Sermon that works no change at all in him, hath tended, through the Mercy of God, to the Conver&s;ion of &s;everal Souls who were as &s;orely wounded as he. If a Phy&s;ician gives the be&s;t Medicine he has, and lays on a mo&s;t So|veraign Plai&s;ter, and yet the Patient &s;aith, Sir, that which you pre&s;cribed hath done me no good; I wonder, &s;aith he, it &s;eldom fails me, I fear your Condition, I mu&s;t give up, I have done what I can for you, the Lord pitty your Soul, you are no Man for this World; 'tis an Argument that Wound or Sickne&s;s will be unto Death, when the be&s;t Preaching, the be&s;t Means that can be made u&s;e of, will not work upon a Man's Heart; he is under Lo&s;&s;es and Affliction, and divers melting Providences, but nothing will do.</P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>IS Sin a Wound? or doth it wound the Soul, wound the State, Nation, and Church of God? We may then infer from hence the Folly of Men and Women who love and hug their Sin. Wilt thou, O Sinner, hug a Serpent in thy Bo&s;om, that &s;trives to &s;ting thee to Death? what Fools are wicked Men?</P>
<P N="2">2. Let us learn from hence to bewail the Condition of our &s;inful Relations, let the Husband mourn over his unbelieving Wife, and the Wife mourn over the unbelieving Husband; Fathers grieve for their unconverted and wounded Children, and Children grieve for their wounded and unconverted Parents, <HI>&amp;c.</HI> What are they that thou love&s;t &s;o dearly, and who lye in thy Bo&s;om mortally wounded, and wilt thou not be trou|bled for them? what not one Sigh nor Tear come from thee for them? be a&s;toni&s;hed, O Heavens! what a hard Heart ha&s;t thou?</P>
<P N="3">3. Seek out for help, you that are unconverted, delay not; and let &s;uch who are heal|ed, do what they can to get help and Cure for their Friends: if a Husband, a Wife, a Father, a Child or Brother be dangerou&s;ly &s;ick, or wounded externally, how ready are you to enquire for &s;ome skilful Phy&s;ician, or Chyrurgion! and what &s;peed will you make! and will you not be as tender and as careful of their Souls?</P>
<P N="4"><PB N="348" REF="190">4. Take heed you do not draw others into Sin. What not only wound thy own Soul, but be cruel al&s;o to the Souls of others! wilt thou murther thy &s;elf, and murther thy Friend too?</P>
<P N="5">5. What blind Wretches are they that make a mock at Sin? <HI>[See Fools.]</HI></P>
<P N="6">6. Let it be al&s;o matter of caution to all, to take heed they re&s;t not &s;atisfied with &s;light healing,<NOTE PLACE="marg">Jer. 8.11.</NOTE> <HI>They have healed the hurt of the Daughter of my People &s;lightly,</HI> &amp;c. This may be done many ways.</P>
<P N="1">(1.) Some re&s;t &s;atisfied, and lick them&s;elves whole with the thoughts of federal Holine&s;s, think they are in Covenant with God, through the Faith of their Parents; thus the Jews,<NOTE PLACE="marg">Mat. 3.9.</NOTE> <HI>We are</HI> Abraham<HI>'s Seed, we have</HI> Abraham <HI>to our Father;</HI> my Parents were Godly; and &s;o they might, and yet thou a Child of the Devil, and be damned for all that.</P>
<P N="2">(2.) Some fly to their Godly Education: but that will never heal their Wounds; 'tis not what a Godly Family thou wa&s;t brought up in, and what good In&s;truction thou had&s;t, but what thou art, and what a change there is in thee, what Faith and Fear of God is there wrought in thy Soul?</P>
<P N="3">(3.) Others apply the Mercy of God, when they begin to feel Con&s;cience to terrify them,<NOTE PLACE="marg">Exod 34.6</NOTE> and their Wounds appear, but never con&s;ider his Ju&s;tice: remember God is graci<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us and merciful, <HI>&amp;c.</HI> but will <HI>in no wi&s;e clear the Guilty.</HI></P>
<P N="4">(4.) Others tru&s;t to a partial Reformation of Life, they are other Men to what they were once. Soul, 'tis not Reformation, or leaving all manner of gro&s;s &s;candalous Sins, but a change of Heart and Regeneration thou mu&s;t &s;eek after.</P>
<P N="5">(5.) Some apply the Promi&s;es of God to Sinners, before their Wounds were ever lanced, or their Sores laid open, and the Corruption let out: this is but skinning over the Sore, and to leave it to fe&s;ter and rancle inwardly; the proud Fle&s;h mu&s;t with &s;ome corroding Plai&s;ter be taken down, thou wante&s;t through Humiliation for Sin.</P>
<P N="6">(6.) Many &s;atisfy them&s;elves, becau&s;e they are not &s;uch great Sinners as &s;ome are. Remember,<NOTE PLACE="marg">Luk. 13 3, 5.</NOTE> <HI>I tell ye, nay, except ye repent, ye &s;hall all likewi&s;e peri&s;h.</HI></P>
<P N="7">(7.) Some fly to their Duties, they &s;in and are wounded, and they think Prayer will make them whole.</P>
<P N="8">(8.) Some boa&s;t of their Knowledg and Experiences, <HI>&amp;c.</HI> they can di&s;cour&s;e and talk well, nay, and will tell you, they are Members of the Church too: and this may be, and yet they die of their Wounds, and go to Hell. O take heed you are not &s;light|ly healed.</P>
<P><HI>Que&s;t.</HI> Well, but it may be you will &s;ay, <HI>What &s;hould we do to be throughly healed?</HI></P>
<P><HI>An&s;w.</HI> There is but one Phy&s;ician can heal the&s;e Wounds; none but the Lord Chri&s;t only has the healing Medicine; his Blood is the Bal&s;am, which thou mu&s;t ap|ply by Faith. And if thou woulde&s;t have a perfect Cure, thou mu&s;t be put to pain; He that would be healed, mu&s;t &s;uffer his Wounds to be lanced, and &s;earched to the bottom.</P>
<P N="2">2. Take the Phy&s;ician's Coun&s;el, and carefully follow his Directions; come to him pre&s;ently, whil&s;t it is to day, or thou art a dead Man.</P>
<P N="3">3. If it be &s;o, that he &s;ays, thy right Hand mu&s;t be cut off, bear the Pain; or thy right Eye mu&s;t be pulled out, &s;ubmit to him. What&s;oever is dear to thee, that hin|ders the Cure, thou mu&s;t deny thy &s;elf of.</P>
<P N="4">4. A Purge thou mu&s;t take, or thy Wounds cannot be healed; the evil Humors, or the Filth and Corruption that is in thy Heart, mu&s;t by the Spirit of Grace be purged out.</P>
<P N="5"><NOTE PLACE="marg">John 3.3.</NOTE>5. Thou mu&s;t become a new Creature: <HI>Except a Man be born again, he cannot &s;ee the Kingdom of God.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="349" REF="190">
<HEAD>Sin a Plague.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>1 Kings 8.38.</HI></BIBL> What Prayer and Supplication &s;oever be made by any Man, or by all thy People <HI>I&s;rael,</HI> which &s;hall know every Man the Plague of his own Heart, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Levit. 13.2, 3, 4, 5, 6.</HI></BIBL> &mdash; And it be in the Skin of the Fle&s;h like the Plague of Lepro&s;y, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>BY the Plague of the Lepro&s;y, all Expo&s;itors agree, was repre&s;ented the hateful Nature of Sin.</P>
<P><HI>Note.</HI> Sin may fitly be compared to the Plague, to the Plague of the Lepro&s;y, <HI>&amp;c.</HI></P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THe Lepro&s;y proceedeth from poy&s;oned and corrupted Humors in the Body: So Sin is nothing el&s;e but the poy&s;onous and corrupt Humors of the Soul.</P>
<P N="2">II. The Plague of the Lepro&s;y &s;preads over every part of the Body: So Sin hath &s;pread it &s;elf over the whole Lump of Mankind, and over every Faculty of the Soul.</P>
<P N="3">III. No Di&s;ea&s;e is more &s;tinking and hateful to Men than the Lepro&s;y: So nothing is more abominable and dete&s;table in the &s;ight of God, and &s;incere Chri&s;tians, than Sin.</P>
<P N="4">IV. No Di&s;ea&s;e is more contagious and infectious than the Lepro&s;y; the Plague of the Pe&s;tilence (&s;aith a Divine) is not &s;o infectious as the Plague of the Lepro&s;y;<NOTE PLACE="marg">Dr. <HI>Taylor</HI></NOTE> it infecteth Hou&s;es, Walls, Ve&s;&s;els, Garments, <HI>&amp;c.</HI> So nothing is &s;o infectious as Sin. [See <HI>Sin a Wound.</HI>]</P>
<P N="5">V. The Plague of the Lepro&s;y &s;eparated the infected Per&s;on from the Fellow&s;hip of all Men, whatever they were, if incurable, altho Kings; they were utterly and for ever excl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ded the Ho&s;t, as <HI>&V;zziah,</HI> neither were they admitted to come into the Temple, to join in holy Things: So Sin unrepented of,<NOTE PLACE="marg">2 Kings 15.5.</NOTE> &s;eparateth from God and Chri&s;t, and from the Fellow&s;hip of the Saints; it &s;huts Souls out of the Church, nay, out of Heaven it &s;elf.</P>
<P N="6">VI. No Di&s;ea&s;e is more painful and mortal, or more incurable; therefore they were enjoined to put on mournful Apparel and Garments; it was &s;o rarely and &s;eldom cu|red, that mo&s;t carried it to their Graves: So Sin is very painful and tormenting, as we before have &s;hewed.</P>
<P N="7">VII. The Symptoms of the Lepro&s;y agree with the Symptoms and Effects of Sin.</P>
<P N="1">1. There is a D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">bility and Weakne&s;s of all Parts in them that have this Di&s;ea&s;e, becau&s;e the Spirits are exhau&s;ted: So Sin makes feeble, weakens, and debilitates the Powers of the Soul Hence <HI>Jacob,</HI> when he ble&s;&s;ed <HI>Reuben,</HI> cries out, <HI>As weak and un&s;table as Water, becau&s;e of his Sin.</HI> Saints have weak Hands, and feeble Knees oft times hereby.</P>
<P N="2">2. There is in a Leper a Tumor and Swelling in the Fle&s;h: So Sin &s;wells a Man up in Pride, Vain-glory, and Self-conceitedne&s;s.</P>
<P N="3">3. There is in them, &s;aith my Author, a burning Thir&s;t, through the adu&s;t and burnt Blood by Melancholy, whereof it ari&s;eth: So Sin cau&s;eth an Inflammation and Burning of Anger, of Lu&s;t, and vehement Thir&s;t after the World, Preferment, Plea&s;ures, Riches, <HI>&amp;c.</HI> [See <HI>Poy&s;on.</HI>]</P>
<P N="4">4. There is in them filthy, putrid Matter, breaking forth in a mo&s;t loath&s;om man|ner: So &s;uch as are greatly infected with the Plague of Sin, ca&s;t forth nothing but horrid Pollution. Hence wicked Men are likened to the <HI>troubled Sea,</HI> that ca&s;ts forth mi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y Dirt.</P>
<P N="5">5. They have a hoar&s;e and weak Voice: So Sinners cannot pray, or if they do,<NOTE PLACE="marg">John 9.</NOTE> they cannot be heard. God hears not Sinners.</P>
<P N="6">6. They have a &s;tinking Breath and Mouth, and therefore they mu&s;t cover their Lips, le&s;t by their Breath they &s;hould infect others: So Sinners have a filthy Breath: Their Mouths are full of unclean and adulterous Speeches, belching forth nothing but vile and abominable Oaths, Cur&s;ings, and &s;landerous Accu&s;ations again&s;t the Godly, and &s;ometimes al&s;o again&s;t one another; but the&s;e &s;eldom cover their Lips.</P>
</DIV4>
<DIV4 TYPE="inferences">
<PB N="350" REF="191">
<HEAD>Inferences.</HEAD>
<P>WHat an horrid Di&s;ea&s;e, and Plague of Plagues, is Sin! Every Man hath a running Plague-Sore upon him. Who is it that is not a Leper from the Womb? We were all born with this Plague; we brought it into the World with us. Every Man, as he is in him&s;elf, may cry out, <HI>&V;nclean, unclean.</HI> Sin hath &s;pread it &s;elf over us like a Lepro&s;y.</P>
<P N="2">II. Wicked Men are mi&s;erable, whoever they are, if not cured of this Plague. Sin renders a Man more hateful to God, than an ugly Toad is to us.</P>
<P N="3">III. It may caution Saints to &s;hun the Company of a vile Sinner, and dread Sin, and flie from it, as from the Plague. Nothing that Sinners touch, but they defile, infect, and taint it, (till they are clean&s;ed) whether earthly or heavenly Things; all Creature-Comforts and Actions are unclean to them hereby: The very Plowing of the Wicked is Sin,<NOTE PLACE="marg">Prov. 20.4. Tit. 1.13.</NOTE> yea, the Sacraments, Prayers, or Alms, all is polluted, &s;o long as they are unconverted. <HI>&V;nto them that are defiled, nothing is pure,</HI> &amp;c.</P>
<P N="4">IV. A wicked Man can conver&s;e with no Man, but, as a Leper, he infects him by his ill Example; he endangers the Lives and Souls of Men.</P>
<P N="5">V. It may teach the Saints to ble&s;s God, and admire his Grace, who hath delive|red them from the Contagion of Sin.<NOTE PLACE="marg">Joh. 5.14.</NOTE> <HI>But art thou made whole? &s;in no more.</HI></P>
<P N="6">VI. None but the High-Prie&s;t pronounced a Per&s;on clean from the Lepro&s;y: &s;o none but Chri&s;t can di&s;cern our Uncleanne&s;s, and pronounce us clean, and wholly free from the Plague of Sin.</P>
<Q><L>O What is Sin? it is a Lepro&s;ie,</L>
<L>When Scripture &s;o compares it, may not I</L>
<L>Call it a Plague, a Wound, a loath&s;ome Sore,</L>
<L>That doth corrupt and &s;pread the Soul all 'ore?</L>
<L>Like to an Ulcer, or infectious Biles,</L>
<L>Which the whole Man mo&s;t wofully defiles.</L>
<L>O how do Men fly from the Pe&s;tilence,</L>
<L>And &s;hall not we learn Wi&s;dom now from thence?</L>
<L>Sin is a Plague that kills eternally,</L>
<L>All &s;orts of Men, unle&s;s they &s;wiftly fly</L>
<L>To Je&s;us Chri&s;t; no Med'cine will do good,</L>
<L>Nor heal the Soul, but this Phy&s;icians Blood.</L></Q>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Sin compared to Poy&s;on.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Rom. 3.13.</HI></BIBL> The Poy&s;on of A&s;ps is under their Tongues.</Q>
</EPIGRAPH>
<P>POy&s;on of A&s;ps denotes, 1. Sometimes great Puni&s;hments. <HI>Job</HI> 6.4. &amp; 20.16. <HI>He &s;hall &s;uck the Poy&s;on of A&s;ps,</HI> &amp;c. 2. Sometimes corrupt Doctrine, and Here&s;ies, wherewith Men poy&s;on them&s;elves and Followers. <HI>Deut.</HI> 32.33. <HI>Their Wine is the Poy&s;on of Dragons,</HI> i. e. their Doctrine; So <HI>Ain&s;worth, Rev.</HI> 17.2. <HI>With the Wine of her Fornication:</HI> Which intends Venom and Poy&s;on of the Devil, the old Dragon; or the dete&s;table Super&s;tition and Idolatry of Antichri&s;t, and Church of <HI>Rome.</HI> 3. It &s;ignifies the cruel Malice and Rage of Men.</P>
<P><HI>Note.</HI> Sin is the Venom or Poy&s;on of the Serpent, or the old Dragon.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>POy&s;on inflames, heats, and (as it were) &s;ets the Body on fire: So Sin inflames, heats, and &s;ets (as it were) a Man's Spirit on fire. What a Heat doth the De|vil put &s;ome Men in, by &s;tirring up their Wrath, Rage, and Malice again&s;t their Neighbours!</P>
<P N="2">II. Poy&s;on cau&s;eth a great and extreme Thir&s;t. Gro&s;s or dreggi&s;h Liquor will not quench the fiery Thir&s;t of Poy&s;on;<NOTE PLACE="marg">Caryl.</NOTE> it drinks (&s;aith one) nothing but pure Spirits: So Sin &s;tirs up an in&s;atiable De&s;ire or Thir&s;t after Revenge, as al&s;o after the Plea&s;ures,
<PB N="351" REF="191"> Profits, and Honours of this World, which nothing can allay, but the Water of Life, which Je&s;us Chri&s;t gives; <HI>John</HI> 4.14.</P>
<P N="3">III. Poy&s;on gets quickly (&s;aith one) to the Spirit, 'tis &s;ubtil and &s;piritful,<NOTE PLACE="marg">Plutarch.</NOTE> and in a very little time will corrupt the whole Ma&s;s of Blood, <HI>&amp;c.</HI> So Sin in a little time corrupted the whole Lump of Mankind. <HI>Adam</HI> had no &s;ooner &s;inned again&s;t God, but the &s;piritual Poy&s;on and Venom thereof &s;truck to his Heart, corrupting every Faculty of his Soul, and not only &s;o, but al&s;o the Souls of all his Po&s;terity. <HI>[See Wounds.]</HI></P>
<P N="4">IV. 'Tis noted by <HI>Plutarch,</HI> that when an A&s;p &s;tings a Man, it doth fir&s;t tickle him, and makes him laugh, till the Poy&s;on by little and little gets to the Heart, and then it pains and torments him, more than ever it delighted him before: So doth Sin, it may plea&s;e a little at fir&s;t: <HI>Though Wickedne&s;s be &s;weet in his Mouth,</HI><NOTE PLACE="marg">Job. 20 12</NOTE> <HI>tho he hide it under his Tongue, though he &s;pare it, and for&s;ake it not, but keepeth it &s;till within his Mouth: Yet his Meat in his Bowels is turned, it is the Gall of A&s;ps within him.</HI> Forbidden Profits and Plea&s;ures are very delightful to carnal Men, and many love to be medling with the&s;e poy&s;oning Mor&s;els of Sin. Many eat that on Earth, which they dige&s;t in Hell. Men mu&s;t not think to dine and dance with the Devil, and then to &s;up with <HI>Abra|ham, I&s;aac,</HI> and <HI>Jacob,</HI> in God's Kingdom.</P>
<P N="5">V. Poy&s;on in a Toad or Serpent, &s;uits and agrees well with their Nature; but Poy&s;on in a Man's Stomach makes fearful Work, it being of a contrary Nature: So Sin in a wicked Man, one that hath no &s;park of true Grace in him&punc; &s;eems to be &s;ui|table, and agree well with him, his whole Nature being &s;o grievou&s;ly corrupted, and changed into the evil Nature thereof, he having u&s;ed him&s;elf &s;o long in &s;inful Ways, that Sin, (<HI>viz.</HI> open Prophanene&s;s, Super&s;tition, and Error) is habitual, and become natural to him, as Poy&s;on to a Toad. Naturali&s;ts &s;ay, That if a Man take a little quantity of Poy&s;on at a time, and &s;o accu&s;tom him&s;elf to it,<NOTE PLACE="marg">&lindx;</NOTE> it will at length become &s;o natural to him, that he may take it as Food: Even &s;o wicked Men, by a conti|nual Cour&s;e and evil Cu&s;tom in Sin, drink it down as plea&s;ant Liquor, (like as the Fi&s;h drinks Water.) But now Sin to a true Chri&s;tian, is like much Poy&s;on in a Man's Stomach: 'tis contrary to that new Nature, and divine Principle, which is wrought in him by the Spirit of God; he cannot bear nor endure it, he hates every fal&s;e Way:<NOTE PLACE="marg">Rom. 7.</NOTE> <HI>That which I hate, that do I.</HI></P>
<P N="6">VI. Poy&s;on is deadly in its own Nature, and of a killing and de&s;troying Quality, if not timely vomited up, by taking &s;ome fit and proper Antidote, <HI>&amp;c.</HI> So Sin, (whether fle&s;hly or &s;piritual, <HI>viz.</HI> &s;en&s;ual Debauchery, or Here&s;y) will kill and de|&s;troy all where-ever it is, both Body and Soul, eternally, except by true Repentance it be vomited up. Tho Men take it down as &s;weet Wine,<NOTE PLACE="marg">Prov. 23.31.</NOTE> and are not pre&s;ently &s;en&s;ible of any harm; yet at la&s;t it will bite like a Serpent, and &s;ting like an Adder.</P>
<P N="7">VII. Oil will expel Poy&s;on, and it is often given to Per&s;ons who have taken it, to cau&s;e them to vomit it up: So the Oil of Gladne&s;s, <HI>viz.</HI> the Spirit of God, is the be&s;t Antidote in the World, to expel and work out the Poy&s;on of Sin in the Soul. [<HI>See</HI> Oil of Gladne&s;s, <HI>in the Fir&s;t Volume, Book</HI> 2.]</P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WHat do Sinners mean? will they poy&s;on them&s;elves? are they void of Under|&s;tanding, to take down the Poy&s;on of Dragons? Will they wilfully murther them&s;elves? What Blindne&s;s and Folly is in their Hearts!</P>
<P N="2">II. O how &s;hould this &s;tir up the Godly to pity wicked Men, and to &s;trive, as much as lieth in their Power, to prevent their &s;inning, and endeavour to turn away their Wrath!</P>
<P N="3">III. It may al&s;o caution Believers to take heed of Sin, and of the Venom of an evil Tongue, as al&s;o of the Poy&s;on of Here&s;y and Error.</P>
<P N="4">IV. Let Sinners al&s;o learn from hence timely to look out for Help. O get a fit Antidote to &s;ave you from this Poy&s;on!</P>
<Q><L>Ah! what is Sin? 'tis Poy&s;on in a Cup,</L>
<L>That's gilt without, and Men do drink it up,</L>
<L>Mo&s;t earne&s;tly, with joy and much delight,</L>
<L>Being plea&s;ant to the carnal Appetite.</L>
<PB N="352" REF="192">
<L>Sin's &s;weet to him who&s;e Soul is out of ta&s;te,</L>
<L>But long (alas!) its Sweetne&s;s will not la&s;t.</L>
<L>Sin's &s;weet to th' Fle&s;h, that does it dearly love;</L>
<L>But to the Soul it doth rank Poy&s;on prove.</L>
<L>Ha&s;t thou &s;uck'd this mo&s;t deadly Venome in?</L>
<L>And do&s;t not &s;ee thy vital Parts begin</L>
<L>To &s;well? Art poy&s;on'd, Soul? Look, look about,</L>
<L>To get an Antidote to work it out,</L>
<L>Before it be too late, the Poy&s;on's &s;trong,</L>
<L>Don't &s;tay a Week, twelve Hours is too long.</L>
<L>One drachm of Grace, mix'd with repenting Tears,</L>
<L>The Grace of perfect Love, that ca&s;ts out Fears,</L>
<L>Mix'd with that Faith which kills all Unbelief,</L>
<L>Took down with &s;peed, will ea&s;e thee of thy Grief;</L>
<L>'Twill purge the Soul, and work by Vomit well,</L>
<L>And all vile Dregs of Venome 'twill expell.</L>
<L>Unle&s;s thou vomit up each Dreg, be &s;ure</L>
<L>No hope of Life; one Sin will Death procure,</L>
<L>Eternal Death: Repentance is not right,</L>
<L>'Till Sin, nay, every Sin's for&s;aken quite.</L>
<L>Not only left, but as a poy&s;onous Cup,</L>
<L>Thou mu&s;t it loath, 'tis hateful, &s;pue it up.</L></Q>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Sin a Sickne&s;s.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 1.5.</HI></BIBL> The whole Head is &s;ick, and the whole Heart faint, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Mat. 9.12.</HI></BIBL> &mdash; The whole need not a Phy&s;ician, but they that are &s;ick.</P></Q>
</EPIGRAPH>
<P>SPiritual Sickne&s;s is twofold; (1.) To be &s;ick with Sin. (2.) To be &s;ick of Sin: as Sin wounds the Soul, &s;o it makes &s;ick, and this is Man's Mi&s;ery; but to be &s;ick of Sin, <HI>(viz.)</HI> to be &s;en&s;ible of the Evil and cur&s;ed Nature thereof, this is a Mercy.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THE Cau&s;es of Natural Sickne&s;s are divers, &s;ometimes it ari&s;es from &s;ome in|ward, and &s;ometimes from &s;ome outward Cau&s;e; to know from whence the Di&s;temper grew or did ari&s;e is very nece&s;&s;ary, whether it be Chronical or Acute, <HI>i. e.</HI> that which hath &s;eized on the Patient on a &s;udden, by Heats, Cold, or from the Cor|ruption of the Blood, by an infectious Air, <HI>&amp;c.</HI> which an able Phy&s;ician is diligent to pry and &s;earch into. Now as touching the Sickne&s;s of the Soul, 'tis evident the O|riginal Cau&s;e thereof, was by eating of the forbidden Fruit, which &s;urfeited the whole Lump of Mankind; or (if you plea&s;e) it was occa&s;ioned by Poy&s;on, by the Poy&s;on of the old Serpent. Deadly Poy&s;on makes a Man very &s;ick, and corrupts the whole Ma&s;s of Blood: And as 'tis needful to find out (if po&s;&s;ible) the Cau&s;e of Sickne&s;s, &s;o 'tis as nece&s;&s;ary to find out the Cau&s;e of Spiritual Sickne&s;s; the Cau&s;e being di&s;covered, the Cure is ea&s;y. If a Man doth not &s;ee what his &s;tate is, as con&s;idered in the fir&s;t <HI>Adam,</HI> nor the evil and damning Nature of Sin in general, nor the particular Plague of his own Heart, he is in no hopeful way of help and healing.</P>
<P N="2">II. Some Sickne&s;&s;es or Di&s;ea&s;es are Epidemical: Sin is a Sickne&s;s or Di&s;ea&s;e &s;o uni|ver&s;al, and a Contagion &s;o catching, that none have e&s;caped, nor are totally free from it.</P>
<P N="3">III. Some are &s;o &s;ick that they have no place free: Sin is a Di&s;ea&s;e that afflicts every part,<NOTE PLACE="marg">I&s;a. 5.</NOTE> the whole Head is &s;ick, and the whole Heart faint.</P>
<P N="4">IV. The Di&s;temper which we call the Sickne&s;s, or Pe&s;tilence, is very mortal, and &s;weeps away thou&s;ands: Sin is &s;uch a Sickne&s;s, no Pe&s;tilence like it; Sin is the Plague
<PB N="353" REF="192"> of Plagues. That which is mo&s;t oppo&s;ite to God, is the greate&s;t Evil; but Sin is mo&s;t op|po&s;ite and contrary to God, and therefore the greate&s;t Evil. That which &s;eparates Man from, and deprives him of the greate&s;t Good, mu&s;t needs be the greate&s;t Evil, or the Plague of Plagues; but Sin doth this, therefore the greate&s;t Evil. That which is the greate&s;t Judgment to be left unto, is the wor&s;t of Evils; but 'tis the greate&s;t Judgment in the World, to be left or given up to the Lu&s;ts of our own Hearts: <HI>Ergo, &amp;c.</HI> When God de&s;igns to bring his &s;evere&s;t Wrath upon a People, or a particular Soul, when he re&s;olves to afflict them to the uttermo&s;t, he doth not &s;ay, I will bring Plague, or Sickne&s;s, or Famine upon them, but, I will deliver them up to their Sins. <HI>I&s;rael would have none of me,</HI> &amp;c. and what then?<NOTE PLACE="marg">P&s;al. 81.11. Rom. 1.26, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">8.</NOTE> <HI>So I gave them up to their own Hearts Lu&s;ts,</HI> &amp;c. Thus he gave up the Gentiles to vile Affections. That Sickne&s;s, Plague, or Pe&s;tilence, that de&s;troys mo&s;t, that kills Millions, which is &s;o infectious, that none among&s;t Thou&s;ands, nay, Millions of Thou&s;ands, can e&s;cape, is the Plague of Plagues; but &s;uch a Sickne&s;s is Sin. More &s;hall be damned, than &s;hall be &s;aved; nay, but few comparatively enter in at the &s;trait Gate, and &s;o find Life. Now all that are damned, are damned or de&s;troyed by Sin, and therefore it is the wor&s;t of Evils. That which kills or de&s;troys Body and Soul too, is the Plague of Plagues; but Sin de&s;troys Body and Soul too: <HI>Ergo,</HI> Sin is the Plague of Plagues.</P>
<P N="5">V. Many of tho&s;e who have the Di&s;ea&s;e we call the <HI>Sickne&s;s,</HI> have Spots upon them, which are of two &s;orts, one of which are called the <HI>Tokens;</HI> and when they appear, they look upon them&s;elves as dead Men: So Sin, this &s;piritual Plague and Sickne&s;s of the Soul,<NOTE PLACE="marg">Deut. 31.4.</NOTE> marks &s;ome Men out for eternal Death: <HI>Their Spot</HI> (&s;aith the Lord) <HI>is not the Spot of my Children;</HI> that is, their Sin is not a Sin of Infirmity, &s;uch as appear upon the Children of God. Any Spot is bad, but &s;ome are wor&s;e, very bad, they are deadly Spots, they have the Tokens of Death and Wrath upon them.</P>
<P N="1">1. The Sin or Spot of a godly Man is rather a Scar or Wound that is healed, or almo&s;t healed: But Sin in &s;ome of the Ungodly, is like a rotten, putrifying Sore in the Fle&s;h.</P>
<P N="2">2. The Spots of the Godly are not &s;o contagious or infectious as the Sins or Spots of the Wicked. The Sins of the Ungodly make their very Per&s;ons and Prayers loathed and hate|ful in God's &s;ight; now God, tho he hates the Sins of his own Children,<NOTE PLACE="marg">P&s;al 109.7.</NOTE> yet he loves their Per&s;ons.</P>
<P N="3">3. Sin in a Saint is his Sorrow, 'tis that which he hates, it wounds and grieves his Soul,<NOTE PLACE="marg">Rom. 7.3.</NOTE> he is &s;ick of his Sin; but the Wicked love their Sin. Sin is in a godly Man's Conver|&s;ation, and that is his Trouble; but Sin is in a wicked Man's Affection, which renders it to be a deadly Spot.</P>
<P N="4">4. Sin reigns and predominates in the Hearts of the Wicked: But Sin, tho it may &s;ome|times tyrannize in a Saint, yet he obeys it not, he is not the Subject or Servant of Sin: The one yields and &s;ubjects to Sin; the other oppo&s;es and re&s;i&s;ts it, every Faculty of his Soul is &s;et again&s;t it; and not only &s;o, but again&s;t every Sin.</P>
<P N="6">VI. Sickne&s;s brings oft-times utter Weakne&s;s upon the Body: So Sin brings Weakne&s;s upon the Soul: <HI>I am feeble,</HI> &amp;c. It makes a Chri&s;tian very faint. [<HI>See</HI> Lepro&s;y.]</P>
<P N="7">VII. Some Sickne&s;s is very grievous to be born: So Sin is grievous to a true Chri&s;tian, who is made &s;en&s;ible of it.</P>
<P N="8">VIII. A Man that finds him&s;elf very &s;ick, and like to die, will &s;oon look out for Help, or &s;end to a Phy&s;ician: So the Soul that is &s;in-&s;ick, will &s;eek for Help, <HI>viz.</HI> ha&s;ten to Je&s;us Chri&s;t, for none el&s;e can cure the Sickne&s;s of the Soul.</P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>ARt thou &s;ick, and ready to die, and in&s;en&s;ible of any Illne&s;s? doth nothing ail thee? This is &s;ad.</P>
<P N="2">II. Art thou &s;ick, and greatly afflicted? is thy Soul weary of its Groanings? Ha&s;te to the Phy&s;ician, go to Chri&s;t.</P>
<P N="1">1. The more &s;ick, the more need of Phy&s;ick; the greater Sinner thou art, the more need of a Saviour thou ha&s;t.</P>
<P N="2">2. The longer thou delaye&s;t, the more hard and difficult will thy Cure be, be&s;ides the Danger thou runne&s;t, Death may be at thy Door.</P>
<P N="3">3. Con&s;ider, you mu&s;t have a Cure, and be freed from this Sickne&s;s, this Stone in the Heart, this Unbelief, or what-ever el&s;e the Di&s;ea&s;e be, or el&s;e be damned.</P>
<P N="4">4. Chri&s;t came from Heaven on purpo&s;e to be thy Phy&s;ician: <HI>He came not to call the Righ|teous, but Sinners to Repentance.</HI></P>
<P N="5">5. Soul, let me tell thee, as it was once &s;aid to blind <HI>Bartimeus, Be of good cheer,</HI><NOTE PLACE="marg">Mat. 11.28, 29.</NOTE> <HI>Chri&s;t calls thee. Come to me all ye that are weary,</HI> &amp;c.</P>
<P N="6"><PB N="354" REF="193"><NOTE PLACE="marg">Luke 10.30.</NOTE>6. Thou maye&s;t have Phy&s;ick and Cure very cheap: Tho thou ha&s;t no Money, Chri&s;t will do all freely, if thou wilt ca&s;t thy &s;elf upon him.</P>
<P N="7">7. Chri&s;t is able to cure all Di&s;ea&s;es. Tho thou art never &s;o &s;ick, he is able to make thee whole:<NOTE PLACE="marg">Heb. 7.25.</NOTE> <HI>He is able to &s;ave to the uttermo&s;t all that come to God by him.</HI></P>
<P N="8">8. Chri&s;t is willing as well as able. See <HI>Mat.</HI> 8.2. <HI>Mark</HI> 1.41.</P>
<P N="9">9. Chri&s;t can do the Work, when all other Means fail, (<HI>Mark</HI> 5.26.) when Purpo&s;es fail, good De&s;ires fail, Prayers fail, and good Works, and Moral Righteou&s;ne&s;s fails, <HI>&amp;c.</HI></P>
<P N="10">10. Chri&s;t is &s;uch a Phy&s;ician, that rather than thou &s;houlde&s;t go without Cure, he hath &s;hed his own Blood, to make thee whole, and free thee from thy Sickne&s;s.</P>
<P N="11">11. If Chri&s;t undertakes the Cure, he will never leave thee, till he hath perfectly re&s;tored thee to Health again. But remember, there is no Cure, but by his precious Blood: <HI>He died, that we might live.</HI></P>
<Q><L>Can&s;t thou be &s;ick, and &s;uch a Doctor by?</L>
<L>Thou can&s;t not live, unle&s;s thy Doctor die.</L>
<L>Strange kind of Grief! that finds no Med'cine good</L>
<L>T'a&s;&s;wage the Pain, but the Phy&s;ician's Blood.</L>
<L><HI>Fr. Quarles.</HI></L></Q>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Sin compared to Vomit.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Jer. 48.26.</HI></BIBL> <HI>Moab</HI> al&s;o &s;hall wallow in his own Vomit, <HI>&amp;c.</HI></P>
<P><BIBL><HI>2 Pet. 2.22.</HI></BIBL> &mdash; The Dog is turned to his Vomit again, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>A Wicked Man, or one who turns to his old evil and wicked Cour&s;es, is compared to a Dog, and Sin to Vomit which a Dog licketh up.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Vomit is a very loath&s;om Thing, but a Dog's Vomit is mo&s;t dete&s;table: So Sin is a very loath&s;om Thing, but Apo&s;tacy is the wor&s;t of Sins; no Sin is more abominable in God's &s;ight than that.</P>
<P N="2">II. A Vomit is ca&s;t up &s;ometimes by rea&s;on of the Sickne&s;s of the Stomach: So a Chri|&s;tian being very &s;ick of his Sin, ca&s;ts it up, or vomits it out by Repentance.</P>
<P N="3">III. Some Men finding them&s;elves oppre&s;&s;ed by means of &s;ome Ob&s;tructions, or by rea&s;on of the Foulne&s;s of their Stomachs, take &s;omething to make them vomit, to free them&s;elves of that which otherwi&s;e may endanger their Health, if not their Lives: So a Chri&s;tian, being &s;en&s;ible of internal Ob&s;tructions, and Pollutions of his inward Man, takes a fit Antidote of Chri&s;t's preparing, by which means he vomits up the Filth and Pollu|tion of his Heart and Life, and thereby attains a healthy Soul, and flouri&s;hes in God|line&s;s.</P>
<P N="4">IV. Some Men on a &s;udden are made to vomit, by eating &s;omething that offends, or agrees not with their Stomachs: So many Sinners, by hearing of a Soul-&s;earching Ser|mon, and by the Rebukes and continual Gnawings of their own Con&s;ciences, vomit up &s;ome of the Sins of their Lives; but in a little time they grow more &s;ick of Religion than ever they were of their Sins, and &s;o, with the Dog, they lick up their old Vomit again, <HI>i. e.</HI> turn to their former Ways of Sin and Error.</P>
<P N="5">V. What is more hateful, or cau&s;eth greater Shame, than to &s;ee a Man wallow in his own filthy Vomit? So 'tis hateful to &s;ee a wicked and an ungodly Apo&s;tate, who hath turned his Back upon Chri&s;t and his Ways, wallowing in all his former Sins, and bruti&s;h Lu&s;ts.</P>
<P><HI>Inference.</HI> Let this teach us to hate Sin and Apo&s;tacy.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="355" REF="193">
<HEAD>Sin an Vncleanne&s;s.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Ezek. 36.29.</HI></BIBL> From all your &V;ncleanne&s;&s;es, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Zech. 13.1.</HI></BIBL> In that day there &s;hall be a Fountain opened to the Hou&s;e of <HI>David,</HI> and to the Inhabitants of <HI>Jeru&s;alem,</HI> for Sin, and for &V;ncleanne&s;s.</P>
<P><BIBL><HI>Eph. 4.19.</HI></BIBL> To work all &V;ncleanne&s;s, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>SIN is compared to an unclean thing, and Man by rea&s;on of Sin is &s;aid to be defiled; who can bring a clean thing out of an unclean? the <HI>Hebrew Tama,</HI> as Mr. <HI>Caryl</HI> ob|&s;erves, comes near the Word <HI>Contaminatum,</HI> which is u&s;ed by the <HI>Latines</HI> for Un|cleanne&s;s, and it &s;peaks the greate&s;t Uncleanne&s;s, Pollution, Sordidne&s;s, and Filthi|ne&s;s imaginable, as of Habit, Goar of Blood, the Muddine&s;s of Water, or what&s;oever is loath&s;ome or unlovely, noi&s;om or un&s;eemly; &s;uch an Uncleanne&s;s is Sin.</P>
<P>Note, <HI>Sin is an unclean thing:</HI> They who &s;ee the Face of Sin in the Gla&s;s of the Law, &s;ee it the mo&s;t ugly and deformed Object in the World: If Vertue could be &s;een, &s;he would attract all Eyes to her, and ravi&s;h all Hearts to behold her, <HI>Vertue is an invi&s;ible Beauty;</HI> &s;o if Sin could be &s;een, all Eyes would turn away from it, and all Hearts loath it. <HI>Sin is an invi&s;ible Deformity.</HI> The Spirit of God doth as it were &s;trive for Compari&s;ons, to &s;et out the ugline&s;s of Sin, it is compared to the Blood and Pollution of wretched new-born Infants,<NOTE PLACE="marg">Ezek. 16. Rom. 3.13. I&s;a. 1.5, 6. Jam. 1.27.</NOTE> to the Corruption and Putrefaction of a rotten Sepulchre, to the Scum of a Seething-Por, to loath|&s;ome, &s;tinking and putrifying Sores, to the &s;uperfluity of Naughtine&s;s, to the Lepro&s;y, <HI>&amp;c.</HI> all the&s;e Compari&s;ons &s;hew forth the ugline&s;s of Sin, but alas! 'tis filthy beyond compare.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>SOme things are &s;o unclean and filthy, that they defile every thing they touch: Sin is &s;uch an Uncleanne&s;s who can touch it, meddle with it, and not be defiled by it? 'tis an infe|ctious Uncleanne&s;s: as Good is &s;o much the better, by how much the more it is diffu&s;ive, &s;o Sin is &s;o much the wor&s;e, by how much it is the more infectious and diffu&s;ive. Sin is diffu&s;ive two ways. 1. By Propagation from <HI>Adam</HI> to all his Po&s;terity. 2. By way of Imitation.</P>
<P N="2">II. Some things are full of Uncleanne&s;s, they abound in Filth and Pollution; &s;uch a De|filement and Uncleanne&s;s is Sin, it is not in one Part only, but in and upon the whole Man, it goes quite through; there is not the lea&s;t part free from Head to Heel,<NOTE PLACE="marg">Caryl.</NOTE> <HI>They are all gone out of the way and become vile, vile all over.</HI> There is a double univer&s;ality of this Un|cleanne&s;s. 1. It defiles all Men. 2. All of Man, not one Man in the World but is unclean by Sin, and not one part in Man but is unclean; view him in his Under&s;tanding, Will, Judgment, Memory, Affection, Con&s;cience, Eyes, Hands, Tongue, Feet, all parts of the Body, and Powers of the Soul are unclean.</P>
<P N="3">III. Some Uncleanne&s;s is active, prevailing and powerful, it encrea&s;eth and grows wor&s;e and wor&s;e, and defiles, and pollutes more and more; &s;uch an Uncleanne&s;s is Sin. Man is unclean as he comes into the World, but this Uncleanne&s;s grows and prevails more and more upon him, by actual Sin he becomes wor&s;e and wor&s;e, and is more defiled every day; it &s;trives to captivate and bring the Souls of all Men under the defiling Power and Pollution of it.<NOTE PLACE="marg">Rom. 7.23.</NOTE></P>
<P N="4">IV. Some Uncleanne&s;s is &s;o loath&s;ome, that it cau&s;es &s;uch things to &s;tink as come near it; Sin makes the Sinner &s;tink, his Per&s;on &s;tink, his Life &s;tink, and his Services and Prayers, and all his be&s;t Actions to &s;tink in the No&s;trils of God.<NOTE PLACE="marg">Prov. 15.8.</NOTE> <HI>The Sacrifices of the Wicked are an Abomination to the Lord.</HI></P>
<P N="5">V. Some Uncleanne&s;&s;es are inward, hidden, ob&s;cure, appear not to the external Eyes. Sin is not a Spot in the Garment, or vi&s;ible Pollution in the Face, or rottenne&s;s in the Fle&s;h, tho that's bad, and &s;ometimes the effects of this Uncleanne&s;s, but it is rottenne&s;s in the Heart; all a Man's Intrals are as it were corrupted. Man, as you heard, and every part of Man is de|fi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed, and yet externally this uncleanne&s;s doth not appear, the Sinner &s;eems as beautiful and comely to the outward Eyes as other Men, this Uncleanne&s;s is internal: As Saints internal|ly are glorious and beautiful, &s;o Sinners internally are foul, filthy, and deformed, their Heart,<NOTE PLACE="marg">Tit. 1.15.</NOTE> Liver, and Con&s;cience, is defiled.</P>
</DIV4>
<DIV4 TYPE="disparity">
<PB N="356" REF="194">
<HEAD>Di&s;parity.</HEAD>
<P>WHat Pollution and Filth is &s;o fixed and abiding, that all the Nitre and Fuller's Soap in the World cannot wa&s;h it off, nor the hotte&s;t Fire purify, purge it out, or con&s;ume it? But &s;uch an Uncleanne&s;s and Pollution is Sin, that all the Water in the mighty Ocean cannot wa&s;h it out; nay, could a Man bathe him&s;elf in b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ini&s;h Tears of god|ly Contrition,<NOTE PLACE="marg">Jer. 2.22.</NOTE> it will not clean&s;e, or take away the Filth of his Tran&s;gre&s;&s;ion. <HI>Tho thou wa&s;h thee with Nitre, and take unto thee much Soap; yet thy Iniquity is mark<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d before me, &s;aith the Lord.</HI> All the Fire of Hell cannot burn it out; Hell-Fire &s;hall never (as &s;aith Mr. <HI>Caryl</HI>) con&s;ume this Filth; tho&s;e who are not purged in this Life, &s;hall never be purged in the next. The Wicked &s;hall ever be in punitive Flames, but &s;hall not find (as Papi&s;ts dream) any purgative Flames; the Fire and Brim&s;tone of Hell &s;hall never fetch this Uncleanne&s;s out of the Damned.</P>
<P N="2">II. What Uncleanne&s;s, and abominable Filth and Pollution is en&s;naring? Men and Women are &s;hie of, and ready at all turns to flie from, and avoid any external, horrible Uncleanne&s;s: But Sin is a bewitching and en&s;naring Uncleanne&s;s. All the bodily Beauty in the World did never entice &s;o many, as the Deformity and foul Face of Sin hath. Beauty and Comeline&s;s are the Attractives, the Load&s;tone of Love; Chri&s;t was not loved by many, becau&s;e he did not appear beautiful, he vail'd his glorious Beauty: Lu&s;t is loved, tho it be altogether unbeautiful. Chri&s;t is the Mirror of Beauty; tho &s;ome &s;ee no Comeline&s;s in him, he is <HI>fairer than the Children of Men:</HI> But there is no Form or Comeline&s;s in Sin, no|thing indeed why it &s;hould be de&s;ired; yet how is it admired and e&s;teemed by all Sorts of Men! They dote upon it, and run mad with love to it, ('tis &s;o bewitching) as the choi|ce&s;t Beauty in the World.</P>
<P N="3">III. Wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t Filth, Uncleanne&s;s, or Pollution, is of &s;uch a murthering, killing, and de|&s;troying Nature, as Sin? It is true, &s;ome horrid Pollution is of a corrupting, poy&s;onous, and de&s;troying Quality, but not like Sin: This Venom, this Uncleanne&s;s, is wor&s;e than any, more mortal than any; it kills both Body and Soul too; it de&s;troys eternally. O there is no finding out the cur&s;ed Nature of it; there is nothing can &s;ave from the killing Power of it, nor clean&s;e from its Pollution, but Chri&s;t's Blood.</P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>O What a woful Condition is Man in by Nature, how unclean in God's &s;ight! Well might <HI>Eliphaz</HI> &s;ay,<NOTE PLACE="marg">Job 15.16.</NOTE> <HI>How abominable and filthy is Man, who drinketh in Iniquity like Water!</HI> The Word <GAP DESC="foreign"> notes that which is mo&s;t abhorring to the Nature of Man; that which is not only &s;o nau&s;eous that the Stomach cannot dige&s;t it, but &s;o ba&s;e, that the Mind is burthened to think upon it; yea, the Word imports that which is rejected by all the Sen|&s;es, that which the Eye cannot endure to look upon, that which the Ear cannot endure to hear of, that which is a Stink in the No&s;trils, and which the Hand will not touch, &s;uch a a thing is Man in God's Sight, by rea&s;on of Sin. <HI>Filthy,</HI> <GAP DESC="foreign">, the Word is derived from a Root that &s;ignifies,<NOTE PLACE="marg"><HI>Caryl</HI> on <HI>Job</HI> 15.16.</NOTE> corrupt, rotten, putrified, the Scum of a Pot, the Ru&s;t of Metals, the Dung or Excrement of Man and Bea&s;ts. There are no Words (&s;aith <HI>Caryl</HI>) filthy enough to expre&s;s the Filthine&s;s of Man. The Word is found, &s;aith he, but three times in Scripture, in this Con&s;truction, and in all of them 'tis applied to &s;hew the abominable Wickedne&s;s of Man: The fir&s;t is this, <HI>Job</HI> 15.16. <HI>P&s;al.</HI> 14 3. <HI>P&s;al.</HI> 53.3. as if this were a Word pick'd out on purpo&s;e, as a Gla&s;s, to &s;hew Man his Face and natural Com|plexion in, <HI>&amp;c.</HI></P>
<P N="2"><NOTE PLACE="marg">Job 7.17.</NOTE>II. O what is Man, that God &s;hould be mindful of him! What Beauty is there in him, that the Almighty &s;hould &s;et his Heart upon him!</P>
<P N="3">III. What little rea&s;on have wicked Men to be proud? And how &s;adly are they mi&s;taken, who think to adorn them&s;elves with Sin? How do Sinners pride them&s;elves in their filthy Garments, and Cloak of Unrighteou&s;ne&s;s? He is no Gallant now a days, unle&s;s he can &s;wear and cur&s;e, and cry, <HI>Damn-him,</HI> and, <HI>Sink-him.</HI> Lord, what an Age is this! They &s;hew their Sin, as <HI>Sodom,</HI> and hide it not; they glory in their Shame.</P>
<P N="4">IV. Let us learn from hence to be fully &s;en&s;ible of our Birth-Pollution, I mean, Original Sin,<NOTE PLACE="marg">Job 25.5. Job 14.4.</NOTE> that which we brought into the World with us: <HI>Can he be clean that is born of a Wo|man? Who can bring a clean thing out of an unclean? not one.</HI> Can the Stream be clean, when the Fountain is &s;o unclean? All that are born by natural Generation, are unclean. <HI>Adam</HI>'s particular Act or Breach of the Law of God was ours, we being in him; he &s;tood as the common Root of all his Po&s;terity; 'tis al&s;o by the Almighty imputed to us: The natural Pravity or Corruption which i&s;&s;ueth from thence, pa&s;&s;eth from Generation to Generation.</P>
<P N="5"><PB N="357" REF="194">V. We may infer from hence, that every Man and Woman hath need of wa&s;hing; &s;ay not therefore with <HI>Peter,</HI> Thou &s;halt never wa&s;h my Feet, when every part is defiled, <HI>&amp;c.</HI></P>
<P N="6">VI. Go, polluted Soul, go to the Fountain, <HI>'Tis the Blood of Je&s;us Chri&s;t, that clean&s;eth us from all Sin.</HI></P>
<P N="7">VII. Ble&s;s God, there is a Fountain to wa&s;h in, a Fountain opened for Sin and Unclean|ne&s;s. <HI>[See</HI> Fountain <HI>in the Fir&s;t Volume.</HI>]</P>
<P N="8">VIII. You that are clean, prai&s;e the Almighty: Ye were as filthy as others: <HI>Such were &s;ome of you,</HI> &amp;c. Saints may be &s;aid to be clean four manner of Ways: (1.) Clean meri|toriou&s;ly, by the Blood of the Lord Je&s;us. (2.) Efficaciou&s;ly, by the Spirit uniting them to Chri&s;t, and &s;anctifying their Hearts. (3.) Clean in&s;trumentally, by the Word: <HI>Now are you clean, through the Word which I have &s;poken unto you.</HI> (4.) Clean impul&s;ively, and attractive|ly by Faith: &mdash; <HI>Purifying their Hearts by Faith.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Sin compared to Gray-Hairs.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Ho&s;. 7.9.</HI></BIBL> &mdash; Yea, gray Hairs are here and there upon him, and he knoweth it not.</Q>
</EPIGRAPH>
<P><HI>HE knoweth it not,</HI> that is, <HI>I&s;rael,</HI> or <HI>Ephraim,</HI> viz. the ten Tribes.<NOTE PLACE="marg">Ho&s;. 1.4. Amos 9.8.</NOTE> <HI>Ephraim</HI> may be con&s;idered as a Kingdom, <HI>I am again&s;t the &s;inful Kingdom;</HI> or as a Church: They were a People in Covenant with God, or in a National Church-State, and once youthful and beautiful, but now they are become old and gray|headed, <HI>i. e.</HI> they had Symptoms of Decay and Ruine upon them.</P>
<P><HI>Gray Hairs:</HI> Some by <HI>gray Hairs</HI> under&s;tand heavy Judgments; others, &s;ome prevailing Evils or Sins, which were Signs of De&s;truction, <HI>&amp;c.</HI> There may be Truth in both.</P>
<P><HI>Note.</HI> Symptoms of Ruine oft-times appear upon a People, before their Ruine comes.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>GRay Hairs are a Sign that a Man's be&s;t Days, his youthful Days, are gone: So &s;ome Sins and Judgments upon a People, are a Sign that their be&s;t Days are pa&s;t away, that their Youth and Glory is departing.</P>
<P N="2">II. Gray Hairs are a Sign of old Age: So &s;ome Sins and Judgments upon a People, &s;hew forth that they are old in Wickedne&s;s.</P>
<P N="3">III. Gray Hairs come oft-times by great Grief. <HI>Scaliger</HI> tells us of a young Man,<NOTE PLACE="marg">Burroughs.</NOTE> who through the extreme Trouble of his Spirit, was turned gray in one Night: So the Judg|ments and Mi&s;eries of a People, becau&s;e of their Sins, make them gray-headed, and there|by look old and withered, <HI>&amp;c.</HI></P>
<P N="4">IV. When gray Hairs come upon a Man, they bring oftentimes with them feeble Knees, and Stiffne&s;s of the Limbs: So Sin makes feeble; the Heat of Zeal, and Vigour of Spirit is thereby abated.</P>
<P N="5">V. Gray Hairs are Symptoms and Fore-runners of Death and Mortality: So &s;ome Sins and Mi&s;eries upon a People, are the clear Symptoms of &s;piritual Death, or Night of Dark|ne&s;s.</P>
<P N="6">VI. Some Men have gray Hairs here and there, and they know not of them: So a Soul, Nation, or Church, may have &s;ad Symptoms of Ruine upon them, and they be ignorant of them: <HI>He knows it not.</HI></P>
<P><HI>Que&s;t.</HI> What were tho&s;e gray Hairs that were upon <HI>Ephraim?</HI></P>
<P><HI>An&s;w.</HI> 1. One was, <HI>Strangers had devoured his Strength:</HI> Their Support and chief Stay, that which &s;hould uphold, comfort, and &s;uccour them, was gone. &mdash; Wicked Men were let in upon them, and &s;uch who &s;ought to &s;poil them of their Rights, Liberties, and E&s;tates; or &s;piritually, Sin prevail<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d, &s;trange Lu&s;ts had devoured their Strength.<NOTE PLACE="marg">Ho&s;. 2.5.</NOTE> <HI>Ephraim</HI> was fallen in love with other Lovers, his Affection was &s;et upon Strangers. Saints &s;hould keep their Hearts clo&s;e to Chri&s;t, or el&s;e the Love of the World will &s;oon &s;teal away their Strength&punc; and make them decay in Godline&s;s. The Whoredom of <HI>Ephraim</HI> was doubtle&s;s one of tho&s;e gray Hairs he had upon him.</P>
<P N="2">2. The Pride of <HI>Ephraim</HI> was another gray Hair: <HI>The Pride of</HI> I&s;rael <HI>doth te&s;tify to his Face; and therefore &s;hall</HI> I&s;rael <HI>and</HI> Ephraim <HI>fall in their Iniquity.</HI><NOTE PLACE="marg">Ho&s;. 5.5.</NOTE></P>
<P N="3">3. Their Goodne&s;s was <HI>as the M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rning-Cloud, and as the early Dew, it pa&s;&s;ed away:</HI><NOTE PLACE="marg">Ho&s;. 6.4.</NOTE> Which might be another of his gray Hairs. By their Goodne&s;s, doubtle&s;s is meant their Good|ne&s;s and Kindne&s;s to God, and one towards another. They were fal&s;e-hearted, uncon&s;tant,
<PB N="358" REF="195"> and fickle, like a Morning-Cloud; their Words were empty Sounds, like Clouds withou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Water; they dealt treacherou&s;ly with God, and deceitfully with their Brethren.</P>
<P N="4">4. They were like a &s;illy Dove without a Heart; they let their deare&s;t Enjoiments go, like as a &s;illy Dove parts with her Young, and did not, like the Hen, &s;trive to pre&s;erve them: This might be another of his gray Hairs. A Dove is ea&s;ily caught with a Net; &s;o was <HI>Ephraim</HI> ea&s;ily en&s;nared by his Enemies. A Dove will keep her Ne&s;t, tho you take it away, and thereby take her captive: O how unwilling are &s;ome Men to part with their Lu&s;ts! They will not leave their Sins, or Company, tho it prove their Ruine: They are like the &s;illy Dove.</P>
<P N="5">5. The great Things of God's Law were accounted &s;trange Things to <HI>Ephraim;</HI> tho God him&s;elf wrote them, yet he liked them not, but rather derided at them that owned, and &s;ubjected to them. This was another gray Hair.</P>
<P N="6"><NOTE PLACE="marg">Ho&s;. 7.8.</NOTE>6. <HI>Ephraim</HI> was as a <HI>Cake not turned,</HI> he was not through for God; he &s;tood halting be|tween two Opinions, did not know what Religion to be of: Or he was &s;o perver&s;e, that tho he lay under heavy Judgments, and was ready to be burned on the Coals; yet he &s;ought not to prevent the Danger,<NOTE PLACE="marg">H<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;. 7.14.</NOTE> and e&s;cape the Fire; he cried not to God in his Affliction. And this was another of his gray Hairs.</P>
<P N="7">7. <HI>Ephraim</HI> was as an empty Vine; he brought forth Fruit to him&s;elf: God received but little from <HI>Ephraim;</HI> all his Labor and Doing was for him&s;elf, to enrich him&s;elf, and lay up for him&s;elf; he cared not for the Intere&s;t of God. <HI>An empty Vine:</HI> He had Juyce and Sap enough to bring forth Fruit to him&s;elf, but was barren towards God. They cannot &s;pare Time, nor have they lei&s;ure to wait upon his Service: They can't &s;pare Money to further the Intere&s;t of Godline&s;s, tho they can give two, three, four, or five hundred, nay, a thou&s;and Pounds, to &s;uch a Son, or &s;uch a Daughter, and maintain them bravely, when &s;ome of Chri&s;t's Mini&s;ters want Bread: They love (alas!) their Sons and Daughters more than Chri&s;t: They are empty Vines, they bring forth Fruit to them&s;elves. O what a ba&s;e Spirit and Principle are &s;ome Profe&s;&s;ors of! They are like <HI>Ephraim.</HI> And this was another of his gray Hairs.</P>
<P N="8"><NOTE PLACE="marg">Ho&s;. 12.1.</NOTE>8. He was broken in Judgment, he <HI>fed on the Wind, and followed after the Ea&s;t Wind:</HI> He pur&s;ued after Vanity, and the empty Things of this World. And that was another of his gray Hairs. Many more I might mention, they were indeed thick upon him, he was become very gray in Wickedne&s;s.</P>
</DIV4>
<DIV4 TYPE="inference">
<HEAD>Inference.</HEAD>
<P>LEt us take heed we have not gray Hairs upon us, and know it not. Is not <HI>England,</HI> and the Church of God in <HI>England,</HI> grown here of late gray-headed? O what Signs and Symptoms of Ruine are there upon us! I will leave you to find them out. Where is that Love and Zeal that was once? Is not the World got into the very Hearts of Profe&s;&s;ors? Do they not follow after the Wind, and pur&s;ue the Ea&s;t Wind? Are they not like an empty Vine? Doth not every one mind his own carnal Intere&s;t? Have not Strangers devoured our Strength? Are we not become like a &s;illy Dove without an Heart? Is not Whoredom and Super&s;tition among&s;t us? Doth not our Pride te&s;tify again&s;t us? And is not our Good|ne&s;s like the Morning-Cloud? Where is that Love and Bowels which &s;hould be in us to|wards one another? Are not &s;ome of the Things, yea, the great Things of God's Law, accounted by us as &s;trange Things? Search further, and more gray Hairs will appear. Are we not divided and broken in Judgment? Can a Nation divided again&s;t it &s;elf, long &s;tand? &mdash; Are there not many faithful Mini&s;ters &s;natch'd away in a &s;hort time? Is not this the Fore-runner of &s;ome di&s;mal Calamity? Have not we had many fearful Signs in the Heavens? And are not the Evening-Wolves come out of their Holes? Be&s;ides all this, let every Soul &s;earch and &s;ee what gray Hairs he hath upon him&s;elf.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="359" REF="195">
<HEAD>Metaphors, Similes, AND Other Borrowed TERMS, CONCERNING <HI>The Devil, or Evil Angels.</HI></HEAD>
<DIV4 TYPE="subpart">
<HEAD>The Devil called the God of this World.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>2 Cor. 4.4.</HI></BIBL> In whom the God of this World hath blinded the Minds of them which believe not.</Q>
</EPIGRAPH>
<P>THE Devil here is called a God; not that he is a God, either by Nature, or hath this name conferred upon him by the Almighty, in re&s;pect of his Office, but ra|ther he is called &s;o in re&s;pect of wicked Men, who &s;erve and obey him as their God, and in whom he rules and works effectually, as in his own People and Subjects.</P>
<P>Properly there is but one God: tho there are many who are called Gods, yet they are not Gods by Nature; <HI>I am God and none el&s;e. &V;nto us there is but one God:</HI> one eternal, immen&s;e,<NOTE PLACE="marg">I&s;a. 45.22.</NOTE> infinite, and incomprehen&s;ible Maje&s;ty. And this God is either con&s;idered E&s;&s;entially, <HI>God is a Spirit,</HI> Joh. 4.24. or el&s;e Per&s;onally, <HI>viz.</HI> the Father, the Son, and the Holy Spirit; <HI>There are three that bear Witne&s;s in Heaven,</HI> &amp;c. <HI>and the&s;e three are one.</HI></P>
<P>Improperly, (1.) Idols are called Gods; (2.) The Ark, 1 <HI>Sam.</HI> 4.7. (3.) Magi&s;trates, <HI>I have made the a God to</HI> Pharaoh. <HI>Thou &s;halt not revile the Gods;</HI><NOTE PLACE="marg">Exod. 7.1. Exod. 22.28.</NOTE> the <HI>Chaldee</HI> &s;aith <HI>[Rab]</HI> that is, a Ma&s;ter; the <HI>Hebrew Elohim</HI> (God) as Mr. <HI>Ain&s;worth</HI> ob&s;erveth upon the place, is attri|buted to Judges and Magi&s;trates, <HI>I &s;aid ye are Gods,</HI> the&s;e are Gods by Office. (4.) Satan,<NOTE PLACE="marg">P&s;al. 82.6.</NOTE> as in this Text, who would be look'd upon and wor&s;hipped as a God, he is properly an An|gel, once an Angel of Light; God created him; and before he fell, he was a good Angel, as other Angels are who kept their fir&s;t E&s;tate; he is called a God; but there is one Word that confines his Power and Soveraignty, and greatly degrades him, limits him, and &s;poils his Divinity, makes him but a poor petty God, he is but the God of this World, both for exten&s;ion and duration; he bears no rule above, nor &s;hall he bear any &s;way in the World to come: If the God of this World, 'tis by U&s;urpation; he is like an audacious Traitor who rebels and &s;trives again&s;t his Lawful Soveraign, <HI>For the Earth is the Lords, and the fulne&s;s thereof;</HI> Chri&s;t is Heir of both Worlds; tho he admits Satan to God it here for a while, he is a fal&s;e God, an Enemy to God, and no God.</P>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>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 &s;ay he was created a Devil) Sin made him a Devil. God can do what he plea&s;eth, he hath an unlimited Power; the Devil's Pow|er is limited, he can go no further than God permits him. God hath a ju&s;t and rightful Power, Satan hath only an u&s;urped Power, <HI>&amp;c.</HI> God is infinite, immen&s;e, <HI>&amp;c.</HI> But &s;ome may &s;ay, in what Sen&s;e is Satan &s;aid to be God of this World? What World? <HI>&amp;c.</HI> The word World is a convertible Phra&s;e, and here I under&s;tand it is to be taken for the Inhabitants of the World; I mean the Wicked, di&s;tinct fr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m the Godly. He is the wicked Man's God three ways.</P>
<P N="1"><PB N="360" REF="196">1. By Devolution, they have fallen off from God to Satan, they have departed from the true God, and his Service, and have clo&s;ed in with the Devil; and &s;o 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 Chri&s;t's Kingdom, or of the Kingdom and Power of Satan; they are either of the Army of Light, or Regiment of Darkne&s;s.</P>
<P N="2"><NOTE PLACE="marg">Rom. 6.16.</NOTE>2. The Devil is the wicked Man's God by voluntary &s;ubmi&s;&s;ion, <HI>His Servants ye are to whom you obey.</HI> Wicked Men are Satan's Volunteers.</P>
<P N="3">3. By God's ju&s;t De&s;ertion, as they have ca&s;t off God and his Service, and de&s;ire not the knowledg of his ways; &s;o God hath ca&s;t them off, and &s;uffered Satan to po&s;&s;e&s;s them, <HI>&amp;c.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Devil a Prince.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Joh. 14.30.</HI></BIBL> &mdash;The Prince of the World cometh, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Eph. 2.2.</HI></BIBL> According to the Prince of the Power of the Air.</P>
<P><BIBL><HI>Rev. 9.11.</HI></BIBL> And they had a King over them, which is the Angel of the bottomle&s;s P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t.</P></Q>
</EPIGRAPH>
<P>THE Devil is in the&s;e Scriptures called a Prince, Prince of Darkne&s;s, Prince of the Power of the Air, King of the bottomle&s;s Pit, <HI>&amp;c.</HI></P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>PRince is a Term that denotes Power and Soveraignty; Satan hath great Power over wicked Men, <HI>&amp;c.</HI> There is al&s;o, no doubt, &s;ome kind of Supremacy or Superiority among&s;t the evil Angels; we read of the Prince of Devils, <HI>He ca&s;ts out Devils by Beelzebub the Prince of Devils.</HI> Al&s;o &s;ome of the&s;e wicked Angels are called Principalities and Powers, which &s;ignifieth Eminency of Place, above others. What degrees or order there is among&s;t Devils is hard to find out, what ever Order there is among&s;t them, yet we know he is the Ma&s;ter of mi&s;-rule among&s;t Men, <HI>&amp;c.</HI></P>
<P N="2">II. A King or Prince ruling and reigning, imports a Kingdom: for what is a King with|out a Kingdom and Dominions over which he reigns? The Devil hath a Kingdom. There is a twofold Spiritual Kingdom &s;poken of, <HI>viz.</HI> the Kingdom of Light, and the Kingdom of Darkne&s;s, called &s;ometimes the Kingdom and Power of Darkne&s;s. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">1. His Kingdom is in the Hearts of ungodly Men, he rules and reigns there. 2. His Kingdom takes in all the Con|fines and Territories of Anti-Chri&s;t, and all other fal&s;e and corrupt, erroneous and tyranni|cal States what&s;oever, throughout the whole Earth, where his Power is owned, and his Au|thority &s;ubjected to. 3. He is &s;aid to be King of the bottomle&s;s Pit.</P>
<P N="3">III. The Name of &s;ome Kings puts an awful fear upon Men: So the Name and Power of Satan is &s;uch, that it makes many Souls to dread and quake at the Thoughts of him.</P>
<P N="4">IV. Some Kings have been great Tyrants. There is no Tyrant in the World, nor ever was, &s;o vile as the Devil. True, &s;ome have acted like Devils, they &s;eemed more like Devils than Men, as <HI>Nero,</HI> who cau&s;ed the Bowels of his own Mother to be ripped up to &s;ee where he lay, <HI>&amp;c.</HI> [See <HI>Lion and Dragon.</HI>]</P>
<P N="5">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 &s;tand again&s;t, hence called the <HI>&s;trong Man armed;</HI> none ever &s;eemed a match for him but the Prince of Peace. Be&s;ides, he rules over all the Nations of the ungodly, and by force or fraud en&s;laves to his helli&s;h Scepter Mil|lions of Souls, there is no Kingdom, or Nation, in the whole Univer&s;e, but he pretends to &s;ome Right, Supremacy, and Authority in it; the World is full of his Creatures; nay there are more Souls who are his Va&s;&s;als, than the Son of God hath faithful Subjects.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="361" REF="196">
<HEAD>The Devil a Hunter.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 91.3.</HI></BIBL> He will deliver thee from the Snare of the Hunter.</P>
<P><BIBL><HI>Prov. 6.5.</HI></BIBL> Deliver thy &s;elf as a Roe from the Hand of the Hunter.</P></Q>
</EPIGRAPH>
<P>By the Hunter in the&s;e places, I &s;ee no ground to doubt, but that the Holy Gho&s;t principally intends the Devil, who is the great Hunter and De&s;troyer of Mens Souls, out of who&s;e Hand, <HI>i. e.</HI> Power, Wi&s;dom advi&s;es her Son to deliver him&s;elf.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Hunter is one that pur&s;ues, or eagerly follows after his Prey, what &s;ort of Bea&s;ts &s;oever he hunts, he &s;eems unwearied in his Pur&s;uit, his Heart is affected with his Game, and hence takes great delight in it: So the Devil pur&s;ues Sinners, nay and the Godly too, for they are part of his Game, and how eagerly doth he pur&s;ue them, 'tis the only thing he &s;eems to delight in, he is never weary of this work, nor in the work.</P>
<P N="2">II. A Hunter in pur&s;uing after the poor &s;en&s;itive Bea&s;t, de&s;igns to kill and de&s;troy them, 'tis to take their Lives away, <HI>&amp;c.</HI> So the Devil in hunting after the Souls of Men, his grand de&s;ign is to de&s;troy them, <HI>He &s;eek<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">th whom he may devour;</HI> 'tis the Soul, the Life of the Soul, he &s;trives to de&s;troy. As <HI>David</HI> &s;peaks of his Enemy, <HI>Thou hunte&s;t after my Soul to take it,</HI><NOTE PLACE="marg">1 Sam. 24.12.</NOTE> &s;o may every Man and Woman &s;ay of Satan.</P>
<P N="3">III. A Hunter has many Devices and cunning Stratagems to en&s;nare the Game he pur&s;ues: So the Devil hath many Snares and cunning Wiles to catch and de&s;troy the Souls of Men, Hence he is compared to a Serpent: <HI>We are not ignorant</HI> &s;aith <HI>Paul, of his Devices,</HI><NOTE PLACE="marg">2 Cor. 9.11.</NOTE> and in a|nother place, he exhorts the Saints to put on the whole Armour of God, that they may be able to &s;tand again&s;t the Wiles of the Devil. The Greek Word &s;ignifies &s;uch Snares as are &s;et to catch a Man, <HI>He will deliver thee,</HI> &s;aith the P&s;almi&s;t, <HI>from the Snare of the Hunter,</HI><NOTE PLACE="marg">P&s;al. 91.3.</NOTE> meaning (&s;aith <HI>Ain&s;worth</HI>) the Devil; Satan hath many Devices and Snares to draw Men into Sin. 1. By per&s;uading the Soul it is no great matter, 'tis, &s;aith he, but a little one. 2. By pre&s;enting the Plea&s;ure and Profit of &s;inful Practices, and hiding the Shame thereof, and the Wrath and Mi&s;ery they will certainly bring on the Soul at la&s;t. 3. He lays before a Man the Sins of good Men, O &s;aith he do you not find that &s;uch and &s;uch Godly Men have done as bad as this, was not <HI>David</HI> overcome with Adultery, <HI>Ezekiah</HI> with Pride, and <HI>Noah</HI> with Drunkenne&s;s, <HI>&amp;c.</HI> but all the while he &s;trives to hide from them their Vertue and unfeigned Repentance, and utter abhorrence of the&s;e Sins afterwards. 4. He pre&s;ents God to the Soul, as one made up all of Mercy, and that Repentance will make all whole again; but afterwards, it may be, when the Soul is defiled by yielding to his Temptation, per&s;uades Souls the Sin is &s;o great, and God &s;o ju&s;t, that he will not pardon Sin, 'tis little before committed, but great when 'tis committed, and this way he &s;eeks to en&s;nare the Sinner. 5. Another way he hath to catch his Prey with, is by leading the Soul into the way of Sin, it may be, to the Harlots, Door, he allures into the Company of Sinners, and entices the Soul to contemplate upon Sin to toy a little with <HI>Dalilah</HI> (as it were) and a Multitude of other Snares he hath.</P>
<P N="4">IV. A Hunter, that he may the better catch his Prey, hath not only his Snares, but al&s;o his Dogs, and them of every &s;ort fit for his Sport and Enterprize, he hath his &s;etting-Dogs, his &s;centing Dogs, his race-Dogs, &s;ome to &s;tart his Game, and others to pur&s;ue his Game, <HI>&amp;c.</HI> So the Devil, the great Hunter of Souls, hath, be&s;ides his &s;ubtile Wiles and Snares, fit In&s;tru|ments to effect and accompli&s;h his De&s;ign; he has his Dogs (for &s;o as we have &s;hewed you el&s;e where) wicked Men are called, and them al&s;o of every &s;ort, &s;ome great ones, and &s;ome &s;mall ones, &s;ome that are like &s;etting-Dogs, who watch how they may trapan, and prey up|on the Godly to draw them into Sin, or into Sufferings; and others, who are like cruel Blood-Hounds, who, as being void of Mercy, endeavour to tear the Saints in pieces.</P>
<P N="5">V. Some Hunters mind little el&s;e, &s;ave Hunting; 'tis &s;aid of <HI>Nimrod,</HI><NOTE PLACE="marg">Gen. 10 9.</NOTE> he was a mighty Hunter&punc; <HI>&amp;c.</HI> So the Devil he is a mighty Hunter, he minds nothing more than the hunting of the Souls of Men, O the Millions, that he hath catched and de&s;troyed, he is a mo&s;t cruel Hunter.</P>
<P N="6">VI. Some Hunters are very &s;wift and diligent in the pur&s;uit of their Prey, they will ride over many Fields in a day, they will &s;earch and beat about with abundance of dilig<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nce, to find out their Game, they are it may be here now, and a few hours hence many Miles off, and hardly allow them&s;elves time to eat their Meat, <HI>&amp;c.</HI> So the Devil is a &s;wift Hunter, he is like Lightning (as it were) &s;wift in Motion, he is a Spirit, and &s;o has the advantage to leap
<PB N="362" REF="197"> &s;uddenly upon his Spiritual Prey, he has his Eyes upon all the ways of Men, he is here to tempt this Man, and pre&s;ently in another place to catch unwary and &s;ecure Souls.</P>
<P N="7">VII. A Hunter is diligent to ob&s;erve the Di&s;po&s;ition of the Creature he hunts, and al&s;o the places where it haunts: So the Devil, he ob&s;erves the Di&s;po&s;itions and natural Inclinations of Men and Women, and al&s;o all their haunts, that &s;o he may the better prey upon them, he knows what Men are prone to Lying, and what Men are addicted to Covetou&s;ne&s;s, and who are naturally inclined to the Lu&s;ts of Uncleanne&s;s, and who are &s;ubject to Pa&s;&s;ion, <HI>&amp;c.</HI> and according to the various Tempers and Inclinations of Per&s;ons, he &s;uits his Temptations.</P>
<P N="8">VIII. A Hunter &s;eeks to come &s;ometimes, if po&s;&s;ible, on his Prey unawares, when they are &s;ecure, to &s;teal as it were upon them: So the Devil comes upon Chri&s;tians many times when they are a&s;leep and in a &s;ecure &s;tate; an Enemy hath done this whil&s;t Men &s;lept. And hence <HI>Solomon</HI>'s advice is to the Sons of Wi&s;dom, not to <HI>Give &s;leep to their Eyes, nor &s;lumber to their Eye-lids,</HI><NOTE PLACE="marg">P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ov. 6.4, 5.</NOTE> <HI>and to deliver them&s;elves from the Hand of the Hunter,</HI> &amp;c.</P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>OTher Hunters generally hunt for their Recreation, 'tis not out of Envy and Hatred they bear to the Creatures they hunt: But the Devil hunts the Souls of Men out of that implacable Hatred he bears to them, 'tis not his Plea&s;ure, but his Malice, which &s;tirs him up to kill and de&s;troy poor Sinners, he knows he is mi&s;erable him&s;elf, and he would make, if he could, all the Children of Men as mi&s;erable as him&s;elf.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may &s;erve to awaken all Men, to take heed and deliver them&s;elves from this mighty Hunter; Soul fly to Chri&s;t, he is able to &s;ave thee, who hath promi&s;ed to deliver thee from the Snare of the Hunter, <HI>&amp;c.</HI> labour to be like the Roe, &s;wift-footed, O labour with <HI>David</HI> for Hinds Feet.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Devil a Fowler.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Prov. 6.5.</HI></BIBL> Deliver thy &s;elf as a Roe from the Hand of the Hunter, and as a Bird from the Hand of the Fowler.</Q>
</EPIGRAPH>
<P>AS Satan is likened to a Hunter, &s;o he is likewi&s;e unto a Fowler, they are both Metaphors of a like Import.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Fowler hath his Nets, Gins, and many Allurements to catch the poor &s;illy Bird: So hath Satan to catch the Souls of Men, &s;ome of which we mentioned before.</P>
<P N="2">II. A Fowler having taken divers Birds, he makes u&s;e of them, in a crafty manner, to bring others to his Net: So doth Satan, he this very way &s;eeks, to allure Sinners, he &s;ets before the Eyes of the unwary Soul, how many Birds he hath got in his Snares, and yet they &s;ing mo&s;t &s;weetly, and leap about as if they had all Joy and Enlargements in the World; he would per&s;uade Gods Children none have &s;o &s;weet and plea&s;ant a Life as the Ungodly, who flouri&s;h in Pro&s;perity, and are not plagued like other Men, and by this means, this cunning Fowler oft-times en&s;nares the Souls of Men.</P>
<P N="3">III. A Fowler is very cautious how he &s;preads his Net in the &s;ight of any Bird: So Satan craftily &s;trives to hide his Net and Snare, by which he &s;eeks to catch the Souls of Men, he pre&s;ents the Golden Cup, but hides the Poy&s;on. Thus he deceived <HI>Eve,</HI> he &s;trove to affect her Heart with the choice&s;t and excellent Nature of the Fruit of the Tree, <HI>Ye &s;hall be as Gods,</HI> &amp;c. This was the Bait, but the Net or curled Hook is hidden, he &s;eems to court her as a cordial Friend, as one that wi&s;hed her the greate&s;t Happine&s;s imaginable; but alas! his de&s;ign was to catch her in the Net of Rebellion again&s;t God's Law, to de&s;troy and undoe her for ever; <HI>In vain is the Net &s;pread in the &s;ight of any Bird.</HI><NOTE PLACE="marg">Eccl.</NOTE></P>
<P N="4">IV. A Fowler &s;trives to counterfeit the real call of Birds, thereby to entice them into the Snares and Nets he hath &s;pread for them: So Satan endeavours to transform him&s;elf into an Angel of Light,<NOTE PLACE="marg">2 Cor. 11.14, 15.</NOTE> and al&s;o teaches his Mini&s;ters to counterfeit the Garb, Behaviour, and Call of Chri&s;t's true Mini&s;ters, thereby to deceive and draw Souls into Perdition and De&s;truction.
<PB N="363" REF="197"> who more ready to pre&s;s Holine&s;s, and Self-denial, <HI>&amp;c.</HI> than &s;ome of the grand De|ceivers of this Age, <HI>They come to you in Sheeps cloathing,</HI><NOTE PLACE="marg">Mat. 7.15.</NOTE> <HI>but inwardly they are ravening Wolves.</HI></P>
<P N="5">V. A Fowler &s;ome times in the Night dazles the Eyes of the poor Birds with a great Light, and thereby mo&s;t ea&s;ily &s;preads his Net over them: So Satan by fal&s;e Lights preys upon the Souls of Men, who crys out, Light, Life and Power, <HI>&amp;c.</HI> and this hath &s;o dazled the Eyes of People, that many have been taken, and little think where they are, nor the danger they are in, alas! the cunning Fowler has got his Net over them.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Devil a Lion.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>2 Pet. 5.8.</HI></BIBL> Be &s;ober, be vigilant, becau&s;e your Adver&s;ary the Devil, as a roaring Lion, walketh about, &s;eeking whom he may devour.</Q>
</EPIGRAPH>
<P>CHri&s;t is compared to a Lion, &s;aith the learned <HI>Gla&s;&s;ius,</HI> becau&s;e Noble, Heroick, and Unconquerable. 2. Wicked Men and Tyrants are &s;o called, becau&s;e Fierce, Outragious and Cruel. And 3. The Devil is called a Lion, becau&s;e Roaring, Rapacious and devouring, <HI>&amp;c.</HI></P>
<P>Some of the common Epithets of a Lion, as we have under another Head noted, are the&s;e, <HI>viz.</HI> Bold, Stony-hearted, Preying, Ravening, Stubborn, Cruel, Bloody, Terrible, Swel|ling, <HI>&amp;c.</HI> Which &s;ets forth his Natural Evil, and wor&s;t Properties, upon which account the Devil, as all the Learned ob&s;erve, is compared to him.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THE Voice of the Lion is called <HI>Rugitus,</HI> that is, Roaring, or Bellowing, which is very terrible to other Bea&s;ts, who when they hear him roar, tremble; he roars when he is hungry and wants Prey: So the Devil is &s;aid to walk about like a roaring hungry Lion, who is not &s;atisfied with the Prey he hath already got, but &s;eeks to devour more Souls: for as the Lion is a very greedy and un&s;atisfied Bea&s;t; &s;o is the Devil, he would, did not God re&s;train him, de&s;troy the whole World, not a Soul &s;hould e&s;cape.</P>
<P N="2">II. A Lion is a very &s;trong Bea&s;t, <HI>What is &s;tronger than a Lion?</HI> So the Devil is a &s;trong Enemy; and one rea&s;on, doubtle&s;s, why he is compared to a Lion, is to &s;ignify his Strength, as his being compared to a Serpent, doth his Subtilty. Hence God hath laid help for us upon one Mighty to &s;ave, <HI>viz.</HI> the Lord Je&s;us, who was able to encounter with this &s;trong and furious Adver&s;ary, <HI>For to this end was the Son of God manife&s;t, that he might de&s;troy the Works of the Devil, and de&s;troy him who had the Power of Death,</HI><NOTE PLACE="marg">1 Joh. 2.14. Heb. 2.8.</NOTE> <HI>which is the Devil.</HI></P>
<P N="3">III. A Lion is a very bloody and tyrannical Bea&s;t,<NOTE PLACE="marg"><HI>To<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s; l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> p. 361.</NOTE> he will &s;et upon and de&s;troy whole Flocks and Heards of Cattel, he is a great Enemy to Sheep and Lambs and other innocent Creatures: So the Devil is very bloody and cruel, as appears in <HI>Job</HI>'s Ca&s;e, he took away his Cattel, and then all his Children, and after that &s;mote his Body with Biles; he &s;eeks to de&s;troy the Bodies and Souls of Men too, the Godly &s;tand in fear of him; for Chri&s;t's Sheep and Lambs, have not a more cruel and bloody Foe in the World.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="364" REF="198">
<HEAD>The Devil a Dragon.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Rev. 12.7.</HI></BIBL> And the great Dragon was cast down, that old Serpent called the De|vil and Satan, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>AS the Devil is compared to a Lion, &s;o likewi&s;e to a Dragon. Some are ready to que&s;tion whether there be any &s;uch Creature, or no; but it is without any ju&s;t ground, &s;ince the holy Scripture &s;peaks of them in &s;o many places: Be&s;ides, we have approved Hi&s;tories and Hi&s;torians, which treat of them, as <HI>Aelianus, Ari&s;totle, Pliny, Mantuan, Ge&s;ner, Ovid,</HI> &amp;c.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THe Dragon is a flying Serpent, he is de&s;cribed with Wings very voluble, and &s;pread|ing them&s;elves wide according to the quantity or largene&s;s of the Dragon's Body; which cau&s;ed <HI>Lucan</HI> the Poet to write in this manner,
<Q><LG>
<L><HI>Vos quo&abque; qui cunctis innoxia numina terris</HI></L>
<L><HI>Serpitis, aurato nitidi fulgore Dracones,</HI></L>
<L><HI>Pestiferos ardens facit</HI> Africa; <HI>ducit is altum</HI></L>
<L><HI>A&euml;ra cum Pennis,</HI> &amp;c. &mdash;</L>
</LG>
<LG>
<L>You &s;hining Dragons, creeping on the Earth,</L>
<L>Which fiery <HI>Africk</HI> holds, with Skins like Gold,</L>
<L>Yet pe&s;tilent by hot infecting Breath,</L>
<L>Mounted with Wings in th' Air we do behold.</L>
</LG></Q></P>
<P>The Devil is &s;aid to have Wings, to denote his Swiftne&s;s in pur&s;uing his Prey. He is like to a furious flying Dragon. No Man can get out of the reach of Satan; let them climb up never &s;o high in Grace and Vertue, Satan hath Wings, and can pur&s;ue them with his poy&s;onous Breath of Temptations.</P>
<P N="2"><NOTE PLACE="marg">Elianus, Me|gasthenes.</NOTE>II. Naturali&s;ts ob&s;erve, that Dragons &s;eldom hurt in the Day-time, but in the dark Night they come out of their Holes, and deep Caves: So the Devil does the greate&s;t hurt in the Night of Ignorance; he hates the Light, like his cur&s;ed Children; his Kingdom is the Darkne&s;s of this World.</P>
<P N="3"><NOTE PLACE="marg"><HI>Top&s;ell,</HI> p. 706.</NOTE>III. Naturali&s;ts &s;ay, Dragons have cruel Teeth, and that they have a treble Row of them in their Mouths, and that their Bite is very dangerous. Teeth, &s;aith <HI>Gla&s;&s;ius,</HI> denote Virulence, and an ho&s;tile Power, becau&s;e Bea&s;ts, when they fight, u&s;e them as offen&s;ive Weapons. The Wounds the Devil gives to poor Sinners by his prevailing Power, are venemous and mortal.</P>
<P N="4">IV. Dragons are mortal Enemies to Mankind, and Multitudes have been de&s;troyed by them; in this they fitly re&s;emble the Devil.</P>
<P N="5">V. Dragons have a cruel infectious Breath: Tho&s;e in <HI>Phrygia,</HI> when they are hungry, turn them&s;elves towards the We&s;t, and gaping wide, with the force of their Breath (&s;aith my Author) they draw the Birds that flie over their Heads into their Mouths; which &s;ome attribute to the infectious Nature of their Breath: Al&s;o they kill with their Tails; nay, &s;ome &s;ay, the Strokes of their Tails are more deadly than the biting of their Teeth. The Devil, like the Dragon, has many ways to wound and de&s;troy Mankind. Sin is like the biting of Dragons,<NOTE PLACE="marg">Deut. 22.</NOTE> and fal&s;e Doctrine in Scripture is called Dragon's Poy&s;on, 'tis the Poy&s;on of this old Dragon: <HI>Their Wine is as the Poy&s;on of Dragons, and the cruel Venome of A&s;ps.</HI></P>
<P N="6">VI. They will fight terribly, and are (as Naturali&s;ts note) always in War with the Elephant, and with divers other Bea&s;ts, both wild and tame, for he is the cruel Enemy of them all:<NOTE PLACE="marg">Rev. 12.7, 8.</NOTE> So the Devil makes War with the Lamb, and with all his Followers: <HI>There was War in Heaven;</HI> Michael, <HI>and his Angels, fought again&s;t the Dragon; and the Dragon fought, and his Angels, and prevailed not.</HI> The Lord Je&s;us is too hard for this old Dragon.</P>
<P N="7"><PB N="365" REF="198">VII. There are in <HI>Ethiopia,</HI> and other hot Countries, Multitudes of Dragons, &s;ome greater, and &s;ome le&s;&s;er, al&s;o &s;ome of a red colour. We read of &s;ome that have been found to be nine Cubits long, and of a great Thickne&s;s. Neither is it to be thought, (&s;aith Mr. <HI>Top&s;ell,</HI> out of <HI>Ge&s;ner</HI>) incredible,<NOTE PLACE="marg"><HI>Top&s;ell,</HI> p. 704.</NOTE> that the Souldiers of <HI>Attilius Regulus</HI> killed a Dragon, which was an hundred and twenty Foot long. Dragons (&s;aith he) are cer|tainly great Bea&s;ts, and there are few or none bigger on Earth: So there are many Devils, and by &s;ome places of holy Scripture, we may conclude there is a chief or grand Devil, one who&s;e Helli&s;h Power is above the re&s;t, <HI>&amp;c.</HI> The Earth and Air are full of the&s;e cur&s;ed Dragons, but being Spirits, we cannot &s;ee them: Be&s;ides, we may &s;uppo&s;e, that they may abound more in &s;ome Countries than in others.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Devil a Serpent.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>2 Cor. 11.3.</HI></BIBL> But I fear le&s;t by any means, as the Serpent beguiled <HI>Eve</HI> through his Subtilty, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Rev. 12.9.</HI></BIBL> The old Serpent, the Devil, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>SErpents are venemous Bea&s;ts, that creep upon the Ground, or go as it were upon their Bellies, w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ich, as it appears from <HI>Gen.</HI> 3.14. was laid upon them at fir&s;t as a ju&s;t Judgment of God: <HI>&V;pon thy Belly &s;halt thou go;</HI> meaning, &s;aith <HI>Ain&s;worth,</HI> in great Pain, <HI>&amp;c.</HI> This Creature the Devil made u&s;e of to deceive <HI>Eve;</HI> the Devil &s;pake in, or by the Serpent, <HI>i. e.</HI> opened the Serpent's Mouth; for we are not to conclude that Serpent was the Devil, becau&s;e the Text &s;aith po&s;itively, it was a Bea&s;t of the Field, who (as &s;ome conceive) is &s;aid to be more &s;ubtil than any other Bea&s;t, by means of Satan's Influences; yet all agree, that naturally the Serpent, or &s;ome Serpents are very crafty and &s;ubtil. <HI>Ari&s;totle</HI> and <HI>Galen</HI> define a Serpent to be, <HI>Animal &s;anguineum, pedibus orbatum, &amp; oviparum;</HI> that is, A bloody Bea&s;t, without feet, laying Eggs.</P>
<P>There are divers &s;orts of Serpents; we read of the Adder, A&s;p, Dart, Dragon,<NOTE PLACE="marg">Dip&s;us.</NOTE> Cocka|trice, <HI>&amp;c.</HI> Some affirm that the Cockatrice or Ba&s;ilisk hath Wings, from <HI>I&s;a.</HI> 14.29. <HI>Out of the Serpent's Root &s;hall come a Cockatrice, and his Fruit &s;hall be a flying Serpent.</HI> The Ba&s;i|lisk is e&s;teemed the King of Serpents, partly for the great Strength of his Poy&s;on, and partly for his &s;tately Pace, and magnanimous Mind; for he goes upright with his Head, near half a Yard in length.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>SErpents are a venemous &s;ort of Creatures, e&s;pecially the Cockatrice: For his Poy&s;on (Naturali&s;ts affirm) infecteth the Air, and the Air &s;o infected killeth all living Crea|tures, and all green Things, Fruits and Plants of the Earth; it burneth up the Gra&s;s whereupon it goeth, or creepeth; and the very Fowls of the Air fall down dead, when they come near his Den or Lodging: So the Venom or Poy&s;on of the old Serpent, <HI>viz.</HI> Sin, is very deadly, and of an infectious Nature, as hath been largely &s;hewed. What Creature hath not been hurt and corrupted, more or le&s;s, by this Poy&s;on? It hath di&s;ordered the whole Creation; the very Ground is cur&s;ed,<NOTE PLACE="marg">Gen. 3.</NOTE> and bringeth forth Thorns and Thi&s;tles hereby.</P>
<P N="2">II. Among&s;t all living Creatures, there is none that peri&s;heth &s;ooner than doth a Man, by the Poy&s;on of a Cockatrice, for with his Sight he killeth him, the Beams of his Eyes do corrupt the Spirit of a Man; nay, &s;aith my Author, he kills other Serpents by his Sight, &s;uch is the Venom of his Poy&s;on: So no Creature hath &s;uffered, or received &s;uch hurt, as Mankind hath by the Poy&s;on of the old Dragon. Tho the Sin of Man, which is the Venom of this Serpent, hath been a Plague to all Creatures, yet Man receives the greate&s;t Ruine by it, it de&s;troys him eternally. Wicked Men, who are compared to Ser|pents, are de&s;troyed by this old Serpent.</P>
<P N="3">III. A Serpent is a very &s;ubtil Bea&s;t; <HI>Be ye wi&s;e as Serpents,</HI> &amp;c. The Devil being compared to a Serpent, it principally denotes his Subtilty, who hath a thou&s;and Ways to de&s;troy and undo the Children of Men.</P>
<P N="4"><PB N="366" REF="199">IV. Serpents are mo&s;t envious, implacable, and furious Bea&s;ts; they are <HI>immiti&s;&s;imum animalium genus,</HI><NOTE PLACE="marg">Top&s;ell. Elianus. Pliny.</NOTE> a mo&s;t ungentle and barbarous kind of Creatures, &s;aith my Author; as appears by the Rage of a little Snake, one of the lea&s;t of the Serpents kind: for when he perceives he is hurt or wounded, he never cea&s;eth ca&s;ting out his Poy&s;on, until he hath done harm, or died of Madne&s;s. In this he is the very Image of the De|vil, who is &s;o outragious, and filled with Envy, to Mankind, that he cares not what Mi&s;|chief he doth, though it greatly heightens his own Puni&s;hment in the end. There is an irreconcileable Enmity between the Serpent and the Woman, and between his Seed and her Seed.<NOTE PLACE="marg">Ge&s;ner. Top&s;ell.</NOTE> A Man naturally; by a kind of &s;ecret In&s;tinct, abhorreth the &s;ight of a Serpent; and &s;o doth the Serpent the &s;ight of a Man.</P>
<P N="5"><NOTE PLACE="marg">Pliny Seneca.</NOTE>V. There is a certain &s;ort of Serpents, that if a Man look &s;tedfa&s;tly upon them with one Eye, with a &s;ingle Eye, they will run away from him: Such a Serpent is Satan; for if a Chri&s;tian face him with a &s;ingle Eye, that is, look upon him with an Eye of Faith, it will re&s;i&s;t him, and make him flie.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FRom the Whole we may perceive, what the Nature of Sin is: The&s;e evil Angels were glorious Creatures at fir&s;t, before they fell: but behold, what vile, cur&s;ed Creatures and Mon&s;ters their departing from God, and Rebellion again&s;t him, hath made them!</P>
<P N="2">II. It may teach all Men to beware of the Devil, to watch again&s;t him, to avoid Sin, and the Venom of Sin, as they would a Serpent.</P>
<P N="3">III. It may be of u&s;e to &s;tir up the Godly to Diligence and Watchfulne&s;s, <HI>&amp;c. Be &s;ober, be vigilant,</HI> &amp;c.</P>
<P N="4">IV. It may teach us to ble&s;s and prai&s;e God for Chri&s;t, in whom, through Faith, we get the Victory over this terrible and crafty Enemy.</P>
</DIV5>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="head">
<PB N="367" REF="199">
<HEAD>THE Eleventh HEAD OF METAPHORS, SIMILES, AND Other Borrowed TERMS, CONCERNING <HI>The Means of Grace, Pro|vidence and Affliction.</HI></HEAD>
<DIV3 TYPE="part">
<HEAD>The Day of Grace.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Mat. 20.6.</HI></BIBL> Why &s;tand ye here all the Day idle? <HI>&amp;c.</HI></P>
<P><BIBL><HI>Heb. 3.7.</HI></BIBL> To day if you will hear his Voice, harden not your Hearts, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THe Time that God alloweth Men to repent, and provide them&s;elves for another World, is called a Day: <HI>Behold, now is the accepted Time, be|hold, now is the Day of Salvation. I mu&s;t work the Works of him that &s;ent me, while it is Day;</HI> that is, whil&s;t the allotted Sea&s;on la&s;ts. <HI>John</HI> 9.4. <HI>To day if you will hear his Voice,</HI> &amp;c. that is, before the Time allotted you, or the Space given you to repent, be expired.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Day is a certain Time; &s;o many Hours, <HI>&amp;c.</HI> A natural Day is twenty four Hours, an artificial Day contains twelve Hours: So God allows a Man a certain and prefix'd Time to repent. <HI>Jeru&s;alem</HI> had a Day: <HI>O that thou had&s;t known, even thou, at lea&s;t in this thy Day, the Things that belong unto thy Peace.</HI></P>
<P N="2">II. The Day is &s;et in oppo&s;ition to the Night, and it &s;ignifies the Time of Light: So the Time of God's Patience, whil&s;t the Go&s;pel is preached to Men, and God waits upon them, and &s;trives with them, to bring them over to the Knowledg of the Truth, is the Time of Light; and when God takes away the Means of Grace, and the Go&s;pel, from a Kingdom, Nation, or particular Soul, that is a Time of Darkne&s;s, and then it may be &s;aid, the Day is gone, and Night is come upon them.</P>
<P N="3">III. 'Tis Day when the Sun ri&s;es, and Night when the Sun &s;ets: So 'tis the Sinner's Day, whil&s;t the Go&s;pel-Sun &s;hines, and the Means of Grace are continued to them; but Night then, when the Mini&s;tration of the Go&s;pel is taken away, and no more Means of Grace afforded to them.</P>
<P N="4"><PB N="368" REF="200">IV. The Day is Man's working Time; Labourers in the Field, when the Day is ended, go home, they can work no longer: So whil&s;t God affords the Go&s;pel, and Means of Grace, Sinners &s;hould, like faithful Labourers, work hard, work out their own Salvation, labour for the Meat that peri&s;heth not: for when that is gone, no Man can work; then the Things of their Peace will be hid from their Eyes, like as it fell out with <HI>Jeru&s;alem.</HI></P>
<P N="5">V. The Day brings great Light with it, which makes great Di&s;coveries of Per&s;ons and Things; whil&s;t the Night la&s;ts, Men cannot &s;ee what is near them, neither the Good they may receive, nor the Evil they &s;hould refu&s;e, and e&s;cape from; but the Day di&s;covers all, and makes every thing manife&s;t: So the Go&s;pel-Day brings Light, and the Light thereof di&s;covers the Evil that is in the Hearts, Works, and Lives of Men; by this Light they &s;ee their Sins, and the Danger they are in thereby, and al&s;o the Way to be delivered from them. Chri&s;t is the Way which the Day-Light makes manife&s;t. In the Night of Popery, Men lo&s;t the ble&s;&s;ed Path to Peace, and Way of Life, and ran to the Merits of their own Ways, and to Popi&s;h Pardons, and what not? but the Day of the Go&s;pel in <HI>England</HI> hath di&s;co|vered their Mi&s;take, and &s;hewed them the plain Way to Heaven, <HI>&amp;c.</HI></P>
<P N="6"><NOTE PLACE="marg">Eccl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s; 11.7.</NOTE>VI. The Day is comfortable, 'tis a plea&s;ant thing for the Eyes to &s;ee the Sun: So are the Means of Grace, and the Day of Go&s;pel-Light. O how &s;weet and plea&s;ant a thing it is to &s;ee this Day, wherein the Word of God is powerfully and plainly preached among&s;t us!</P>
<P N="7">VII. The Day &s;ometimes is over-ca&s;t, and the Light darkned: So the Go&s;pel-Day is &s;ometimes, as a Judgment upon a People or particular Soul, darkned, and Clouds &s;eem to cover the glorious Heavens, even as at this Time. O what thick and black Clouds &s;eem to ari&s;e!</P>
<P N="8">VIII. Some Days prove &s;tormy, and high Winds ari&s;e: So &s;ometimes the Day of Go&s;pel-Grace proves &s;tormy, and high Winds of Per&s;ecution ari&s;e upon a People; nay, not only Winds of Per&s;ecution, but al&s;o &s;trange Whirl-winds of Delu&s;ions abound in it, which make it very perilous.</P>
<P N="9">IX. A Day hath its Morning, its Noon, and its Evening: So hath the Day of Go&s;pel-Grace in a Nation, and to a particular Soul, who improves it not. God threatned his People of old,<NOTE PLACE="marg">Mich. 3.6.</NOTE> <HI>That the Sun &s;hould go down over the Prophets, and the Day &s;hould he dark over them.</HI></P>
<P N="10">X. The Day &s;uits not with &s;ome Men, they are for the Night; they are &s;aid to rebel again&s;t the Light, they hate the Light, the Night is for them; &s;uch are the Thief and Adulterer:<NOTE PLACE="marg">Pov. 7.9.</NOTE> <HI>The Whori&s;h Woman waits for the Twilight, even for the black and dark Night.</HI> So many Sinners love not the Day of Go&s;pel-Light, they are for the Night of Ignorance and Error. They had rather have Popery come, or any Thing come, than to have the Go&s;pel, or the powerful Preaching thereof; it &s;uits be&s;t with their carnal Hearts, they love that Religion that indulges them in their bruti&s;h Lu&s;ts.</P>
<P N="11">XI. There are many ways to know when the Day draws towards an end, and Night approaches: As, (1.) When the Heat of the Sun abates. (2.) When the Shadows grow long, or are &s;tretched forth. (3.) When the Harve&s;t-Men begin to go home apace. (4.) When the Evening-Wolves begin to lurk out of their Holes. Now when the&s;e Signs are upon a People in a &s;piritual &s;ence, their State is bad, they may fear Night approaches upon them. (1.) When the Go&s;pel in its powerful Preaching, abates in its Heat, and ble&s;&s;ed Influences upon Mens Hearts, &s;o that but a few are warmed, and effectually wrought upon by it. (2.) When Religion is more in Shew than in Sub&s;tance; when the Shadow is long, and the Sub&s;tance little; Men being more zealous for the Form, than concerned for the Power of it. (3.) When many powerful or painful Mini&s;ters and Labourers are called home. (4.) When the Romi&s;h Wolves, who have lain long in their Holes, and dark Ca|verns, or lurking Places, begin to come boldly abroad, and impudently &s;hew them&s;elves, 'tis a Sign of Evening-Tide, and that the Day is near expiring. Is not this thy State, O <HI>England?</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="369" REF="200">
<HEAD>The Means of Grace compared to the Summer.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Jer. 8.20.</HI></BIBL> &mdash; The Summer is ended, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>By <HI>Summer</HI> is doubtle&s;s meant that Time that God allows Men to gather in, and lay up &s;piritual Good for their precious Souls. The Time of Go&s;pel-Light, or Means of Grace, is compared to the Summer.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THe Summer is the chief Time of the Year, that Sea&s;on which generally all Men prize, long for, and rejoyce in: So the Time of Go&s;pel-Grace, and Go&s;pel-Light, is the chiefe&s;t and choice&s;t Sea&s;on in the World. The Time of the Go&s;pel, the Di&s;pen&s;ation of the Go&s;pel, was the Time which the Prophets, and many good and righteous Men of old longed for, and which all &s;incere godly Per&s;ons do prize, and rejoyce in.</P>
<P N="2">II. Summer is the Sea&s;on that ripens the Fruits of the Earth; were it not for the Heat and Influence of Summer, what would become of the Husband-man's Labour? So the Means of Grace, or Mini&s;tration of the Go&s;pel, ripens the good Seed which is &s;own in the godly Man's Heart, nay, it maketh all fit and ready for the Harve&s;t, and for cutting down. It ripens the godly Man for Heaven, and the ungodly Man for Hell: The Word is either a Savour of Life unto Life, or el&s;e the Savour of Death unto Death; it either &s;oftens or hardens. It hath the &s;ame Effects upon Mens Hearts, that the Sun hath in the hotte&s;t Time of Summer, upon that which it &s;ends forth its Influence upon.</P>
<P N="3">III. The Summer is the poor Man's working Time, 'tis the Sea&s;on in which he is to provide him&s;elf for Winter with &s;uch things he wants. The Day of Go&s;pel-Grace is the Saints Summer, 'tis the Time in which he works hard, gathers in, and lays up for his im|mortal Soul: He <HI>learns of the Ant, who provides her Meat in Summer,</HI> &amp;c.<NOTE PLACE="marg">Prov. 6.</NOTE></P>
<P N="4">IV. In Summer every thing looks green; the Herbs, Gra&s;s, Plants, Trees, and all the Fruits of the Earth, are in their Beauty, and greate&s;t Glory: So in the Day of Go&s;pel-Grace, whil&s;t God affords Means of much Light and Knowledg, when Sea&s;ons, Sabbaths, Sermons, and Ordinances, in a plentiful manner do abound among&s;t us, how do the Saints flouri&s;h, their Graces flouri&s;h! O what Beauty and Greenne&s;s is there upon all &s;incere Chri&s;tians!</P>
<P N="5">V. He that is &s;lothful and idle in Summer, as he brings Shame upon him&s;elf, ('tis a Sign of Folly, <HI>&amp;c.</HI>) &s;o he &s;uffers, wants Bread, and is expo&s;ed to great Straits in Winter. <HI>He that gathereth in Summer, is a wi&s;e Son; but he that &s;leepeth in Harve&s;t,</HI><NOTE PLACE="marg">Prov. 10.5.</NOTE> <HI>is a Son that cau&s;eth Shame.</HI> So he that is idle and negligent in the Time of Go&s;pel-Grace, or improves not the Means God affords, for the Good of his Soul, as 'tis a Reproach and Shame to him, &s;o he expo&s;eth him&s;elf to Ruine thereby. What will he do when Death and Judgment comes? Then he will want, and &s;uffer Hunger, <HI>&amp;c.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The Means of Grace compared to Harve&s;t.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 9.37.</HI></BIBL> The Harvest is great, but the Labourers are few, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P><HI>NOte.</HI> The Time of Go&s;pel-Grace, wherein Work is to be done, and many Souls are prepared, and made willing to hear the Word of God, is compared to Harve&s;t.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>HArve&s;t is the Time to work and do bu&s;ine&s;s in, and it behoveth Men to labour hard then: So whil&s;t there is an open Door for the Go&s;pel, or God is plea&s;ed to continue the Means of Grace, Chri&s;t's Mini&s;ters ought to labour hard.</P>
<P N="2">II. Harve&s;t greatly tends to the relief of the Poor; they in Harve&s;t-time gather in, and lay up again&s;t a Time of Want and Scarcity: So do the Saints, whil&s;t the Day of Grace la&s;ts, provide and lay up for their Souls.</P>
<P N="3"><PB N="370" REF="201">III. Sometimes there is bad Weather in Harve&s;t, which doth hinder and di&s;courage the painful and laborious Husband-man: So Storms ari&s;e, and very bad Weather (as it were) often attends Chri&s;t's faithful Labourers, which greatly hinders them in their Mini&s;try.</P>
<P N="4">IV. The Harve&s;t is &s;ometimes great, and the Labourers but few, &s;o that the Work lies very heavy upon &s;ome Men: So in a &s;piritual &s;ence, the Harve&s;t is great, <HI>i. e.</HI> 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 <HI>pray to the Lord of the Harve&s;t,</HI><NOTE PLACE="marg">Mat. 9 37.</NOTE> <HI>to &s;end more Labourers into his Harve&s;t.</HI></P>
<P N="5">V. The Harve&s;t &s;ometimes proves thin, and comes into a little Room; or it may &s;eem much in Bulk, and yet but a little Grain: So 'tis &s;ometimes in the &s;piritual Harve&s;t, there are many Multitudes hear the Word, attend upon the Means, they flock into the A&s;&s;em|blies; but alas! but few are converted; the Corn is little: A &s;mall Room will hold them, were they &s;evered from the Straw and Chaff of the fruitle&s;s and unprofitable Multitude.</P>
<P N="6">VI. When the Harve&s;t is like to be catching, or the Husband-man &s;ees 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 Chri&s;t's Ser|vants, when they perceive a di&s;mal Day approaching upon them, labour hard, and bring in what Souls they can into his Barn.</P>
<P N="7">VII. The Harve&s;t &s;ometimes is very long, and &s;ometimes but &s;hort: So God lengthens or &s;hortens the Day of Grace, as he plea&s;es. The old World had an hundred and twenty Years; others but a &s;hort Sea&s;on. <HI>O that thou had&s;t known in this thy Day the Things that belong to thy Peace! but now they are hid from thine Eyes.</HI> Chri&s;t &s;eems to be quick with them. And &s;o it fared with tho&s;e, <HI>Acts</HI> 13.46.</P>
<P N="8">VIII. In Harve&s;t the Husbandman will not neglect a fit Opportunity of gathering in his Hay and Corn, upon pre&s;umption of much fair Weather to come: So a wi&s;e Chri&s;tian will not lo&s;e the pre&s;ent Sea&s;on for his Soul, upon hopes of much Time to come, but rather &s;ays, Now is the Time, <HI>&amp;c.</HI></P>
<Q><L>Ob&s;erve in Summer's &s;oultry Heat,</L>
<L>How in the hotte&s;t Day,</L>
<L>The Husband-man doth toil and &s;weat</L>
<L>About his Corn and Hay.</L>
<L>If then he &s;hould not reap and mow,</L>
<L>And gather in his Store,</L>
<L>How &s;hould he live, when for the Snow</L>
<L>He can't move out of Door?</L>
<L>The little Ants, and painful Bees,</L>
<L>by Nature's In&s;tinct led,</L>
<L>The&s;e have their Summer-Granaries,</L>
<L>For Winter furni&s;hed.</L>
<L>But thou, my Soul, who&s;e Summer's Day</L>
<L>Is almo&s;t pa&s;t and gone,</L>
<L>What Soul-Provi&s;ion do&s;t thou lay</L>
<L>In Stock, to feed upon?</L>
<L>If Nature teacheth to prepare</L>
<L>For temporal Life; much rather</L>
<L>Grace &s;hould provoke to greater Care,</L>
<L>Soul-Food in time to gather.</L>
<L>Days of Affliction and Di&s;tre&s;s,</L>
<L>Are ha&s;ting on apace;</L>
<L>If now I live in Carele&s;ne&s;s,</L>
<L>How &s;ad will be my Ca&s;e?</L>
<L>&V;nworthy of the Name of Man,</L>
<L>Who for that Soul of thine,</L>
<L>Wilt not do that which others can</L>
<L>Do for their very Kine!</L>
<L>Think, frugal Farmers, when you &s;ee</L>
<L>Your Mows of Corn and Hay,</L>
<L>What a Conviction this will be</L>
<L>To you another day?</L>
<L>Who ne're were up before the Sun,</L>
<L>Nor broke an Hour's Re&s;t,</L>
<L>For your poor Souls, as you have done,</L>
<L>So often for a Bea&s;t.</L>
<L>Learn once to &s;ee the Difference</L>
<L>Betwixt eternal Things,</L>
<L>And the&s;e poor tran&s;ient Things of Sen&s;e,</L>
<L>That fly with Eagles Wings.</L></Q>
<CLOSER><SIGNED>J. F.</SIGNED></CLOSER>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="371" REF="201">
<HEAD>Godline&s;s compared to a Trade.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Heb. 3.1.</HI></BIBL> Wherefore, holy Brethren, Partakers of the Heavenly Calling, con|&s;ider the Apo&s;tle and High-Priest of our Profe&s;&s;ion, Christ Je&s;us.</Q>
</EPIGRAPH>
<P>THe Profe&s;&s;ion of Godline&s;s is in this, and divers other Scriptures, com|pared to a Trade or Calling; and 'tis a very fruitful and profi|table Metaphor.</P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Trade or Calling properly is that Art, Craft, or Occupation, whereunto one hath been trained, or wherein he exerci&s;eth and employeth him&s;elf, whatever it be, whe|ther Handicraft, or Merchandizing, <HI>&amp;c.</HI> Now Godline&s;s is the Occupation of every true Chri&s;tian, 'tis that which he hath been trained up in, 'tis that which he exerci&s;eth and daily employeth him&s;elf about. <HI>Herein do I exerci&s;e my &s;elf,</HI> &amp;c.<NOTE PLACE="marg">Actt 24.16.</NOTE> <HI>Rather exerci&s;e thy &s;elf unto Godline&s;s,</HI> &amp;c.</P>
<P N="2">II. A Man, when he fir&s;t &s;ets up a Trade, hath, or ought to have, a Stock &s;uitable to what it doth require, in order to the well-managing of it, or otherwi&s;e 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 Chri&s;tian ought to &s;ee, when he fir&s;t begins to profe&s;s Godline&s;s, 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 Godline&s;s, to make any &s;aving Earnings of it.</P>
<P N="3">III. A Man that &s;ets up a Trade, ought to know the Nature, Worth, and Value of tho&s;e Goods and Commodities his Calling leads him to trade or deal in, or el&s;e he may be quickly cheated, and run out of all, by buying counterfeit Goods, or bad Ware: So every Chri&s;tian mu&s;t know what Goods he is to trade &s;piritually in, as al&s;o the Nature and Excellency of them. Now the heavenly Commodities are the&s;e, Faith, Love, Peace, Long-&s;uffering, Gentlene&s;s, Goodne&s;s, Meekne&s;s, Temperance, Pardon of Sin, Commu|nion with God, Joy in the Holy-Gho&s;t, <HI>&amp;c.</HI> Now he ought to know all the&s;e Things, the true from the counterfeit. And next unto the Graces of the Spirit, and the other ex|cellent and rare Things he deals in, there are the Ordinances of the Go&s;pel, the Nature and U&s;efulne&s;s of which he ought al&s;o to under&s;tand, and not to be deceived about them, le&s;t he take the Traditions of Men for Chri&s;t's In&s;titutions.</P>
<P N="4">IV. A Man who &s;ets up a Trade, ought al&s;o to know who he is to deal or trade with: So ought every Chri&s;tian; and that is God, through the Mediator Je&s;us Chri&s;t; for with|out him there is no trading to Heaven. 'Tis by him we believe in God, by him we come to the Father. Chri&s;t is a Saint's only Corre&s;pondent; he receives all our Prayers and Du|ties, and makes Returns of Mercies.</P>
<P N="5">V. A Man who begins a Trade, ought to be well in&s;tructed, and to know every particu|lar Art and My&s;tery in it: Some Trades or Profe&s;&s;ions are hard to learn, they are full of My&s;tery, and very intricate; and if they under&s;tand them not, or are not Crafts-ma&s;ters therein they will never live comfortably of them, as Experience commonly &s;heweth: So every Chri&s;tian ought to learn the My&s;tery of Godline&s;s; this heavenly Calling is not ea&s;ily learn|ed; there is no Trade that is more my&s;terious than the Trade or Art of Godline&s;s, as we &s;hall fully evince, and make appear,
<LIST>
<ITEM>1. By plain Texts of Scripture.</ITEM>
<ITEM>2. By Arguments and Demon&s;trations drawn there-from.</ITEM>
</LIST></P>
<P>As to the <HI>Fir&s;t,</HI> &s;ee the&s;e Scriptures: 1 Cor. 2.7. <HI>But we &s;peak the Wi&s;dom of God in a My&s;tery, even the hidden Wi&s;dom,</HI> &amp;c. Compared with <HI>Rom.</HI> 16.25. <HI>Eph.</HI> 1.9. &amp; 3.3, 4. <HI>Col.</HI> 1.26. 1 <HI>Tim.</HI> 3.16. <HI>Without Controver&s;y great is the My&s;tery of Godline&s;s, God mani|fe&s;t in the Fle&s;h,</HI> &amp;c. Godline&s;s is twofold, 1. The Doctrinal Part. 2. The Practical Part.</P>
<P>A My&s;tery is a Thing hidden, hard to find out, that which few under&s;tand,<NOTE PLACE="marg">Godline&s;s a My&s;tery.</NOTE> which lies not open to the Sight and Apprehen&s;ion of Men. Many Arts u&s;ed among&s;t Men are full of My&s;tery. If a Man go into a Chymi&s;t's Shop, po&s;&s;ibly he may &s;ee there &s;everal Ex|tractions of Minerals, but he may not know how he extracted tho&s;e Spirits, nor doth he
<PB N="372" REF="202"> under&s;tand the Nature and Operation of them, that is a My&s;tery. There are divers other curious Arts and Devices very hard to learn, they are &s;o my&s;terious; but all come &s;hort of the&s;e heavenly My&s;teries. The My&s;teries of Godline&s;s are exceeding great.</P>
<P N="1">1. The&s;e Things are hidden Things from the Eyes of Men. See <HI>Mat.</HI> 11.25. The Go&s;pel is read daily, every Man hath the Hi&s;tory of it in his Hou&s;e; but alas! very few under&s;tand it; 'tis a My&s;tery; 'tis not known, but by &s;uch only who feel its Power, and ble&s;&s;ed Effects and Operations of it upon their Hearts.</P>
<P N="2">2. The Go&s;pel, and great Things of Chri&s;tianity and Godline&s;s, are the rare Contrivance of God's eternal Wi&s;dom,<NOTE PLACE="marg">1 Cor. 8.1.</NOTE> and therefore full of My&s;tery. <HI>If any Man thinks he knows any thing, he knoweth nothing as he ought to know.</HI> The&s;e things are not ea&s;ily found out.</P>
<P N="3">3. The Hi&s;tory of the Go&s;pel, and Principles of Chri&s;tianity and Godline&s;s, could not be known without Revelation; had not God afforded us the written Word, what &s;hould we,<NOTE PLACE="marg">John 20.31. Rom. 16.25, 26.</NOTE> or could we have known of the&s;e My&s;teries? What do the Heathen know of them, that have not the Holy Scripture? Doth the Light within di&s;cover the Incarnation, Birth, Life, Death, Re&s;urrection, A&s;cen&s;ion, and Interce&s;&s;ion of Je&s;us Chri&s;t? Doth that teach the My&s;tery of Faith and Regeneration? 'Tis true, &s;ome have affirmed, that they &s;hould have known all Things the Go&s;pel reveals, if they had never had the written Word: But how fal&s;e that is, appears to all; and they them&s;elves have been &s;ilenced, by putting one Que&s;tion to them,<NOTE PLACE="marg">John 20 30.</NOTE> which is this: 'Tis &s;aid in <HI>John</HI> 20. <HI>Many other Signs did Je&s;us, in the pre&s;ence of his Di&s;ciples, which are not written,</HI> &amp;c. Now let them &s;hew us what tho&s;e other Signs were: But alas! they can tell us nothing but what the Scripture relates; nei|ther had we or they known them, but by the Record thereof.</P>
<P>That which we have the Hi&s;tory of, and yet cannot under&s;tand, or make our own, un|le&s;s the Spirit of God opens and explains it to us, is a great My&s;tery: But we cannot un|der&s;tand the My&s;tery of Religion and Godline&s;s, without the Spirit's Teaching and Ex|planation: <HI>Ergo,</HI> &amp;c. As the Hi&s;tory mu&s;t be revealed by the written Word, &s;o the My|&s;tery mu&s;t be revealed by the Spirit: <HI>For what Man knoweth the Things of a Man, &s;ave the Spirit of a Man,</HI><NOTE PLACE="marg">1 Cor. 2.11.</NOTE> <HI>which is in him; even &s;o the Things of God knoweth no Man, but the Spirit of God.</HI></P>
<P N="4">4. That which needs or requires &s;everal Gradations and Mediums, to open and explain it from time to time, is a great My&s;tery: But the Go&s;pel, or My&s;tery of Godline&s;s, re|quires &s;uch &s;everal Gradations and Mediums, to open it unto the Children of Men. (1.) God under the Law revealed the&s;e Things by divers Sacrifices, Wa&s;hings, and other Rites, whil&s;t Per&s;ons remained in their Non-age. (2.) It requires the U&s;e of divers earth|ly Similitudes, to open and explain it to the Under&s;tanding of Men. God is compared to a Father, to an Husband-man, to a Judg, to a Creditor, to a Portion, to an Hou&s;holder, <HI>&amp;c.</HI> Chri&s;t, to a Lamb, to Light, to an Husband, to a Vine, to a Shepherd, <HI>&amp;c.</HI> The Spirit is compared to the Wind, to Oil, to Water: and Grace, to Seed, to Gold tried in the Fire, <HI>&amp;c.</HI> The My&s;teries of Religion and Godline&s;s are &s;o hard to under&s;tand in their own Nature, that God conde&s;cends to open them to us by earthly Things: In this God &s;hews what Children we are, and how difficult 'tis for us to under&s;tand the&s;e Things. And tho they are thus explained, yet how little is it that we are able to under&s;tand of them! Now that which the Children of Men are not able fully to take in, or comprehend, tho God makes u&s;e of the be&s;t Mediums he in his Wi&s;dom &s;ees good to make u&s;e of, is a great My&s;tery: But the Children of Men are able to take in but little of the My&s;teries of the Go&s;pel, not|with&s;tanding the&s;e gracious Mediums God is plea&s;ed to make u&s;e of: <HI>Ergo,</HI> &amp;c.</P>
<P N="5">5. That which the Children of Men are not able to take in or receive the knowledg of at once, but when God fees nece&s;&s;ary to di&s;cover by degrees, by little and little, not|with&s;tanding all tho&s;e proper and fit Mediums he conde&s;cends to make u&s;e of, is a great My&s;tery: But the My&s;teries of the Go&s;pel, and Godline&s;s, God &s;ees the Children of Men, notwith&s;tanding all tho&s;e Mediums he is plea&s;ed to make u&s;e of, cannot take in or receive at once, but that there is need for him to open and di&s;cover them by degrees, by little and little: <HI>Ergo,</HI> 'tis very my&s;terious, &s;o va&s;t a Depth, &s;o great a Light, &s;o &s;trange a My&s;tery is this My&s;tery, that God reveals it now a little, and then a little. <HI>Adam</HI> had the fir&s;t Di&s;|covery of it: <HI>The Seed of the Woman &s;hall break the Serpent's Head. Abraham</HI> had more of it made known to him; <HI>Mo&s;es</HI> had a greater Revelation of it than the Prophets: And then, <HI>John Bapti&s;t,</HI> who &s;aw more than all that went before him, and upon that account was called the greate&s;t Prophet that ever aro&s;e among&s;t them that were born of Women; and yet he &s;aw but a little of this great My&s;tery,<NOTE PLACE="marg">Luke 7.28.</NOTE> comparatively to what tho&s;e &s;aw who were in the Kingdom of Heaven, <HI>viz.</HI> the Go&s;pel-Church, after the Death and Re&s;ur|rection of Je&s;us Chri&s;t.</P>
<P N="6"><PB N="373" REF="202">6. That which all the wi&s;e Men of the World, meerly by all their natural Wi&s;dom, Arts, and Sciences, could never find out, nor arrive at the true knowledg of, is a great My&s;tery: But all the wi&s;e Men of the World, meerly by all their Arts and Sciences, and human Learning, could never arrive to the true knowledg of Chri&s;t, and real Godline&s;s: <HI>Ergo,</HI> the Principles of true Godline&s;s, and the My&s;teries thereof, are out of the reach of meer humane Rea&s;on; tho not again&s;t or contrary to Rea&s;on, yet they lie above Rea&s;on: Rea&s;on mu&s;t &s;toop to Faith in the&s;e things. The Go&s;pel is called Wi&s;dom, as oppo&s;ite to the Wi&s;dom of Men; and the Apo&s;tle &s;aith po&s;itively, That it was Wi&s;dom in &s;uch a My&s;tery, that none of the Princes of this World knew. Nay, the Spirit, &s;ays one,<NOTE PLACE="marg">Sydenham.</NOTE> jeers all the Learned of the World in this very thing, becau&s;e of their gro&s;s Ignorance. Where is the Scribe? where is the Wi&s;e? where is the Di&s;puter of this World?<NOTE PLACE="marg">1 Cor. 1.20.</NOTE> <HI>Hath not God made fooli&s;h the Wi&s;dom of this World?</HI><NOTE PLACE="marg">Ver&s;e 18.</NOTE> Hence <HI>the Preaching of the Go&s;pel was accounted by the learned Greeks but Fooli&s;hne&s;s.</HI> Natural Men may under&s;tand natural Religion; but true Godline&s;s con&s;i&s;ts in the Light of Divine Truth, and in the Life of Grace, God manife&s;ting him&s;elf in the Light of Truth, and working the Life of &s;upernatural Grace by his Spirit in the Heart. True Godline&s;s doth not con&s;i&s;t in the Knowledg of the Letter of the Go&s;pel. A natural Man may have the hi&s;torical or notional Knowledg of the Go&s;pel and Chri&s;tianity, he may arrive to the mo&s;t exact under&s;tanding of things, as far as Letters and Words can expre&s;s them; that is, he may know the true &s;ence and meaning of things in the Go&s;pel, according to what either the Hi&s;tory, or Tenor of &s;uch Words will import, and know the Grammatical Sence of Words, better than many true Chri&s;tians: But this is not the &s;piri|tual and true Knowledg of Religion and Godline&s;s; for that con&s;i&s;ts in the &s;aving and ex|perimental Knowledg of God, and Je&s;us Chri&s;t. The My&s;tery of the Go&s;pel, and Power of Godline&s;s, is the Di&s;covery of God's Glory in it &s;elf, and the working of it gloriou&s;ly in the Soul; it lies not in the bare Expre&s;&s;ion, or Knowledg of Words, nor in the external Form of Profe&s;&s;ion of the&s;e Words; but it lies in the Divine Glory of God, which is wrapt up in the&s;e Words, and the gracious Conformity, Di&s;po&s;ition, and Affections of the Soul to the&s;e things. 'Tis an ea&s;y matter to confe&s;s Je&s;us Chri&s;t to be the Son of God, and to read the Scriptures, to pray, <HI>&amp;c.</HI> but to &s;ee the My&s;tery of that Glory which is in this, that Chri&s;t is God's Son, and to have the powerful Influences of it upon the Heart, whereby the Soul is brought into the Image or Likene&s;s of Chri&s;t's Death and Re&s;urrection; this is a My&s;tery.</P>
<P N="7">7. That which the mo&s;t wi&s;e and knowing in the &s;ame Art or My&s;tery, can reach or un|der&s;tand but part of, mu&s;t needs be a great My&s;tery: As &s;uppo&s;e a School-ma&s;ter, nay, the able&s;t in the World, who profe&s;&s;es to know and teach &s;uch or &s;uch an Art or My&s;tery, is forced to confe&s;s, he &s;ees and knows but little of it, or &s;ees but in part, 'tis &s;o hard and difficult to find out; all would conclude, that Art or Science was a My&s;tery indeed: But &s;o it is here; for the holy Apo&s;tles, who had as great a knowledg of the&s;e My&s;teries as any ever had in the World, nay, we may mode&s;tly conclude, a greater, yet they declare, they knew but in part, and &s;aw but in part, they &s;aw comparatively but a little way into the&s;e My&s;teries, <HI>For we know but in part. &mdash; Now we &s;ee through a Gla&s;s darkly.</HI><NOTE PLACE="marg">1 Cor. 13.9, 12.</NOTE> &mdash; <HI>Now I know in part. &mdash; Ergo,</HI> The&s;e are great My&s;teries.</P>
<P N="8">8. That which the holy Angels de&s;ire to pry into, nay, look into with the greate&s;t Ear|ne&s;tne&s;s and De&s;ire imaginable, and are contented, the better to under&s;tand, to learn of the Church; and yet, when all is done, do admire, and &s;tand as it were a&s;toni&s;hed at, is a great My&s;tery: But the Angels do pry into the&s;e My&s;teries with the greate&s;t earne&s;tne&s;s, and are contented to learn of the Church, that they may the better or more fully under&s;tand them, and after all, &s;tand and wonder, to behold the Depth of this Grace, of this Love, and the Strangene&s;s of this My&s;tery. <HI>Ergo,</HI> the Go&s;pel, or Doctrine of Godline&s;s, is a great My&s;tery. Now to make this Argument good, pray con&s;ider the&s;e Texts of Scripture: 1 Pet. 1.12. <HI>Which things the Angels de&s;ire to look into.</HI> The word <HI>[de&s;ire]</HI> &s;ignifies the utmo&s;t coveting or longing after a thing which a Man cannot be without: <HI>De&s;ire to look into:</HI> <GAP DESC="foreign">, this Word &s;ignifies bowing down to pry heedfully and narrowly into a Thing. 1. The Angels are greatly taken with this My&s;tery, with this Grace and Love in Je&s;us Chri&s;t, manife&s;ted to fallen Man; they look and pry into it,<NOTE PLACE="marg">Exod. 25.20.</NOTE> 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, &s;ee <HI>Eph.</HI> 3.10. <HI>To the intent, that now unto the Principalities, and Powers in heavenly Places, might be known, by the Church, the manifold Wi&s;|dom of God.</HI> 3. That they after all &s;tand as it were amazed, and wonder at the&s;e Depths, &s;ee 1 <HI>Tim.</HI> 3.16. &mdash; <HI>Seen of Angels,</HI> <GAP DESC="foreign">, it is not meant of a bare Sight, but a Sight which a&s;toni&s;hes the Under&s;tanding, and takes up the Heart: <HI>He was &s;een with admiration and wonderment:</HI> Thus Dr. <HI>Sibbs.</HI></P>
<P N="9"><PB N="374" REF="203">9, That which the glorified Saints &s;hall admire, when they arrive to a perfect Knowledg, mu&s;t needs be a great My&s;tery: But the glorified Saints &s;hall admire at the My&s;tery of this Grace and Love, in the Day of Chri&s;t, nay, it will be the matter of their wonder to all Eternity. See 2 <HI>Cor.</HI> 1.10. Therefore the Doctrine of Godline&s;s is a great My&s;tery.</P>
<P N="10">10. This will be further manife&s;t, by con&s;idering wherein the greatne&s;s of this My&s;tery doth con&s;i&s;t.</P>
<P><HI>Fir&s;t;</HI> Now the My&s;tery of Godline&s;s principally con&s;i&s;ts in the Per&s;on of Chri&s;t, God manife&s;t in the Fle&s;h.<NOTE PLACE="marg">1 Cor. 2.2.</NOTE> <HI>Paul</HI> determined to <HI>know nothing &s;o much as Chri&s;t, and him cru|cified.</HI> When we know Chri&s;t better, we &s;hall under&s;tand this My&s;tery better: Chri&s;t is the My&s;tery wrapt up in all the Go&s;pel, 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 Sha|dows pointed to him, and all the Promi&s;es run in him. Je&s;us Chri&s;t is really and truly God, and yet very Man, God and Man in one Per&s;on, and is not this a My&s;tery? (1.) Is it not a Wonder, that a Woman &s;hould compa&s;s a Man? (2.) That he that made the World, &s;hould be born of a Woman! (3.) That the Ancient of Days &s;hould become a Child of a Day old! (4.) That Ble&s;&s;edne&s;s it &s;elf &s;hould be brought under a Cur&s;e for Sinners! <HI>Chri&s;t was made a Cur&s;e for us,</HI><NOTE PLACE="marg">Gal. 3.13.</NOTE> <HI>as it is written, Cur&s;ed is every one that hangeth on a Tree.</HI> (5.) That he that was the Heir of all things, Heir of both Worlds, &s;hould be laid in a Manger! (6.) That he who was God over all, &s;hould have no where to lay his Head! (7.) That he &s;hould become poor, who was &s;o rich, and by his Poverty make others rich! is not this a My&s;tery? (8.) He by dying de&s;troyed Death; and unle&s;s he had died, we could not live; and by Death he brought us to Life! (9.) And is it not a My&s;tery, that a Per&s;on &s;hould be capable to die, and yet by his own Power rai&s;e him&s;elf up again from the Dead? (10.) Is not this a My&s;tery, that the Phy&s;ician &s;hould die to cure his Patient, nay, and unle&s;s he die, the Sin-&s;ick Soul could not live; and that his Blood &s;hould be the Bal&s;am? Is it not a great My&s;tery, that the offended Saviour &s;hould &s;uffer, to free the offending Sinner?</P>
<P N="11">11. Is it not a My&s;tery, that the Nature of Man &s;hould be &s;o joined to the Divine Na|ture of God, that both &s;hould make but one Chri&s;t? and that our Nature &s;hould be exalted above the Nature of the Angels, that Man &s;hould &s;it at God's right hand, that Man &s;hould be very God, and God very Man, in one Per&s;on? O how great is <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he My&s;tery of Godline&s;s!</P>
<P N="12"><NOTE PLACE="marg">Acts 2.23. chap. 4.28.</NOTE>12. Is it not a My&s;tery, that Chri&s;t &s;uffered according to the Decree and determined Coun&s;el of God, and yet the Jews did wickedly in putting him to Death?</P>
<P><HI>Secondly;</HI> The My&s;tery of Chri&s;tianity appears to be great, 1. in God's ca&s;ting off the Jews, who followed after Righteou&s;ne&s;s, and in calling the Gentiles, who followed not after Righteou&s;ne&s;s! That God &s;hould not be found of them that &s;ought him, and be found of them that &s;ought him not! (2.) That God &s;hould chu&s;e poor and contemptible Ones into his Service, and reject the Wi&s;e, the Noble, and the Learned! and that by weak Things he overcame the Mighty, and by Folly confounded the Wi&s;dom of this World!</P>
<P><HI>Thirdly;</HI> There is a great My&s;tery in Election, in Ju&s;tification, in Sanctification, in Re|novation, <HI>&amp;c.</HI> Nay, what Branch or Part of the Doctrine of Godline&s;s is not full of My&s;tery?</P>
<P><HI>Fourthly;</HI> There is a My&s;tery in every Grace:</P>
<P N="1">1. In Faith: As, (1.) That a Sinner &s;hould believe, <HI>i. e.</HI> go out of him&s;elf, and be carried above him&s;elf, to believe Things impo&s;&s;ible to Man's Sen&s;e, and above his Rea&s;on, that he &s;hould &s;eek for Ju&s;tification by the Righteou&s;ne&s;s and Obedience of another! for a Man (as one would think) to have a great deal of Holine&s;s, and good Works, and yet to throw it, as it were, all away, and be dead to it in point of Tru&s;t and Dependence! is not this a My&s;tery? (2.) To believe, when every thing is oppo&s;ite to it: To work for Life, and to oppo&s;e &s;ome Sin, a natural Man is ready to do; but to believe in Chri&s;t for Life and Holine&s;s, to relie upon his Doings, his Works and Merits, this the Heart of Map is aver&s;e to; nay, and Satan oppo&s;eth it, the World mocks at it, and accounts it Fooli&s;hne&s;s. (3.) That a Man &s;hould believe, and not &s;ee, nay, believe, as <HI>Abraham</HI> did, <HI>in hope a|gain&s;t hope.</HI></P>
<P N="2">2. There is a My&s;tery in Love, that a Man &s;hould love him with an endeared Affection, with a &s;uperlative Love, whom the World can &s;ee no beauty in; nay, thus to love him, whom their natural Eyes never beheld, nay, love him, who is able to make great, and &s;ave from all Mi&s;ery, and yet &s;uffers his People, and be&s;t beloved Ones, to lie among&s;t the Pots, and to be hated and per&s;ecuted in the World, and, to appearance, to be of all Men the mo&s;t mi&s;erable! A Saint knows the Rea&s;on of the&s;e Things, but 'tis a My&s;tery to others. The Love of Chri&s;t turns the Affections another way, it drives, as it were, <HI>Jordan</HI> back, it makes the Waters a&s;cend, and run up hill. Is it not a My&s;tery, to &s;ee a Saint, who hath a
<PB N="375" REF="203"> Hundred, nay, it may be, Five Hundred a Year, a gracious Wife, many &s;weet and lovely Children, enjoying much Health, and living in all Pro&s;perity; yet if he hath lo&s;t the Light of God's Countenance, or Chri&s;t be withdrawn from him, he is ca&s;t down, and greatly di&s;tre&s;&s;ed and afflicted in his Spirit, and crying out, Ah! what is all that I po&s;&s;e&s;s, &s;ith I want the Love of Chri&s;t, the Pre&s;ence of Chri&s;t? what's an E&s;tate, and no Chri&s;t? Wife and Children, and no &s;ight of Chri&s;t? Chri&s;t (&s;aith he) is all to me, and all is nothing without him. This is a My&s;tery to carnal Hearts, they wonder at it: Nay, to &s;ee a Man, that hath all the Comforts of the World, expo&s;e him&s;elf to cruel Mockings, Lo&s;s of Goods, to Impri&s;onment, and Death it &s;elf for Chri&s;t's &s;ake, is a &s;trange thing to worldly Men, they think the Man is mad, 'tis a My&s;tery to them, <HI>&amp;c.</HI></P>
<P><HI>Fourthly;</HI> The Effects and Operations of Grace and Godline&s;s are a My&s;tery.</P>
<P N="1">(1.) That God &s;hould make Men wi&s;e, by teaching them to become Fools.<NOTE PLACE="marg">1 Cor. 3.18.</NOTE></P>
<P N="2">(2.) That the way to become rich, very rich, eternally rich, is to become poor: This is a My&s;tery, yet this My&s;tery is taught us in the Per&s;on of Chri&s;t. <HI>David</HI> was a King, and very rich, yet cries out, <HI>I am poor;</HI> he was poor in Spirit. This poor Man cried, <HI>There is that maketh him&s;elf rich, yet hath nothing; there is that maketh him&s;elf poor,</HI><NOTE PLACE="marg">Prov. 13.7.</NOTE> <HI>and yet hath great Riches.</HI></P>
<P N="3">(3.) That the way to have all, is to lo&s;e all; and that a Man gains mo&s;t, when he lo&s;es mo&s;t: Is not this a My&s;tery?</P>
<P N="4">(4.) That Men mu&s;t 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 My&s;tery? Sin mu&s;t die, and we mu&s;t die to Sin: <HI>Sin revived, and I died;</HI><NOTE PLACE="marg">Rom. 7.11.</NOTE> yet by that Death he revived, and lived. A Man mu&s;t die to Self, or he can never live him&s;elf.</P>
<P N="5">(5.) God makes Men blind by giving Sight, and turns that Darkne&s;s into Light; and is not this a My&s;tery?</P>
<P N="6">(6.) The way to Honour and Exaltation, is to be aba&s;ed, and &s;uffer our &s;elves to be trod upon; this is opened al&s;o in the Per&s;on and Life of Chri&s;t. To enjoy God's Favour, is fir&s;t to bear his &s;eeming Frowns. And many &s;uch like My&s;teries there are in Godline&s;s.</P>
<P><HI>Fifthly;</HI> There is a My&s;tery in Ordinances, which tho&s;e who follow this Trade &s;hould under&s;tand, a My&s;tery in Bapti&s;m, a My&s;tery in the Lord's Supper. But the&s;e things I cannot enlarge upon for want of Room.</P>
<P><HI>&V;&s;e</HI> 1. Let all take heed they do not &s;light or reproach the&s;e My&s;teries.</P>
<P N="2">2. Let them not think to under&s;tand them in their own fle&s;hly Wi&s;dom.</P>
<P N="3">3. Let them labour to get the Power and Operation of them upon their Hearts, and then they will e&s;teem them, and &s;ay, there is a Truth in what we affirm and teach.</P>
<P N="6">VI. He that would drive a Trade to gain by it, or thrive upon it, mu&s;t follow it clo&s;ely, he mu&s;t make it his chief Bu&s;ine&s;s, nothing will be done in it to purpo&s;e without diligence. So every Chri&s;tian, who would gain by the Trade of Godline&s;s, mu&s;t keep clo&s;e to it, he mu&s;t follow it day and night, and manage it wi&s;ely, throughout all his other Affairs. God|line&s;s mu&s;t be followed without intermi&s;&s;ion, it mu&s;t be every day's Work; the Head, Heart, Hands, Feet, Time, Strength, Di&s;cour&s;e Contrivance, mu&s;t be taken up about it. No Man can thrive in Godline&s;s, if his Heart be not in it. When thy Hand is in the World, thy Heart &s;hould be in Heaven.</P>
<P N="7">VII. He that drives a Trade with di&s;cretion, mu&s;t take heed he runs not too far in debt, and that <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e keeps his Books carefully, or el&s;e he may &s;oon run out of all: So mu&s;t a Chri|&s;tian take heed he run not far in debt. Debts will be contracted: <HI>In many things we offend all:</HI> But be &s;ure to &s;ee the&s;e Debts paid, left the Creditor come on a &s;udden upon thee. <HI>If any Man &s;in, we have an Advocate,</HI> &amp;c. Renew Repentance every day,<NOTE PLACE="marg">1 John 2.3.</NOTE> and labour after fre&s;h Acts of Faith; keep thy Accounts even with God, ob&s;erve the Mercies thou receive&s;t from him, and be &s;en&s;ible of thy Faults and Mi&s;carriages.</P>
<P N="8">VIII. There is no Man that follows a great Trade, but ought to &s;ee he hath a Stock &s;uf|ficient to tru&s;t; he that cannot tru&s;t, in &s;ome Callings, &s;hall have but a poor Trade: So every Chri&s;tian mu&s;t be careful to get a good Stock of Faith and Experience; for if a Saint cannot tru&s;t God, he will never make any Earnings of Godline&s;s. It is true, it behoves a Trader to take heed whom he tru&s;teth; &s;o it behoveth a Chri&s;tian; he mu&s;t not tru&s;t his own Heart, nor in his own Righteou&s;ne&s;s, nor put too much confidence in Princes. We can never tru&s;t Men too little, nor God too much.</P>
<P N="9">IX. A Man that would follow a Trade to Advantage, mu&s;t be much at home, and keep his Shop, and, as the Proverb is, his Shop will keep him; but he that is more abroad than at home, will &s;oon come to Beggery: So a Saint mu&s;t be much at home, and keep his own Heart well. Some Profe&s;&s;ors are more abroad, &s;pying Faults in other Men, than they are in taking notice of their own.</P>
<P N="10"><PB N="376" REF="204">X. A Man that drives a Trade, ought to take heed he go not behind-hand, and in&s;tead of getting, lo&s;e by his Trading: So ought a Saint to take heed he go not backwards in|&s;tead of going forwards, and lo&s;e in&s;tead of gaining. <HI>Thou ha&s;t lo&s;t thy fir&s;t Love. &mdash; Remember from whence thou art fallen,</HI><NOTE PLACE="marg">Rev. 2.</NOTE> <HI>and repent.</HI></P>
<P N="11">XI. Some Men trade upon other Mens Stocks, as Factors, Stewards, <HI>&amp;c.</HI> And &s;uch Traders are Chri&s;tians, they trade upon Chri&s;t's Stock, they regulate their Affairs by Chri&s;t's Advice, they drive on Chri&s;t's Intere&s;t. All that Saints have is their Ma&s;ter's Money, and it behoveth them &s;o to lay it out, that it may bring in the mo&s;t Increa&s;e. Remember, all your Graces, Gifts, and Temporal Goods too, are the Lord's.</P>
<P N="12">XII. Some Trades require great Layings out; and if a Man is &s;paring in his Layings out, he mu&s;t expect his Comings in will be accordingly: S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the Trade of Godline&s;s requires great Layings out. A Chri&s;tian, who will not lay out his Strength, Time, and Parts, and what he hath, for God, will never grow rich in Faith and Godline&s;s.</P>
<P N="13">XIII. Quick Returns are the Life of a Trade, and animate a Man in his Calling and Bu&s;ine&s;s exceedingly: So quick Returns do enliven and greatly encourage a Chri&s;tian, when he finds God an&s;wers his Prayers,<NOTE PLACE="marg">I&s;a. 65.24.</NOTE> as the Promi&s;e runs, <HI>Whil&s;t they &s;peak, I will an&s;wer,</HI> &amp;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</P>
<P N="14">XIV. Some Men grow very rich by a Trade: So &s;ome Chri&s;tians grow very rich in Faith and Experience, by Godline&s;s. [<HI>See</HI> City of God, <HI>pag.</HI> 82, 83.]</P>
</DIV4>
<DIV4 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may inform the Saints what they undertake, when they enter upon the Work and Bu&s;ine&s;s of Godline&s;s, they mu&s;t look upon it as their chief and principal Calling.</P>
<P N="2">II. How are many Men deceived! They pur&s;ue the World as their chief Bu&s;ine&s;s, and mind Religion and Godline&s;s, when they have nothing el&s;e to do.</P>
<P N="3">III. Be exhorted, O Chri&s;tian, to follow thy Calling; do&s;t thou want Motives?</P>
<P N="1">1. Con&s;ider, 'tis an honourable and ancient Trade; Chri&s;t Je&s;us him&s;elf was of this Profe&s;&s;ion, Godline&s;s was his chiefe&s;t Bu&s;ine&s;s; all the Saints and Worthies of old followed this Calling.</P>
<P N="2"><NOTE PLACE="marg">Prov. 3.14.</NOTE>2. 'Tis the be&s;t Trade and Calling in the World: <HI>For the Merchandi&s;e thereof is better than the Merchandi&s;e of Silver, and the Gain thereof than fine Gold.</HI> Heavenly Things are rare Things, Things of great worth: (1.) They co&s;t dea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, <HI>viz.</HI> the Price of Chri&s;t's mo&s;t precious Blood. (2.) They are durable Riches. (3.) O what precious Things are Pardon of Sin, Peace with God, Union and Communion with God! What a rare Thing is Hea|ven! Is not a Crown worth Trading for?</P>
<P N="3">3. Con&s;ider who you trade with, and that is the great God, through Je&s;us Chri&s;t.</P>
<P N="4">4. You have a faithful Corre&s;pondent, one that ever lives to make Interce&s;&s;ion for you.</P>
<P N="5">5. You have your Goods upon ea&s;y Terms: <HI>Ask, and you &s;hall receive. Come, buy Wine and Milk without Money,</HI><NOTE PLACE="marg">I&s;a. 55.1.</NOTE> <HI>and without Price.</HI></P>
<P N="6"><NOTE PLACE="marg">1 Tim. 6.6. &amp; 4.8.</NOTE>6. 'Tis the mo&s;t profitable Trade: <HI>Godline&s;s with Contentment is great Gain. 'Tis profitable to all things, having the Promi&s;e of the Life that now is, and of that which is to come.</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="377" REF="204">
<HEAD>Metaphors, Similes, &amp;c. CONERNING <HI>Providence and Affliction.</HI></HEAD>
<DIV4 TYPE="subpart">
<HEAD>Afflictions compared to Clouds.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 97.2.</HI></BIBL> Clouds and Darkne&s;s are round about him, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Joel 2.2.</HI></BIBL> A Day of Clouds, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Lam. 2.1.</HI></BIBL> How hath the Lord covered the Daughter of <HI>Sion,</HI> with a Cloud, in his Anger?</P></Q>
</EPIGRAPH>
<P>CLouds are a moi&s;t Vapour, exhaled from the Earth and Sea, by the Sun, and con|den&s;ated by the Cold in the middle Region, and carried by the Winds up and down, called the Bottles of Heaven; which God, &s;aith one, doth fill with Wine and Vineger, with Mercy or Wrath.</P>
<P>By Clouds and Darkne&s;s are meant Afflictions and dark Providences, under which God often times exerci&s;es his own People.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>CLouds are many, <HI>Who can number the Clouds in Wi&s;dom?</HI><NOTE PLACE="marg">Job 38.37.</NOTE> So the Calamities of God's People are many, innumerable Evils compa&s;s me about, many are the Afflictions of the Righteous.</P>
<P N="2">II. Clouds are &s;aid to be round about the Almighty,<NOTE PLACE="marg">Job 22.14.</NOTE> nay <HI>thick Clouds are &s;aid to be a cove|ring to him,</HI> and yet he dwelleth in the Light, which no Man can approach unto: Now when God is &s;aid to dwell in Darkne&s;s, or to have Clouds and Darkne&s;s round about him, it &s;hews that God's Works and Ways are hid from us: &s;o that we are not able to &s;ee him, nor look up to behold what he doth, God's Providences are like Clouds, they ob&s;cure or hide God's Coun&s;el and way of his working from us; he is in the Clouds tho we &s;ee him not, tho&s;e Clouds and Darkne&s;s which are about him do not hinder his &s;ight of us, tho they hin|der our &s;ight of him.</P>
<P N="3">III. Clouds are of different kinds, &s;ome are &s;aid to be thick and very black, when others have a kind of thinne&s;s in them, and are, as Mr. <HI>Caryl</HI> notes (as it were) tran&s;parent; &s;ome are more gro&s;s and opacous, quite hindring and intercepting our &s;ight of things beyond them: So &s;ome of God's Di&s;pen&s;ations are dark, very dark, and others more bright; &s;ome are &s;o dark and gloomy, &s;uch black and thick Clouds are over us, that we can &s;ee no Light, we cannot &s;ee through them, no &s;eeing things beyond them; when others are not &s;o dark, they are like light Clouds, the Mind of God may be &s;een and plainly under&s;tood in them. <HI>Job</HI> was covered with thick darkne&s;s, he under&s;tood not the rea&s;on why God contended with him, he had quite lo&s;t &s;ight of the Almighty; <HI>I go forward, but he is not there,</HI><NOTE PLACE="marg">Job 23.9, 10.</NOTE> <HI>and back|ward, but I cannot perceive him; on the left hand, where he doth work, I cannot behold him; he hideth him&s;elf on the right hand, that I cannot &s;ee him:</HI> but it was his Mercy, God was hid on the right hand; for &s;ometimes he hides him&s;elf on the left hand from a People.</P>
<P N="4">IV. Clouds make the day dark, dull, and People very Melancholly: So &s;ome of God's di&s;|mal Providences make the Di&s;pen&s;ation in which we live very dark and uncomfortable, and fill us with Trouble and Sorrow.</P>
<P N="5">V. Clouds are at the Commandment of God, he covers the Heavens with them, and again di&s;&s;ipates and &s;catters them at his Plea&s;ure: So all the Troubles and Calamities that attend a People or Nation, are brought upon them by the ordering and over-ruling hand of God's Providence: Is there any evil in a City and I have not done it? <HI>Who gave</HI> Jacob <HI>to the Spoil,</HI><NOTE PLACE="marg">I&s;a. 42.24.</NOTE> <HI>and</HI> I&s;rael <HI>to the Robbers? did not the Lord?</HI> &amp;c. and then he again, &s;ometimes in an unex|pected manner, &s;catters all the thick Clouds in a moment, making the day clear, &s;erene, and comfortable.</P>
<P N="6"><PB N="378" REF="205">VI. Clouds &s;ometimes grow thicker and thicker, threatning a di&s;mal Storm of Thunder and Hail, cau&s;ing all that are in the Field to ha&s;ten home: So the Di&s;pen&s;ations of God's Judgments &s;ometimes are &s;uch, that all God's People fear a dreadful Storm will come upon them; and then tho&s;e who have &s;trayed abroad, and e&s;tranged them&s;elves from God, be|gin to look about them, and ha&s;ten home apace, to take Sanctuary in God.</P>
<P N="7">VII. Clouds cover the Face of Heaven; many Vapours gathering together ri&s;e up and darken the Sun, and keep from us the comfortable A&s;pect thereof: <HI>I will cover the Sun with a Cloud.</HI> The &s;ame Word that is u&s;ed for a Cloud, doth &s;ignify a Multitude: So Clouds (as Mr. <HI>Greenhil</HI> ob&s;erves) &s;ometimes &s;ignify a Multitude of Men, a Multitude of Enemies, as it was prophe&s;ied concerning <HI>Nebuchadnezzar</HI>'s Army, and of the great <HI>Gog, Thou &s;halt a&s;cend, and come like a Storm, and &s;halt be like a Cloud to cover the Land.</HI></P>
<P N="8">VIII. Clouds are &s;o &s;wift, that they are irre&s;i&s;tible; they pour out the Rain, and none can let them: So the Enemies, and other Troubles, come &s;ometimes in upon God's People, that there is no &s;topping them.</P>
<P N="9">IX. Clouds are &s;uch plain Emblems of Mi&s;ery and Affliction, that the Hebrew Word <GAP DESC="foreign"> for a Cloud, &s;ignifies al&s;o Calamity: So the Day of the Lord's Wrath in Scripture is &s;et out by Clouds frequently: <HI>That Day is a Day of Trouble and Di&s;tre&s;s, a Day of Dark|ne&s;s and Gloomine&s;s, a Day of Clouds and thick Darkne&s;s.</HI></P>
<P>Now the Rea&s;ons why God brings Clouds and Darkne&s;s upon his People, are many, which I mu&s;t pa&s;s by.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Affliction compared to Fire.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 24.13.</HI></BIBL> Wherefore glorify ye the Lord in the Fire.</P>
<P><BIBL><HI>Zech. 13.9.</HI></BIBL> I will bring the third part through the Fire, <HI>&amp;c.</HI></P>
<P><BIBL><HI>1 Cor. 3.13.</HI></BIBL> &mdash; And the Fire &s;hall try every Man's Work, of what &s;ort it is.</P></Q>
</EPIGRAPH>
<P>FIre is taken in the holy Scripture two ways, either literally, or figuratively and me|taphorically; and &s;o it &s;ignifies &s;everal Things, and among&s;t the re&s;t the&s;e;
<LIST>
<ITEM>1. The Wrath of God. <HI>Mal.</HI> 4.1.</ITEM>
<ITEM>2. The Effects of his Wrath. <HI>I&s;a.</HI> 52.4.</ITEM>
<ITEM>3. Any &s;ore and di&s;mal Affliction, Trial, or Per&s;ecution. <HI>I&s;a.</HI> 24.15.</ITEM>
</LIST></P>
<P><HI>Note.</HI> Judgments, or &s;ore Calamities, are compared to Fire.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THere is a great Judgment and Terror in Fire let loo&s;e upon a People: So when God brings in Enemies, or lets them loo&s;e upon a People, 'tis a great Judgment, very terrible and amazing.</P>
<P N="2">II. There are different Fires: Some are a Judgment, as before; but others are profita|ble, as the Refiner's Fire: So there are different metaphorical Fires. God's Wrath on the Wicked is like a devouring and con&s;uming Fire, that burns up all; but the Fire in which he puts his own Children, is like the Refiner's Fire. Afflictions and Judgments upon the Godly, are but to burn up their Corruption, and make them more pure; they &s;hall not con&s;ume them.</P>
<P N="3">III. Some Fires break forth &s;uddenly and unexpectedly: So &s;ome Judgments break forth upon a People and Nation &s;uddenly, when no Man looks for it, whether it be Plague, Sword, or Famine.</P>
<P N="4">IV. Fire burns terribly; when it hath gotten to a Head, 'tis hard to &s;top it: So when the Wrath of God breaks forth in good Earne&s;t upon the Wicked, 'tis hard to &s;top it. Tho Wrath hath been quenched by Prayer, yet &s;ometimes Prayer cannot quench Wrath: <HI>Pray not for this People.</HI><NOTE PLACE="marg">Jer. 7.16.</NOTE></P>
<P N="5">V. The Fire will refine Gold, and make it more fit for u&s;e; but Wood, Hay, and Stubble it con&s;umeth to A&s;hes: So &s;incere Chri&s;tians endure the Fire of Affliction, and are made better by it; but all dro&s;&s;y Profe&s;&s;ors and Hypocrites the Fire of Per&s;ecution con&s;umes.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="379" REF="205">
<HEAD>Affliction compared to a Rod.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Job 9.34.</HI></BIBL> Let him take his Rod away from me.</P>
<P><BIBL><HI>P&s;al. 89.32.</HI></BIBL> I will vi&s;it their Tran&s;gre&s;&s;ion with a Rod.</P>
<P><BIBL><HI>Mic. 6.9.</HI></BIBL> &mdash; Hear ye the Rod, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>THE Rod hath divers Acceptations:</P>
<P N="1">1. The Word <GAP DESC="foreign"> <HI>Shabat,</HI> is taken &s;ometimes &s;trictly, for a Bough or Sprig growing from the Stock of a Tree, becau&s;e a Rod or Staff is made of a Bough of a Tree.</P>
<P N="2">2. It &s;ignifies a Scepter, the Scepter of a King, an Emblem of Power, <HI>&amp;c.</HI> And becau&s;e in ancient Times, (as the Learned ob&s;erve) they were wont to make Scepters of &s;uch Rods, and all Scepters have the Form or Shape of a Rod; therefore the Original expre&s;&s;es the Rod and the Scepter by the &s;ame Word. <HI>Gen.</HI> 49.10. <HI>The Scepter, (Shebet,</HI> the Rod) <HI>&s;hall not depart from</HI> Judah, <HI>&amp;c.</HI> This Scepter (&s;aith Mr. <HI>Caryl</HI>) denotes two things: (1.) Authority to judg or command, (2.) Power to correct or puni&s;h.</P>
<P N="3">3. The Word &s;ometimes refers to Eccle&s;ia&s;tical or &s;piritual Di&s;cipline, or Cen&s;ure of the Church: <HI>Shall I come with a Rod?</HI> &amp;c.</P>
<P N="4">4. The Word is often u&s;ed in Scripture to &s;ignify Puni&s;hment or Correction, becau&s;e Correction is often given with a Rod; and therefore to be under the Rod, is to be under Puni&s;hment or Affliction, <HI>&amp;c. The Rod and Reproof give Wi&s;dom.</HI> Prov. 29.15. There is a Divine Rod of Cha&s;ti&s;ement 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.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Rod puts to pain, if it be &s;harply laid on; it makes the Per&s;on to &s;mart, and cry out, <HI>&amp;c.</HI> So Afflictions are grievous and painful to Fle&s;h and Blood; they wound and pain the outward Man, whil&s;t the inward Man takes plea&s;ure in them:<NOTE PLACE="marg">2 Cor. 12.10.</NOTE> <HI>I take plea&s;ure in Infirmi|ties, in Reproaches, in Per&s;ecutions, in Nece&s;&s;ities, in Di&s;tre&s;&s;es for Chri&s;t's &s;ake.</HI> Yet in ano|ther place the &s;ame Apo&s;tle &s;aith, <HI>No Affliction for the pre&s;ent &s;eemeth to be joyous, but grievous.</HI><NOTE PLACE="marg">Heb. 12.11.</NOTE> As the Spirit would not do tho&s;e Evils, which the Fle&s;h would and doth; &s;o the Fle&s;h would not endure tho&s;e 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 Fle&s;h is vex'd and troubled at it: So he delights in the Rod after the inward Man, when his corrupt Part is mo&s;t impatient and unquiet under it: <HI>Rejoyce when ye fall into divers Temptations;</HI> that is,<NOTE PLACE="marg">Jam. 1.</NOTE> into divers Afflictions. The Fle&s;h hath its Sen&s;e, and feels Smart; but the Spirit is armed with Faith, which overcomes the Smart. Afflictions were not &s;o much as a Rod,<NOTE PLACE="marg">Caryl.</NOTE> if they did not pain, and make &s;mart; and we are not &s;o much as Chri&s;tians, if we cannot bear the Smart with Patience, <HI>&amp;c.</HI></P>
<P N="2">II. A Rod is u&s;ed to correct, not to kill: <Q>Affliction is called a Rod, in regard of the Hand that u&s;eth 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 cha&s;tizing them. When we offend him, he doth not take a Sword into his hand to &s;lay us, but a Rod to &s;courge us.</Q></P>
<P N="3">III. A Rod is u&s;ed by a Father, when no other Means will reclaim the Child: So God never afflicts his People, but when he &s;ees there is need of it, he &s;eeing no other Means will do. <HI>He doth not willingly afflict nor grieve the Children of Men.</HI><NOTE PLACE="marg">Lam. 3.33.</NOTE></P>
<P N="4">IV. A Father hath divers Rods; if one will not do, and make the Child bow, &s;ubmit, and humble him&s;elf, another &s;hall: So God hath divers Rods; He &s;ometimes corrects with the Rod of Sickne&s;s, Lo&s;&s;es, Cro&s;&s;es, <HI>&amp;c.</HI> Sometimes with the Rod of Poverty, &s;ometimes with the Rod of De&s;ertion; and &s;ometimes he u&s;es the Wicked in his hand, as a Rod to afflict and cha&s;ten his own People, which is one of the wor&s;t of God's Rods; and therefore <HI>David</HI> cho&s;e rather to fall into the immediate Hand of God, than to be &s;cour|ged with the Rod of the Enemy. The <HI>A&s;&s;yrian</HI> is called the Rod of God's Anger.<NOTE PLACE="marg">I&s;a. 10.5.</NOTE></P>
<P N="5">V. In u&s;ing the Rod, the tender Father always de&s;igns the Good of the Child: So God in afflicting and cha&s;tening his People, de&s;igns their great Good: 'Tis not <HI>for his Plea&s;ure,</HI><NOTE PLACE="marg">Heb. 12.8.</NOTE> <HI>but our Profit, that we might be Partakers of his Holine&s;s.</HI></P>
</DIV5>
<DIV5 TYPE="inferences">
<PB N="380" REF="206">
<HEAD>Inferences.</HEAD>
<P>LEt tho&s;e Chri&s;tians who are under the Rod, confe&s;s they have de&s;erved it; He hath not puni&s;hed us according as our Sins have merited at his hands.</P>
<P N="2">II. Let us from hence al&s;o learn to &s;ubmit to the Rod, and not &s;trive and &s;truggle with God. O how unea&s;y are &s;ome Men and Women under Affliction. O I could bear, &s;aith the Soul, any thing but this. Alas! is it nece&s;&s;ary that thou &s;houlde&s;t chu&s;e thy own Rod? God will correct us with what Rod he plea&s;es, according to his good plea&s;ure it mu&s;t 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 &s;hould afflict you &s;ome other way; but God &s;ees this is the be&s;t, and no other will do the work upon your Hearts. It may be, if we had committed &s;ome other Sins, and not &s;uch and &s;uch a Sin, we &s;hould have been corrected but with &s;uch and &s;uch Rods, and not with this which &s;eems mo&s;t cro&s;s and grievous to us.</P>
<P N="3"><NOTE PLACE="marg">Lam. 3 40.</NOTE>III. Let us labour to find out what God &s;peaks to us by the Rod: <HI>Let us &s;earch and try our Ways.</HI> Many times we may find out our Sin in the Puni&s;hment of it.</P>
<P N="4"><NOTE PLACE="marg">Jer 8.6. P&s;al. 51.4.</NOTE>IV. Let us confe&s;s our Faults when we are under the Rod; God hearkens to hear what we &s;ay: <HI>Again&s;t thee only have I done this thing, and in thy &s;ight.</HI></P>
<P N="5">V. Let us labour to be throughly humbled when under the Rod.</P>
<P><HI>Que&s;t.</HI> Some may &s;ay, <HI>Why does God u&s;e the Rod?</HI></P>
<P><HI>An&s;w.</HI> 1. Becau&s;e Believers are his Children; Fathers will look after the Good of their Children.<NOTE PLACE="marg">Prov. 22.15.</NOTE> To &s;pare the Rod, may be the Ruin of the Child.</P>
<P N="2"><NOTE PLACE="marg">Amos 3.2.</NOTE>2. Becau&s;e the Sins of God's own People are grievous in his Sight. <HI>You have I known above all the Families of the Earth, and therefore will I puni&s;h you for your Iniquities.</HI></P>
<P N="6">VI. Hear the Rod: <HI>The Lord's Voice crieth to the City, and the Man of Wi&s;dom &s;hall &s;ee thy Name: Hear ye the Rod, and who hath appointed it.</HI></P>
<P N="1">1. The Man of Wi&s;dom is one that fears God, <HI>Prov.</HI> 9.10. A holy Man is a wi&s;e Man, and a Sinner is a Fool; Holine&s;s is the be&s;t Wi&s;dom, and Wickedne&s;s is the greate&s;t Folly.</P>
<P N="2">2. He that e&s;capes the greate&s;t Evil, and chu&s;es the greate&s;t Good, is a Man of Wi&s;dom.</P>
<P N="3">3. He that prefers the Good of his Soul, before the Good of his Body, is a Man of Wi&s;dom.</P>
<P N="2">2. The Man of Wi&s;dom will hear the Rod. (1.) He will commune with his own Heart, to find out the Cau&s;e of God's Anger, the Cau&s;e of Affliction. (2.) He will tremble at God's Judgments. (3.) He will ju&s;tify 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, Wi&s;dom in the Rod, Power in the Rod, Faithfulne&s;s in the Rod, <HI>&amp;c.</HI></P>
<P N="3">3. A wi&s;e Man under the Rod will endeavour to turn away and pacify the Anger of God.</P>
<P>There is (it appears) a Voice in the Rod, which a wi&s;e Man &s;trives to under&s;tand. (1.) There is a chiding Voice in the Rod. (2.) And not only &s;o, but in &s;ome Rods an ama|zing Voice. (3.) A threatning Voice. (4.) An awakening Voice. (5.) A convincing Voice. (6.) There is an humbling Voice in the Rod.</P>
<P>Que&s;t. <HI>Why do &s;o few Men and Women hear and under&s;tand the Voice that is in the Rod?</HI></P>
<P><HI>An&s;w.</HI> 1. Becau&s;e the Affliction or Judgment perhaps is general, 'tis hard for Men to make &s;pecial and particular Application of common Calamities.</P>
<P N="2">2. Becau&s;e Men are more &s;ubject to look to &s;econdary Cau&s;es in the Rod, than to the immediate Hand of God.</P>
<P N="3">3. Becau&s;e Men are &s;o heedle&s;s and un&s;en&s;ible, they will not trouble them&s;elves to find out the Voice that is in the Rod.</P>
<P N="4">4. 'Tis becau&s;e Men are &s;o full of other Bu&s;ine&s;s, that they have not Time to hearken to God's Voice in the Rod.</P>
<P N="5">5. 'Tis becau&s;e they do not &s;ee any pre&s;ent Effects of God's Hand; he is loth to &s;trike: <HI>How &s;hall I give thee up, O</HI> Ephraim? <HI>&amp;c.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="381" REF="206">
<HEAD>Affliction compared to a Furnace.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Deut. 4.20.</HI></BIBL> But the Lord hath taken you, and brought you forth out of the Iron Furnace. <BIBL><HI>Jer. 11.4.</HI></BIBL></P>
<P><BIBL><HI>Ezek. 22.18.</HI></BIBL> &mdash; And Lead in the mid&s;t of the Furnace.</P></Q>
</EPIGRAPH>
<P>A Furnace is either taken properly, or figuratively.</P>
<P N="1">1. Properly. (1.) For a Place which Refiners refine their Gold in. <HI>Prov.</HI> 17.3. (2.) A Place of Torment, &s;uch as was that which the three Worthies were put into, who refu&s;ed to wor&s;hip <HI>Nebuchadnezzar</HI>'s Golden Image, <HI>Dan.</HI> 3.6, 22.</P>
<P N="2">2. Metaphorically, for heavy and cruel Bondage, <HI>Deut.</HI> 4.20. <HI>Jer.</HI> 11.4. For Hell-Torments, <HI>Mat.</HI> 13.42. <HI>And &s;hall ca&s;t them into a Furnace of Fire.</HI></P>
<P><HI>Note.</HI> Afflictions, or &s;ore and cruel Trials, are compared to a Furnace.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Furnace is prepared for Gold: <HI>The Refining-Pot for Silver, and the Furnace for Gold:</HI> So Afflictions are appointed for the Saints, who are compared to Gold.</P>
<P N="2">II. A Furnace refines Gold, and makes it much more pure than before: So doth Af|fliction refine, and make more holy, the Hearts and Lives of godly Chri&s;tians:<NOTE PLACE="marg">Job 23.10.</NOTE> <HI>When he hath tried me, I &s;hall come forth as Gold.</HI></P>
<P N="3">III. A Furnace is made &s;ometimes very hot: So Afflictions are &s;ometimes very &s;ore and grievous to the Godly. A weak Fire will not refine &s;ome Gold; no more will &s;mall Trials refine &s;ome Chri&s;tians.</P>
<P N="4">IV. A Furnace melts the Gold, and makes it &s;oft, before it is refined: So Afflictions melt or make the Hearts of Believers &s;oft: &mdash; <HI>And I will leave you there,</HI> (&s;peaking of the Furnace) <HI>and melt you.</HI><NOTE PLACE="marg">Ezek. 22.20.</NOTE></P>
<P N="5">V. A Furnace con&s;umes Tin, Lead, <HI>&amp;c.</HI> and al&s;o the dro&s;&s;y part of Gold: So tho&s;e Afflictions and Trials God brings upon his People, burn up or con&s;ume all loo&s;e and hypo|critical Profe&s;&s;ors, who are compared to ba&s;e Metal, as Tin, Lead, <HI>&amp;c.</HI> And not only &s;o, but al&s;o all the Filth and Corruption of &s;uch who are &s;incere.<NOTE PLACE="marg">P&s;al. 37.20.</NOTE> <HI>Into Smoke &s;hall they con&s;ume,</HI> (&s;peaking of ungodly Ones.) [<HI>See</HI> Gold, <HI>and</HI> Refiner <HI>in the Fir&s;t Volume, pag.</HI> 262, 264.]</P>
<P N="6">VI. Some Furnaces denote great Torment; 'tis an amazing thing, to be thrown into a hot fiery Furnace: So &s;ome Afflictions and Judgments brought upon an ungodly People, are very terrible, when they are in Wrath. The Wrath of God is to wicked Men like a burning and con&s;uming Furnace: <HI>Who can &s;tand before his Indignation?</HI><NOTE PLACE="marg">Nah. 1.6.</NOTE> <HI>or who can abide in the fiercene&s;s of his Anger? His Fury is poured out like Fire.</HI> [See <HI>Furnace,</HI> as it re&s;pects Hell-Torments.]</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Affliction compared to the Winter.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Cant. 2.11.</HI></BIBL> For lo, the Winter is past, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>SOme under&s;tand by <HI>Winter,</HI> the State of the Elect before Conver&s;ion; but others,<NOTE PLACE="marg">Guild. Durham. Ain&s;worth.</NOTE> (in my Judgment) upon better grounds, tho&s;e cruel Per&s;ecutions the Church of God &s;hall be under, during the Reign of the Tyrannical and Antichri&s;tian Powers of the Earth: <HI>The Winter is pa&s;t, the Rain is over and gone,</HI> &amp;c. The&s;e things (&s;aith Mr. <HI>Ain&s;worth</HI>) <Q>may be applied to the outward Troubles and Grievances of this Life, by the Malice of the World, as when <HI>I&s;rael</HI> was brought into the Bondage of <HI>Egypt,</HI> and of <HI>Babylon,</HI> and after was relea&s;ed: likewi&s;e to the &s;piritual Winter, Reign, and Rage of Antichri&s;t; after which the Graces and Fruits of the Go&s;pel began again to flouri&s;h: It may al&s;o &s;ignify the Afflictions of the Soul.</Q></P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>WInter is a Time of Cold, attended with Snow, Fro&s;t, Storms, and &s;harp Weather: So whil&s;t the &s;piritual Winter of the Church continues, &s;harp and bitter Storms of Per&s;ecution frequently ari&s;e upon the Godly.</P>
<P N="2"><PB N="382" REF="207">II. Winter, tho it be &s;harp, yet it is a profitable and whole&s;om Sea&s;on of the Year, in re&s;pect of the Body of Man, and Fruits of the Earth: So is the &s;piritual Winter of the Church, or Soul; the Godly can no better be without Adver&s;ity, than we can be without Winter.</P>
<P N="3">III. Winter-Fro&s;ts, <HI>&amp;c.</HI> kill the Worms, Weeds, and Vermine: So do Afflictions, and the Fro&s;ts of Per&s;ecution, de&s;troy the Weeds of our Corruption, and free the Church from carnal Profe&s;&s;ors, who are like Worms, and ba&s;e Vermine, that hinder the Growth of God's choice Grain.</P>
<P N="4">IV. In Winter 'tis a difficult and hard thing to travel &s;ome Roads: So 'tis a difficult thing to travel in the Way to Heaven, <HI>i. e.</HI> to keep on in the Path of Go&s;pel Holine&s;s and Obedi|ence, in a Day of Per&s;ecution.</P>
<P N="5">V. In Winter many things look as if they were dead; Trees, Flowers, and Plants, have no Beauty in them, they are not plea&s;ant to the Eye: So whil&s;t the Winter-Time of the Church continues, the ble&s;&s;ed Trees and Plants of Righteou&s;ne&s;s &s;eem as if they were wi|thered, and their Beauty and Glory gone, by means of the Tyranny and Oppre&s;&s;ion of the Ungodly; but when the Winter is pa&s;t, and the longed for Spring beginneth to appear, they will &s;prout up, and flouri&s;h again gloriou&s;ly.</P>
<P N="6">VI. In Winter we have now and then &s;ome good and comfortable Weather: So now and then in the Winter-Time of the Church, there is a &s;weet, &s;erene, and calm Time of Peace and Tranquillity:<NOTE PLACE="marg">Acts 9.31.</NOTE> <HI>Then had the Churches Re&s;t throughout all</HI> Judea, Galilee, <HI>and</HI> Sa|maria, <HI>and were edified, and walking in the Fear of the Lord, and in the Comfort of the Holy-Gho&s;t, were multiplied.</HI></P>
<P N="7">VII. The Winter makes the Spring and Summer much more acceptable and &s;weet: So the Storms, Tempe&s;ts, cold Fro&s;ts, and nipping Time of Trouble, Oppre&s;&s;ion, and Per&s;e|cution, will cau&s;e the Golden Age of the World, <HI>viz.</HI> the Reign and Kingdom of Chri&s;t, like the Spring and Summer, to &s;eem much more &s;weet and acceptable to the Saints, and all that fear God. This is &s;ignified by the Singing of Birds, <HI>&amp;c. They &s;hall &s;ing in the Heights of</HI> Zion,<NOTE PLACE="marg">Jer. 31.12. I&s;a. 35.1, 2.</NOTE> <HI>&amp;c. The Wilderne&s;s and the &s;olitary Place &s;hall be glad, and the De&s;ert &s;hall rejoyce, and blo&s;&s;om as the Ro&s;e; it &s;hall blo&s;&s;om abundantly, and rejoyce even with joy and &s;inging,</HI> &amp;c.</P>
<P N="8">VIII. In Winter, Fro&s;ts, and cold pinching Weather u&s;ually la&s;t not long; they are but for a &s;ea&s;on; a Thaw will come: So the afflicted State of a godly Man, tho it be unplea|&s;ant, yet 'tis not la&s;ting, to be &s;ure not everla&s;ting. Tho &s;ome Fro&s;ts hold longer than others, yet none hold always; Summer will come: And u&s;ually where Winter is fierce&s;t, Summer for a Recompence is plea&s;ante&s;t. Our Modern Geographer, having de&s;cribed the Sharpne&s;s of Winter in <HI>Mu&s;covia,</HI><NOTE PLACE="marg">Heylin<HI>'s</HI> Geo|graphy.</NOTE> concludes thus: <Q>Such is their Winter, <HI>&amp;c.</HI> Neither is their Summer le&s;s miraculous; for the huge Seas of Ice, which in a manner covered the whole Surface of the Country, are at fir&s;t approach of the Sun &s;uddenly di&s;&s;olved, the Waters dried up, and the Earth dre&s;&s;ed in her Holy-day Apparel; &s;uch a mature Growth of Fruits, &s;uch flouri&s;hing of Herbs, &s;uch chirping of Birds, as if it were a perpetual Spring.</Q> Even thus, after a cold Winter of Affliction, &s;hall the Church, or a particular Soul be relieved by a &s;weet and comfortable Summer of Pro&s;perity.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>THis may help the Godly to bear up under Afflictions and Sufferings in this World: What tho they be pinching and trouble&s;om whil&s;t they la&s;t? yet they have a very good Effect. Like as Fro&s;t mellows the Earth, and after it the Clods crumble ea&s;ily; whereas if there was no Winter, no Fro&s;t, they would be more &s;tiff, and not fit for the Husband|man: So thy Heart is hereby made mellow, and more meet and fit to receive the good Seed. Fro&s;t dries up the ill Humors of the Earth; &s;o do Afflictions tho&s;e of the Soul, <HI>&amp;c.</HI> The Winter-Fro&s;ts kill the Weeds and Worms which eat the Roots, and hinder the Growth of Herbs and Corn: So Afflictions tend to kill our Lu&s;ts, tho&s;e Weeds and Worms that breed and grow in our Hearts always, hindering our Fruitfulne&s;s in Grace, and true Godline&s;s.</P>
<P N="2">II. You know Fire does well in Winter, to warm the Blood, <HI>&amp;c.</HI> So the Fire of the Spirit will warm and heat thy Soul in and under Afflictions and Temptations; get therefore near it, and labour to experience its powerful Operations. [<HI>See,</HI> The Word and Spirit compared to Fire, <HI>in the Fir&s;t Volume.</HI>]</P>
<P N="3">III. It may reprove &s;uch who are di&s;contented under Afflictions; they would not be in &s;uch and &s;uch a troubled Condition, <HI>&amp;c.</HI> Alas! Soul, will a wi&s;e Man be angry and offen|ded with the Winter? Woulde&s;t thou have all Summer, and no Winter? all Peace and Pro|&s;perity, and no Adver&s;ity? Con&s;ider how nece&s;&s;ary Winter is.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="383" REF="207">
<HEAD>Affliction compared to Darkne&s;s.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>I&s;a. 8.22.</HI></BIBL> Behold Trouble and Darkne&s;s, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Lam. 3.2.</HI></BIBL> &mdash; And brought me into Darkne&s;s, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Joel 2.2.</HI></BIBL> A Day of Darkne&s;s, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>DArkne&s;s is taken properly, or metaphorically.</P>
<P N="1">1. Properly; Darkne&s;s is nothing el&s;e but a Privation of Light;<NOTE PLACE="marg">Caryl.</NOTE> 'tis no po&s;i|tive Creature, it hath no Cau&s;e in Nature, but is the Con&s;equent of the Sun's Ab&s;ence.</P>
<P N="2">2. Metaphorically, or improperly; it &s;ignifies divers Things: (1.) The State of Na|ture, or Unregeneracy, or deep Alienation from the Life of God: <HI>Ye that were &s;ometimes Darkne&s;s,</HI> &amp;c. (2.) Several Sins wherein wicked Men live. (3.) De&s;ertion. (4.) The Grave.<NOTE PLACE="marg">Eph. 5.8. Eph. 5.11.</NOTE> (5.) Hell. (6.) Afflictions.</P>
<P><HI>Note.</HI> Afflictions, Calamities, and &s;piritual De&s;ertions, may be compared to Darkne&s;s.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>DArkne&s;s is a Judgment; thick Darkne&s;s was one of the Plagues of <HI>Egypt:</HI> So &s;ome Calamities and &s;evere Afflictions are brought upon a People or Nation, as a ju&s;t and dreadful Judgment of God.</P>
<P N="2">II. Natural Darkne&s;s is occa&s;ioned by the Ab&s;ence of the Sun, and Ob&s;curity of the other Luminaries of Heaven: So &s;ome Afflictions and Calamities are occa&s;ioned by the ab&s;ence of the Light of God's Word, and hiding of his Face. When the Go&s;pel is taken away from a People, that People are pre&s;ently involved in thick Darkne&s;s, which is a mo&s;t &s;ore and fearful Judgment.</P>
<P N="3">III. Darkne&s;s is very uncomfortable, 'tis a dole&s;om thing to have no Light: So to be under &s;ome Afflictions, e&s;pecially De&s;ertion, is the mo&s;t uncomfortable State in the World.</P>
<P N="4">IV. Darkne&s;s cau&s;eth a Man to lo&s;e his Way, and wander about, and expo&s;eth him to many Dangers: So &s;piritual Darkne&s;s cau&s;es a Man to &s;tumble. <HI>Walk whil&s;t you have the Light, le&s;t Darkne&s;s come upon you; for he that walketh in Darkne&s;s,</HI><NOTE PLACE="marg">John 12.35.</NOTE> <HI>knoweth not whither he goeth. Give Glory to the Lord your God,</HI><NOTE PLACE="marg">Jer. 13.16.</NOTE> <HI>before he cau&s;e your Feet to &s;tumble upon the dark Mountains; and whil&s;t you look for Light, he turn it into the Shadow of Death.</HI></P>
<P N="5">V. There are Degrees of Darkne&s;s; Darkne&s;s, and thick Darkne&s;s, and the Blackne&s;s of Darkne&s;s, <HI>&amp;c.</HI> One degree of Darkne&s;s may attend the Day; a Day may be dark, but not like the Darkne&s;s of the Night; and &s;ome Nights are darker than others, as Experience &s;hews. And hence we read of Darkne&s;s, and of the Shadow of Death:<NOTE PLACE="marg">P&s;al. 23.4.</NOTE> <HI>Tho I walk through the Valley of the Shadow of Death, I will fear no Evil,</HI> &amp;c. That is, the greate&s;t Darkne&s;s and Evil that can befall a godly Man. The Shadow of a Thing in Scripture (&s;aith Mr. <HI>Caryl</HI>) denotes the Power of a Thing; and to be under the Shadow of a Thing, is to be under the Power of it: To be under the Shadow of the Almighty, is to be under the Power of the Almighty, <HI>&amp;c.</HI> To be under the &s;hadow of Death, is to be under the power and reach of it: Tho I may be &s;o near Death, that it may &s;eem to others to be really Death, and that it is impo&s;&s;ible to e&s;cape Death, yet I will fear no Evil. Some Afflictions threaten Death upon God's People, and upon his Concerns and Intere&s;t in the World, and Chri&s;tians may &s;eem to be under the Influence of Death. The Influences of Death are tho&s;e Fears and Doubtings, Divi&s;ions, Di&s;tractions, and Vexations of Heart and Mind, Cries and Confu&s;ions, which u&s;ually accompany or prepare the Way for Death,<NOTE PLACE="marg">Job 3.5.</NOTE> <HI>Let Dark|ne&s;s, and the Shadow of Death &s;tain it,</HI> &amp;c. That is, &s;uch Darkne&s;s as dwells with Death, &s;uch Darkne&s;s as fills the Hou&s;e of Death, the Grave. Such Darkne&s;s as this, <HI>Heman</HI> com|plained of: <HI>I am accounted with them that go down into the Pit,</HI> &amp;c, <HI>free among the Dead,</HI><NOTE PLACE="marg">P&s;al. 88.4, 5, 6, 7.</NOTE> <HI>like the &s;lain in the Grave, wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m thou remembre&s;t no more, and they are cut off by thy Hand. Thou ha&s;t layed me in the lowe&s;t Pit, in Darkne&s;s, in the Deep: Thy Wrath lieth hard upon me, and thou ha&s;t afflicted me with all thy Waves.</HI> Selah. He &s;eemed to be under the greate&s;t Dark|ne&s;s, &s;o &s;orely de&s;erted, that he &s;aw no Light, he &s;ate in the very Shadow of Death,<NOTE PLACE="marg">Caryl.</NOTE> <HI>viz</HI> deadly Darkne&s;s, thick Darkne&s;s, &s;tifling Darkne&s;s, &s;uch as is in deep Pits and Mines under the Earth, where Vapors and noi&s;om Damps do many times &s;trike Men with Death, in the mo&s;t deplorable State and Condition imaginable. 'Tis one thing to have &s;ome Afflicti|ons,
<PB N="384" REF="208"> and &s;ome Doubtings of Mind and Spirit; and another thing, to be in the&s;e great Deeps of Affliction and De&s;ertion.</P>
<P N="6">VI. No natural Darkne&s;s is &s;o thick and di&s;mal, but God can make it wor&s;e; he hath Power over the Darkne&s;s,<NOTE PLACE="marg">I&s;a. 45 7.</NOTE> as well as over the Light: <HI>I form the Light, and create Darkne&s;s; I make Peace, and create Evil: I the Lord do all this.</HI> So no Affliction or Sorrow is &s;o grievous, but God can mak<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> it much greater. Tho we may be in Darkne&s;s, nay, in Night-Darkne&s;s, yet this Darkne&s;s may increa&s;e more and more, to a perfect Night of Darkne&s;s. <HI>I will puni&s;h you yet &s;even times more for your Sins.</HI></P>
<P N="7">VII. Darkne&s;s is more grievous to &s;uch as have enjoyed much Light, than to a Man that was born blind; for one that hath had his perfect Eye-&s;ight, and hath known how &s;weet a thing Light is, how &s;ad and lamentable is it for him to lo&s;e his Sight, or to dwell in Darkne&s;s! So it is more grievous to a Chri&s;tian, who hath lived in a Land of Light, and hath long enjoyed the &s;weet Favour and Light of God's Countenance, to be deprived of all &s;piritual Light and Comfort, than 'tis to a Per&s;on, who never knew how &s;weet Divine Light, Communion with God, and the Ble&s;&s;ings of the Go&s;pel are.</P>
<P N="8">VIII. Let Darkne&s;s be never &s;o great, yet God can &s;oon expell it, and bring forth Light in the room of it: So 'tis ea&s;y with God to turn our Night of Sorrow and Affliction, into Light, Joy, and a good Day.</P>
<P N="9">IX. Darkne&s;s is many times mix'd with Light, &s;o that 'tis hard to &s;ay which is mo&s;t, the Light or the Darkne&s;s: So &s;ometimes 'tis with a People, or particular Soul. <HI>But it &s;hall be one Day,</HI><NOTE PLACE="marg">Zech. 14.7.</NOTE> <HI>which &s;hall be known to the Lord, not Day, nor Night, but it &s;hall come to pa&s;s at Evening-time it &s;hall be Light.</HI> It &s;hall be dark; but at Even Tide, that is, when thicker Darkne&s;s is look'd for, and &s;uddenly expected, in&s;tead of that there &s;hall be Light. God grant it may be thus with his poor Church in <HI>England.</HI></P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>BLe&s;s God for Light: O what a &s;ad thing is it to be in Darkne&s;s, either to be deprived of the happy Fruition of the Light of God's Countenance, or of the Light of God's Word and Ordinances!</P>
<P N="2">II. Work whil&s;t you have the Light, le&s;t Darkne&s;s come upon you. Is not <HI>England</HI> threatned at this time with a Night of Popi&s;h Darkne&s;s?</P>
<P N="3">III. But however, there is Comfort to the Godly: Tho their Day may be clouded, and Darkne&s;s may invade them, yet it will be Light again. <HI>Light is &s;own for the Righteous, and Gladne&s;s for the &V;pright in Hea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t.</HI><NOTE PLACE="marg">P&s;al. 97.1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> Light is like Seed hid under the Clods, but it &s;hall &s;prout, and &s;pring up gloriou&s;ly in a little time.</P>
<P N="1">1. 'Tis &s;own in the Purpo&s;es and Decrees of God: He hath purpo&s;ed and decreed to give Light to the Righteous, and Joy and Gladne&s;s to the Upright in Heart.</P>
<P N="2">2. 'Tis &s;own in the glorious Attributes of God.</P>
<P N="3">3. 'Tis &s;own in the faithful Promi&s;es of God.</P>
<P N="4">4. 'Tis &s;own in the Fai<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h and Prayers of the People of God. There is a plentiful Stock of Seed &s;own in this re&s;pect, and it &s;hall in due time &s;pring up; the Prayers of the Saints fallen a&s;leep, are not lo&s;t.</P>
<P N="5">5. Light, and a good Day, is &s;own in all the Sufferings of the Saints; if we &s;uffer with him, we &s;hall al&s;o reign with him.</P>
<P N="6">6. Light and Gladne&s;s is &s;own as it were in the horrid Wickedne&s;s of the Ungodly. Was not Light and Gladne&s;s &s;own for the <HI>I&s;raelites,</HI> in the Sins of the <HI>Amorites?</HI> (1.) In the Sin of Self confidence the Seed may be &s;aid to be already &s;own: <HI>Behold, I &s;it a Queen, and &s;hall &s;ee no Sorrow.</HI><NOTE PLACE="marg">Rev. 18.</NOTE> (2.) In the Sin of Bla&s;phemy. (3.) In their Treachery and De|ceit. (4.) In their bloody Cruelty.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="385" REF="208">
<HEAD>Affliction compared to a Storm or Tempe&s;t.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 83.14, 15.</HI></BIBL> As Fire burneth the Wood, and as Flame &s;etteth the Moun|tains on Fire; &s;o per&s;ecute them with thy Tempe&s;t, and make them afraid with thy Storm.</P>
<P><BIBL><HI>Job 27.21.</HI></BIBL> The Ea&s;t-Wind carrieth him away, and he departeth; and a Storm hurleth him out of his Place.</P>
<P><BIBL><HI>I&s;a. 4.6.</HI></BIBL> A Covert from the Storm.</P>
<P><BIBL><HI>I&s;a. 25.4.</HI></BIBL> &mdash; When the Bla&s;t of the terrible Ones is as a Storm again&s;t the Wall.</P>
<P><BIBL><HI>Mat. 7.27.</HI></BIBL> &mdash; And the Winds blew, and beat upon that Hou&s;e, and it f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ll, and great was the Fall of it.</P></Q>
</EPIGRAPH>
<P>BY Storms and Tempe&s;ts are meant two things: 1. The terrible Wrath and Ven|geance of God again&s;t the Wicked. 2. The fierce Wrath of the Ungodly again&s;t the Righteous.</P>
<P><HI>Note.</HI> Wrath, whether it re&s;pects the Wrath of God or Man, is compared to a Storm, or terrible Tempe&s;t.</P>
<P>We &s;hall &s;peak to this Metaphor, <HI>Storm</HI> and <HI>Tempe&s;t,</HI> principally in reference to the Wrath and Judgment of God.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Storm or Tempe&s;t &s;ometimes is look'd for and expected, (by certain Signs which &s;ome ob&s;erve) a con&s;iderable while before it comes; by the gathering of the Clouds, they &s;ee a Storm threatned: So the Wrath and Di&s;plea&s;ure of God again&s;t a People, or Nation, is by &s;ome ob&s;erving Men expected and looked for before it comes. There are certain Signs, which are like the gathering of the Clouds: (1.) When Sin grievou&s;ly abounds. (2.) When the Hand of God hath been lifted up, and yet Sinners are not humbled. (3.) When many faithful and eminent Servants of God are taken away by Death. (4.) When there are &s;trange and wonderful Signs or Prodigies &s;een in the Heavens, or upon the Earth or Waters, <HI>&amp;c.</HI> (5.) When the People of God generally, as one Man, do look for it; (for God u&s;ually goes fir&s;t upon the Hearts of his own People in this re&s;pect.) (6.) When former Afflictions do not humble, nor work Reformation in Profe&s;&s;ors, and others.</P>
<P N="2">II. A Storm comes now and then very &s;uddenly, before Men are aware: So doth the Storm of God's Wrath come oftentimes very &s;uddenly upon a &s;inful Nation and People. It may be the Plague this night breaks forth, or a Fire, or a War, which Men dreamed not of: <HI>When they cry Peace and Safety, &s;udden De&s;truction,</HI> &amp;c. I only allude to that Text.</P>
<P N="3">III. A Storm is &s;ometimes very tempe&s;tuous, mix'd with Thunder, Lightning, and great Hail, &s;o that it is very terrible, cau&s;ing Horror and Amazement in mo&s;t Men and Wo|men: So the Wrath of God &s;ometimes breaks forth upon a People in a mo&s;t &s;ore and di&s;mal &s;ort, &s;o that the Mountains, the great Ones of the Earth, quake at him, and all are afraid of his Judgments, and cry out to the Rocks and Hills to cover them:<NOTE PLACE="marg">1 Sam. 7.10.</NOTE> <HI>The Lord thundred with a great Thunder on that day upon the Phili&s;tines, and di&s;comfited them,</HI> &amp;c. <HI>The Lord al&s;o thundred in the Heavens, and the Highe&s;t gave his Voice, Hail &s;tones,</HI><NOTE PLACE="marg">P&s;al. 18.12, 13, 14.</NOTE> <HI>and Coals of Fire: Yea, he &s;ent out his Arrows, and &s;cattered them; and he &s;hot out Lightning, and di&s;com|fited th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m.</HI></P>
<P N="4">IV. A Storm and cruel Tempe&s;t is irre&s;i&s;tible; Man cannot with&s;tand it when it comes: So the Wrath and Judgments of God, when they come in fury upon a People, there is no re&s;i&s;ting of them: <HI>Who can &s;tand before his Indignation?</HI></P>
<P N="5">V. A dreadful Storm many times makes &s;ad De&s;olation, blowing down Hou&s;es, and tearing up Trees by the Roots: So the Wrath of God many times makes great De&s;olation; it &s;weeps away Thou&s;ands, and Ten Thou&s;ands, leaving Towns and Cities almo&s;t without Inhabitants: <HI>Come, &s;ee what De&s;olation the Lord hath made in the Earth.</HI></P>
<P N="6">VI. God &s;ometimes &s;uffers the Devil to rai&s;e the Wind, who thereby does great Mi&s;chief, as in <HI>Job</HI>'s Ca&s;e: So the Devil, and his In&s;truments,<NOTE PLACE="marg">Job 1.19.</NOTE> are many times &s;uffered to rai&s;e a great Storm of Per&s;ecution upon the Lord's People.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="386" REF="209">
<HEAD>Affliction compared to a Flood.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 29.10.</HI></BIBL> The Lord &s;itteth upon the Flood, <HI>&amp;c.</HI></P>
<P><BIBL><HI>P&s;al. 42.7.</HI></BIBL> All thy Floods and Waves are gone over me, <HI>&amp;c.</HI></P>
<P><BIBL><HI>I&s;a. 59.19.</HI></BIBL> For the Enemy &s;hall come in like a Flood, <HI>&amp;c.</HI></P>
<P><BIBL><HI>P&s;al. 93.3.</HI></BIBL> The Floods have lifted up their Heads, O Lord, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Mat. 7.27.</HI></BIBL> And the Floods came, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>BY Floods &s;ome under&s;tand ungodly Men; others, Afflictions, and tho&s;e principally which wicked Men bring upon the Saints. Thus <HI>Ain&s;worth,</HI> and divers others ex|pound it.<NOTE PLACE="marg"><HI>Caryl</HI> on <HI>Job</HI> 27.20.</NOTE> Afflictions and Troubles, &s;aith <HI>Caryl,</HI> are often compared to Waters in the Scriptures, <HI>&amp;c.</HI></P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Flood is the gathering together of many Waters: So the Ungodly oft-times gather them&s;elves together again&s;t the Righteous: <HI>For lo, thine Enemies make a Tumult; and they that hate thee,</HI><NOTE PLACE="marg">P&s;al. 83.2.</NOTE> <HI>have lifted up the Head. &mdash; The Tabernacles of</HI> Edom, <HI>and the</HI> I&s;hmaelites, <HI>of</HI> Moab, <HI>and the</HI> Hagarens, Gebal, <HI>and</HI> Ammon, <HI>and</HI> Amalek, <HI>the</HI> Phili&s;tines, <HI>with the In|habitants of</HI> Tyre, <HI>&amp;c.</HI> And as many Enemies combine together again&s;t the Saints; &s;o oftentimes many Afflictions of divers kinds do be&s;et them: <HI>Many are the Afflictions of the Righteous.</HI></P>
<P N="2">II. A Flood, or many Waters meeting together, roar, and make a great Noi&s;e: So the Wicked, combining together again&s;t the Intere&s;t of Chri&s;t, roar (as it were) in belching out cruel Threatnings again&s;t the Saints. Thus <HI>Pharaoh</HI> and the <HI>Egyptians</HI> made a great Noi&s;e, as if they would in a moment have &s;wallowed up poor <HI>I&s;rael. The Enemy &s;aid, I will pur|&s;ue,</HI><NOTE PLACE="marg">Exod. 15.9.</NOTE> <HI>I will overtake, I will divide the Spoil: My Lu&s;t &s;hall be &s;atisfied upon them; I will draw my Sword, my Hand &s;hall de&s;troy them.</HI></P>
<P N="3">III. A Flood comes many times &s;uddenly: So do Afflictions and Troubles come upon God's People.</P>
<P N="4">IV. A Flood many times ri&s;es very high, overflowing all Banks and Bounds: So the Ungodly ri&s;e high in Rage and Malice again&s;t the Saints, breaking down all Bounds of Law and Ju&s;tice, and Banks of Humanity, making fearful Incur&s;ions upon the ju&s;t Rights and Privileges of God's People, both Civil and Eccle&s;ia&s;tical.</P>
<P N="5">V. Floods come violently, there is no &s;topping them: So Afflictions come in like man|ner oftentimes upon the Saints; there is no e&s;caping or &s;topping the di&s;mal Providence of God.</P>
<P N="6">VI. Floods of Water come &s;ucce&s;&s;ively, one Wave following another: So do Trou|bles and Afflictions frequently upon a Believer; like <HI>Job</HI>'s Me&s;&s;engers, one at the heels of another.</P>
<P N="7">VII. Floods many times drive down Trees and Hou&s;es, <HI>&amp;c.</HI> So Afflictions and grievous Calamities drive down,<NOTE PLACE="marg">Mat. 7.</NOTE> and carry away the Hou&s;e and Hope of a fooli&s;h Builder, or un|&s;ound Profe&s;&s;or.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WHat a Mercy is if God's People have not been drowned in the&s;e Floods, long before this time! 'Tis the Lord only that hath &s;et up a Standard again&s;t them. As the Waters have ro&s;e higher and higher, &s;o he hath graciou&s;ly rai&s;ed the Banks of his Divine Providence, and thereby prevented the Danger.</P>
<P N="2">II. Let not God's People be afraid, for the Lord &s;its upon the Floods, <HI>&amp;c.</HI></P>
<P N="1">1. He &s;its upon the Floods as an Ob&s;erver, his Eye is upon the Wicked, he &s;ees what they are doing in &s;ecret, their Coun&s;els are not hid from him.</P>
<P N="2">2. The Lord &s;its upon the Floods, to direct and order their Cour&s;e; Afflictions are or|dered by him, both in re&s;pect of kind and duration.</P>
<P N="3">3. The Lord &s;its upon the Floods as a Re&s;trainer; He can a&s;&s;wage the&s;e mighty Waters at his plea&s;ure: <HI>Surely the Wrath of Man &s;hall prai&s;e thee, and the Remainder of Wrath &s;halt thou re&s;train.</HI></P>
<P N="4">4. The Lord &s;its upon the Floods, as a Pre&s;erver; He it is that keeps his Saints from drowning:<NOTE PLACE="marg">I&s;a. 43.2.</NOTE> <HI>When thou pa&s;&s;e&s;t through the Waters, I will be with thee,</HI> &amp;c.</P>
<P N="5">5. The Lord &s;its upon the Floods as a glorious Deliverer: <HI>Many are the Afflictions of the Righteous, but the Lord delivereth him out of them all.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="387" REF="209">
<HEAD>Affliction compared to Heat.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Cant. 1.7.</HI></BIBL> Where thou makest thy Flock to re&s;t at Noon.</P>
<P><BIBL><HI>I&s;a. 25.4.</HI></BIBL> &mdash; A Shadow from the Heat, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Mat. 13.6.</HI></BIBL> And when the Sun was up, they were &s;corched.</P></Q>
</EPIGRAPH>
<P>THe Afflictions and Sorrows of the Godly are &s;et forth by Extremes, by extreme Cold, Fro&s;ts, <HI>&amp;c.</HI> and then again by extreme Heat: Both are grievous to be born and endured. Their Effects are &s;uch, that they aptly illu&s;trate the Mi&s;eries of the Lord's People in this World. By the Heat, or hot and &s;corching Beams of the Sun, in <HI>Mat.</HI> 13.6. our Saviour him&s;elf &s;heweth, is meant Per&s;ecution, <HI>v.</HI> 21.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>NAtural Heat is from Heaven, 'tis occa&s;ioned by the &s;corching Beams of the Sun, the Earth naturally being cold: So <HI>Afflictions come not out of the Du&s;t,</HI><NOTE PLACE="marg">Job 5.6, 7.</NOTE> <HI>neither doth Trouble &s;pring out of the Ground.</HI> Tho the meritorious Cau&s;e of all our Sufferings is our Sin, and &s;o materially they are from our &s;elves; yet the Lord is the efficient Cau&s;e of them: <HI>Is there any Evil in the City, and I have not done it?</HI></P>
<P N="2">II. Great Heat, or the continual &s;corching Beams of the Sun, are grievous to be born: So &s;ore Afflictions, and fiery Trials, are grievous to God's People, I mean their fle&s;hy Part: <HI>No Affliction for the pre&s;ent &s;eems joyous, but grievous,</HI> &amp;c.<NOTE PLACE="marg">Heb. 12.</NOTE></P>
<P N="3">III. In a Time of great Heat, or in the hotte&s;t Time of the Day, in very hot Coun|tries, great Labour is unplea&s;ant, and very hard to be undergone: So 'tis hard to labour, and bear heavy Burthens in God's Vineyard, <HI>viz.</HI> to &s;tand up for, and maintain the Truth, in a Time of hot Per&s;ecution, as many faithful Servants of God found by experience in the <HI>Marian</HI> Days, <HI>&amp;c.</HI></P>
<P N="4">IV. Great Heat, or the continual &s;corching Beams of the Sun, quickly fade, con&s;ume, and &s;poil the Beauty of the Body: So cruel Sufferings and Per&s;ecutions &s;poil the outward Beauty of the Church, making her look very black and deformed in the Eyes of the World, which made the Spou&s;e to cry out, <HI>I am black,</HI> &amp;c.<NOTE PLACE="marg">Cant. 1.5, 6.</NOTE> Which &s;he attributed to the vehement and &s;corching Sun-Beams of Per&s;ecution: <HI>The Sun hath looked upon me.</HI> And as Per&s;ecution &s;eems to mar the external Beauty of the Church and People of God, rendring them the mo&s;t mi&s;erable People in the World to a carnal Eye: So likewi&s;e other Afflictions have the like effect upon the Body: <HI>My Skin</HI> (&s;aith <HI>Job) is black upon me,</HI><NOTE PLACE="marg">Job 30.30.</NOTE> <HI>and my Bones are burnt with Heat.</HI> The Skin, and external Beauty cannot hold its own again&s;t the ill Effects of a Di&s;ea&s;e, e&s;pecially if la&s;ting: <HI>When thou with Rebukes do&s;t correct a Man for his Iniquity,</HI><NOTE PLACE="marg">P&s;al. 39.11.</NOTE> <HI>thou make&s;t his Beauty to con&s;ume away like a Moth,</HI> &amp;c.</P>
<P N="5">V. The &s;corching Heat of the Sun is but for a &s;hort time, in the heat of the Day: So the Per&s;ecution la&s;ts but for a &s;hort time: <HI>Our Afflictions which are but for a moment,</HI> &amp;c. <HI>Sorrow may continue for a Night, but Joy &s;hall be in the Morning,</HI> &amp;c.</P>
<P N="6">VI. In the Time of Heat, and hot &s;corchings of the Sun, Men u&s;e to betake them&s;elves to &s;ome &s;hadowy Places for Refre&s;hment: So in the Day of Affliction, and hot Per&s;ecution the Church of God, and each &s;incere Chri&s;tian, hath a &s;hadowy Place to retire unto; God affords &s;weet Refre&s;hment to his &s;uffering Saints.</P>
<P N="7">VII. In a Time of great Heat, the Fruits of the Earth, and many green Things are dried up, and wither away, and a Famine many times follows: So by the means of a hot and cruel Per&s;ecution, many Chri&s;tians, who &s;eemed zealous for God, and to have much Green|ne&s;s upon them, in a Day of Liberty and Pro&s;perity, are dried up, like the fruitle&s;s Fig-Tree, and wither away; and al&s;o &s;ometimes a Famine of the Word follows.</P>
<P N="8">VIII. In a Time of great Heat and Drought, tho&s;e Trees that are planted by rhe Water-Cour&s;es flouri&s;h &s;weetly notwith&s;tanding: So all faithful and &s;incere Chri&s;tians, in the hotte&s;t Time of Per&s;ecution, &s;hall flouri&s;h, and not cea&s;e from yielding Fruit: <HI>Ble&s;&s;ed is the Man that tru&s;teth in the Lord. &mdash; For he &s;hall be as a Tree planted by the Water-&s;ide,</HI><NOTE PLACE="marg">Jer. 17.8.</NOTE> <HI>and that &s;preadeth out her Roots by the River, and &s;hall not &s;ee when Heat cometh; but her Leaf &s;hall be green, and &s;he &s;hall not be careful in the Year of Drought, neither cea&s;e from yielding Fruit.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="388" REF="210">
<HEAD>Affliction compared to Wormwood.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Lam. 3.19.</HI></BIBL> Remembring mine Afflictions, and my Mi&s;ery, the Wormwood, and the Gall.</Q>
</EPIGRAPH>
<P>WOrmwood properly is an Herb well known among&s;t us, upon the account of its exceeding Bitterne&s;s; hence a common Proverb ri&s;es, <HI>'Tis as bitter as Gall or Wormwood,</HI> &amp;c.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>WOrmwood and Gall, and other bitter Things, are phy&s;ical, very good in divers Di&s;tempers: So Afflictions are good &s;piritual Phy&s;ick; the di&s;ea&s;ed Soul receives much Profit by them many ways. 1. They purge out the corrupt and noxious Humors of the Soul. 2. They tend to abate and pull down the Tympany of Pride. 3. They are good again&s;t &s;piritual Deadne&s;s. 4. They are good again&s;t &s;piritual Barrenne&s;s; nothing (when &s;anctified) makes a Soul more fruitful. 5. They kill Worms, (as Wormwood naturally doth) principally the Worm of an accu&s;ing Con&s;cience, that breeds out of the Corruption of the Heart and Life, <HI>&amp;c.</HI></P>
<P N="2">II. Wormwood, Gall, or Aloes, are not commonly given alone, but are mix'd with other Ingredients, otherwi&s;e 'tis hard to take them down: So God mixeth Mercy with Affliction; in the mid&s;t of Judgment, he remembers Mercy towards his own People. <HI>Baby|lon</HI> &s;hall have nothing but Gall and Wormwood, it &s;hall be without any Compo&s;ition of Mercy or Pity; hence &s;aid to be a Cup without mixture, <HI>&amp;c.</HI></P>
<P N="3">III. Wormwood and Gall are exceeding bitter, and make &s;uch things bitter as are given with them, tho &s;weet in their own Nature: So Afflictions, e&s;pecially &s;ome &s;orts of Af|flictions are very bitter and irk&s;om to the Fle&s;h; they al&s;o make bitter all our earthly Sweets.</P>
<P><HI>Que&s;t.</HI> Perhaps &s;ome may &s;ay, When are Afflictions &s;o exceeding bitter? <HI>&amp;c.</HI></P>
<P><HI>An&s;w.</HI> 1. When God &s;trikes us in our be&s;t and deare&s;t earthly Enjoyments; when he takes away an only Son, a Husband, a Wife; or by a Fire, or otherwi&s;e, takes away all our earthly Sub&s;tance, &s;tripping us quite naked of every thing: Then Afflictions may be &s;aid to be bitter, like Gall and Wormwood.</P>
<P N="2">2. When God brings upon us one Affliction after another: To day thy Cattel are taken away, and then pre&s;ently upon it thy Children, by a &s;evere Judgment; and after all, thou art &s;truck with a &s;ore and di&s;mal Affliction in thine own Body. Thus it was with <HI>Job.</HI> When God deals thus with a Man or Woman, Afflictions may be &s;aid to be bitter. But then again,</P>
<P N="3">3. When God &s;trips a People, or particular Per&s;on, not only of all their outward Mer|cies, or earthly good Things, but al&s;o of all their &s;piritual good Things too, &s;uch Things as are dearer to them than their Lives; then Afflictions may be &s;aid to be bitter. Should God at once bring &s;o &s;evere a Stroke upon us, as to deprive us of all our Civil Rights and Privileges, &s;uffering an Enemy to break in upon us, who would not regard our good and whole&s;om Laws, by which every Man's Propriety is &s;ecured to him; and not only &s;o, but deprive us of the Go&s;pel, and ble&s;&s;ed Ordinances thereof, and drive our Mini&s;ters into Corners, or burn them to A&s;hes in <HI>Smithfield,</HI> and &s;et up Popery, and tyrannize it over our Con&s;ciences: This Affliction would be bitter, like Wormwood and Gall, &mdash; Which God in Mercy prevent. &mdash;</P>
<P N="4">4. When Afflictions are very heavy and &s;ore upon us, and we cannot find out the Cau&s;e and Ground why God contends with us, then they may be &s;aid to be very bitter. It was this which made holy <HI>Job</HI><NOTE PLACE="marg">Job 10.2.</NOTE> &s;o much di&s;tre&s;&s;ed in his Spirit, &mdash; <HI>Shew me wherefore thou con|tende&s;t with me.</HI> He did not doubt of the Ju&s;tice and Righteou&s;ne&s;s of God in them, but as &s;u&s;pecting &s;ome Evil in him&s;elf, as yet un&s;een, or not di&s;covered to him.</P>
<P N="5">5. When God afflicts his People, or a gracious Soul, very &s;orely for Sin, for this or that Sin, which they know they are, or have been guilty of. O this goes to their Hearts, to think they &s;hould provoke their heavenly and dear Father again&s;t them, to cha&s;tize them &s;o &s;everely.</P>
<P N="6">6. When we are under great Afflictions, and God hides his Face, or withdraws him&s;elf from us, then Afflictions are bitter: This is to be outwardly afflicted, and inwardly too.</P>
<P N="7"><PB N="389" REF="210">7. When Afflictions are la&s;ting, or of long continuance, then they are very bitter. A &s;mall Burthen or Weight, born long, will weary a &s;trong Man; but if it be very heavy and abiding, it is much more grievous.</P>
<P N="8">8. When God afflicts a Man in Indignation, when he lets flie his tormenting Arrows again&s;t him, from the fiercene&s;s of his incen&s;ed Wrath, forcing him to drink off his Cup without mixture, it being all bitter, and no &s;weet. Thus God deals &s;ometimes in a way of Judgment with wicked Men, tho never &s;o with his own People, and to &s;uch, Afflictions are bitter indeed.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FRom hence we may perceive what an Evil Sin is, that God will not &s;pare his own Chil|dren, when they offend him. Sin is a bitter thing, as appears by the Effects of it; Afflictions are many times the Fruits and Effects of Sin.</P>
<P N="2">II. It &s;hews us al&s;o, that there is a great difference betwixt the Afflictions and Mi&s;eries of the Godly and the Wicked.</P>
<P><HI>Que&s;t.</HI> But &s;ome may &s;ay, How may a Chri&s;tian comfort him&s;elf, or get &s;upport under &s;ore and bitter Afflictions?</P>
<P><HI>An&s;w.</HI> 1. Con&s;ider, that all your Afflictions, tho never &s;o bitter, are le&s;s than your Sins de&s;erve: <HI>He hath not dealt with us after our Sins, nor rewarded us according to our Iniquities.</HI></P>
<P N="2">2. Con&s;ider, that tho God cha&s;tize a godly Man very &s;orely, yet it is not in a way of Wrath, to de&s;troy him, but contrariwi&s;e, for his great Good and Advantage.</P>
<P N="3">3. Con&s;ider, there is not one Dram of Gall in the bittere&s;t Cup thou do&s;t partake of, but what God, the mo&s;t wi&s;e Phy&s;ician, put into it; and if le&s;s Gall would do, thy Potion &s;hould not be &s;o bitter. All our Afflictions are proportioned to us by the Almighty, both for kind and quantity.</P>
<P N="4">4. Con&s;ider, thy Afflictions are not &s;o bitter as the Afflictions of many of God's Children were, of whom we read, who were far more worthy and de&s;erving than thee or I are: What are thy Afflictions compared with holy <HI>Job</HI>'s?</P>
<P N="5">5. Con&s;ider the bitter Potion Je&s;us Chri&s;t drunk up for thy &s;ake: He never offended, and yet &s;uffered, and his Sufferings were intolerable; no Mortal is able to expre&s;s the Nature of his Grief and Sorrow. Shall Chri&s;t &s;uffer willingly for us, who &s;inned not? and &s;hall we be troubled at the bitterne&s;s of our Sufferings, who are &s;o grievou&s;ly defiled with Iniquity, and many times &s;uffer for our Sins?</P>
<P N="6">6. Con&s;ider, that all the Bitter a godly Man meets with, or ever &s;hall, will be in this World. As wicked Men have all their Sweet here, and &s;hall have nothing but bitter here|after: So godly Men have all their Bitter here, and &s;hall have nothing but Sweet hereafter.</P>
<P N="7">7. Con&s;ider, how gracious God is to his own Children, in intermixing all their Bitter with Sweet. 'Tis not like the Bitter &s;ome wicked Men have in this World:<NOTE PLACE="marg">I&s;a. 27.7.</NOTE> <HI>Hath he &s;mitten him, as he &s;mote tho&s;e that &s;mote him? Or is he &s;lain, according to the Slaughter of them that are &s;lain by him?</HI></P>
<P N="8">8. Con&s;ider, all the Bitter thou meete&s;t with in this Life, will be turned into Sweet.<NOTE PLACE="marg">John 16.20.</NOTE> <HI>Ye &s;hall be &s;orrowful, but your Sorrow &s;hall be turned into Joy.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Afflictious God's Arrows.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Job 6.4.</HI></BIBL> For the Arrows of the Almighty are within me, <HI>&amp;c.</HI></P>
<P><BIBL><HI>Lam. 3.13.</HI></BIBL> He hath cau&s;ed the Arrows of his Quiver to enter into my Reins.</P></Q>
</EPIGRAPH>
<P>AN Arrow is a deadly Engine, &s;o called in the Hebrew, from its Effect, Cutting, or Wounding: Taken properly, it is an In&s;trument out of a Bow of Wood or Iron, either for Sport or Fight; but figuratively, it &s;ignifies divers Things in the holy Scripture.</P>
<P N="1">1. The Word of God: <HI>Thine Arrows are &s;harp in the Heart of the King's Enemies,</HI><NOTE PLACE="marg">P&s;al. 45.5.</NOTE> <HI>whereby the People fall under thee;</HI> that is, thy Words are &s;harp and piercing.</P>
<P N="2">2. Bitter and reproachful Words: <HI>They bend their Bows to &s;hoot their Arrows,</HI><NOTE PLACE="marg">P&s;al. 64.32. P&s;al. 120.4.</NOTE> <HI>even bitter Words.</HI></P>
<P N="3">3. Any evil or mi&s;chievous Purpo&s;e which a Man intends or aims to hurt his Brother: <HI>When he bendeth his Bow to &s;hoot his Arrows, let them be as cut in pieces.</HI><NOTE PLACE="marg">P&s;al. 58.7. Zech. 9.15.</NOTE></P>
<P N="4">4. Any kind of Affliction or Puni&s;hment: <HI>And the Lord &s;hall be &s;een over them, and his Arrows &s;hall go forth as Lightning,</HI> &amp;c.</P>
<DIV5 TYPE="parallels">
<PB N="390" REF="211">
<HEAD>Parallels.</HEAD>
<P>ARrows are &s;hot out of a Bow by &s;ome Man; &s;ome Arm mu&s;t bend the Bow, and &s;hoot the Arrow, or the Arrow moves not: So all Afflictions come from God, who is the efficient Cau&s;e of them; hence called the <HI>Arrows of the Almighty.</HI></P>
<P N="2">II. Arrows flie &s;wift, and wound &s;uddenly: So Afflictions come very &s;peedily oftentimes with a glance, as an Arrow, quick as a Thought.</P>
<P N="3">III. Arrows come unexpectedly oftentimes, and wound a Man: So Afflictions come many times upon a Per&s;on or People unexpectedly: <HI>When they cry Peace and Safety, then &s;udden De&s;truction comes upon them.</HI></P>
<P N="4">IV. An Archer hath commonly many Arrows; his Quiver is full of them: So God hath many Judgments; we read of his Quiver too; He can &s;end one Arrow after another.</P>
<P N="1"><NOTE PLACE="marg">P&s;al. 91.5.</NOTE>1. He hath the Pe&s;tilence; this is one of his Arrows: <HI>Thou &s;halt not be afraid for the Ter|ror by Night, nor for the Arrow that flieth by Day, nor for the Pe&s;tilence that walketh in Dark|ne&s;s,</HI> &amp;c.</P>
<P N="2"><NOTE PLACE="marg">Ezek. 5.16.</NOTE>2. He hath Famine; this is another of his Arrows <HI>When I &s;hall &s;end upon them the Arrow of Famine,</HI> &amp;c.</P>
<P N="3">3. He hath the Sword: This is another Arrow of the Almighty, and this Arrow God &s;hot at <HI>Job;</HI><NOTE PLACE="marg">Job 1.15.</NOTE> He brought upon him the <HI>Sabeans,</HI> who &s;lew his Servants with the Edg of the Sword.</P>
<P N="4">4. He hath Thunder-Bolts and Hail-&s;tones, which are al&s;o &s;ome of the Arrows of his Quiver; and the&s;e are in readine&s;s again&s;t the Day of Battel.</P>
<P N="5">5. The withdrawings of God from a Soul or People, are al&s;o part of the Arrows of his Quiver,<NOTE PLACE="marg">p&s;al. 38.1, 2.</NOTE> and the&s;e go deepe&s;t of all, they go to the very Heart: <HI>For thine Arrows &s;tick fa&s;t in me,</HI> &s;aith <HI>David.</HI></P>
<P N="5">V. Arrows flie &s;ecretly, and make no Noi&s;e, they are felt before they are &s;een: So many Afflictions flie &s;ilently upon a Man, &s;tealing upon him, and wounding him unob&s;erved and un&s;een.</P>
<P N="6">VI. Arrows are &s;harp Things, and made &s;ometimes more &s;harp than ordinary, as the Ar|cher &s;ees cau&s;e: So Afflictions are very &s;harp and bitter Things, and &s;ometimes God makes them &s;harper than at another time: <HI>I will make mine Arrows drunk with Blood.</HI> Arrrows are In&s;truments drawing Blood,<NOTE PLACE="marg">Deut. 32.42.</NOTE> and &s;ome Rebukes and Judgments of God are like unto them. <HI>The Arrows of the Almighty are within me,</HI><NOTE PLACE="marg">Job 6.4.</NOTE> <HI>the Poy&s;on whereof drinketh up my Spirit.</HI> <Q><HI>Job</HI> &s;eems to allude to the Cu&s;tom of tho&s;e cruel Men,<NOTE PLACE="marg">Caryl.</NOTE> who, when they pur&s;ued the Enemies with deadly Hatred, and would wound them incurably, u&s;ed to dip the Heads of their Arrows, the Top of their Spears, and the Point of their Swords, <HI>&amp;c.</HI> in Poy&s;on, that &s;o every Wound might be Death: The Poy&s;on of &s;uch Arrows, <HI>&amp;c.</HI> drinks up the Spirit, and corrupts the Blood.</Q> <HI>Job</HI> compares the Arrows God &s;hot at him, not to ordinary Arrows, which kill only by piercing, but to poy&s;oned Arrows, which kill by infecting. Afflictions, like Ar|rows, put a Man to great Pain. When a Man hath Terror without, and Terror within, Terror coming from the Wrath of Man, and Terror coming from the Wrath of God; his Potion is bitter: Such Arrows are &s;harp and tormenting.</P>
</DIV5>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="12" TYPE="head">
<PB N="391" REF="211">
<HEAD>THE Twelfth HEAD OF METAPHORS, SIMILES, AND Other Borrowed TERMS, CONCERNING <HI>The VVorld, the Life of Man,</HI> AND THE <HI>Four La&s;t Things,</HI></HEAD>
<DIV3 TYPE="part">
<HEAD>The World compared to a Wilderne&s;s.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Cant. 3.6. &amp; 8.5.</HI></BIBL> Who is this that cometh out of the Wilderne&s;s, leaning upon her Beloved? <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P><HI>WIlderne&s;s,</HI> <GAP DESC="foreign">, <HI>Tohu;</HI> A Wilderne&s;s is properly a wild Place, a Place without &s;hape or order. <HI>Mo&s;es</HI> hath this Word, <HI>Gen.</HI> 1.1. to expre&s;s the Chaos, <HI>The Earth was without form, and void.</HI></P>
<P N="1">1. Metaphorically, 'tis taken &s;ometimes for Affliction, <HI>Ho&s;.</HI> 2.14. <HI>Rev.</HI> 12.</P>
<P N="2">2. For this World, and &s;o under&s;tood generally by Expo&s;i|tors in this and other places, <HI>i. e.</HI> for the pre&s;ent State, Ways, Wor&s;hips, and Pollutions of the World, <HI>&amp;c.</HI></P>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Wilderne&s;s is commonly a wa&s;te, wild, and barren Place, &s;ome of which are of a va&s;t Bigne&s;s: This World is of a va&s;t bigne&s;s, and very barren of Grace and Holine&s;s.</P>
<P N="2">II. A Wilderne&s;s abounds with Briars and Thorns: So doth the World with wicked and ungodly Men, who are compared to Thorns and Briars.</P>
<P N="3">III. In a Wilderne&s;s are many wild and devouring Bea&s;ts, &s;o that 'tis dangerous to dwell in it, or pa&s;s through it: So this World abounds with cruel and unmerciful Men, who are called Wolves, Lions, Bears, Dogs, Dragons, <HI>&amp;c.</HI> by which means God's People are always expo&s;ed to great Trouble and Danger, whil&s;t they remain therein.</P>
<P N="4">IV. In a Wilderne&s;s a Man may &s;oon lo&s;e his Way, and wander up and down: So whil&s;t Men abide in this World, they are &s;ubject to go a&s;tray, and wander from the Path of of Peace and Righteou&s;ne&s;s, and therefore have great need of a Guide.</P>
<P N="5">V. In a Wilderne&s;s commonly grow Trees of divers &s;orts, &s;ome good, and &s;ome evil: So in the World are Men both good and bad, righteous and wicked.</P>
<P N="6"><PB N="392" REF="212">VI. In a howling Wilderne&s;s a Wall of Fire is exceeding nece&s;&s;ary to pre&s;erve from wild and ravenous Bea&s;ts: God upon this account is &s;aid to be a Wall of Fire to his People, whil&s;t they remain in this World, among&s;t the Sons of <HI>Belial. [See</HI> Wall of Fire, <HI>Vol.</HI> 1. <HI>p.</HI> 76, 77.]</P>
<P N="7"><NOTE PLACE="marg">Zech. 2.5.</NOTE>VII. In a Wilderne&s;s there is no tilling, &s;owing, nor planting: So in the common Field of this World there grows little or nothing, but what the carnal and natural Hearts of Sinners bring forth.</P>
<P N="8">VIII. A Wilderne&s;s is a &s;olitary and dole&s;om Place: &s;o is this World to a godly Man.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The World compared to a Field.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 13.38.</HI></BIBL> The Field is the World.</Q>
</EPIGRAPH>
<DIV4 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THe Field is a broad Place: So is the World.</P>
<P N="2">II. In a Field grows Wheat and Tares, good and evil Seed: So in this World there are good and evil Men, Saints and Sinners, which God would have grow together, like the Wheat and Tares, until the Harve&s;t.</P>
<P N="3">III. What is &s;et or &s;owed, or comes up naturally in a Field, ripens for Harve&s;t: So the Godly, and the Ungodly, whil&s;t they remain in the common Field of this World, ripen for the &s;piritual Harve&s;t.</P>
<P N="4">IV. In a Field, Flowers, and other precious Things, oft-times receive much detriment from Enemies, evil Bea&s;ts, and many other ways: So the Godly, whil&s;t they remain in this World, receive great Hurt from Satan, wicked Men, and from the Corruptions and Evils of their own Hearts.</P>
<P N="5">V. Part of a Field an Husband-man &s;eparates &s;ometimes from the re&s;t, to make a Garden, Orchard, or Vineyard of: So God, the good Husband-man, hath taken a little Part or Parcel of the Sons of Men from the re&s;t, to be a peculiar People to him&s;elf.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>The End of the World compared to Harve&s;t.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 13.39.</HI></BIBL> &mdash; The Harve&s;t is the End of the World.</Q>
</EPIGRAPH>
<P>WHen the Harve&s;t is ripe, 'tis cut down; the Husband-man &s;ends Reapers into the Field: So when all the Elect are ripe for Heaven, and Wickedne&s;s is grown to full Maturity; &s;o that ungodiy Ones are all ripe for Hell, the End of the World will come, and then God will &s;end Reapers into the Field, which are the holy Angels; and they will cut down, and gather out of the Field, all Things that offend, and them that do Iniquity.</P>
<P N="2">II. At the Harve&s;t, the Reapers divide between the good and evil Grain; they bind up the Wheat by it &s;elf, and the Tares by them&s;elves, <HI>&amp;c.</HI> So &s;hall the&s;e &s;piritual Rea|pers do, they &s;hall gather all the Elect, like Wheat, into God's Garner, and bind up the Tares into Bundles, to be burned.</P>
<P N="3">III. The Husband-man waits with much patience for the Harve&s;t: So God Almighty patiently waits, bearing and forbearing with wicked Men, until the End of the World.</P>
<DIV4 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>When Harve&s;t is all hou&s;ed, the Husband-man pre&s;ently tills and prepares his Ground again, de&s;igning to &s;ow more Seed: But when this Harve&s;t is all come home, and hou&s;ed, God, the good Husband-man, will not till, plow, or &s;ow the Field of the World any more; no more Go&s;pel to be preached, nor Graces or Gifts to be di&s;tributed, when this Harve&s;t is ended.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="393" REF="212">
<HEAD>Of the Life of Man.</HEAD>
<DIV4 TYPE="subpart">
<HEAD>The Life of a Man compared to a &s;wift Po&s;t.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Job 9.25.</HI></BIBL> Now my Days are &s;wifter than a Po&s;t, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Po&s;t rides &s;wiftly, he makes ha&s;te: So the Life of Man, or Time of a Man's Life, &s;wiftly pa&s;&s;eth away.</P>
<P N="2">II. A Po&s;t ought to make no &s;tay: So the Days of Man's Life &s;tay not; the Hour-Gla&s;s of Time runs continually, and never &s;tands &s;till.</P>
<P>A Po&s;t (&s;aith my Author) is an excellent Emblem of Time.<NOTE PLACE="marg">Caryl.</NOTE> There are many Con&s;ide|rations in Po&s;t-riding, which &s;hews how exceeding &s;peedy Time mu&s;t be, to which it is here compared. <Q>1. A Po&s;t rides upon fleet or &s;peedy Hor&s;es. 2. He rides his Hor&s;es upon their &s;peed. A Man may have &s;peedy Hor&s;es, and go &s;oftly; but a Po&s;t &s;purs on. 3. A Po&s;t hath Change of Hor&s;es at every Stage, that &s;o he may keep upon the &s;peed. 4. He hath Hor&s;es &s;tanding ready for change; they are not to fetch out of the Field, or to be made ready, when he comes to his Stage; it is but leaping into the Saddle, and away. 5. He that rides Po&s;t makes no long Meals, much le&s;s Fea&s;ts; he takes a Bit, and is gone. 6. He lies not long in Bed, he &s;carce goes to Bed till he comes to his Way's end. 7. A Po&s;t hath extraordinary Pay for his Service, and that to cau&s;e him to make the more &s;peed. 8. Sometimes he rides upon pain of Death, with a Halter about his Neck; no Man will loiter when his Life lies on't. 9. All give way to him that rides Po&s;t; he mu&s;t not be hindred. 10. He &s;tays not to &s;alute, much le&s;s, like other Tra|vellers, to gaze, and view the Country, Towns, Buildings, Gardens, by or through which he pa&s;&s;eth.</Q></P>
<P>All the&s;e Things laid together, evince, that a Po&s;t makes great &s;peed; yet &s;aith <HI>Job, My Days are &s;wifter than a Po&s;t.</HI> A Po&s;t may by one means or another be &s;tayed; but the Days of Man's Life &s;tay not. The Po&s;t may &s;tay whil&s;t he changes Hor&s;es, <HI>&amp;c.</HI> But the Chariot of Time, <HI>viz.</HI> the Sun, &s;tayeth not to change Hor&s;es. The Sun is the Mea&s;ure of Time, and that makes no Stop, hath no Stage, or Baiting-place.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Life of Man compared to a &s;wift Ship.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Job 9.26.</HI></BIBL> They are pa&s;&s;ed away as the &s;wift Ships, (<HI>or,</HI> as the Ships of <HI>Ebeth.</HI>)</Q>
</EPIGRAPH>
<P>SOme under&s;tand by <HI>Ebeth,</HI> the Name of a River in the Ea&s;tern Part of the World, about <HI>Arabia,</HI> near the Place where <HI>Job</HI> lived, that runs very &s;wiftly, which adds to the &s;wift Motion of a Ship that &s;ails in it. A Ship in a dead Water, having the Wind blowing rightly and briskly, runs apace; but if it hath a &s;wift Stream be&s;ides, it runs the fa&s;ter.</P>
<P N="2">2. Others take the Word, not as a proper Name, but as &s;ignifying De&s;ire, from <HI>Abab,</HI><NOTE PLACE="marg">Caryl.</NOTE> to de&s;ire with Earne&s;tne&s;s: And then the Sence is thus rendred, <HI>My Days are pa&s;&s;ed away as a Ship of De&s;ire.</HI> <Q>That is, A Ship, which being laden with rich Commodities, the Ma&s;ter and Pilot de&s;ire earne&s;tly to bring her &s;peedily to her Port, that &s;o they may put off their Commodities, and make Sale of &s;uch rich Lading.</Q></P>
<P N="3"><Q>3. The Caldee, and others, give a further Note upon it, deriving the Word <HI>Abab</HI> from <HI>Ebib,</HI> which &s;ignifies a Stalk growing up early from the Earth, and bringing forth the fir&s;t ripe Fruit of any kind; and &s;o it is put for any early ripe Summer-Fruit, as Plums, Apples, Cherries, <HI>&amp;c.</HI> and then the Sence is, <HI>My Days are like a Ship, which carrieth early Fruit:</HI> So the Vulgar, <HI>like a Ship carrying Apples.</HI></Q></P>
<P N="4"><PB N="394" REF="213">4. There is another Sence given by tho&s;e who derive the Word from a Root, which &s;ig|nifies to hate and oppo&s;e, or to be an Adver&s;ary; and then it is thus rendred, <HI>My Days pa&s;s 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.</HI> Now &s;uch Ships are the &s;wifte&s;t of all others, being prepared on purpo&s;e to make way, and overtake other Ships; their Lading is not Burthen, but Balla&s;t, that they may be &s;wift of Sail: So &s;aith <HI>Job,</HI> My Days pa&s;s away like a Ship; not like &s;ome great Merchant-Ship, deeply laden, which can make no great &s;peed in the Sea; but as a Ship of Piracy, that hath nothing in her, but Weapons, Artillery, and Ammunition, to oppo&s;e tho&s;e they meet with, which &s;ail with every Wind; &s;uch as are your nimble Fri|gats, Fly-Boats, and Ketches, which &s;ail with every Wind; or Gallies, which pa&s;s with|out Wind, carried with the Strength of Arms and Oars; all being Ve&s;&s;els u&s;ed to run in upon, and &s;urprize a Booty. This al&s;o is a good Interpretation; and &s;o Mr. <HI>Broughton</HI> tran&s;lates it, <HI>My Days do flie away as the Pirat's Ship,</HI> &amp;c. All &s;hew, the Life of Man &s;wiftly pa&s;&s;eth away.</P>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Life of Man compared to an Eagle.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Job 9.26.</HI></BIBL> As an Eagle ha&s;teneth to her Prey.</Q>
</EPIGRAPH>
<P>AN Eagle is a very &s;wift Creature, but when &s;he ha&s;teneth to her Prey, &s;he makes the greate&s;t Speed. The Life of Man is not compared to an Eagle in her ordinary Flight, but as an Eagle that ha&s;teneth to her Prey, when Hunger adds Swiftne&s;s to her Wings: Thus with &s;wiftne&s;s our Days pa&s;s away.</P>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Life of Man compared to a Weaver's Shuttle.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Job 7.6.</HI></BIBL> My Days are &s;wifter than a Weaver's Shuttle, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE>A VVeaver's Shuttle is an In&s;trument of a very &s;wift Motion; and the VVord which is rendred <HI>&s;wifter,</HI> &s;ignifies that which is fitted for the &s;wifte&s;t Motion.</P>
<P N="2">II. VVhen the VVeaver hath fini&s;hed 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, <HI>&amp;c.</HI></P>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Life of Man compared to Wind.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Job 7.7.</HI></BIBL> My Life is Wind.</Q>
</EPIGRAPH>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THe VVind pa&s;&s;eth away &s;peedily: So doth the Life of Man.</P>
<P N="2">II. The VVind pa&s;&s;eth irre&s;i&s;tibly, you cannot &s;top the VVind: So no Man, be he never &s;o &s;trong, can hinder the &s;peedy Motion of his Days.</P>
<P N="3">III. The VVind, when it is pa&s;t, returns no more: As you cannot &s;top the VVind, or change its Cour&s;e; &s;o all the Power in the VVorld is not able to recall or direct the VVind; which way the VVind goes, it will go; and &s;o &s;oon as it comes, it is gone: So when a Man's Days are gone, there is no recalling of them again: Our Days pa&s;s, and &s;hall not return, by any Law or Con&s;titution of Nature, or by any Efficacy of natural Cau&s;es. <HI>He remem|bred that they were but Fle&s;h,</HI><NOTE PLACE="marg">P&s;al. 78.3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>Wind that pa&s;&s;eth away.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="395" REF="213">
<HEAD>The Life of Man compared to a Cloud.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Job 7.9.</HI></BIBL> As the Cloud is con&s;umed and vani&s;heth away: &s;o he that goeth down to the Grave, &s;hall come up no more, he &s;hall return no more to his Hou&s;e, <HI>&amp;c</HI></Q>
</EPIGRAPH>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>AS the Cloud (&s;uch a Cloud as you &s;ee hanging in the Air) is con&s;umed, or gradually &s;pent: So the Days or Life of Man by little and little is con&s;umed.</P>
<P N="2">II. A Cloud comes to its Height, and then is quickly di&s;per&s;t, and vani&s;heth: So Man &s;oon comes to his full Strength, and pre&s;ently is gone.</P>
<P N="3">III. A Cloud is like a Bottle full of Rain, or Sponges full of Water; God cru&s;hes the&s;e Sponges, or un&s;tops the&s;e Bottles, and they are emptied, and in emptying vani&s;h away, and return no more: So Man, being emptied of Life, vani&s;heth away, and returns not again.</P>
<P><HI>Obj.</HI> But why then doth <HI>Solomon</HI> affirm the Clouds return again after Rain?<NOTE PLACE="marg">Eccle&s;. 12.2.</NOTE> how then doth <HI>Job</HI> &s;ay, that the Cloud vani&s;heth, &s;o Man goeth to the Grave, and returneth no more.</P>
<P><HI>An&s;w. Solomon</HI> in that Place of <HI>Eccle&s;ia&s;tes</HI> gives a De&s;cription of old Age, and the &s;ad Condition of Man in it: he calleth it the evil Day, and wi&s;hes Men would con&s;ider their latter End, before tho&s;e evil Days overtake them: <HI>Before the Light of the Sun, Moon,</HI><NOTE PLACE="marg">Caryl.</NOTE> <HI>and Stars be darkned, and the Clouds return after the Rain.</HI> In old Age the Clouds return after the Rain thus; as in &s;ome very wet Time, when we think it hath rained &s;o much, as might have &s;pent and quite exhau&s;ted the Clouds, and drawn tho&s;e Bottles dry, yet you &s;hall &s;ee them return again, it will rain day after day as fa&s;t as ever: So in old Age, when Rheums dis|&s;till &s;o freely, that you would think an old Man had emptied him&s;elf of all, yet the Clouds will return again, and Flouds of watery Humours overflow. Thus the Clouds of old Age return, and in this Sen&s;e the Clouds of the Air return, after they are con&s;umed and &s;pent into Rain.</P>
<P>But how doth a Cloud return? not the &s;ame Cloud numerically, that Cloud which was di&s;&s;olved doth not return; the &s;ame Sun goes down and vani&s;heth out of our Sight in the Evening, and returneth in the Morning, the &s;ame individual and numerical Sun: but that numerical Cloud which vani&s;hed, comes not again. Thus Man vani&s;heth and returns as the Clouds return after the Rain; that is, after one Generation of Men are dead, they re|turn again in their Children, another Generation &s;prings up, but there is no other Return|ing to Life till the Re&s;urrection; they that die &s;hall not live again here; they &s;hall not re|turn to their Hou&s;e; their Place &s;hall know them no more.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Life of Man compared to a Flower.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Job 14.2.</HI></BIBL> He cometh forth like a Flower, and is cut down, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>MAN is compared to a fading Flower. There are many Rarities and Excellen|cies in a Flower. 1. Sweetne&s;s, to plea&s;e our Smell. 2. Beauty and Variety of Colour, to affect the Eye. 3. Softne&s;s affecting the Touch, <HI>&amp;c.</HI> But <HI>Job</HI> &s;peaks not a Word of any of the&s;e Properties, he &s;peaks not of a flouri&s;hing but withering Flower; not of its &s;pringing up, but of its cutting down, or of its &s;pringing up, only in rela|tion to cutting down.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Flower comes up in the Spring, and &s;eems very beautiful, but its &s;tanding is very &s;hort, as you may ob&s;erve in the Cow&s;lip and divers other Flowers: So Man comes up, but his Abiding here is &s;hort, his &s;tanding is &s;o &s;mall, that it is not &s;o much as mentioned. We are born to die, and we die as &s;oon as we are born; <HI>i. e.</HI> We are in a dying State.</P>
<P N="2">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.</P>
<P N="1"><PB N="396" REF="214">1. Natural Death, (1.) by Sickne&s;s. (2.) By Age.</P>
<P N="2">2. Violent Death. (1.) Ca&s;ual, when a Man is &s;lain by Accident. (2.) Cruel; when a Man is &s;lain by Murderers. (3.) Legal; when a Man is &s;lain or cut off by the Magi&s;trate.</P>
<P N="3">III. A Flower, if it be not cut or cropt off, yet it &s;oon withers away, and is gone. The very Sun, the Wind, and Air con&s;umes its Beauty. The Naturali&s;ts tell us of a Plant, called <HI>Ephemeron,</HI> becau&s;e it la&s;ts but one Day; as al&s;o of a Worm, called <HI>Hemerobion,</HI> becau&s;e it lives but one Day. Such a Plant and Worm is Man. The Heathen Poet gives his Wonder and Ob&s;ervation of the Ro&s;e, that it grows old in the very Budding. The Seventy read the&s;e Words of <HI>Job</HI> in the &s;ame Tenour, he Decays like a budding Flower; as if Death (&s;aith <HI>Caryl</HI>) did ri&s;e early,<NOTE PLACE="marg">Eccl. 12.5.</NOTE> and watch for this budding Flower to cut it down. And though &s;ome of the&s;e Flowers &s;tand till they wither, as <HI>Solomon</HI> in his Allegory &s;heweth; that is, till gray Hairs: yet all the Time of their &s;tanding they have been falling. So that we may well &s;ay with the P&s;almi&s;t:<NOTE PLACE="marg">P&s;al. 103.15, 16.</NOTE> <HI>As for Man, his Days are as Gra&s;s: as a Flower of the Field &s;o he flouri&s;heth: for the Wind pa&s;&s;eth over it, and it is gone, and the Place thereof &s;hall know it no more.</HI></P>
<P N="4">IV. The Owner of Flowers knows the be&s;t Time to crop them, &amp;c. So God knows the be&s;t Time to crop off or take away by Death any of his choice Flowers. [See more <HI>Man a Flower, pag.</HI> 138, 139.]</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Life of Man compared to a Shadow.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Job. 14.2.</HI></BIBL> He fleeth al&s;o as a Shadow, and continueth not.</P>
<P><BIBL><HI>Jam. 4.14.</HI></BIBL> &mdash; For what is your Life? it is even a Vapor, that appeareth for a little Time, and then vani&s;heth away.</P></Q>
</EPIGRAPH>
<P>THe Learned ob&s;erve three Sorts of Shadows. 1. Natural. 2. Civil. 3. Spiri|tual.</P>
<P N="1">1. A natural Shadow is a dark Light, cau&s;ed by the coming of &s;ome thick Bo|dy between us and the Sun. This is a Shadow in a proper and &s;trict Acceptation.</P>
<P N="2">2. By Civil Shadow we under&s;tand Protection, Defence or &s;afety, <HI>I&s;a.</HI> 45.25.</P>
<P N="3"><NOTE PLACE="marg">Col. 2.17. Heb. 8.5. &amp; 10.9. P&s;al. 102.11.</NOTE>3. Spiritual Shadow is taken for a dark and imperfect Repre&s;entation of Divine Things. So all the Ceremonies of the Law of <HI>Mo&s;es</HI> are called Shadows.</P>
<P>The whole Life of Man is but as a Shadow: <HI>My Days are like a Shadow, that declineth.</HI></P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Shadow is next to nothing; what is there in a natural Shadow? So what's the Life of Man? he rather &s;eems to live, than lives. A Shadow you know is oppo&s;ed to a Sub&s;tance.</P>
<P N="2">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 uncer|tain a Thing as any Thing in the World.<NOTE N="&dagger;" PLACE="marg">1 Chron. 29.15.</NOTE> <HI>Our Days on Earth are as the Shadow.</HI> How is it that there <HI>is no abiding</HI> no certainty of our Lives?</P>
<P N="3">III. A Shadow is very &s;wift in Motion; what flies more &s;wiftly than a Shadow (as com|mon Experience &s;hews)? 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 &s;wiftly away like as a Shadow, and there is no abiding. A Vapor is much of the Nature of a Shadow.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FRom all the&s;e Similitudes we may infer, that the Life of Man is very &s;hort, his Days &s;wiftly pa&s;s away.</P>
<P><HI>Man that is born of a Woman is of few Days,</HI> &amp;c. <HI>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,</HI> &amp;c. All &s;wift and fleeting Things.</P>
<P><NOTE PLACE="marg">P&s;al. 39.5.</NOTE><HI>Behold thou ha&s;t made my Days as an Hand-breadth.</HI> The large&s;t Extent of the Breadth of an Hand is but a Span; the le&s;&s;er extent only four Fingers. To which the Mea&s;ure of Man's Life is compared.</P>
<P N="1">I. Man's Life is Short in Compari&s;on of tho&s;e who lived before the Flood; &s;ome then lived near a Thou&s;and Years.</P>
<P N="2"><PB N="397" REF="214">II. Much &s;horter when compared with the Life of God, who is from Everla&s;ting, with|out Beginning and without Ending.</P>
<P>Secondly, this may &s;tir us a<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> up, or be a great Motive to us to improve and redeem our Time. <HI>This, I &s;ay, Brethren, the Time is &s;hort.</HI></P>
<P N="1">I. Be per&s;uaded your Days are few. 'Tis ea&s;y to &s;ay it, but hard to believe it, and live in the Sen&s;e 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.</P>
<P N="2">II. Be per&s;uaded thy Days are uncertain, when thou lie&s;t down, thou knowe&s;t not whe|ther thou &s;halt ri&s;e any more or no; when thou goe&s;t out, thou knowe&s;t not whether thou &s;halt return any more or no. What a &s;mall Thing may take away thy Life!</P>
<P N="3">III. Learn from hence to get a true Mea&s;ure of your Days. <HI>David</HI> de&s;ired a Mea&s;ure of his Days, that he might know how frail he was. Some do not mea&s;ure their Days by the King's Standard; they mea&s;ure their Days by the Life of their Progenitors. My Father and my Grand-father, &s;aith one, lived &s;o long, and vvhy may not I live as long as they did? Others mea&s;ure their Days by their pre&s;ent Health and Strength; Others by the &s;ound and healthy Con&s;titution of their Bodies. Novv the&s;e Things are not a fit nor lavvful Mea&s;ure of your Days, but rather tho&s;e Things of vvhich you have heard, <HI>viz.</HI> The Weaver's-Shut|tle, the morning Dew, the Flovver of the Field, the early Cloud, the Shadovv and Vapor that flieth away.</P>
<P N="4">IV. This may reprove and &s;hevv the Folly of many vvicked Men, vvho, like the rich Man in the Go&s;pel, &s;ay in their Hearts, <HI>We have Goods laid up for many Years, take your Ea&s;e,</HI><NOTE PLACE="marg">Luk. 19.20. P&s;al. 49.11.</NOTE> <HI>eat, drink, and be merry,</HI> &amp;c. <HI>Their inward Thought is, that their Hou&s;es &s;hall continue for ever, and their Dwelling-places to all Generations.</HI></P>
<P N="5">V. It may tend to &s;trengthen the Godly under Afflictions. Let them &s;trive to bear up with Patience. All their Days are but few, and therefore the Days of Sorrow cannot be many.</P>
<P N="6">VI. It may &s;tir 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.</P>
<P N="7">VII. Let us al&s;o endeavour to improve the Opportunity of Time; I mean tho&s;e gracious Advantages God is plea&s;ed to afford us for the everla&s;ting Good and Well being of our Souls when Time and Days &s;hall be no more. Men of the World take great Care to improve all Opportunities to enrich them&s;elves, or increa&s;e their outward Sub&s;tance. They will not lo&s;e their Market-time, nor Change-time, nor Fair-time. They will be &s;ure to come ear|ly enough, and every Way to be&s;tir them&s;elves with Wi&s;dom and Diligence: And &s;hall not we be as wi&s;e and as diligent for the enriching our Souls? Shall we &s;light Sea&s;ons, Sab|baths, Sermons, Convictions, <HI>&amp;c.</HI> Let all remember, <HI>now is the accepted Time;</HI><NOTE PLACE="marg">2 Cor. 6.2.</NOTE> <HI>Now is the Day of Salvation;</HI> now, while&s;t it is called to Day, or never&punc; Now Sinners may get an Inter|e&s;t in Chri&s;t, Union with God, the Gifts and Graces of the Spirit; Now they may obtain Pardon of Sin, and Peace of Con&s;cience; Now there is a Prize put into their Hands; they may be made for ever, if they look wi&s;ely about them; Now they may be made Heirs of God, Heirs of a Kingdom, Heirs of a Crown, of a Crown of Life, of a Crown of Glo|ry, of a Crown that fadeth not away. But if they lo&s;e the pre&s;ent Opportunity, they may never have the like again. Time is, but in a very &s;hort Space, it may be &s;aid, Time was, nay, Time is pa&s;t. Will it not be &s;ad to hear God tell thee, and Con&s;cience tell thee on thy Death-bed, <HI>Now Time is pa&s;t, 'tis too late now, the&s;e Things &s;hall be denied you now, you mu&s;t peri&s;h for ever, and be damned in your Sins!</HI></P>
</DIV5>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<PB N="398" REF="215">
<HEAD>Of Death.</HEAD>
<DIV4 TYPE="subpart">
<HEAD>The Body of Man in the Grave compared to Seed that is &s;own.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 Cor. 15.36.</HI></BIBL> Thou Fool, that which thou &s;owest is not quickned, except it die.</Q>
</EPIGRAPH>
<P>THE Apo&s;tle compares the Body of Man that is laid in the Grave, to Seed that is &s;own.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>SEed that is &s;own lies &s;ome con&s;iderable Time in the Earth before it ri&s;es or &s;prings up: So the Bodies of Men lie &s;ome Time in the Grave before the Re&s;urrection, tho &s;ome lie much longer than others; as &s;uch who lived in <HI>Adam's, Noah's,</HI> and <HI>Abraham's</HI> Days; yet generally all lie and &s;hall lie &s;ome Time in the Grave, before they ri&s;e again.</P>
<P N="2">II. Seed, that it may not abide alone, is fir&s;t &s;own and dies, and then it ri&s;es again: <HI>Verily,</HI><NOTE PLACE="marg">Joh. 12.24.</NOTE> <HI>verily I &s;ay unto you, except a Corn of Wheat fall to the Ground and die, it abideth alone; but if it die, it bringeth forth much Fruit.</HI> So the Body of Man mu&s;t die, or be changed, or it can never ari&s;e nor be made glorious to bring forth the eternal Fruit of Prai&s;e to God. As Seed lo&s;es nothing by being &s;own: So the Bodies of the Saints &s;hall lo&s;e nothing by Death; Death, I mean, vvill be no vvays to their Di&s;advantage, but contrarivvi&s;e to their great Benefit.</P>
<P N="3">III. The Body of the &s;ame Seed or Corn of Wheat that is &s;ovvn, ri&s;es again. <HI>Every Seed hath its own Body:</HI><NOTE PLACE="marg">1 Cor. 15.38.</NOTE> So the &s;ame numerical Body that is laid in the Grave, &s;hall ri&s;e again. If it vvas not thus, the Dead ri&s;e not; he that denies this, denies the Re&s;urrection of the Dead; And <HI>tho after my Skin Worms de&s;troy this Body,</HI><NOTE PLACE="marg">Job 19.26, 27.</NOTE> <HI>yet in my Fle&s;h &s;hall I &s;ee God, whom I &s;hall &s;ee for my &s;elf, and mine Eyes &s;hall behold, and not another; tho my Reins be con&s;umed within me.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Death compared to a Sleep.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Dan. 12.2.</HI></BIBL> And many of them that &s;leep in the Du&s;t of the Earth, &s;hall awake.</P>
<P><BIBL><HI>1 The&s;&s;. 4.14.</HI></BIBL> &mdash; Even &s;o them al&s;o that &s;leep in Je&s;us, will God bring with him.</P></Q>
</EPIGRAPH>
<P>DEath is often called a Sleep in the holy Scripture. Sleep is a Figure or Image of Death, a fit Re&s;emblance of Death; as vvill appear by the follovving Parallels.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>SLeep is Re&s;t, or gives Re&s;t to the Body: So Death is or doth give Re&s;t to the Body. And hence <HI>Job</HI><NOTE PLACE="marg">Job 3.13.</NOTE> &s;aith, &s;peaking of Death: <HI>I &s;hould have lien &s;till, and been quiet: I &s;hould have &s;lept, then had I been at Re&s;t.</HI> We u&s;ually &s;ay, vvhen a Man goes to &s;leep, he goes to re&s;t. There is a fourfold Re&s;t vvhich vve obtain in Death. 1. From Labour and Travel; no vvork there. 2. There is a Re&s;t from Trouble and Oppre&s;&s;ion: <HI>There the Wicked cea&s;e from troubling,</HI><NOTE PLACE="marg">Job 3.17.</NOTE> <HI>and the Weary be at re&s;t.</HI> 3. There is a Re&s;t from Pa&s;&s;ion and Sorrovv: no Grief &s;hall afflict us there. 4. Which is better than all, there is a Re&s;t from Sin, a Re&s;t from the Temptations and Drudgery of Satan, a Re&s;t from the Lavv in our Members.</P>
<P N="2">II. In Sleep the vvhole Body re&s;teth, but many Times the Spirits of &s;ome Men are trou|bled; tho the outvvard Man is at re&s;t, yet the invvard Man is &s;orely di&s;turbed, vvhereas the Bodies and Spirits too of others are at re&s;t and quiet: So in the Death of the Wicked, tho their Bodies be at re&s;t, yet their Souls are tormented. 'Tis the Opinion of &s;ome Men that the Soul &s;leeps vvith the Body, and is vvholly &s;en&s;ele&s;s of Joy or My&s;ery until the Re|&s;urrection. But that doubtle&s;s is a great Errour: For tho it be granted that many Operations
<PB N="399" REF="215"> of the Soul do cea&s;e when it departs from the Body, yet the Soul &s;leeps not. There are &s;ome Acts of the Soul which are organical; and there are other Acts which are inorganical, or immaterial. The Organical Acts, that is, what&s;oever the Soul acts by the Members of the Body, tho&s;e Acts mu&s;t needs cea&s;e at Death; but the Soul can act of it &s;elf without the A&s;&s;i&s;tance of the Body,<NOTE PLACE="marg">Caryl.</NOTE> as we may col|lect by many Experiments, while our Bodies and Souls are joined together. How often do we find our Souls at work, when our Bodies lie &s;till and do nothing? When Sleep binds up all our Sen&s;es, and &s;huts up the Windows of the Body clo&s;e, that we can neither hear nor &s;ee? yet then the Soul frames to it &s;elf, and beholds a thou&s;and various Shapes, and hears all Sorts of Sounds and Voices; the Soul then &s;ees, and hears, and devi&s;eth, di&s;|cour&s;eth, grieves, rejoices, hopes, fears, chu&s;eth, and refu&s;eth: all this the Soul doth in Dreams and Vi&s;ions of the Night, when deep &s;leep falls upon Man. What Meditations have &s;ome good Men had in their Sleep! they have had Scriptures wonderfully opened to them, and have been grieved when they waked to find the Matter gone from them. God &s;eals up In&s;truction &s;ometimes to his People in their Sleep. Al&s;o in Ec&s;ta&s;ies and Ravi&s;h|ments the Body is, as it were, laid by as u&s;ele&s;s and unin&s;trumental to the Soul. <HI>I knew a Man in Chri&s;t fourteen Years ago,</HI> &s;o the Apo&s;tle &s;aith, <HI>whether in the Body I cannot tell,</HI><NOTE PLACE="marg">2 Cor. 12.2, 3.</NOTE> <HI>or out of the Body I cannot tell, God knoweth,</HI> &amp;c. Now if the Soul was not capable of a Separation from the Body, and in that &s;eparated State capable of &s;uch divine Ravi&s;hments, <HI>Paul</HI> might ea&s;ily have re&s;olved the Ca&s;e and &s;aid, he was taken up in the Body, but he could not tell whether the Soul acted with his bodily Organs, or without them. He had mighty Opera|tions in his Soul, his Spirit wrought &s;trangely, and then took in &s;uch Revelations of God and from God, as his bodily Organs could never fa&s;hion into Words, or repre&s;ent by Speech. He heard <HI>(quae fando explicari &agrave; quoquam homine non po&s;&s;unt) un&s;peakable Words,</HI><NOTE PLACE="marg">Beza.</NOTE> <HI>which it is not lawful</HI> (or po&s;&s;ible) <HI>for a Man to utter.</HI> The Soul hath an Ear to hear &s;uch Words that the Body cannot find a Tongue to expre&s;s. So <HI>John,</HI> in his divine Ravi&s;hment, &s;aith: <HI>I was in the Spirit on the Lord's Day:</HI> as for his Body that was, as to that Bu&s;ine&s;s, laid a&s;ide and &s;u&s;pended as u&s;ele&s;s in that Day, and his Spirit called up to that angelical Work, <HI>viz.</HI> the receiving of Vi&s;ions and Revelations from on high, <HI>&amp;c.</HI> Now as the Souls of good Men, while&s;t they are in this World in Sleep, and in Trances, or Ec&s;ta&s;ies, are capable of &s;uch glorious Ravi&s;hments, <HI>&amp;c.</HI> So when their Bodies dy or fall a&s;leep, their Souls are with Chri&s;t in Heaven: and the Souls of the Wicked they go into Chains of Darkne&s;s, Torment,<NOTE PLACE="marg">Luk. 16.22, 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> and Mi&s;ery. <HI>The rich Man died, and was buried, and in Hell he lift up his Eyes, being in Torment.</HI></P>
<P N="3">III. Sleep is not perpetual; we &s;leep and wake again: So tho the Body lie in the Grave, yet Death is but a Sleep as it were; the Man will awake and ri&s;e again.</P>
<P N="4">IV. The going to &s;leep, and &s;leeping of &s;ome Men, greatly differs from others: So the Death of the Saints greatly differs from the Death of the Wicked</P>
<P N="1">1. In the Preparation the one makes to go to re&s;t over what the other doth. Some go to &s;leep before their Work is done: So &s;ome die before their Work is done. As no Saint dies before his Work is done: So there is no wicked Per&s;on that dies, but he dies or goes to &s;leep before his Work is done. This is our Working-day; when the Sun of our Life is &s;et, no more Work can be done. <HI>The Time comes,</HI> &s;aith Chri&s;t, <HI>when no Man can work.</HI> All a Godly Man's Care is to be ready, when Night comes, to go to re&s;t. But the Wicked take little Thought about it.</P>
<P N="2">2. Some Men fall a&s;leep in an hurry of Bu&s;ine&s;s, and in great Di&s;traction, when others in a &s;weet Manner lay their Heads down upon their Pillows: So &s;ome wicked Men die in great Di&s;traction and under &s;ad Horrour of Con&s;cience, when many a Godly Man dies in a &s;weet and heavenly Manner, declaring to all he hath nothing to do but to die.</P>
<P N="3">3. Some Men dread the Thoughts of going to &s;leep, for that it is dangerous in &s;ome Ca|&s;es for &s;ome Per&s;ons to &s;leep: So &s;ome wicked Men dread the Thoughts of Death, like him who cryed out, <HI>I am &s;o &s;ick I cannot live, and &s;o &s;inful that I am afraid to die:</HI> But mo&s;t Godly Men are delivered from the Fear of Death, they go willingly to Bed:<NOTE PLACE="marg">Luk. 2.29.</NOTE> <HI>Now lette&s;t thou thy Servant depart in Peace,</HI> &amp;c. Saints are many times willing to go to re&s;t, becau&s;e they are quite wearied out. (1.) Sin wearies them, and even wares them out, and makes them groan. (2.) The World wearies them, and makes them willing to go to Bed.<NOTE PLACE="marg">Eccl. 5.12.</NOTE> (3.) The Devil, the God of this World, wearies them with his Temptations. (4.) Their bodily Weakne&s;&s;es and di&s;quieting Pains wearie them. (5.) The Ab&s;ence of Chri&s;t al&s;o makes them willing to go home.</P>
<P N="4">4. Some Men fall a&s;leep in a dangerous Place, nay, and &s;ometimes in the mid&s;t of their Enemies: So wicked Men die in a dangerous Place, being far from God, and out of the Covenant of Grace, and be&s;ides are &s;urrounded about with evil Angels, who &s;tand ready to devour their Souls: But a godly Man falls a&s;leep in Je&s;us. O that's a &s;weet Place to
<PB N="400" REF="216"> &s;leep in. (1.) He &s;leeps in the view of Je&s;us; Chri&s;t knows his Grave, and will pre&s;erve his Du&s;t. (2.) He falls a&s;leep in the Love of Je&s;us. (3.) He falls a&s;leep in the Covenant of Je&s;us. <HI>I am the God of</HI> Abraham, I&s;aac <HI>and</HI> Jacob.</P>
<P N="5">5. Some Mens Sleep is much more &s;weet and comfortable than others, (as we &s;hewed before) &s;ome Mens Sleep is very trouble&s;om, their Spirits are troubled: So the Death of the Godly is &s;weet, they have Peace and heavenly Joy, being with Chri&s;t; but the Death of the Wicked is trouble&s;om, their Spirits being in Torment, whil&s;t the Body lies in the Grave. I might al&s;o &s;hew you the great Difference there &s;hall be in the awaking of the one, and the other; but that I will leave to its proper place.</P>
<P N="5">V. A Man that is a&s;leep, taking his natural Re&s;t, may be ea&s;ily awakened, and called up by the Power of Man: So the Body, when it is dead, can with infinitely more ea&s;e be rai&s;ed up by the Power of God; 'tis but a Call from Heaven, and we are awakened out of the Du&s;t: <HI>The Day is coming, when all that are in the Grave &s;hall hear his Voice, and come forth,</HI> &amp;c. John 5.28.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WHat a ble&s;&s;ed Condition are Believers in! They are not only happy whil&s;t they live, but &s;hall be ble&s;&s;ed when they die; their Bodies have not only quiet Re&s;t, but their Souls al&s;o re&s;t in Peace and Quiet.</P>
<P N="2">2. It may &s;tir up all Chri&s;tle&s;s Souls to labour after an Intere&s;t in the Lord Je&s;us; for if they are not in Chri&s;t whil&s;t they live, they are not like to fall a&s;leep in Chri&s;t when they die.</P>
<P N="3">3. We may learn al&s;o from hence, what little ground there is for a godly Man to be un|willing to die, when his Work is done: Are any unwilling to go to &s;leep at Night, that have laboured hard all Day?</P>
<P N="4">4. Let us labour hard whil&s;t the Day la&s;ts, whil&s;t we have Health and Life, that we may have done our Work, and be ready to go to &s;leep.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Death a Departure.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Phil. 1.23.</HI></BIBL> Having a de&s;ire to depart, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>WE at Death leave one Place to go to another: If godly, we depart from our Place here on Earth, and go to Heaven; we depart from our Friends on Earth, and go to our Friends in Heaven; we depart from the Valley of Tears, and go to the Mount of Joy; we depart from an howling Wilderne&s;s, to go to an heavenly Paradi&s;e. Who would be unwilling to exchange a <HI>Sodom</HI> for a <HI>Sion,</HI> an <HI>Egypt</HI> for a <HI>Canaan,</HI> Mi&s;ery for Glory?</P>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Death a Re&s;t.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Rev. 14.13.</HI></BIBL> And I heard a Voice from Heaven, &s;aying unto me, Write, Ble&s;&s;ed are the Dead which die in the Lord from henceforth: Yea, &s;aith the Spirit, that they may re&s;t from their Labours, and their Works do follow them.</Q>
</EPIGRAPH>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>RE&s;t is a de&s;irable Thing to a labouring Man: <HI>Paul</HI> de&s;ired to die; Death, (or to de|part) was greatly de&s;irable in his Sight.</P>
<P N="2">II. Re&s;t is &s;weet, and therefore de&s;irable to a weary Man: So will Death be to a poor weary Saint, one that is weary of Sin, weary of the World, weary of the Temptations of Satan, <HI>&amp;c. [See</HI> Sleep.]</P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>SOme Men enjoy Re&s;t but in part, they have no perfect Re&s;t: But a godly Man at Death hath perfect Re&s;t; nothing &s;hall di&s;turb or di&s;quiet him any more.</P>
<P N="2">II. Some Men have Re&s;t but for a little time, a &s;hort Re&s;t: But the godly Man's Re&s;t is for ever; at Death he enters into God's everla&s;ting Re&s;t.</P>
<P N="3"><PB N="401" REF="216">III. Some Re&s;t from Labour is not honourable; 'tis a Reproach to a Man to take his Re&s;t, when he &s;hould be at work: But the Re&s;t of a godly Man at Death is honourable; 'tis a Re&s;t that Chri&s;t him&s;elf entred into, when he had fini&s;hed all his Work.</P>
</DIV5>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Of the Re&s;urrection.</HEAD>
<DIV4 TYPE="subpart">
<HEAD>The Re&s;urrection compared to the Morning.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>P&s;al. 49.14.</HI></BIBL> &mdash; And the Righteous &s;hall have Dominion over them in the Morning.</Q>
</EPIGRAPH>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THe Morning comes after the Night is gone: So the Re&s;urrection will come after the Night of this World is gone; the Time of this World's Continuance is called Night in the Holy Scriptures: <HI>The Night is far &s;pent,</HI> &amp;c.</P>
<P N="2">II. The Morning is longed for; many watch and long for the Morning: So the Godly long for the Re&s;urrection; all the Faithful ever waited for, and greatly de&s;ired that Day.</P>
<P N="3">III. The Morning brings Light, and makes Things manife&s;t, which lie hid, or appear not what they are in them&s;elves, in the Night-Time: So the Re&s;urrection will make ma|nife&s;t all the hidden Things of Darkne&s;s, which appear not to the Sight of Men; that glo|rious Morning will &s;ooon di&s;cover all.</P>
<P N="1">1. It will make manife&s;t all the horrid and cur&s;ed De&s;igns of the Ungodly, which they from time to time have contrived, and endeavoured to carry on again&s;t the Saints and Church of God, many of which God in his gracious Providence prevented from taking place, and &s;o they were never known; but that Morning-Light will di&s;cover all tho&s;e hidden Things of Darkne&s;s.</P>
<P N="2">2. The Light of that Morning will di&s;cover all the Secrets of every Man's Heart; all the Evil, Lu&s;t, Envy, Pride, Revenge, <HI>&amp;c.</HI> or what el&s;e hath been harboured in the Bo|&s;oms of Men. See 1 <HI>Cor.</HI> 4.5.</P>
<P N="3">3. It will di&s;cover all the filthy Actions and Abominations of the Wicked, that are not known to Men, nor fit to be mentioned:<NOTE PLACE="marg">Eph. 5.12.</NOTE> <HI>For it is a Shame to &s;peak of tho&s;e Things that are done of them in &s;ecret.</HI></P>
<P N="4">4. That Morning will di&s;cover all Per&s;ons, as well as Things; then it will appear who are God's People, and who are not; who they were that &s;erved God in Truth,<NOTE PLACE="marg">Mat. 3. <HI>ult.</HI></NOTE> and who were Hypocrites, <HI>&amp;c.</HI></P>
<P N="4">IV. Towards the Morning the Morning-Star appears, which gives notice the Day ap|proacheth: So towards this Morning, there will appear many Signs to give warning to the World, that the Day of the Re&s;urrection is at hand:<NOTE PLACE="marg">Mat. 24.33.</NOTE> <HI>So likewi&s;e when ye &s;hall &s;ee all the&s;e Things, know th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t it is near, even at the Door.</HI></P>
<P N="5">V. When the bright Morning is come, the Sun ri&s;es, and &s;hines forth gloriou&s;ly: So when that Morning is come, Je&s;us Chri&s;t, the Sun of Righteou&s;ne&s;s, will appear in his Glory, and &s;hine forth to the amazement of all the World.</P>
<P N="6">VI. The Morning brings Joy and Gladne&s;s with it; it makes the Birds to &s;ing, and &s;end forth their warbling Notes: So the Morning of the Re&s;urrection will bring Joy and Gladne&s;s to all the Righteous; then &s;hall the Saints &s;ing for Joy of Heart, and be glad in the Lord.</P>
<P N="7">VII. In the Morning Men ari&s;e out of their Beds: So in the Morning of the Re&s;urrection &s;hall all the Saints of God be rai&s;ed out of their Graves: <HI>Thy dead Men &s;hall live,</HI><NOTE PLACE="marg">I&s;a. 26.19.</NOTE> <HI>together with my dead Body &s;hall they ari&s;e,</HI> &amp;c. <HI>The Dead in Chri&s;t &s;hall ri&s;e fir&s;t.</HI></P>
<P N="8">VIII. We commonly give a gue&s;s what kind of Day it will be by the Morning: So by the Morning of the Re&s;urrection, the Godly will perceive what kind of Day the Day of Eternity, or Glory of Chri&s;t's Kingdom will be.</P>
<P N="9">IX. In a &s;pringing Morning Things look fre&s;h and very beautiful, and al&s;o &s;end forth a mo&s;t &s;weet and fragrant Scent: So in the Morning of the Re&s;urrection, the Earth will ap|pear in its B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">auty, and the Saints in their Glory:<NOTE PLACE="marg">Mat. 13.43.</NOTE> <HI>Then &s;hall the Righteous &s;hine forth as the Sun, in the Kingdom of their Father,</HI> &amp;c.</P>
</DIV5>
<DIV5 TYPE="disparity">
<PB N="402" REF="217">
<HEAD>Di&s;parity.</HEAD>
<P>IN the Morning of a natural Day here, wicked Men receive like Benefit with the Righte|ous: <HI>The Sun ri&s;es upon the Ju&s;t, and upon the &V;nju&s;t:</HI> But in the Morning of the Re&s;ur|rection it &s;hall not be &s;o, the Ungodly &s;hall not partake with the Saints of any of the Ble&s;|&s;ings and Comforts of that Morning; then that Word &s;hall be made good, <HI>The Righteous &s;hall have Dominion over them in the Morning.</HI><NOTE PLACE="marg">P&s;al. 49.14.</NOTE></P>
<P>In many other re&s;pects that Morning will differ from all other Mornings that ever were before it.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>The Re&s;urrection compared to awaking out of Sleep.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Dan. 12.2.</HI></BIBL> And many of them that &s;leep in the Du&s;t of the Earth, &s;hall awake, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>DEath, we have already &s;hewed, is called a Sleep; and after a Man hath had his full Sleep, he awaketh: So when the Dead have lain their full Time appointed by the Almigh|ty in the Grave, they &s;hall be quickned, and come to life again.</P>
<P N="2">II. Some fall into &s;uch a &s;ound Sleep, that they mu&s;t (when there is occa&s;ion for it) be awakened: So the Dead are fallen into &s;uch a fa&s;t or &s;ound Sleep, that they mu&s;t be awakened:<NOTE PLACE="marg">John 5.28.</NOTE> <HI>Marvel not at this, for the Hour is c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ming, in the which all that are in the Grave &s;hall hear his Voice.</HI></P>
<P N="3">III. When a Man is throughly awakened he ri&s;es up: So when the Dead are quickned by the mighty Power of God&punc; they &s;hall ri&s;e up out of the Grave, Sea, or where&s;oever el&s;e they lay a&s;leep.</P>
<P N="4">IV. There is a great difference between one Man's awaking out of Sleep, and anothers; &s;ome are awakened before they are willing, and ari&s;e up with great horror and amazement; when others awake in a &s;weet, peaceable, and quiet manner, &amp;c. So there will be a great difference between the awaking of the Godly and the Ungodly, at the la&s;t Day.</P>
<P N="1"><NOTE PLACE="marg">1 Cor. 15.</NOTE>1. The Godly &s;hall ari&s;e &s;ooner than the Ungodly: <HI>The Dead in Chri&s;t &s;hall ri&s;e fir&s;t.</HI></P>
<P N="2">2. The Saints of God &s;hall awake in Chri&s;t's likene&s;s; their vile Bodies &s;hall be fa&s;hioned, and made like Chri&s;t's glorious Body: But the Wicked &s;hall appear ba&s;e and vile in that Day: Let them lie down in never &s;o great Pomp, and external Grandure, yet alas, when they awake, they will appear mo&s;t vile and contemptible.</P>
<P N="3">3. The Godly &s;hall awake with glorious Robes upon them, fit for the Con&s;ummation of their Marriage with the Lamb, the Prince of the Kings of the Earth: But the Wicked &s;hall awake in a poor, mi&s;erable, and naked Condition: What Robes &s;hall they have on, unle&s;s they be the filthy Rags of their own Righteou&s;ne&s;s, with which they were cloathed, whil&s;t they lived in this World?</P>
<P N="4">4. The Godly &s;hall have &s;weet and heavenly Company about them, in the Morning, when they awake from Sleep; nay, more than all, they &s;hall enjoy the glorious Pre&s;ence of Je&s;us Chri&s;t him&s;elf: But the Ungodly, when they awake, &s;hall be in the mid&s;t of Devils, and damned Spirits; they mu&s;t be their Companions for ever.</P>
<P N="5">5. The Godly &s;hall, when they awake, have glorious Attendants, in the Day of the Re|&s;urrection, <HI>viz.</HI> the holy Angels of Heaven: But the Wicked &s;hall have no other Atten|dants, than the black Retinue of the Bottomle&s;s-Pit.</P>
<P N="6">6. The Godly, when they awake, are led into the King's Palace, to be married to the Bridegroom of their Souls, and to receive every one of them a Crown of Glory: But the Ungodly awake, as condemned Malefactors, to be led to the Place of Execution.</P>
<P N="7">7. In a word, the Godly &s;hall awake with <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ongs of Joy in their Mouths; but the Wic|ked &s;hall awake with Tears and di&s;mal Cries: The one to receive the Sentence, <HI>Come, ye Ble&s;&s;ed of my Father;</HI> the other to receive the Sentence, <HI>Go ye cur&s;ed,</HI> &amp;c. <HI>Some awake to everla&s;ting Life;</HI><NOTE PLACE="marg">Dan. 12.2.</NOTE> <HI>and &s;ome to Shame and everla&s;ting Contempt.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="403" REF="217">
<HEAD>The Re&s;urrection-Day a Man's Reaping-Day.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>P&s;al. 126.5.</HI></BIBL> &mdash; They that &s;ow in Tears, &s;hall reap in Joy.</P>
<P><BIBL><HI>Gal. 6.4.</HI></BIBL> In due Sea&s;on we &s;hall reap if we faint not.</P></Q>
</EPIGRAPH>
<P>The Re&s;urrection-Day is a Man's Reaping-Day.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>MEN &s;ow before they reap: So Men in this World may be &s;aid to &s;ow; either they &s;ow to the Fle&s;h, or to the Spirit, and in the Re&s;urrection-Day they &s;hall reap.</P>
<P N="2">II. That which Men &s;ow, that al&s;o they reap: they do not &s;ow Beans, and reap Barley; nor &s;ow Tares, and reap Wheat: So the very &s;ame that all Men in a &s;piritual Sen&s;e &s;ow,<NOTE PLACE="marg">Gal. 6.</NOTE> they &s;hall reap; They that &s;ow to the Fle&s;h, &s;hall of the Fle&s;h reap Corruption; and they that &s;ow to the Spirit, &s;hall of the Spirit reap Life everla&s;ting.</P>
<P N="3">III. According to the Quantity that every Man &s;ows, &s;o they reap; He that &s;ows &s;paring|ly, or but a little Seed, mu&s;t expect to reap &s;paringly, or have but a &s;mall Crop: So they who do much Service for God, or &s;catter liberally abroad to his People in this World, &s;hall receive much from the Hands of God at the End of the World; and he that doth but little for God, tho he doth it in Sincerity, mu&s;t expect to reap accordingly in that Day. He that improves two Talents, &s;hall receive the Improvement of two; and he that improves five, the Improvements of five. There will be Degrees of Glory (no doubt) in the Day of the Re|&s;urrection.</P>
<P><HI>But this, I &s;ay, He which &s;oweth &s;paringly, &s;hall reap al&s;o &s;paringly:</HI><NOTE PLACE="marg">2 Cor. 9.6.</NOTE> <HI>and he which &s;oweth bounti|fully, &s;hall reap al&s;o bountifully.</HI></P>
<P><HI>There is one Glory of the Sun, and another Glory of the Moon, and another Glory of the Stars:</HI><NOTE PLACE="marg">1 Cor. 15.41, 42.</NOTE> <HI>for one Star differeth from another in Glory: So al&s;o is the Re&s;urrection of the Dead,</HI> &amp;c.</P>
<P>And, <HI>They that be wi&s;e &s;hall &s;hine as the Brightne&s;s of the Firmament,</HI><NOTE PLACE="marg">Dan. 12.3.</NOTE> <HI>and they that turn ma|ny to Righteou&s;ne&s;s, as the Stars for ever more.</HI></P>
<P N="4">IV. A Man's reaping Time is his rejoicing Time. With what Joy and Gladne&s;s doth the Husband-man gather in the Fruits of the Earth: So the Saints &s;piritual reaping-Day will be their rejoycing-Day. He that &s;ows in Tears, &s;hall reap in Joy.</P>
<P N="5">V. When the reaping-Time is come, a Man gathers in the Fruit or Harve&s;t of divers Sorts of Seed, <HI>&amp;c.</HI> So in the Day of the Re&s;urrection, the Godly &s;hall reap or gather in the Com|fort and Increa&s;e of divers Sorts of Seed by them &s;own. They &s;hall then reap the Fruit of all the good Sermons they have heard, and reap the la&s;t Fruit of all, the &s;piritual Prayers they have made, the Fruit of all the Tears of Godly Contrition they have &s;hed; and all the Sighs and Groans they have uttered. They &s;hall reap the Fruit of all the good Thoughts they have had, and of all the good Words they have &s;poken, and all the good Works they have done; as al&s;o the Fruit of all the Evil, which for Chri&s;t's &s;ake they have undergone.</P>
<P><HI>Obj.</HI> Is not a Saint's dying-Day his reaping-Day?</P>
<P><HI>An&s;w.</HI> A Saint at Death gathers the fir&s;t ripe Fruits, as it were, but his Harve&s;t is not till the la&s;t Day.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="404" REF="218">
<HEAD>The Re&s;urrection-Day the Saints Marriage-Day.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Rev. 9.7.</HI></BIBL> The Marriage of the Lamb is come, and his Wife hath made her &s;elf ready.</Q>
</EPIGRAPH>
<P>THE Re&s;urrection-Day is the Saints Marriage-Day; this is their e&s;pou&s;al-Day: For <HI>I have e&s;pou&s;ed you to one Husband, that I may pre&s;ent you a cha&s;t Virgin to Chri&s;t,</HI> 2 Cor. 11.12. But that will be the Day of the Solemnization of their Marriage-Union with Je&s;us Chri&s;t.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THere is, or ought to be, a mo&s;t endeared Love in tho&s;e Parties who intend to marry one another. Nay, they, before the Marriage-Day, mutually give up them&s;elves one to the o|ther; &s;ometimes in a &s;olemn Manner before Witne&s;&s;es they are e&s;pou&s;ed &mdash;: So the Soul of a Believer is &s;piritually united to Je&s;us Chri&s;t whil&s;t in this World. A Saint loves Chri&s;t dearly, and Chri&s;t a Saint. Nay, and in Bapti&s;m, in a mo&s;t &s;olemn and &s;acred Manner, be|fore many Witne&s;&s;es, the Soul is publickly e&s;pou&s;ed to the Lord Je&s;us; and in the Day of the Re&s;urrection &s;hall be the Solemnization of the &s;acred Marriage.</P>
<P N="2">II. The Marriage-Day is much longed for by tho&s;e who in hearty Affection are e&s;pou&s;ed to one another: So the Godly long for that Day, when the &s;piritual Marriage &s;hall be con|&s;ummated between Chri&s;t and them.</P>
<P N="3">III. The Bride in the Marriage-Day is u&s;ually richly adorned; if a Prince&s;s, or a Per&s;on of a noble and honourable De&s;cent, &s;he is excellently clad and adorned with rare and co&s;tly Jewels, that the Bridegroom may take the more Delight in her: So the Church, and con&s;e|quently every Godly Chri&s;tian, &s;hall in the Day of the Re&s;urrection be mo&s;t richly cloathed with Robes of Immortality.<NOTE PLACE="marg">Rev. 19.7.</NOTE> <HI>The Marriage of the Lamb is come, and his Wife hath made her &s;elf ready,</HI><NOTE PLACE="marg">P&s;al. 45.13, 14.</NOTE> <HI>and to her was granted, &s;he &s;hould be arrayed in fine Linen, clean and white,</HI> &amp;c. <HI>The King's Daughter is all glorious within: her Cloathing is of wrought Gold, &s;he &s;hall be brought to the King in Raiment of Needle-work,</HI> &amp;c. Some by the&s;e white and glorious Robes under&s;tand the imputed Righteou&s;ne&s;s of Je&s;us Chri&s;t: Others, the Righteou&s;ne&s;s of Sanctification: Some others conclude they are both intended, and not only &s;o, but al&s;o tho&s;e heavenly Robes, with which the Bodies of the Saints &s;hall be clothed in the Day of the Re&s;urrection, which none are able to de&s;cribe: however, all conclude the Church in that Day &s;hall &s;hine forth &s;o in Glory and Beauty, that Men and Angels &s;hall admire her. No Bride ever appea|red in &s;uch Splendor, or &s;o richly clothed and adorned, as the Bride, the Lamb's Wife, &s;hall when the Marriage of the Lamb is come.</P>
<P N="4">IV. In a Marriage-Day the Bride and Bridegroom have a full and perfect enjoyment of each other; and there is nothing in the World wherin there is &s;o full communication of one Creature to another (&s;aith Mr. <HI>Burroughs</HI>) as there is in that Condition of Marriage: So in the Day of the Re&s;urrection, when the Church &s;hall be married to the Lord Je&s;us, the Godly &s;hall have a full and perfect Enjoyment of him, whom they &s;o dearly love. The Lord Chri&s;t in that Day will communicate of him&s;elf to his People in &s;uch a manner, that it is inconceivable; what&s;oever may delight them, rejoice their Hearts, or add to their perf<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ct Happine&s;s, he will not withhold from them. They have now only the Joy and Comforts of his Spirit; but then they &s;hall have the Joy and Comforts of his Per&s;on: <HI>Where I am, there al&s;o &s;hall my Ser|vants be.</HI><NOTE PLACE="marg">Joh. 14.3.</NOTE> <HI>I will come again and receive you unto my &s;elf, that where I am, there ye may be al&s;o.</HI></P>
<P N="5"><NOTE PLACE="marg">Rev. 19.6, 7.</NOTE>V. A Marriage-Day is a joyful Day: So will the Marriage-Day of the Lamb be: <HI>Let us be glad, and rejoice, and give Honour to him; for the Marriage of the Lamb is come.</HI> The Bride|groom rejoiceth in the Bride,<NOTE PLACE="marg">I&s;a. 62.5.</NOTE> and the Bride in the Bridegroom: <HI>As the Bridegroom rejoic<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">th over the Bride, &s;o &s;hall thy God rejoice over thee.</HI></P>
<P N="6">VI. In a Marriage-Day the Bridegroom and the Bride have very great Attendance, and are greatly honoured: So Chri&s;t and the Church &s;hall have great and glorious Attendance in the Day of the Re&s;urrection, <HI>viz.</HI> all the Angels of Heaven. He &s;hall come in the Glory of the Father with all the holy Angels. The &s;ame, Retinue the one &s;hall have, the other &s;hall have likewi&s;e.</P>
<P N="7">VII. The Bride commonly makes great Preparation for the Marriage-Day to have all Things ready: So the Godly make all due Preparation for the Appearance of Je&s;us Chri&s;t, that they may be accepted of him in that Day: <HI>The Marriage of the Lamb is come, and his Bride hath made her &s;elf ready.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="405" REF="218">
<HEAD>The Re&s;urrection-Day, the Saints Coronation-Day.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>2 Tim. 4.8.</HI></BIBL> Henceforth there is laid up for me a Crown of Righteou&s;ne&s;s, which God the righteous Judg &s;hall give unto me in that day, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P><HI>THat Day,</HI> that is, the Day of the Re&s;urrection, or Day of Chri&s;t's coming.</P>
<P><HI>Note,</HI> The Day of the Re&s;urrection will be the Saints Coronation-Day.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>CRowns properly belong to Kings, Princes, and Potentates of the Earth, <HI>&amp;c.</HI> Saints are Kings, Spiritual Kings, <HI>He hath made us unto our God, Kings,</HI> &amp;c.<NOTE PLACE="marg">Rev. 5.</NOTE></P>
<P N="2">II. Kings are wonderfully honoured on their Coronation-Day: So &s;hall the Saints in the Day of the Re&s;urrection; the Angels of Heaven &s;hall honour them, Chri&s;t him&s;elf will ho|nour them, nay they &s;hall be honoured by the Father; <HI>If any Man &s;erve me,</HI><NOTE PLACE="marg">Joh. 12.</NOTE> <HI>him will my Father honour.</HI></P>
<P N="3">III. On a Coronation-Day, &s;ome look upon it as their proper work, to &s;et the Crown upon the Head of the Prince who is to be crowned therewith: So in the Day of the Re&s;ur|rection, the Lord Je&s;us will &s;et (as it were) the Crown upon the Head of his Cho&s;en; <HI>Be thou faithful unto Death, and I will give thee a Crown of Life.</HI></P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>LAbour to be fully e&s;tabli&s;hed in the Truth of the Re&s;urrection; &s;ee that no Man deceive you, 'tis a perilous Age. And to confirm doubting Chri&s;tians in this great Principle of the Chri&s;tian Religion, take a few Arguments.</P>
<P N="1">1. If the Dead ri&s;e not: Then Chri&s;t is not ri&s;en from the Dead.<NOTE PLACE="marg">1 Cor. 15.16, 20.</NOTE> But Chri&s;t is ri&s;en from the Dead. Therefore the Dead &s;hall ri&s;e.</P>
<P N="2">2. That Doctrine that makes Preaching vain, is a fal&s;e and pernicious Doctrine: But &s;uch who deny the Re&s;urrection, make Preaching vain.<NOTE PLACE="marg">1 Cor. 15.14. &amp; 15.2.</NOTE> Therefore a fal&s;e and pernicious Doctrine.</P>
<P N="3">3. If the Dead ri&s;e not: Then tho&s;e who are fallen a&s;leep in Je&s;us, are peri&s;hed.<NOTE PLACE="marg">1 Cor. 15.18.</NOTE> But tho&s;e who are fallen a&s;leep in Chri&s;t, are not peri&s;hed. Therefore the dead &s;hall ri&s;e.</P>
<P N="4">4. If the Dead ri&s;e not: Then the Godly are of all Men mo&s;t mi&s;erable.<NOTE PLACE="marg">1 Cor. 15.15, 19.</NOTE> But the Godly are not of all Men mo&s;t mi&s;erable. Therefore the dead &s;hall ri&s;e.</P>
<P>Obj. <HI>The Soul of a Child of God at Death is happy and with Chri&s;t, and &s;hall be for ever, whether the Body ri&s;e or not&punc; and therefore they are not of all Men mo&s;t mi&s;erable, unle&s;s the Soul be mortal and die with the Body, as &s;ome affirm.</HI></P>
<P><HI>An&s;w.</HI> The Life of the Soul, as well as of the Body, depends wholly upon Chri&s;t's Re&s;ur|rection; and if Chri&s;t be not ri&s;en, we are yet in our Sins: and therefore this makes nothing either to prove Saints happy without a Re&s;urrection, or for the mortality of the Soul.</P>
<P N="5">5. If the Saints of God in the primitive time, did believe and were well grounded in the Truth of the Re&s;urrection: Then the Dead &s;hall ri&s;e. But the Saints of the Primitive time did &s;o believe, and were &s;o e&s;tabli&s;hed. <HI>Ergo.</HI> See the&s;e Scriptures;<NOTE PLACE="marg">Joh. 11.24. 1 Cor. 15.22, 23. Ver. 52.</NOTE> <HI>I know he &s;hall ri&s;e again, in the Re&s;urrection at the la&s;t day: For as in</HI> Adam <HI>all die, &s;o in Chri&s;t &s;hall all be made a|live: but every Man in his own order, Chri&s;t the fir&s;t Fruits, and afterwards they that are Chri&s;t's at his coming: for the Trumpet &s;hall be &s;ounded, and the Dead &s;hall be rai&s;ed,</HI> &amp;c. <HI>For if we believe that Je&s;us died, and ro&s;e again; even &s;o tho&s;e which are fallen a&s;leep in Je&s;us, will God bring with him.</HI><NOTE PLACE="marg">1 The&s;&s;. 4.14.</NOTE> <HI>And the Sea gave up the Dead which were in it, and Death and Hell delivered up the dead that were in them, and they were judged every Man according to their Deeds:</HI><NOTE PLACE="marg">Rev. 20.13.</NOTE></P>
<P N="6">6. If all the Saints of God and Holy Apo&s;tles waited for the Redemption of their Bodies:<NOTE PLACE="marg">Rom. 8.23.</NOTE> Then the Dead &s;hall ri&s;e. But all the Saints and Holy Apo&s;tles waited for the Redemption of their Bodies. <HI>Ergo.</HI></P>
<P N="7">7. If the chief Reward of the Godly is re&s;erved to the la&s;t day,<NOTE PLACE="marg">2 Tim. 4.8.</NOTE> <HI>viz.</HI> to the day of the Re|&s;urrection: Then the Dead &s;hall be rai&s;ed. But the chief Reward of the Godly is re&s;erved to the la&s;t day, or day of the Re&s;urrection. <HI>Ergo,</HI> The Dead &s;hall be rai&s;ed.</P>
<P N="8">8. If the expectation of the Godly Martyrs &s;hall not be fru&s;trated:<NOTE PLACE="marg">Heb. 11.35, 36. P&s;al. 9 18.</NOTE> Then the Dead &s;hall be rai&s;ed. But the expectation of the Godly Martyrs &s;hall not be fru&s;trated. <HI>Ergo,</HI> The Dead &s;hall be rai&s;ed.</P>
<P N="9"><PB N="406" REF="219">9. If the Bodies of the Saints &s;hall be made like Chri&s;t's glorious Body, the Dead &s;hall ri&s;e: But the Bodies of the Saints &s;hall be made like to Chri&s;t's glorious Body.<NOTE PLACE="marg">Phil. 3.21. 1 Joh. 3.2.</NOTE> <HI>Ergo</HI> the Dead &s;hall be rai&s;ed.</P>
<P N="10">10. If the Dead at the la&s;t Day &s;hall be judged, then they &s;hall ri&s;e again from the Dead: But the Dead &s;hall at the la&s;t Day be judged:<NOTE PLACE="marg">2 Cor. 5.10. Rev 20.12, 13.</NOTE> <HI>Ergo</HI> the Dead &s;hall be rai&s;ed.</P>
<P N="11">11. That Doctrine that gives the Scripture, Chri&s;t and his Apo&s;tles the Lie, is a cur&s;ed, and damnable Doctrine: But tho&s;e that deny the Re&s;urrection of the Dead, give the Scripture, Chri&s;t and his Apo&s;tles the Lie:<NOTE PLACE="marg">Dan. 12.2. John 5.28.</NOTE> <HI>Ergo.</HI> The Scripture &s;aith, that tho&s;e that &s;leep in the Du&s;t of the Earth, &s;hall awake. Chri&s;t &s;aith, all that are in the Grave, &s;hall hear his Voice, and come forth; and we have &s;hewed the Apo&s;tles do affirm that the Dead &s;hall be rai&s;ed, <HI>&amp;c.</HI></P>
<P N="12">12. If that which &s;leepeth in the Du&s;t &s;hall ri&s;e, then the Body &s;hall ri&s;e again; for 'tis the Body that &s;leepeth in the Du&s;t: But that which &s;leeps in the Du&s;t, &s;hall be rai&s;ed: <HI>Ergo.</HI></P>
<P><NOTE PLACE="marg">1 Cor. 15.</NOTE><HI>Obj.</HI> 'Tis not the &s;ame Body. <HI>Thou &s;owe&s;t not that Body that &s;hall be,</HI> &amp;c.</P>
<P><HI>An&s;w.</HI> If the &s;ame numerical Body ri&s;e not, it will not be a Re&s;urrection, but a new Crea|tion; therefore that which the Apo&s;tle there intends, is the Manner of the Re&s;urrection, <HI>i. e.</HI> how the Saints &s;hall be rai&s;ed. 'Tis not the &s;ame in re&s;pect of Weakne&s;s and Frailty; <HI>It is &s;own a natural Body, and &s;hall be rai&s;ed a &s;piritual Body; 'tis &s;own in Corruption, and &s;hall be rai&s;ed in Incorruption; 'tis &s;own in Weakne&s;s, and &s;hall be rai&s;ed in Power</HI> &mdash;. Which Thing a Grain of Corn that is &s;own, teaches.</P>
<P>Que&s;t. <HI>Why &s;hall the &s;ame Body of the Dead be rai&s;ed?</HI></P>
<P><HI>An&s;w.</HI> Becau&s;e the &s;ame Body of Chri&s;t was rai&s;ed that &s;uffered.</P>
<P N="2">2. Becau&s;e the &s;ame Body that &s;uffered for Chri&s;t, &s;hall be glorified with Chri&s;t.</P>
<P N="3">3. Becau&s;e the &s;ame Body that &s;inned, &s;hall be puni&s;hed: if not the &s;ame Body that &s;inned, it might reflect upon the Ju&s;tice and Goodne&s;s of God to puni&s;h an innocent Body. Be&s;ides, tho&s;e Scriptures mu&s;t be fullfilled, which a&s;&s;ert the Re&s;urrection of the Body.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>FRom hence we may infer that here is a World to come.</P>
<P N="2">2. That Death is not the la&s;t end of Man.</P>
<P N="3">3. Prepare for the Re&s;urrection Day; think of it when thou lie&s;t down, and ri&s;e&s;t up in the Morning. Thy lying down to &s;leep, is a Figure of thy lying down in the Grave; and thy awaking out of Sleep in the Morning, is a Figure of the Re&s;urrection.</P>
<P N="4">4. Think of the Re&s;urrection in the Spring, when thou &s;ee&s;t the Flowers of the Earth bud forth, and &s;pring up; for that is a Figure al&s;o of the Re&s;urrection.</P>
</DIV5>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Of the Iudgment-Day.</HEAD>
<DIV4 TYPE="subpart">
<HEAD>The Iudgment-Day compared to an A&s;&s;ize.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>2 Cor. 5.10.</HI></BIBL> For we mu&s;t all appear before the Judgment-Seat of Chri&s;t.</P>
<P><BIBL><HI>Rev. 20.11.</HI></BIBL> And I &s;aw a great white Throne, and him that &s;ate on it, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>AFter the Re&s;urrection comes the Judgement, the eternal Judgment.</P>
<P><HI>Note,</HI> The Judgment-day may fitly be compared to an A&s;&s;ize, or general Goal-Delivery.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THere is a Judge appointed by the King, or &s;upream Power of the Nation or Kingdom, where an A&s;&s;ize is to be held, who receives his Commi&s;&s;ion, and acts by the Authority thereof. Je&s;us Chri&s;t is appointed to be the Judge of Quick and Dead, by the Father, King of Heaven and Earth. <HI>The Father judgeth no Man, but hath committed all Power to the Son,</HI> John 5.22.</P>
<P N="2"><PB N="407" REF="219">II. The Judge likely comes to the Bench or Judgment-&s;eat with the Sound of Trumpets: Chri&s;t will come to the Judgment-Seat with the Sound of a Trumpet;<NOTE PLACE="marg">1 Cor. 15.52.</NOTE> <HI>The Trumpet &s;hall &s;ound, and the Dead &s;hall be rai&s;ed incorruptible.</HI></P>
<P N="3">III. There is a known Law or Laws in a Kingdom, by which the Judge heareth and de|termines all Cau&s;es: So there is a known Law or Laws, by which Je&s;us Chri&s;t will judg and determine all Cau&s;es in the great Day, <HI>viz.</HI> the Law of <HI>Mo&s;es,</HI> the Law of Nature, and the Law of Chri&s;t, called the Book of the Go&s;pel; <HI>The Books &s;hall be opened.</HI><NOTE PLACE="marg">Rev. 20.</NOTE></P>
<P N="4">IV. The Judge hath many honourable Per&s;ons that &s;it on the Bench with him: So Je&s;us Chri&s;t will hav<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> all the Saints &s;it with him on the Throne of Judgment, who &s;hall a&s;&s;ent and con&s;ent to what&s;oever he &s;hall do in th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t Day. Hence 'tis &s;aid,<NOTE PLACE="marg">Rev. 3.</NOTE> the Saints &s;hall judge the World. <HI>He that overcometh will I grant to &s;it with me on my Throne: even as I al&s;o overcame and am &s;ate down with my Father in his Throne.</HI></P>
<P N="5">V. A Judge at A&s;&s;izes&punc; after he hath read his Commi&s;&s;ion and given his Charge, calls for the Pri&s;oners: So Je&s;us Chri&s;t will orderly proceed, and c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ll before him all Nations, all the ungodly that ever lived on the Earth, &s;hall be arraigned by him, being brought before his Judgment-Seat.</P>
<P N="6">VI. A Judg having arraigned the Pri&s;oner, calls in the Witne&s;&s;es, and then &s;uffers every Man to &s;peak what he hath to &s;ay for him&s;elf: So Je&s;us Chri&s;t will call in Witne&s;&s;es, and in|deed every Man's Con&s;cience &s;hall be more than ten thou&s;and Witne&s;&s;es again&s;t him;<NOTE PLACE="marg">Rom. 2.14, 15, 16.</NOTE> and all Mouths &s;hall be &s;topt, and every ungodly Man &s;hall be found guilty before Chri&s;t.</P>
<P N="7">VII. A Judg after he hath found Men guilty, and ca&s;t them for their Lives, pa&s;&s;eth the Sentance: So Je&s;us Chri&s;t at the la&s;t day, having found Sinners guilty of all the horrid Crimes they &s;hall be charged with, will pa&s;s the fearful Sentence, <HI>Go, ye cur&s;ed.</HI><NOTE PLACE="marg">Mat. 25.</NOTE></P>
<P N="8">VIII. A Judg after the Sentence is pa&s;t, orders the manner, time, and place of Execution: So Je&s;us Chri&s;t will at the la&s;t day, after the Sentence of Condemnation, order the Executi|on of the Wicked, and appoint them the place where, and the time how long they &s;hall &s;uf|fer; the place will be Hell, the time will be for ever and ever. [<HI>See more in the</HI> Fir&s;t Volumn, <HI>Chri&s;t the Judg of all.</HI>]</P>
</DIV5>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Of Heaven.</HEAD>
<DIV4 TYPE="subpart">
<HEAD>The Cele&s;tial Paradi&s;e.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Luk. 23.43.</HI></BIBL> Verily I &s;ay unto thee, This day thou &s;halt be with me in Paradi&s;e.</P>
<P><BIBL><HI>2 Cor. 12.2.</HI></BIBL> He was taken up into Paradi&s;e.</P>
<P><BIBL><HI>Rev. 2.7.</HI></BIBL> To him that overcometh, will I give to eat of the Tree of Life, which is in the mid&s;t of the Paradi&s;e of God, <HI>&amp;c.</HI></P></Q>
</EPIGRAPH>
<P>PAradi&s;e is taken in the Holy Scripture in a twofold Sen&s;e.</P>
<P N="1">1. For the Garden of <HI>Eden,</HI> this is Earthly Paradi&s;e.</P>
<P N="2">2. For Heaven, the Seat or Place of Glory, this is Cele&s;tial Paradi&s;e.</P>
<P>Now the Earthly Paradi&s;e being a Figure of Heaven, I &s;hall in the opening of this run the Parallel principally with re&s;pect to the Garden of <HI>Eden,</HI> and the State of <HI>Adam</HI> in Innocency, <HI>&amp;c.</HI></P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>PAradi&s;e, or the Garden of <HI>Eden,</HI> was a place of Plea&s;ure: So Heaven is a place of Plea&s;ure.</P>
<P N="2">II. Paradi&s;e was a place created of God, and appointed for Man, whil&s;t he &s;tood in the State of Innocency: So Heaven is created of God, and appointed for all tho&s;e who ob|tain, through Chri&s;t, perfect Righteou&s;ne&s;s, their Primitive Glory and Innocency.</P>
<P N="3">III. <HI>Adam</HI> in Paradi&s;e, had all Delight, Joy and Plea&s;ure his Heart could de&s;ire, he wanted nothing to make his Life &s;weet and plea&s;ant to him: So the Saints in Heaven, have the fulle&s;t Joy, Plea&s;ure, and Satisfaction imaginable; there is nothing wanting they can de&s;ire to plea&s;e and delight them: <HI>Thou wilt &s;hew me the Path of Life;</HI><NOTE PLACE="marg">P&s;al. 16.11. P&s;al. 36.8.</NOTE> <HI>in thy Pre&s;ence is fulne&s;s of Joy, and at thy right-hand Plea&s;ures for evermore.</HI> They drink of the Rivers of God's Plea|&s;ures.
<PB N="408" REF="220"> A River abounds with Water; &s;o doth Heaven, like Paradi&s;e, with Divine and Sacred Plea&s;ures.</P>
<P N="4">IV. <HI>Adam</HI> in Paradi&s;e knew no Sorrow, he had Joy without Sadne&s;s, Strength without Weakne&s;s, Health without Sickne&s;s, Light without Darkne&s;s, Life without Death; for Death had nothing to do with him whil&s;t he &s;tood in his Innocency: So in Heaven the Godly are delivered from every mixture of Evil,<NOTE PLACE="marg">Rev. 21 4.</NOTE> <HI>God &s;hall wipe away all Tears from their Eyes, and there &s;hall be no more Death, neither Sorrow, nor Crying, neither &s;hall there be any more pain, for the former things are pa&s;t away.</HI> Here is Joy without Sadne&s;s, Strength without Weakne&s;s, Health without Sickne&s;s, Light without Darkne&s;s, Life without Death.</P>
<P N="5">V. <HI>Adam</HI> in Paradi&s;e, before tempted by the Devil, knew no Sin, he was free, ab&s;olutely free from the lea&s;t &s;tain, he had not &s;o much as an evil Thought, he was created in the Image of God, being perfectly Righteous: So in Heaven the Saints &s;hall be free from Sin, perfectly free, not only free from the Guilt, Filth, Power, and Puni&s;hment of it, but al&s;o from the Act of it; they &s;hall not be troubled with one evil Thought more, they are with|out Fault before the Throne of God and the Lamb.</P>
<P N="6">VI. <HI>Adam</HI> in Paradi&s;e enjoyed the &s;weet and ble&s;&s;ed Pre&s;ence of God, he convers'd, and had glorious Acquaintance and Communion with him; God and Man lived then in perfect Peace and Friend&s;hip, there was no Breach, becau&s;e no Sin, and &s;o God's Face was not hid from him: So in Heaven, all the Godly enjoy the &s;weet and Soul-ravi&s;hing Pre&s;ence of God, and of Je&s;us Chri&s;t;<NOTE PLACE="marg">Joh. 12.26. Joh. 14.3. 1 The&s;&s; 4.17. 1 Joh. 3.2.</NOTE> <HI>Where I am there &s;hall my Servant be. And if I go and prepare a place for you, I will come again, and receive you to my &s;elf, that where I am ye may be al&s;o; &s;o &s;hall we ever be with the Lord.</HI> Saints there have the Fruition of God and of Chri&s;t, <HI>for we &s;hall &s;ee him as he is:</HI> and this is the highe&s;t glory Man can be rai&s;ed to, we &s;hall not only &s;ee God and the Lamb, but be filled with the Joy and Delight of God and Je&s;us Chri&s;t. Heaven from hence is cal|led the Joy of the Lord, if the perfect enjoyment and participation of the glorious Trinity, or fulne&s;s of it, &s;o far as it is capable of Communication, can delight and fill the Soul with Joy and Happine&s;s, the Godly in Heaven &s;hall have it; God's Face will never be hid from his Children any more, there will be no more a Breach between the Soul and its Saviour.</P>
<P N="7">VII. <HI>Adam</HI> in Paradi&s;e had the Tree of Life, and Liberty (before he &s;inned) to eat of the Tree of Life: So in this Paradi&s;e of God, we read of the Tree of Life, which, as &s;ome under|&s;tand,<NOTE PLACE="marg">Rev. 2.7.</NOTE> is Je&s;us Chri&s;t; <HI>And to him that overcometh, will I give to eat of the Tree of Life, which is in the mid&s;t of the Paradi&s;e of God;</HI> which doubtle&s;s &s;ignifies the glorious participation of the Life, Fulne&s;s, and tran&s;cendent Sweetne&s;s of the Lord Je&s;us, and of the continuance of the Life of the Saints, in its full Strength, Vigour, and Glory to Eternity.</P>
<P N="8">VIII. <HI>Adam</HI> in Paradi&s;e had great knowledg, both of God, and the Nature of all Creatures; God brought all the Creatures to <HI>Adam,</HI> to &s;ee what he would call them, and what&s;oever <HI>Adam</HI> called each living Soul,<NOTE PLACE="marg">Gen. 2.19.</NOTE> that was the Name thereof; the naming of the Creatures (&s;aith <HI>Ain&s;worth</HI>) was a &s;ign of Soveraignty; it al&s;o manife&s;ted <HI>Adam</HI>'s Wi&s;dom, in naming things pre&s;ently, according to their Natures; as the <HI>Hebrew</HI> Names, by which he called them, do declare: So the Saints in Heaven &s;hall be perfect in Knowledg, they &s;hall know as they are known, they &s;hall know all the Patriarchs, Prophets, Apo&s;tles, and all the Saints that ever lived, by Name, which we may gather by that Knowledg <HI>Peter, James,</HI> and <HI>John</HI> had of <HI>Mo&s;es</HI> and <HI>Elias,</HI> in the tran&s;figuration of Chri&s;t in the Mount, which was a Figure of Hea|ven.</P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P><HI>ADam</HI>'s Plea&s;ure and Delight in Paradi&s;e was much of it Earthly: But the Saints Plea&s;ure and Delight in the Cele&s;tial Paradi&s;e will be Heavenly.</P>
<P N="2">II. <HI>Adam</HI> in Paradi&s;e was troubled with a tempting Devil: But the Saints in the Cele&s;tial Paradi&s;e &s;hall not be troubled any more with a tempting Devil, for he &s;hall be &s;hut up in Chains of Eternal Darkne&s;s, to be tormented for ever.</P>
<P N="3">III. <HI>Adam</HI> &s;oon lo&s;t his earthly Paradi&s;e, by Sin, and was turned out of all: But tho&s;e who are accounted worthy to obtain this Heavenly Paradi&s;e, &s;hall never lo&s;e it, nor be turned out of it, but continue in it for ever and ever, even to the days of Eternity.</P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<PB N="409" REF="220">
<HEAD>Heaven a Crown of Life.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>2 Tim. 4.8.</HI></BIBL> Henceforth is laid up for me a Crown of Righteou&s;ne&s;s.</P>
<P><BIBL><HI>Rev. 2.10.</HI></BIBL> And I will give thee a Crown of Life.</P>
<P><BIBL><HI>James 1.12.</HI></BIBL> He &s;hall receive the Crown of Life, which the Lord hath promi&s;ed to them that love him.</P></Q>
</EPIGRAPH>
<P>THE Reward of the Godly in Heaven is called a Crown, a Crown of Life, a Crown of Righteou&s;ne&s;s, <HI>&amp;c.</HI></P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Crown denotes any beautiful plea&s;ing Ornament, or profitable thing; hence a Crown is put for to adorn, and ble&s;s with good Things, and &s;o to make joyful:<NOTE PLACE="marg">Prov. 4.9. &amp; 17.6. P&s;al 8.5. &amp; 103.4.</NOTE> The Saints in Heaven &s;hall be beautiful and very glorious, they &s;hall &s;parkle, and &s;hine forth like the Sun, in the Kingdom of their Father, plentifully enjoy and po&s;&s;e&s;s true Ble&s;&s;edne&s;s.</P>
<P N="2">II. A Crown is a &s;ign of a Kingdom and Dominion (&s;aith <HI>Ain&s;worth</HI>): The glorified Saints in Heaven &s;hall po&s;&s;e&s;s a Kingdom, and &s;hall be as Kings and Princes for ever and ever. <HI>Hearken my beloved Brethren, hath not God cho&s;en the poor of this World rich in Faith,</HI><NOTE PLACE="marg">Jam. 2.5.</NOTE> <HI>and Heirs of the</HI> (or that) <HI>Kingdom, which he hath promi&s;ed to them that love him?</HI></P>
<P N="3">III. A Crown denotes al&s;o Victory; Chri&s;t warring again&s;t his Enemies, and overcoming them, hath on his Head many Crowns, or Diadems: So the Saints being Crowned, &s;igni|fieth that perfect Conque&s;t they have (through Chri&s;t) obtained, over Sin, Satan, Death, and Hell, <HI>&amp;c.</HI></P>
<P N="4">IV. A Crown &s;ignifieth Glory, Honour, and external Grandure: The glorified Saints &s;hall be honoured, and appear in eternal Grandure, as Kings who have their Crowns on their Heads.</P>
<P N="5">V. As there is nothing more rich, glorious, de&s;ireable, nor e&s;teemed among Men, above a Crown, or Kingdom: So the Holy Spirit in &s;etting forth the Reward, and everla&s;ting Glory of the Saints in Heaven, compares it to the&s;e things. But alas! there is no earthly thing, how &s;plendant and glorious &s;oever, can &s;ufficiently &s;et out the &s;tate of the Saints af|ter Death, or the Glory of Heaven. For Plea&s;ure, 'tis called Paradi&s;e; for Riches and Ho|nour, 'tis called a Crown and a Kingdom. A Crown of Life, denoting that Saints in lay|ing down their Lives for Chri&s;t, &s;hall not be at all lo&s;ers thereby, but only exchange it for a better; a &s;hort momentary Life, for an everla&s;ting Life; a Life of Joy, for a Life of Sorrow; a Life of perfect Fr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">edom, for a Life attended with manifold Temptations.</P>
</DIV5>
<DIV5 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>OTher Crowns (I mean earthly Crowns) are corruptible: This Crown is incorruptible.</P>
<P N="2">II. Other Crowns are attended with many Sorrows, Troubles, and Perplexities, <HI>&amp;c.</HI> But this Crown is attended with no &s;uch thing, for the condi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion of the Heirs of this never-fading Crown will be &s;o joyful, that look outwardly, there is Joy in the Society, <HI>Heb.</HI> 12.22. if inwardly, there is Joy in their own Felicity, 1 <HI>Cor</HI> 2.9. Look forward, there is Joy, in the Eternity of it, 1 <HI>Pet.</HI> 5.10. So that on every &s;ide they &s;hall be even &s;wallowed up of Joy, <HI>I&s;a.</HI> 35.10. Oh! the tran&s;cendency of that Paradi&s;e of Plea&s;ure! where is Joy without Heavine&s;s or Interruption; Peace without Perturbation; Ble&s;&s;edne&s;s without Mi&s;ery; Light without Darkne&s;s; Health without Sickne&s;s; Beauty without Blemi&s;h; Abundance without Want; Ea&s;e without Labour; Satiety without Loathing; Liberty without Re|&s;traint; Security without Fear; Glory without Ignominy; Knowledg with<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ut Ignorance; Eyes without Tears; Hearts without Sorrow; Souls without Sin: Where &s;hall be no Evil heard of to affright them, nor Good wanting to chear and comfort them; they &s;hall have what Good they de&s;ire, and de&s;ire nothing but what is good; their Promi&s;es &s;hall end in Per|formances; Faith in Sight and clear Vi&s;ion; Hope in Fruition and Po&s;&s;e&s;&s;ion: Yea, Time it &s;elf &s;hall be &s;wallowed up in Eternity.</P>
<P>To &s;um up all in a few Words, there is no Joy here comparable to that in Heaven; all our Mirth here, to that is but Pen&s;ivene&s;s; all our Plea&s;ures here, to that is but Heavine&s;s; all our Sweetne&s;s here, to that is but Bitterne&s;s; Even <HI>Solomon</HI> in all his Glory and Royalty, to that was but as a Spark in the Chimny, to the Sun in the Firmament; yea, how little, how nothing are the poor and temporary enjoyments of this Life, to tho&s;e that the Heirs of Promi&s;e &s;hall enjoy in the Life that is to come?</P>
<P N="3"><PB N="410" REF="221">III. Other Crowns fade away, the Prince is in a moment gone from that, or that is gone from him: But this Crown abideth. <HI>It is incorruptible, and undefiled, and fadeth not away, re&s;erved in Heaven for you,</HI> &amp;c. 1 Pet. 1.4.</P>
<P N="4">IV. Other Crowns are gotten many times by U&s;urpation: But the Saints &s;hall have the Crown in a ju&s;t and righteous way, 'tis a Crown of Righteou&s;ne&s;s, of which Saints are true and lawful Heirs; this Crown is purcha&s;ed for them by Chri&s;t, and given to them by the free Donation of the Father; be&s;ides they are born Heirs to it by the Spirit: <HI>If Children, then Heirs, Heirs of God, and Joint-Heirs with Chri&s;t,</HI> &amp;c. Rom. 8.17.</P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>WE may infer from hence, that God's Children are not &s;uch Fools, as they are accoun|ted by the Ungodly World; they have made a good Choice, in preferring Heaven above Earth. What's the Glory of this World to the World to come? Yea, Paradi&s;e, or the Garden of <HI>Eden,</HI> was but a Wilderne&s;s compared with this Paradi&s;e. And indeed, if the Gates of the City be of Pearl, and the Streets of Gold, what then are the Inner Rooms, and Lodging Chambers, of the Great Monarch of Heaven and Earth, at who&s;e right Hand are Plea&s;ures for evermore?</P>
<P N="2">II. Let not the Saints grow weary, nor faint in their Minds, when Heirs of a Crown of Glory that fadeth not away; methinks they may be contented to undergo &s;ome Troubles in this Life, &s;ince by &s;uffering the&s;e things for Chri&s;t's &s;ake, they &s;hall be crowned with Glory, Honour, and Everla&s;ting Life; <HI>They &s;hall receive the Crown of Life,</HI> &amp;c. <HI>Jam.</HI> 1.12.</P>
</DIV5>
</DIV4>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Of Hell.</HEAD>
<DIV4 TYPE="subpart">
<HEAD>Hell a Furnace of Fire, the Place of the Damned.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Mat. 13.42.</HI></BIBL> &mdash;And &s;hall ca&s;t them into a Furnace of Fire, there &s;hall be wailing and gna&s;hing of Teeth.</Q>
</EPIGRAPH>
<P>WE are now drawing towards a Conclu&s;ion; it remains only, that we &s;peak &s;omething concerning Hell, which is the Place prepared for the Damned, the Torment of whom is &s;et forth by Fire, by a Furnace of Fire, and by utter Darkne&s;s. It hath been a long and ancient Controver&s;y, whether Fire here is to be taken Properly or Figuratively? I &s;hall not undertake to determine, whe|ther it be real Fire or not: Doubtle&s;s the Torment of the Wicked, will be wor&s;e than 'tis to be ca&s;t into any Furnace of Elementary Fire. The Schoolmen affirm, that the lea&s;t Torture in Hell, exceeds the greate&s;t that can be devi&s;ed by all the Men on Earth; even as the lea&s;t Joy of Heaven, &s;urpa&s;&s;eth the greate&s;t Comforts of this World, <HI>&amp;c.</HI> There is &s;carce any Pain here on Earth, but there is &s;ome hope of Ea&s;e, Mitigation, or Intermi&s;&s;ion; but in Hell, their Torments are ea&s;ele&s;s, endle&s;s, remedile&s;s, and they them&s;elves left hopele&s;s, help|le&s;s, and pittyle&s;s. However, we will run a Parallel between a Furnace of Fire, and the Place of the Damned; for in &s;ome things there is a fit Re&s;emblance.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>A Furnace of Fire, hath been prepared as a place of Torment; the King of <HI>Babylon</HI> cau|&s;ed a Furnace to be heat exceeding hot, and that who&s;oever would not bow down to his Golden Image &s;hould be ca&s;t unto it: Hell is a place of Torment prepared for all Wicked and Ungodly Men,<NOTE PLACE="marg">Rev 21.8.</NOTE> who live and dye in their Sins.</P>
<P N="2">II. A Furnace of Fire that is heated exceeding hot, is very terrible and amazing to him, who for his wicked Deeds is told he mu&s;t be ca&s;t therein: So Hell is a very terrible and an ama|zing thing to think upon; how lamentable is the Thoughts of it to a guilty Sinner, that is awakened, that &s;ees no Remedy, but thither he mu&s;t go?</P>
<P N="3">III. What Torment can be greater than to be ca&s;t into a burning fiery Furnace? So what Torments can be greater than the Torments of Hell?</P>
</DIV5>
<DIV5 TYPE="disparity">
<PB N="411" REF="221">
<HEAD>Di&s;parity.</HEAD>
<P>A Fiery Furnace tho terrible and painful, yet it puts an end to the Lives of tho&s;e that that are thrown into it, and the hotter it is, the &s;ooner it di&s;patcheth them out of their pain: But the Torments of Hell put no end to the tortured, neither can the Damned die, but have an ever-dying Life, and an everla&s;ting Death; it is a Death which hath no Death, <HI>The Worm dyeth not.</HI></P>
<P N="2">II. The Torment of a Fiery Furnace can reach but the outward Man, it cannot de&s;troy the Soul: But the Torments of Hell reach to the very Soul, called the Perdition or De&s;truction of Ungodly Men, both of Soul and Body.</P>
<P N="3">III. The hotte&s;t Furnace in the World may abate its heat for want of Fuel, and at length be wholly extingui&s;hed; however its Terrors and Pains are but &s;hort and momentary: But the tormenting Fire of Hell never abates its heat, nor ever goeth out, therefore called ever|la&s;ting Fire; now to add Eternity to Extremity, and then you will perceive Hell to be Hell indeed.</P>
<P N="4">IV. Other Fire may be quenched: But the Fire of God's Wrath, or Hell Fire, &s;hall nev<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r be quenched, <HI>&V;t &s;upra.</HI></P>
</DIV5>
<DIV5 TYPE="inference">
<HEAD>Inference.</HEAD>
<P>THat as there is no greater cau&s;e of magnifying Chri&s;t, than for Redemption-Mercy, and &s;o of Joy un&s;peakable, and full of Glory: So there is no greater cau&s;e of Sorrow, and intolerable Mi&s;ery, than to live and dye in Sin, and &s;o to be ca&s;t both Body and Soul into Hell Fire. O! what an alarm may tho&s;e two Scriptures among many &s;ound in the Ears of Wick|ed and Ungodly Men, <HI>Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, not Effeminate, nor Abu&s;ers of them&s;elves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Raylers, nor Extortioners, &s;hall inherit the Kingdom of God,</HI> 1 Cor. 6.9, 10. But whither then mu&s;t they go? See Rev. 21.8. <HI>But the Fearful, and &V;nbelieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Lyers, &s;hall have their part in the Lake which burneth with Fire and Brim&s;tone, which is the &s;econd Death.</HI></P>
</DIV5>
</DIV4>
<DIV4 TYPE="subpart">
<HEAD>Hell utter Darkne&s;s.</HEAD>
<EPIGRAPH>
<Q><P><BIBL><HI>Mat. 8.12.</HI></BIBL> &mdash; Shall be ca&s;t into utter Darkne&s;s.</P>
<P><BIBL><HI>Jude v. 13.</HI></BIBL> &mdash; To whom is re&s;erved the blackne&s;s of Darkne&s;s for ever.</P></Q>
</EPIGRAPH>
<P>AS the Torment and Mi&s;ery of the Ungodly is &s;et forth by a Furnace of Fire; &s;o 'tis al&s;o by Darkne&s;s, utter Darkne&s;s, and blackne&s;s of Darkne&s;s, as the Word <GAP DESC="foreign"> &s;ignifieth.</P>
<DIV5 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>GOD &s;ometimes hath brought Darkne&s;s, upon a People, as a great Judgment, for Sin and Rebellion again&s;t him: So God in ju&s;t Judgment, will ca&s;t the Wicked into Dark|ne&s;s, into a burning Furnace of Fire, but &s;uch Fire as &s;hall give no Light, therefore called utter Darkne&s;s.</P>
<P N="2">II. Where there is Darkne&s;s, either by want of Light, or want of Sight to &s;ee the Light, there cannot be any comfortable Enjoyment of any vi&s;ible Object, that might afford them Satisfaction and Content, as it doth tho&s;e that enjoy the Light: So to be ca&s;t into Dark|ne&s;s, nay utter Darkne&s;s, not only &s;uch Darkne&s;s that is a deprivation of Light, or occa&s;ioned by want of Sight, but a Darkne&s;s of Terror and Torment, re&s;erved for Wicked and Un|g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">dly Men, called the blackne&s;s of Darkne&s;s: For as the Glory of Heaven &s;hall abound be|yond all compari&s;on with glorious Light, called the Inheritance of the Saints in Light, <HI>Col.</HI> 1. So the Horrors and Terrors of Hell will con&s;i&s;t in that abounding Darkne&s;s, beyond all com|pari&s;on.</P>
<P N="3">III. As to be &s;hut up in Spiritual Darkne&s;s, is a &s;eparation from God, as to his Pre&s;ence in a way of Grace: So to be &s;hut up in the thickne&s;s and blackne&s;s of the darkne&s;s of Hell, is an eternal &s;eparation from God, and the enjoyment of him for ever: when once he &s;hall &s;ay <HI>[Depart from me]</HI> there is a &s;eparation from all Joy and Happine&s;s, <HI>[Ye cur&s;ed]</HI> there is a black and direful Excommunication. <HI>[into Fire],</HI> there is the Extremity of pain, <HI>[everla&s;ting],</HI> there is the Perpetuity of the Puni&s;hment, <HI>[prepared for the Devil and his Angels],</HI> there are the In|fernal tormenting, and tormented Company. And to encrea&s;e the horror and amazement of the Damned, this Fire &s;hall only torment them, not give them any Light, but they &s;hall be ca&s;t out into utter Darkne&s;s, where &s;hall be weeping and gna&s;hing of Teeth.</P>
</DIV5>
<DIV5 TYPE="disparity">
<PB N="412" REF="222">
<HEAD>Di&s;parity.</HEAD>
<P>WHen God brings Darkne&s;s upon a Land, as he did upon <HI>Egypt,</HI> as an Judgment it hath been but for a while, a certain time, and after there hath been Light again; but tho&s;e that &s;hall be ca&s;t out in the Darkne&s;s of the Pit of Hell, &s;hall never &s;ee Light more, nei|ther Spiritual, Natural nor Artificial. As there will be no need of the Sun nor Stars in Heaven: So the Damned &s;hall not have any Benefit thereby, whatever their Needs and Nece&s;&s;ities are.</P>
<P N="2">II. Men may be in Darkne&s;s &s;piritually, and they may be enlightned and &s;aved through Grace, but to be ca&s;t out into the dark and di&s;mal Gulf of Hell, it totally and everla&s;tingly deprives of any u&s;e of Means, for enlightning any more for ever, Go&s;pel-Light &s;hines not at all in that dark and di&s;mal Region, becau&s;e they hated the Light thereof in this World, they mu&s;t now be ca&s;t out into utter Darkne&s;s in the World to come.</P>
<P N="3">III. Men may be in Darkne&s;s, and yet enjoy many other Comforts, tho they be deprived of Light: But the Damned in Hell are not only in black and thick Darkne&s;s, but are al&s;o de|prived of any other Comfort: As they &s;ee nothing but Darkne&s;s, &s;o they hear nothing but di&s;mal Screeches, and amazing dreadful Crys, and gna&s;hing of Teeth.</P>
<P N="4">IV. Men may be naturally Blind, or &s;hut up in a dark Dungeon, and yet may have much of the Pre&s;ence of God with them: But the Damned that are in the blackne&s;s of Darkne&s;s, that is, the Darkne&s;s of Hell, &s;hall utterly be deprived of the comfortable Pre&s;ence of God; As they &s;aid to God, depart from us: So are they &s;eparated with a <HI>Depart ye from me, ye cur&s;ed, into everla&s;ting Fire,</HI> or, into <HI>the blackne&s;s of Darkne&s;s for ever.</HI></P>
</DIV5>
<DIV5 TYPE="inferences">
<HEAD>Inferences.</HEAD>
<P>HOw might this awaken Sinners, and be a means to turn them from Spiritual Darkne&s;s to Light; and from Satan, the Prince of Darkne&s;s, to God: Oh! that the&s;e clo&s;ing, direful, and amazing Lines, might turn many to Righteou&s;ne&s;s, to believe, repent, and obey the Go&s;pel, before the Lord Je&s;us come in flaming Fire, rendring Vengeance upon all that know not God, nor obey the Go&s;pel.</P>
<P N="2">II. How ju&s;t will the Condemnation of &s;uch rebellious Sinners be, who will neither be drawn by the tenders of Mercy and Salvation to Je&s;us Chri&s;t, and of an enjoyment of Heaven through him, nor be deterred from their &s;inful Cour&s;e, by all the threatned Judg|ments; nay tho it extend to Hell it &s;elf, to the Fire of Hell, to the blackne&s;s of Darkne&s;s for ever! Oh! were there not Eternity written upon the Gate of the broad way that leads to De&s;truction, the Damned might have &s;ome hope, tho it were not till hundreds of thou&s;ands of Millions of Years were expired: But O Sinners! when once this dark di&s;mal Dungeon hath &s;hut its Mouth upon you, and you come with the Devil and his Angels to lie therein, you can never come out more, never &s;ee Light more, never have ea&s;e from intollerable Tor|ment more; no Father, Husband, Wife, <HI>&amp;c.</HI> can come to light &s;o much as a Candle, or dip the tip of a Finger in Water to cool your Tongue.</P>
<P N="3">III. Let the Redeemed of the Lord rejoyce and magnify the God of their Salvation, who hath given them good hope through Grace, that they are delivered from Wrath to come, by being called out of Spiritual Darkne&s;s into Chri&s;t's marvellous Light, and by him have e&s;caped that dreadful Doom, of being ca&s;t out into utter Darkne&s;s.</P>
</DIV5>
</DIV4>
</DIV3>
</DIV2>
</DIV1>
<DIV1 TYPE="treatise">
<PB N="413" REF="222">
<HEAD><HI>Mo&s;es's Vail removed:</HI> OR, A TREATISE OF TYPES.</HEAD>
<DIV2 TYPE="part">
<HEAD><HI>Adam</HI> a Type of Chri&s;t.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Rom. 5.14.</HI></BIBL> &mdash; Death reigned from <HI>Adam</HI> to <HI>Mo&s;es,</HI> even over them that had not &s;inned, after the &s;imilitude of <HI>Adam</HI>'s Tran&s;gre&s;&s;ion, who is the Figure of him that was to come.</Q>
</EPIGRAPH>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>ADam</HI> had no Father but God: So Chri&s;t likewi&s;e had no Father but God. They were both in an e&s;pecial manner called the Sons of God; the one by Creation, the other by eternal Generation.</P>
<P N="2">II. <HI>Adam</HI> was made Heir of the World: Chri<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> is Heir of all Things, not only of this World, but of that which is to come.</P>
<P N="3">III. <HI>Adam</HI> was a common or publick Per&s;on, repre&s;enting all his Seed, or natural Off &s;pring; hence his Sin is charged upon his whole Po&s;terity: <HI>By</HI> Adam<HI>'s Sin were many made Sinners,</HI> &amp;c. Chri&s;t, the &s;ec<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nd <HI>Adam,</HI><NOTE PLACE="marg">Rom. 5.12, 14.</NOTE> is a common or publick Per&s;on, repre&s;enting all his true Seed, or &s;piritual Off-&s;pring: So that as <HI>Adam</HI>'s in was imputed to all his Children;<NOTE PLACE="marg">Ver&s;e 19.</NOTE> &s;o is Chri&s;t's Righteou&s;ne&s;s imputed to all his Children, through Faith.</P>
<P>The fir&s;t <HI>Adam</HI> merited Death for his Seed; the &s;econd <HI>Adam</HI> merited Life for his Seed.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Noah</HI> a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>NOah</HI> was a Saviour, nay, in a good &s;ence, the Saviour of the World; for it was through him, and by his Means and Righteou&s;ne&s;s, there was a Seed pre&s;erved from the Flo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d, <HI>&amp;c.</HI> Chri&s;t is a Saviour, the great Saviour, the only Saviour of the World; hence called <HI>Je&s;us.</HI></P>
<P N="2">II. <HI>Noah</HI> was a Preacher of Righteou&s;ne&s;s, and invited Sinners to Repentance: Chri&s;t was a Preacher of Righteou&s;ne&s;s, and came on purpo&s;e to call Sinners to Repentance. <HI>Noah</HI>'s Mini&s;try was de&s;pi&s;ed by the Ungodly; &s;o was the Preaching and Mini&s;try of Je&s;us Chri&s;t by the unbelieving Jews, and others: Tho&s;e that refu&s;ed and rebelled again&s;t <HI>Noah,</HI> and his Mini&s;try, were de&s;troyed by Water; and tho&s;e that refu&s;e and rebell again&s;t Chri&s;t, &s;hall be de&s;troyed by Fire.</P>
<P N="3"><PB N="414" REF="223">III. <HI>Noah</HI> built an Ark: So Chri&s;t builds his Church. 2. <HI>Noah</HI> built the Ark according to the Commandment of God: So Chri&s;t in building his Church, did every thing accor|ding to the Commandment received from his Father. 3. <HI>Noah</HI> took many Trees to build the Ark: So Chri&s;t takes many Believers, called Trees of Righteou&s;ne&s;s, to build his Church.</P>
<P N="4">IV. Some clean, and &s;ome unclean Bea&s;ts were received into <HI>Noah</HI>'s Ark: So &s;ome holy and &s;anctified Per&s;ons, and &s;ome un&s;anctified Ones, are received into Chri&s;t's Church, (tho not by Chri&s;t's Appointment.)</P>
<P N="5">V. All that were not received into the Ark, peri&s;hed: So all who get not &s;piritually by Faith into Je&s;us Chri&s;t, or are not true Members of the vi&s;ible or invi&s;ible Church, &s;hall be damned, and peri&s;h eternally.</P>
<P N="6">VI. <HI>Noah</HI>'s Ark was to&s;s'd upen the rough Waves, and yet was pre&s;erved: So the Church of Chri&s;t is to&s;s'd upon the rough Waves of a tempe&s;tuous World, and yet pre|&s;erved.</P>
<P N="7">VII. <HI>Noah</HI> was the great Repairer of the World; from him de&s;cended all the Inhabitants of the Earth: Chri&s;t is the great and glorious Repairer of the World, and from him pro|ceed all the Inhabitants of Heaven.</P>
<P N="8">VIII. <HI>Noah</HI> &s;ent a Dove out of the Ark, to &s;ee whether or no the Waters were abated, who returned with an Olive-Branch in her Mouth: So Chri&s;t &s;ends forth the Spirit, called a Dove, (or, in the likene&s;s of a Dove,) who brings Tidings to believing Souls, that the Wrath of God is appea&s;ed, <HI>&amp;c.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Melchi&s;edeck</HI> a Type of Chri&s;t.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Heb. 7.3.</HI></BIBL> &mdash; Made like unto the Son of God, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THe Notation of his Name, <HI>Melchi&s;edeck,</HI> &s;ignifieth <HI>King of Righteou&s;ne&s;s:</HI> Chri&s;t Je&s;us is the only King of Righteou&s;ne&s;s.</P>
<P N="2">II. In his Office he was a Type of Chri&s;t: (1.) He was King of <HI>Salem,</HI> &mdash; King of Peace:<NOTE PLACE="marg">I&s;a. 9.6.</NOTE> So Chri&s;t was called the Prince of Peace, not only a peaceable Prince, but Prince of Peace, one that commands Peace at his Plea&s;ure in the World, in the Church, and in the Souls of Men. (2.) Chri&s;t is not only Prince of the World, but peculiarly Prince of <HI>Salem,</HI> Prince of <HI>Jeru&s;alem,</HI> viz. the true Church of God. (3.) <HI>Melchi&s;edeck</HI> was not only a King, but al&s;o a Prie&s;t, yea, a Prie&s;t of the Mo&s;t High God: So Chri&s;t is both King and Prie&s;t.</P>
<P N="3">III. <HI>Melchi&s;edeck</HI> was a Type of Chri&s;t in his Original; <HI>Without Father, without Mother, without De&s;cent,</HI><NOTE PLACE="marg">Heb 7.3.</NOTE> <HI>having neither Beginning of Days, nor End of Life:</HI> That is, there is no men|tion of the&s;e things concerning him in the holy Scripture; we have not his Genealogy, or Story of his Life; tho none doubt, but he had both Father and Mother, and De&s;cent, <HI>&amp;c.</HI> But God on purpo&s;e would have all the&s;e concealed, that he might be a more expre&s;s Type of Chri&s;t, who was truly without Father, in re&s;pect of his Manhood, or human Nature; and without Mother,<NOTE PLACE="marg">I&s;a. 53.</NOTE> in re&s;pect of his Godhead: <HI>And who can declare his Generation?</HI> &amp;c.</P>
<P N="4">IV. <HI>Melchi&s;edeck</HI> ble&s;&s;ed <HI>Abraham,</HI> and doubtle&s;s the le&s;&s;er is ble&s;&s;ed of the greater; he was a mo&s;t eminent and renowned Per&s;on. Some do conclude he was the Patriarch <HI>Shem,</HI> (who was without beginning of days, in re&s;p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ct of the World after the Flood, and without end of days in re&s;pect of the World before the Flood); but &s;ince God hath concealed who he was, let us be &s;atisfied. But in this, doubtle&s;s, he was a Type of Chri&s;t, who is greater than all that went before him, great in Power, Office, and Sovereignty, and is &s;ent to ble&s;s his People; 'tis he alone that ble&s;&s;eth all the true Seed, and Heirs of Promi&s;e.</P>
<P N="5">V. <HI>Melchi&s;edeck</HI> was a Prie&s;t, not after the Order of <HI>Aaron;</HI> he was not anointed with material Oil, nor received his Prie&s;thood from any other, but only &s;o declared by the Mouth of God. His Prie&s;thood pa&s;&s;ed not to other Men; for as he received it from none, &s;o he pa&s;&s;ed it not to any other; nor did any, as we read of, &s;ucceed him: So Chri&s;t received his Prie&s;thood from none but God him&s;elf, and was not anointed with material Oil, but with the Oil of Gladne&s;s only: And as he received his Prie&s;thood from none, &s;o he pa&s;&s;eth it not to any other; He hath none that can &s;ucceed him, but abideth a Prie&s;t for ever in his own Per&s;on in Heaven.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<PB N="415" REF="223">
<HEAD><HI>Abraham</HI> a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>ABram,</HI> and <HI>Abraham,</HI> &s;ignify an high Father, and a Father of a Multitude: So is Chri&s;t an high and heavenly Father, called the everla&s;ting Father, Father of all the Faith|ful, <HI>&amp;c.</HI></P>
<P N="2">II. To <HI>Abraham,</HI> and to his Seed was the Promi&s;e made: So to Chri&s;t, and to his true Seed, is the Promi&s;e made.<NOTE PLACE="marg"><HI>Guild.</HI> Heb. 9.13.</NOTE></P>
<P N="3">III. <HI>Abraham</HI> was King, Prie&s;t, and Prophet in his own Family: So is Je&s;us Chri&s;t in his Church.</P>
<P N="4">IV. <HI>Abraham</HI> put <HI>Hagar</HI> and <HI>I&s;hmael</HI> out of his Hou&s;e:<NOTE PLACE="marg">Gal. 4.</NOTE> So Je&s;us Chri&s;t ca&s;t out the Le|gal Covenant, and fle&s;hly Seed, out of his Church; <HI>Hagar</HI> being a Figure of the one, and <HI>I&s;hmael</HI> of the other.</P>
<P N="5">V. <HI>Abraham</HI> is called the Heir of the World: Je&s;us Chri&s;t is &s;o mo&s;t properly and truly.<NOTE PLACE="marg">Rom. 4.13.</NOTE></P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>I&s;aac</HI> a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>ISaac</HI> was the Son of <HI>Abraham,</HI> the Father of the Faithful, a promi&s;ed Seed long before he was born; and &s;o &s;trange was his Birth, that tho he was born by the St<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ength of Na|ture, y<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t of <HI>Sarah</HI>'s dead Womb,<NOTE PLACE="marg">Gen. 18.12.</NOTE> when it cea&s;ed to be with her as with other Child-bearing Women; in&s;omuch that when the Angel foretold it to her, &s;he thought it impo&s;&s;ible: So Je&s;us Chri&s;t is often called the Son of <HI>Abraham,</HI> yet the only begotten Son of God by Na|ture, who is the Father of all that are taught, and can &s;ay in truth, <HI>Our Father,</HI> &amp;c. the only true promi&s;ed Seed, who was long prophe&s;ied of, and expected by all Believers; born and incarnate by the &s;trange and wonderful Power of the Holy-Gho&s;t, in the Womb of the Ble&s;&s;ed Virgin, yea, in &s;uch a miraculous manner,<NOTE PLACE="marg">Luke 1.34.</NOTE> that when it was foretold her by the An|gel, &s;he thought it impo&s;&s;ible.</P>
<P N="2">II. <HI>I&s;aac</HI> was mocked, and ba&s;ely abu&s;ed by <HI>I&s;hmael,</HI> the fle&s;hly Seed: So was Je&s;us Chri&s;t by the Jews, who were the Children of the Bond-woman.</P>
<P N="3">III. <HI>I&s;aac</HI> was led as a Lamb to the Slaughter: So was Je&s;us Chri&s;t. Tho in this there was a great Di&s;parity; the one was &s;pared, namely, <HI>I&s;aac,</HI> but Je&s;us Chri&s;t was &s;acrificed.</P>
<P N="4">IV. <HI>I&s;aac</HI> was offered (as it were) and three days dead in his Father's Mind and Pur|po&s;e, yet died not; but his Father received him as from the Dead: So Je&s;us Chri&s;t offered, but in re&s;pect of his Divinity died not; and tho his Humanity lay dead hree days in the Heart of the Earth, yet it revived again: So both were (&s;aith Dr. <HI>Tay<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">or</HI>) delivered from Death the third Day; wherein the Apo&s;tle plainly makes him a Type, <HI>Heb.</HI> 11.16. <HI>From whence he received him, as in a Figure, Type, or Re&s;emblance,</HI> &amp;c.</P>
<P N="5">V. <HI>I&s;aac</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">as the Learned ob&s;erve) was a Type of Chri&s;t in his Marriage: (1.) He married one of his own Kindred: So the Spou&s;e of Chri&s;t is of the &s;ame Fle&s;h which he him|&s;elf a&s;&s;umed. (2.) She was wooed by his Father's Servant: So is the Spou&s;e of Chri&s;t by his faithful Mini&s;ters. (3.) <HI>Rebekah</HI> re&s;olved to for&s;ake all her Friends, and her Father's Hou&s;e, to become <HI>I&s;aac</HI>'s Wife: So Believers for&s;ake all in Affection, and actually, when called thereunto, for the &s;ake of Je&s;us Chri&s;t. (4.) She was deck'd with Jewels, trim|med, and rarely adorned, when &s;he came to meet <HI>I&s;aac:</HI> So the Spou&s;e, the Lamb's Wife, &s;hall be richly deck'd, and gloriou&s;ly adorned, to meet Je&s;us Chri&s;t, when he comes in the Glory of the Father, to receive her to him&s;elf.<NOTE PLACE="marg">Rev. 19.7. 1 The&s;&s;. 4.</NOTE> (5.) She came to meet <HI>I&s;aac:</HI> So &s;hall the Saints meet Je&s;us Chri&s;t in the Air at the la&s;t Day.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<PB N="416" REF="224">
<HEAD><HI>Jacob</HI> a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>JAcob</HI> was a Supplanter, as his Name &s;ignifies; he &s;upplanted <HI>E&s;au:</HI> So Je&s;us Chri&s;t &s;up|planted (as <HI>Guild</HI> ob&s;erves) Sin and Satan, <HI>&amp;c.</HI></P>
<P N="2">II. <HI>Jacob</HI> was hated and per&s;ecuted by <HI>E&s;au:</HI> So was Chri&s;t by Satan, and his Emi&s;|&s;aries. In his great Afflictions he &s;aw an Angel of God a&s;cending and de&s;cending up|on him: So Chri&s;t, after his Temptations in the Wilderne&s;s, and al&s;o when he was in his bloody Agony, was comforted by the Angels of God; they admini&s;tred unto him.</P>
<P N="3">III. <HI>Jacob</HI> endured great Hard&s;hip for <HI>Rachel,</HI> whom he dearly loved: So Je&s;us Chri&s;t en|dured many Years Sorrow and Trouble for his Church, whom he loved &s;o dearly, that he laid down his Life for her &s;ake.</P>
<P N="4">IV. <HI>Jacob</HI> was called a Prince with God; he wre&s;tled long, and at la&s;t was comforted: So Chri&s;t is a mighty Prince,<NOTE PLACE="marg">Heb. 5.7.</NOTE> and prevailed al&s;o, <HI>being heard in that he feared.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Jacob</HI>'s Ladder, <HI>Gen.</HI> 28. a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>JAcob</HI>'s Ladder, which he &s;aw in a Vi&s;ion, &s;tood upon the Earth, but the Top reached to Heaven: So Chri&s;t, albeit he was humbled in &s;hape of &s;inful Fle&s;h, to the Earth, as it were; yet he was the Mo&s;t High God, reaching &s;o to Heaven.</P>
<P N="2">II. The Angels went up and down by it: So we a&s;cend up to God by Je&s;us Chri&s;t, and God de&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ends (as it were) by him al&s;o down to us.</P>
<P N="3">III. The Lord &s;tood above it, and made Promi&s;es of <HI>Canaan</HI> to <HI>Jacob:</HI> So God in Chri&s;t, and through him, hath made all Promi&s;es of Heaven, and ratified them to us.</P>
<P N="4"><NOTE PLACE="marg">Gen. 28.19.</NOTE>IV. In the Place which was called the Hou&s;e of God, and Gate of Heaven, was the Ladder &s;een: So in Chri&s;t's Church, the true Hou&s;e of God, we get a clear and full Sight of Chri&s;t.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Jo&s;eph</HI> a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>JO&s;eph,</HI> &s;ignifies Increa&s;ing; he was the Fir&s;t-born of <HI>Rachel,</HI> and <HI>Jacob</HI>'s beloved Son: So Chri&s;t in his human Nature, in the Days of his Fl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;h, grew, and increa&s;ed in Strength, and in Favour with God and Man; and &s;o al&s;o there &s;hall be of his Kingdom and Glory in the World, who is the Beloved of his Father.</P>
<P N="2"><NOTE PLACE="marg">Gen. 37.3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE>II. <HI>Jo&s;eph</HI> was very beautiful, and al&s;o excelled all his Brethren in true Vertue: So Je&s;us Chri&s;t is more beautiful than the Children of Men; he was full of Grace and Truth.</P>
<P N="3">III. <HI>Jo&s;eph</HI> was a Man of great Wi&s;dom, able to expound deep Secrets, <HI>&amp;c.</HI> In Je&s;us Chri&s;t are hid all the Trea&s;ures of Wi&s;dom and Knowledg, who is therefore called the Great Coun&s;ellor, and is that ble&s;&s;ed Lamb, who hath prevailed to open the Books, and loo&s;e the Seals thereof: He hath the Spirit without mea&s;ure, and thereby opens all the deep My&s;te|ries of God, that lay hid from Ages and Generations, <HI>&amp;c.</HI></P>
<P N="4"><NOTE PLACE="marg">Gen. 49.22.</NOTE>IV. He is called a fruitful Bough, who&s;e Branches run upon the Wall, becau&s;e out of him branched two Tribes, <HI>Ephraim</HI> and <HI>Mana&s;&s;eh:</HI> Therein (&s;aith Dr. <HI>Taylor</HI>) he was a Type of Chri&s;t, who is not only a fruitful Bough, and called the <HI>Branch,</HI> &amp;c. but al&s;o a <HI>Root,</HI> from whom all the Tribes of God branch out, and flouri&s;h. And whereas tho&s;e Trees are withered, Chri&s;t &s;hall &s;ee his Seed, and prolong his Days, and they &s;hall abide to Eternity.</P>
<P N="5">V. <HI>Jo&s;eph</HI> was a Type of Chri&s;t in his Actions. (1.) He was &s;ent by his Father, to vi&s;it his Brethren in the Wilderne&s;s, who evilly treated him there: So Je&s;us Chri&s;t came to vi&s;it his poor People, who were wandering in the Wilderne&s;s of this World; and when he came hither, was evilly treated by his own Brethren, the <HI>Jews,</HI> who con&s;pired to take away his Life, like as <HI>Jo&s;eph</HI>'s Brethren &s;ought to deal by him. (2.) <HI>Jo&s;eph</HI> &s;ed his Brethren,
<PB N="417" REF="224"> and all his Father's Hou&s;e: So Je&s;us Chri&s;t feeds the Church of God. (3.) <HI>Jo&s;eph</HI> being innocent, yet &s;uffered many hard Things: So did Chri&s;t. (4.) He did all the Good he could for his Brethren, who had ill de&s;erved it from his hands: So did Je&s;us Chri&s;t deal by poor Sinners, who had abu&s;ed him, and &s;till daily do. (5.) He taught his Brethren the great Duty of Brotherly Love; <HI>See that ye fall not out by the way:</HI> So Je&s;us Chri&s;t, above all Le&s;&s;ons, commends to us the new Commandment of Love, <HI>&amp;c.</HI></P>
<P N="6">VI. <HI>Jo&s;eph</HI> was a Type of Chri&s;t, not only in the Actions of his Life, and in re&s;pect of tho&s;e Things he &s;uffered, and cruel Temptations he met with, <HI>&amp;c.</HI> but al&s;o in his Advance|ment, and great Preferment; he by being aba&s;ed was rai&s;ed to Honour: So was Je&s;us Chri&s;t. <HI>Jo&s;eph</HI> was made a mighty Lord, and was next to <HI>Pharaoh:</HI> So is Chri&s;t advan|ced in Power and Glory next to God him&s;elf. Every Man was to bow to <HI>Jo&s;eph:</HI><NOTE PLACE="marg">Gen. 41.43. Phil. 2.10. Gen. 41.55. Acts 3.22, 23.</NOTE> So every one is required to bow the Knee to Je&s;us Chri&s;t. All were to go to <HI>Jo&s;eph,</HI> they were to depend upon his Word: <HI>Go to</HI> Jo&s;eph, (&s;aith <HI>Pharaoh) and what he &s;aith to you, do ye:</HI> So God the Father hath given Chri&s;t a Name above every Name; and what&s;oever any Sin|ner or Believer wants, the Father commands them to go to Je&s;us, and to hear him in every thing that he &s;hall &s;ay unto them. <HI>This is my beloved Son, in whom I am well plea&s;ed;</HI><NOTE PLACE="marg">Mat. 3.</NOTE> <HI>hear ye him.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Mo&s;es</HI> a Type of Chri&s;t.</HEAD>
<P><HI>MO&s;es</HI> was a Type of Chri&s;t in his Per&s;on: (1.) He was of mean Parents and Birth: So was Chri&s;t in re&s;pect of his Fle&s;h, or human Nature, of a poor decayed and dri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d Stock, being born of a poor Virgin. (2.) <HI>Mo&s;es</HI> was no &s;ooner born, but he was expo&s;ed to the Wrath of <HI>Pharaoh</HI> King of <HI>Egypt,</HI> who &s;ought to put him to death: So Chri&s;t in his Infancy was &s;ought by King <HI>Herod</HI> to be &s;lain; but both by God's extraordinary Provi|dence were delivered. (3.) <HI>Mo&s;es</HI> was of a meek and &s;weet di&s;po&s;ition, above all that dwelt upon the Earth, yet full of Zeal and Indignation again&s;t Sin: So Chri&s;t was a Pat|tern of Meekne&s;s and Humility, <HI>Learn of me,</HI> &amp;c.<NOTE PLACE="marg">Mat. 11.28, 29.</NOTE></P>
<P N="2">II. <HI>Mo&s;es</HI> in his Office and Function was a Type of Chri&s;t. (1.) He was appointed by God, and &s;ent to deliver <HI>I&s;rael</HI> out of <HI>Pharaoh</HI>'s cruel Bondage: So Je&s;us Chri&s;t was ap|pointed and &s;ent to deliver all the <HI>I&s;rael</HI> of God from the cruel Bondage of Satan, and heavy Oppre&s;&s;ion and Burthen of Sin. (2.) <HI>Mo&s;es</HI> was &s;ent to lead <HI>I&s;rael</HI> towar<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s <HI>Canaan:</HI> So Je&s;us Chri&s;t leads us to Heaven, the Anti-type of <HI>Canaan.</HI> But in this there is a Di&s;pa|rity: <HI>Mo&s;es</HI> led <HI>I&s;rael</HI> but unto the Sight of the promi&s;ed Land; but Je&s;us Chri&s;t leads us quite into Heaven, or the Land of Promi&s;e. (3.) <HI>Mo&s;es</HI> was learned in all the Learning of <HI>Egypt:</HI> Chri&s;t was learned to admiration; his Enemies cried out, From whence hath he all this Learning? (4.) <HI>Mo&s;es</HI> gave the Law, having fir&s;t received it from the hand of God: So Je&s;us Chri&s;t hath given us the Law of the Go&s;pel, as he received it from his Father. (5.) <HI>Mo&s;es</HI> was Mediator of the Fir&s;t Covenant, and as &s;o con&s;idered, was both King, Prie&s;t, and Prophet: Je&s;us Chri&s;t is Mediator of the Second Covenant, and as &s;o al|&s;o both King, Prie&s;t, and Prophet. (6.) <HI>Mo&s;es</HI> wrought many mighty Miracles in <HI>Egypt,</HI> at the Red Sea, and in the Wilderne&s;s, to confirm the Law, and to &s;hew <HI>I&s;rael</HI> that he was really &s;ent of God: So Je&s;us Chri&s;t wrought many &s;trange and wonderful Miracles, by Sea and Land, in Towns and De&s;erts, to manife&s;t his Glory, to &s;hew he was &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nt of God, and to confirm his Doctrine. (7.) <HI>Mo&s;es</HI> in&s;tituted the Pa&s;&s;eover: So Chri&s;t, the true <HI>Mo|&s;es,</HI> in&s;tituted the Supper.</P>
<P N="3">III. <HI>Mo&s;es</HI> in his Faithfulne&s;s was a Type of Chri&s;t; he was faithful as a Servant; he did all things exactly according to the Pattern &s;hewed him in the Mount:<NOTE PLACE="marg">Heb. 3.5.</NOTE> So Chri&s;t in all things was faithful as a Son.</P>
<P N="4">IV. <HI>Mo&s;es</HI> being to deliver the Law, fa&s;ted forty Days and forty Nights in the Mountain alone: Chri&s;t being to preach the Go&s;pel, fa&s;ted &s;o long in the Wilderne&s;s.</P>
<P N="5">V. He was a Type of Chri&s;t in many particular Actions of his Life: (1.) <HI>Mo&s;es</HI> married an <HI>Ethiopian,</HI> a Stranger, a Black: So Chri&s;t e&s;pou&s;ed the Gentiles, who were Strangers to God, and, by rea&s;on of Sin, as black as Hell could make them. (2.) <HI>Mo&s;es</HI> &s;weetned the bitter Waters of <HI>Marah,</HI> by a Tree ca&s;t into it: So Chri&s;t &s;weetens all our Afflictions by the means of his Cro&s;s. (3.) <HI>Mo&s;es</HI> led <HI>I&s;rael</HI> through the Red Sea: Chri&s;t leads his Church through a Sea of Tribulation. (4.) As <HI>Mo&s;es</HI> was transfigured on Mount <HI>Sinai,</HI> and &s;eem'd &s;o glorious, that the Children of <HI>I&s;rael</HI> could not behold his Face: So Je&s;us Chri&s;t al&s;o was transfigu|red in Mount <HI>Tabor,</HI> &s;o as his Di&s;ciples were amazed, and wi&s;t not what they &s;aid.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="418" REF="225">
<HEAD><HI>Jo&s;hua</HI> a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>JO&s;hua,</HI> or <HI>Je&s;us,</HI> he was a Saviour, (as his Name &s;ignifies) he &s;aved <HI>I&s;rael</HI> from temporal and external Enemies and Calamities: So Chri&s;t &s;aves us from all &s;piritual and inter|nal Enemies and Mi&s;eries, as well as he will from all external.</P>
<P N="2">II. <HI>Jo&s;hua</HI> led <HI>I&s;rael</HI> quite into <HI>Canaan,</HI> not only unto the &s;ight of it, but into it: So Chri&s;t leads us, as we &s;aid before, into Heaven. What <HI>Mo&s;es</HI> could not do, <HI>Jo&s;hua</HI> did do upon this account: So what the Law could not do, being weak through the Fle&s;h, Chri&s;t, our <HI>Jo&s;hua,</HI> hath done.</P>
<P N="3">III. <HI>Jo&s;hua</HI> was a mighty Conqueror: So is Chri&s;t. <HI>Jo&s;hua</HI> overcame and utterly de|&s;troyed many Kings, that &s;o he might give <HI>I&s;rael</HI> the peaceable Po&s;&s;e&s;&s;ion of the Land of <HI>Canaan:</HI> So J<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;us Chri&s;t overcame, and totally vanqui&s;hed divers mighty Kings, and Enemies of our Souls, that &s;o he might give us a certain A&s;&s;urance of the eternal Inheri|tance, <HI>viz.</HI> (1.) Satan, the great King of the Bottomle&s;s-Pit. (2.) Sin, who, like a cruel and mercile&s;s King and Tyrant, reigned over all the Children of Men. (3.) Death, the King of Terrors, <HI>&amp;c.</HI></P>
<P N="4">IV. All the good Promi&s;es God made to <HI>I&s;rael,</HI> were fulfilled by the hands of <HI>Jo&s;hua:</HI> So all the gracious Promi&s;es of God to his Elect, were fulfilled in and by Je&s;us Chri&s;t.</P>
<P N="5">V. <HI>Jo&s;hua</HI> &s;aved <HI>Rahab</HI>'s Hou&s;e, that had the red Cord hung out at the Window: So Je&s;us Chri&s;t &s;aves all poor penitent Sinners, that expre&s;s Faith in his Blood.</P>
<P N="6">VI. He accep<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed al&s;o the <HI>Gibeonites,</HI> who humbly entreated Peace of him: So doth Chri&s;t all &s;incere Converts, who wi&s;ely &s;eek to him for Mercy.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Samp&s;on</HI> a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>SAmp&s;on</HI>'s Nativity was foretold by an Angel of God: So was the Conception and Na|tivity of Je&s;us Chri&s;t foretold by an Angel. (2.) <HI>Samp&s;on</HI> was &s;anctified from the Womb: So was Chri&s;t much more.</P>
<P N="2">II. <HI>Samp&s;on</HI> in re&s;pect of his great Strength, as &s;ome conceive, was a Type of Chri&s;t.</P>
<P N="3">III. He conquered a &s;tout Lion in the De&s;ert, hand to hand, as it were: So Chri&s;t over|came the roaring Lion, the Devil, in the Wilderne&s;s, and made him flie.</P>
<P N="4">IV. He &s;lew many of God's Enemies by his Death: So Je&s;us Chri&s;t by Death overcame Sin, Satan, Hell, and the Grave.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>David</HI> a Type of Chri&s;t.</HEAD>
<P><NOTE PLACE="marg">Dr. <HI>Taylor.</HI></NOTE><Q>AS all the Kings of <HI>I&s;rael</HI> were expre&s;s Types of Je&s;us Chri&s;t, the Head of his Kingdom, and of all the People of God, <HI>&amp;c.</HI> So were there two of them, that were more ma|nife&s;t Figures of him than all the re&s;t; I mean, <HI>David</HI> and <HI>Solomon,</HI> of both which we &s;hall enquire wherein the Re&s;emblance con&s;i&s;teth. <HI>David</HI> was &s;o &s;pecial a Type of the Lord Je&s;us, as &s;carce is any thing noted of Chri&s;t, but &s;ome Shadow of it might be ob&s;erved in <HI>David,</HI> &s;ome of which we &s;hall briefly touch upon in the following Parallels.</Q></P>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P N="1"><NOTE PLACE="marg">I&s;a. 11.1.</NOTE>I. For his Per&s;on; <HI>David,</HI> the Son of <HI>Je&s;&s;e:</HI> Chri&s;t, the true Rod out of the Stock of <HI>Je&s;&s;e.</HI> Both of ob&s;cure and low Parentage, both out of dry and de&s;picable Roots.</P>
<P N="2">II <HI>David</HI> was a King of <HI>I&s;rael,</HI> and had his Kingdom rai&s;ed out of Humility: Chri&s;t is a King. King of Saints, and King of Nations; and yet at fir&s;t his Kingdom was &s;mall, and ro&s;e by degrees, much after the manner as <HI>David</HI>'s did, who&s;e Kingdom was the Figure of it.</P>
<P N="3">III. <HI>David</HI> was a Man after God's own Heart, &s;ave in the Ca&s;e of <HI>&V;riah:</HI> Chri&s;t much more a Man after God's own Heart,<NOTE PLACE="marg">Ezek 34.24. Jer. 30.9. Ho&s;. 3.5.</NOTE> a Man without &s;pot. Chri&s;t is often called <HI>David: My Servant</HI> David <HI>&s;hall be the Prince among them. They &s;hall &s;erve the Lord their God, and</HI>
<PB N="419" REF="225"> David <HI>their King, whom I will rai&s;e up unto them. They &s;hall &s;eek the Lord their God, and</HI> David <HI>their King.</HI> Not the Typical <HI>David,</HI> long before dead, but the <HI>Me&s;&s;iah,</HI> the true <HI>David,</HI> the Beloved of God.</P>
<P N="3">III. <HI>David</HI> was made the Head of Nations, as he him&s;elf &s;peaketh, <HI>Thou ha&s;t made me the Head of Nations,</HI> &amp;c. Which was not &s;o fully true in the Type, as in the Anti-type; he &s;pake it figuratively of Je&s;us Chri&s;t: For literally <HI>David</HI> was King but of one little Cor|ner in <HI>Judea;</HI> but Chri&s;t, the true <HI>David,</HI> hath, and &s;hall have his Dominions from Sea to Sea, and from the River to the Ends of the Earth.</P>
<P N="4">IV. <HI>David</HI> was a Prophet as well as a King: So is Je&s;us Chri&s;t.</P>
<P N="5">V <HI>David</HI> was anointed about the thirtieth Year of his Life: So Chri&s;t, the true <HI>David,</HI> was baptized, and then anointed by the Holy Spirit, being about the thirtieth Year of his Age.</P>
<P N="6">VI. <HI>David</HI> in his Wars had many poor Men that followed him, &s;uch as were in Debt, <HI>&amp;c.</HI> So J<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;us Chri&s;t, the true <HI>David,</HI> had many poor Men who followed him, and became his Di&s;ciples, who were heavy laden under the Burthen of Sin, which is called a Debt.</P>
<P N="7">VII. <HI>David</HI> had &s;everal brave Men with him, who were called his Worthies: So had Chri&s;t, the true <HI>David,</HI> his twelve Apo&s;tles, who were mo&s;t valiant and noble Champions for the Truth, be&s;ides the &s;eventy Di&s;ciples.</P>
<P N="8">VIII. <HI>David</HI> had many open, and &s;ome &s;ecret Enemies, as <HI>Doeg, Achitophel,</HI> &amp;c. His own Son al&s;o ro&s;e up in Rebellion again&s;t him: So Je&s;us Chri&s;t had, and &s;till hath, many open and &s;ecret Enemies: The Jews, who were called his own Peop<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e, plotted again&s;t him; nay, and one of his own Di&s;ciples, that eat Bread with him, lifted up the Heel a|gain&s;t him, and at la&s;t treacherou&s;ly betrayed him wiith a Ki&s;s.</P>
<P N="9">IX. <HI>David</HI> was a Type of Chri&s;t in his Kingdom, 1. In re&s;pect of the Entrance. 2. In re|&s;pect of the Admini&s;tration. 3. Of Continuation, <HI>&amp;c.</HI></P>
<P N="1">1. <HI>David</HI> entred not without &s;trong Oppo&s;ition, much Contempt and Di&s;dain: So Je&s;us Chri&s;t was vilified: <HI>The Stone which the Builders refu&s;ed, is become the Head-Stone of the Corner.</HI><NOTE PLACE="marg">Acts 4 11.</NOTE> No Man was more de&s;pi&s;ed of <HI>Saul</HI>'s Courtiers, than <HI>David,</HI> who was thought far enough from the Kingdom: So no Man could be more &s;lighted and rejected, than Chri&s;t was by the Scribes, Phari&s;ees, Prie&s;ts, and other People of <HI>I&s;rael.</HI></P>
<P N="2">2. In his Admini&s;tration, <HI>David</HI> would judg uprightly, and &s;ing of Mercy and Judgment; he would endure no hateful Per&s;on in his &s;ight: Chri&s;t, the true <HI>David,</HI> is the mo&s;t ju&s;t and righteous Judg of Heaven and Earth, who mo&s;t &s;incerely di&s;pen&s;eth Grace and Mercy to all penitent Sinners, but feeds impenitent and rebellious Ones with Judgment, <HI>&amp;c.</HI></P>
<P N="3">3. In the Continuation of his Kingdom, God promi&s;ed Mercy to <HI>David,</HI> and his Seed for ever: Which Promi&s;es are not to be extended to his carnal Succe&s;&s;ion, for the Princely Dignity is taken from them; but the &s;piritual Seed of the true <HI>David</HI> was there meant: 1. Chri&s;t him&s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f, in whom his Kingdom is perpetuated. 2. The true <HI>I&s;rael,</HI> whether Jews or Gentiles, who by Faith are engrafted into the <HI>Me&s;&s;iah,</HI> in re&s;pect of whom there &s;hall be no end of his Kingdom.</P>
<P N="10">X. Many things that <HI>David</HI> &s;peaks in the Book of P&s;alms, which &s;ome are ready to think he &s;pake of him&s;elf, yet (&s;uch a Type was he of Chri&s;t, that) they are directly applicable to none but Je&s;us Chri&s;t, <HI>&amp;c.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Solomon</HI> a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>SOlomon,</HI> or <HI>Shelomon,</HI> peaceable, the Son of <HI>David,</HI> greatly beloved, and King of <HI>I&s;rael</HI> and <HI>Jeru&s;alem:</HI> So was Chri&s;t the beloved of God, the true Son of <HI>David</HI> according to the Fle&s;h, King of <HI>I&s;rael,</HI> and Prince of Peace, <HI>&amp;c.</HI></P>
<P N="2">II. <HI>Solomon</HI> ex<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eeded all other Men in Wi&s;dom and Knowledg: Chri&s;t is the Wi&s;dom of God: <HI>In him are hid all the Trea&s;ures of Wi&s;dom and Knowledg.</HI><NOTE PLACE="marg">C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l. 2.3.</NOTE> But in this there is great difference between them: 1. <HI>Solomon</HI> had his Wi&s;dom by Donation and Gift: Chri&s;t, as God, derived it from none. 2. <HI>Solomon</HI> by all his Wi&s;dom knew not the Hearts of Men: But Chri&s;t doth, he knew what was in Man. 3. <HI>Solomon</HI> could not infu&s;e his Wi&s;dom in|to others, to make them wi&s;e: But Je&s;us Chri&s;t is made of God unto us, Wi&s;dom; he makes us wi&s;e. 4. <HI>Solomon</HI> in all things he did was not wi&s;e; but Chri&s;t was in all things wi&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">; in him was no Folly.</P>
<P N="3"><PB N="420" REF="226">III. <HI>Solomon</HI> for his Wi&s;dom was admired, and his Fame was &s;pread abroad: But much more was the Wi&s;dom and excellent Speeches, Doctrine, and Miracles of <HI>Chri&s;t</HI> &s;pread a|broad,<NOTE PLACE="marg">John 8.</NOTE> &s;o that his very Enemies confe&s;&s;ed, never Man &s;pake like him.</P>
<P N="4">IV. <HI>Solomon</HI> was a Type of Chri&s;t, in that he was a King of the greate&s;t Royalty, Wealth, and Glory,<NOTE PLACE="marg">1 King. 3.13.</NOTE> that ever was; he &s;o enriched his Subjects, that Silver and Gold were as com|mon to them as Stones in the Street: Chri&s;t enriches all his People &s;piritually, the Price of Grace being far above Gold.</P>
<P N="5">V. <HI>Solomon</HI> was a Type of Chri&s;t, 1. In building, 2. Dedicating, 3. Ordering the Temple.</P>
<P N="1"><NOTE PLACE="marg">Mat. 16.</NOTE>1. He built the Temple: Chri&s;t built or builds his Church: <HI>&V;pon this Rock will I build my Church.</HI></P>
<P N="2">2. He dedicated the Temple, and con&s;ecrated it to the Service of God, by which means Prayers, and other Acts of Religious Wor&s;hip, were accepted: So Je&s;us Chri&s;t dedicated his Church by &s;olemn Prayer to God, and by his Blood and Mediation renders all their Servi|ces,<NOTE PLACE="marg">John 17.</NOTE> and other Acts of Religious Wor&s;hip, accepted by the Father.</P>
<P N="3">3. He ordered all things in the Temple, appointing the &s;everal Offices and Officers there|of: So Je&s;us Chri&s;t, the true <HI>Solomon,</HI> orders all things according to his Wi&s;dom in his Church, about the publick Wor&s;hip of God, and hath appointed all Offices and Officers that &s;hould be therein.</P>
<P N="6">VI. <HI>Solomon</HI> was a Type of Chri&s;t in his Admini&s;tration of Ju&s;tice, which was the Glory of his Royal Throne.</P>
<P>Yet in many things <HI>Solomon</HI> was no Type of Chri&s;t, <HI>&amp;c.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Eli&s;ha</HI> a Type of Chri&s;t.</HEAD>
<P><HI>ELi&s;ha</HI> &s;ignifies the Health of God: Je&s;us Chri&s;t is truly the Health and Salvation of God; 'tis he that heals all poor Sin-&s;ick Souls.</P>
<P N="2">II. He &s;ucceeded <HI>Elijah:</HI> So Chri&s;t &s;ucceeded the &s;econd <HI>Elijah,</HI> viz. <HI>John Bapti&s;t.</HI></P>
<P N="3">III. He received the Spirit of his Predece&s;&s;or in a double mea&s;ure: Chri&s;t not in a dou|ble mea&s;ure, but without mea&s;ure.</P>
<P N="4">IV. He cured <HI>Naaman</HI> of his Lepro&s;y, and rai&s;ed the Dead: In this he was a Type of Chri&s;t, who cured the Lepro&s;y both externally and internally, and in both &s;ences rai&s;ed the Dead al&s;o.</P>
<P N="5">V. He had a wicked, ungodly, and covetous Servant, called <HI>Gehazi:</HI> So had Chri&s;t a wicked and covetous <HI>Judas.</HI></P>
<P>His Predece&s;&s;or was a Type of Chri&s;t al&s;o in many things, particularly in his A&s;cen&s;ion into Heaven, <HI>&amp;c.</HI></P>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Jonah</HI> a Type of Chri&s;t.</HEAD>
<P><HI>JOnah,</HI> a Dove in Name: Chri&s;t was the &s;ame in Nature.</P>
<P N="2">II. He was three Days and three Nights in the Whale's Belly, yet at la&s;t came forth alive: So Chri&s;t was three Days and three Nights in the Bowels or Heart of the Earth, and yet ro&s;e again alive.</P>
<P N="3">III. He preached Repentance to a wicked People: So did Chri&s;t.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Zerubbabel</HI> a Type of Chri&s;t.</HEAD>
<P><HI>ZErubbabel</HI> is called the <HI>Elect of God, Hag.</HI> 2.24. So is Je&s;us Chri&s;t, <HI>Behold my Servant, mine Elect,</HI> &amp;c.</P>
<P N="2">II. The Lord promi&s;ed to make him a Signet, &s;ignifying thereby that his Dignity and Glory &s;hould be mo&s;t excellent, which is only accompli&s;hed in Chri&s;t.</P>
<P N="3">III. He was appointed to rai&s;e up the Temple of <HI>David;</HI> 'twas promi&s;ed that he &s;hould lay the Foundation, and fini&s;h it, <HI>&amp;c.</HI> So was Je&s;us Chri&s;t appointed to build up and re|&s;tore the &s;piritual Temple and Tabernacle of <HI>David;</HI> he lays the Foundation, and he fini&s;hes it by his Spirit, <HI>&amp;c.</HI></P>
</DIV2>
<DIV2 TYPE="part">
<PB N="421" REF="226">
<HEAD><HI>Aaron</HI> a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P><HI>AAron</HI> a Teacher, or the Mountain of Fortitude: So is Chri&s;t the true Teacher of God's Word, and in that re&s;pect not only the Anti-Type of <HI>Aaron,</HI> but of all true Teachers and Mini&s;ters of God's Word, that went before him, and is al&s;o that exalted <HI>Aaron,</HI> or Mountain of invincible Strength.</P>
<P N="2">II. <HI>Aaron</HI> was <HI>Mo&s;es</HI>'s Mouth to the People: So is Chri&s;t his Fathers Mouth to Men,<NOTE PLACE="marg">Exod. 4 30.</NOTE> in declaring his Will and Mind to them.</P>
<P N="3">III. He was the Ble&s;&s;er of the People: So is Chri&s;t the true Ble&s;&s;er of his People,<NOTE PLACE="marg">Lev. 9.22. Acts. 4.26.</NOTE> in and by him are all the Families of the Earth ble&s;&s;ed; him hath God the Father &s;ent to ble&s;s you, <HI>&amp;c.</HI></P>
<P N="4">IV. He was the High Prie&s;t of the Lord; In this he was the expre&s;s Type of the Lord Je|&s;us, who is the true and only High Prie&s;t of his faithful People.</P>
<P N="5">V. He dyed upon the top of the Mount: Chri&s;t was crucified upon the top of a Mount, called <HI>Golgotha.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The High Prie&s;t a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>THE High Prie&s;t was a Type of Chri&s;t: 1. In his Deputation to his Office. 2.<NOTE PLACE="marg">Heb. 5 1.</NOTE> In his Con&s;ecration. 3. In his Apparel. 4. In the Execution of his Office, <HI>&amp;c.</HI></P>
<P>Fir&s;t, In his Deputation to his Office.</P>
<P N="1">1. He mu&s;t be cho&s;en out of the Tribe of <HI>Levi:</HI> Chri&s;t was taken from among Men of our Fle&s;h and Bone.</P>
<P N="2">2. He mu&s;t not be Blind, Lame, <HI>&amp;c.</HI> but wholly without natural Blemi&s;h:<NOTE PLACE="marg">Ho&s;. 4.6.</NOTE> to &s;ignify Chri&s;t &s;hould be without Sin, <HI>In his Month was found no guile.</HI></P>
<P N="3">3. He was to be a Man of Knowledg, or no Prie&s;t to God: which figured forth that perfect Knowledg that is in Chri&s;t.</P>
<P>Secondly, As to his Con&s;ecration, 'tis &s;et down <HI>Exod.</HI> 29.1. 1. Wa&s;hing. 2. Anoint|ing. 3. Sacrificing and Purifying with Blood, and this Con&s;ecration to continue &s;even days together; which in general, &s;hadowed the &s;urpa&s;&s;ing Sanctity and Purity of Chri&s;t, above all Men and Angels, and of his being annointed with the Holy Spirit above his Brethren,<NOTE PLACE="marg">Heb. 1.8.</NOTE> and of his becoming our High Prie&s;t, by the Sacrifice of him&s;elf, or by offering up his own Blood, to attone and make Peace, <HI>&amp;c.</HI> But whereas the High Prie&s;t needed Sacrifices to offer for his own Sins, in that there is a Di&s;parity, for Chri&s;t having no Sin, needeth no Sa|crifice for him&s;elf.</P>
<P>Thirdly, the High Prie&s;t in his Apparel was a Type of Chri&s;t.</P>
<P N="1">1. He was to have on a Linnen Garment, which &s;ignified Chri&s;t's Righteou&s;ne&s;s, which all that appear accepted before the Lord, mu&s;t have on.</P>
<P N="2">2. A Girdle, which as <HI>Ain&s;worth,</HI> and divers others ob&s;erve, &s;ignified that Con&s;tancy and Stability that was in Chri&s;t, who is as firm as a Rock; as al&s;o to &s;hew how fixed and &s;table all God's People &s;hould be, being girt about with the Girdle of Truth and Verity, and &s;o pre|pared ready, and &s;trengthned to every good Work.</P>
<P N="3">3. A Bonnet, which &s;ignified God's covering and protecting our Head from all Dangers, and in him, us, that no Evil may befal us.</P>
<P N="4">4. The High Prie&s;t was to have an <HI>Ephod,</HI> not of Wool, nor Silk, but of Linnen, (the Matter of which ri&s;eth out of the Earth,) which &s;ignifieth, &s;aith Dr. <HI>Taylor,</HI><NOTE PLACE="marg">Ezek 44.17.</NOTE> that Holy Fle&s;h of Chri&s;t, which veiled his Diety, as a Garment; it was a long white Garment, &s;ignifying the ab&s;olute Righteou&s;ne&s;s of Chri&s;t; which is long enough to cover all our Nakedne&s;s. It was adorned with two <HI>Onyx</HI> Stones, and in them the Names of the Twelve Tribes engraven, which he carried on his Shoulders; &s;ignifying that the Names of the Godly are not lightly written, but engraven in the Love and Memory of Chri&s;t, that Chri&s;t &s;hould carry his Church and People upon his Shoulders, or &s;upport them by his own Strength: Al&s;o the two <HI>Onyx</HI> Stones, with the Names of the Children of <HI>I&s;rael</HI> engraven upon them, and wore upon the High Prie&s;ts Shoulder, was a great Ornament to him; So Chri&s;t looks upon his People to be as precious Stones, and Jewels to him.</P>
<P N="5"><PB N="422" REF="227">5. The High Prie&s;t was to have on, the Brea&s;t-Plate of Judgment, the mo&s;t precious part of all his Garments.</P>
<P N="1">(1.) In re&s;pect of the twelve co&s;tly and glittering Stones, which were to be &s;et in four Rows, according to the Number of the Tribes of <HI>I&s;rael:</HI> the&s;e Stones &s;ignified the &s;hining Grace and Holine&s;s of Chri&s;t, not only as it &s;hone forth in his own Per&s;on, but al&s;o as it is communicated to all his faithful Children, the&s;e Stones &s;hone gloriou&s;ly: So do the Saints in Grace, and true Go&s;pel Purity.</P>
<P N="2">(2.) The&s;e Stones were of great Worth and Value; &s;ignifying what a value Je&s;us Chri&s;t puts upon his Church, they are as precious &s;tones, and co&s;tly Jewels in his e&s;teem, tho &s;lighted and contemned by Men.</P>
<P N="3">(3.) They were &s;et in the Pectoral, and <HI>Aaron</HI> mu&s;t carry them on his Heart; &s;ignifying that Chri&s;t hath as much care of his own People, as if they were inclo&s;ed in his Heart; they lie near him, and are always upon his Heart, and in his Mind.</P>
<P N="4">(4.) In Number Twelve, according to all the Tribes: noting there is room enough in Chri&s;t's Heart for every particular Saint, he loves them all, bears them all upon his Heart, before the Throne of God.</P>
<P N="5">(5.) They &s;tood in four Rows in a comely Quadrangle: &s;ignifying the comely Order that Chri&s;t hath placed in his Church, &s;ome in a higher, and &s;ome in a lower Rank.</P>
<P N="6">(6.) All the Stones, and &s;o con&s;equently all the Names of the Children of <HI>I&s;rael,</HI> &s;tood in the Brea&s;t-Plate in a narrow compa&s;s: So by Chri&s;t all the Children of God are gathered to|gether, and &s;weetly vailed through the Spirit in Love: In the Brea&s;t-Plate al&s;o, was the <HI>&V;rim</HI> and <HI>Thummim,</HI> which the <HI>Rabbi David,</HI> a Jew, &s;aith, <HI>It is unknown to us what the&s;e &s;ignify;</HI> it is thought it was the Workman&s;hip of no Man, but a Sacred Monument immedi|ately received from God, but all the Learned (I have met with) agree they &s;ignified Je&s;us Chri&s;t. 1. Their Names, &s;ay &s;ome, &s;ignify Light; others Beauty and Perfection; in Chri&s;t is all fulne&s;s of Light, Beauty and Perfection. 2. There u&s;e, was to receive by them an&s;wer from God, in difficult Ca&s;es, when the Prie&s;t con&s;ulted with him, the Oracle by <HI>&V;rim</HI> gave certain Direction: So Chri&s;t is the mo&s;t perfect Rule and Direction, &s;hadowed by that.<NOTE PLACE="marg">Heb. 1.1, 2.</NOTE> As God &s;pake then by <HI>&V;rim</HI> to the Prie&s;t; &s;o now by his own Son: Tho&s;e who would have their Doubts re&s;olved, mu&s;t go to the <HI>&V;rim,</HI> go to Chri&s;t, and to his Ordi|nances, <HI>&amp;c.</HI></P>
<P>But to return back, and &s;peak a little further to the Robe of the <HI>Ephod,</HI> and Bonnet on the Skirts of the <HI>Ephod,</HI><NOTE PLACE="marg">Exod. 28.31.</NOTE> were fa&s;tned, the Pomegranets of blew Silk, and Purple, and Scar|let round about: this Fruit had a mo&s;t plea&s;ant &s;mell, &s;weet in it &s;elf, and &s;weetning other things, and is full of precious Juice and Liquor. 2. Bells of Gold between them round about a Golden Bell and a Pomegranate, <HI>&amp;c.</HI> this Ve&s;ture or Garment, might &s;ignify the Righteou&s;ne&s;s of Chri&s;t's Human Nature, and by the &s;weet Pomgranates, the mo&s;t excellent &s;avour of his Righteou&s;ne&s;s and Obedience, in the No&s;trils of God the Father, in the behalf of Man; which al&s;o in a Spiritual Sen&s;e was full of precious Juice and Virtue, to qualify and abate the raging heat of God's Wrath; as the Juice of Pomgranates doth allay the burning heat of an Ague or Feaver; as al&s;o they might &s;ignify what a &s;weet &s;avour Chri&s;t's Righte|ou&s;ne&s;s doth ca&s;t upon us, when wrapped, as it were, therein, who by Nature are in a &s;tinking and loath&s;ome Condition. 2. As to the golden Bells they might figure forth the ble&s;&s;ed &s;ound of the Go&s;pel; or, as &s;ome under&s;tand, Chri&s;t's vi&s;ible owning of us now in Heaven, and our publick owning of him on Earth, which mu&s;t be Sincere; we mu&s;t not only make a &s;ound, but al&s;o have good Fruit; we mu&s;t not on<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y have a Word for God, but a Work for God; a Bell, a Pomegranate, a Word, and a Work.</P>
<P N="6">6. The High Prie&s;t mu&s;t be heard when he goeth into the Sanctuary; &s;ignifying, &s;aith Dr. <HI>Taylor</HI> the Power of Chri&s;t, our High Prie&s;t's perpetual Interce&s;&s;ion, being entered into the true Sanctuary, <HI>viz.</HI> Heaven it &s;elf for us.</P>
<P>As touching the Miter, or Bonnet upon the Prie&s;t's Head, made of blew Silk, and fine Linnen, like to an half Coronet, beautified with a Golden Plate, on which was written Holine&s;s to the Lord. 1. The Miter might not only &s;ignify God's covering and protecting our Head the Lord Je&s;us, and us in him, but al&s;o his Kingly Dignity. 2. The Golden Plate in which was written <HI>Holine&s;s to the Lord,</HI> figured forth in a mo&s;t con&s;picuous manner; that mo&s;t divine and perfect Holine&s;s of the Lord our Righteou&s;ne&s;s, the Holine&s;s of his Per&s;on, the Holine&s;s of his Nature, the Holine&s;s of all his Actions and Pa&s;&s;ions; his Holine&s;s, who is the Cau&s;e, Stream, and Original of all our Holine&s;s, that is accepted of God.</P>
<P>Fourthly, The Prie&s;t was a Type of Chri&s;t in the Execution of his Office.</P>
<P N="1">1. The Prie&s;t mu&s;t kill the Sacrifices, and none but he; &s;ignifying Je&s;us Chri&s;t's vo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">untary Action,<NOTE PLACE="marg">Joh. 10.18.</NOTE> in laying down his Life for us, none could take it away from him; he was as well the Prie&s;t as the Sacrifice.</P>
<P N="2"><PB N="423" REF="227">2. The Prie&s;t offered the Blood of the Sacrifices to God, and &s;prinkled it on the Alter; no Man might offer his <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">wn Sacrifice, but he mu&s;t bring it to the Prie&s;t:<NOTE PLACE="marg">Lev. 7.4.</NOTE> figuring there was no coming to God but by Chri&s;t, who offered up his own Blood to atone for our Sins; no other can offer any Sacrifice to take away Sin, but him alone.</P>
<P N="3">3. The Prie&s;t prepared the Body of the Sacrifice, fley'd it, divided it into &s;everal parts,<NOTE PLACE="marg">Lev. 1.6.</NOTE> wa&s;hed the Intrails, put Fire unto the Burnt-Offerings, con&s;umed the Fat, ca&s;t the Filth and Dung into the pl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ce of A&s;hes, <HI>&amp;c.</HI> &s;ignifying that Chri&s;t alone did the whole work of our Redemption, he &s;uffered the heat of God's Wrath and Ju&s;tice, he puts away all our Filth, and covers it in his own Grave, and wa&s;heth us in the Fountain of his own Blood, <HI>&amp;c.</HI></P>
<P N="4">4. The Prie&s;t was to teach the People, <HI>The Prie&s;t's Lips mu&s;t pre&s;erve Knowledg,</HI><NOTE PLACE="marg">Mal. 2.7.</NOTE> <HI>and thou &s;halt &s;eek the Law at his Mouth;</HI> this figured forth Chri&s;t in his Prophetical Office, who is the great Doctor and Teacher of God's Mind and Will to the Children of Men, 'tis he who hath the Tongue of the L<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">arned, &s;o that never Man &s;pake like him,<NOTE PLACE="marg">P&s;al. 45.2.</NOTE> it is he who hath the Words of everla&s;ting Life.</P>
<P N="5">5. The Prie&s;ts were to pre&s;erve the Oyl for Lights, and the Incen&s;e,<NOTE PLACE="marg">Luk. 24.50.</NOTE> and for the daily Meat-Offering, and the anointing Oyl, <HI>&amp;c.</HI> &s;ignifying that Je&s;us Chri&s;t is the Pre&s;erver of all Grace, in and for his Church, he only watcheth for the &s;afety of his People, he pre&s;erves the light of Grace and good Works in us, and the Oyl of Gladne&s;s from decaying in our Lamps and Ve&s;&s;els.</P>
<P>There were &s;ome Actions more peculiar to the High Prie&s;t.</P>
<P N="1">1. He mu&s;t daily dre&s;s the holy Lamps and Lights, Morning and Evening,<NOTE PLACE="marg">Lev. 24.2, 3.</NOTE> before the Lord, to pre&s;erve the Lights from going out: So Chri&s;t pre&s;erves the Light of his Word and Go&s;pel from being put out, tho Men and Devils with all their Might have endeavoured to do it.</P>
<P N="2">2. He mu&s;t week<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y make the Shew-Bread, and &s;et it before the Lord continually and,<NOTE PLACE="marg">Exod. 25.30.</NOTE> more expre&s;ly, every Sabbath he mu&s;t &s;et on the Table twelve Loaves, according to the number of the Tribes of <HI>I&s;rael,</HI> and take the old away, <HI>&amp;c.</HI> In this he was a Type of Chri&s;t, who &s;ets him&s;elf continually in the Mini&s;try of the Word (as the Sub&s;tance and Anti-type of the Shew-Bread) before the Children of Men, e&s;pecially to feed and &s;trengthen his own Children, nay an<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> brings forth fre&s;h Food, new Bread for them every Sabbath.</P>
<P N="3">3. He mu&s;t yearly (and that in the day of Expiation) go into the Holy of Holies,<NOTE PLACE="marg">Exod. 30.10. Lev. 16.2.</NOTE> to make an Atonement for him&s;elf, for his Hou&s;e, and for all the People, but not without Blood; &s;ignifyi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">g that Chri&s;t by one alone Sacrifice of him&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lf, hath opened the Sanctuary of H<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aven, and by his A&s;cen&s;ion hath made entrance into it on our behalf, and there appears be<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ore God once for all to make Interce&s;&s;ion for us. The Prie&s;t went alone without any Attendants:<NOTE PLACE="marg">Heb. 10.12, 19</NOTE> So Chri&s;t hath trod the Wine-Pre&s;s alone, no Competitor, no Companion h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">th he in this work, and now pleads alone, as our own, and only Mediator, by virtue of his own Blood, at the Father's right Hand; <HI>There is one</HI> (that is but one) <HI>Mediator,</HI> between God and Man, <HI>&amp;c.</HI></P>
<P N="4">4. The High Prie&s;t continually was to decide the highe&s;t Controver&s;ies, he mu&s;t judg be|tween the cl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">an and the unclean, he mu&s;t put the one out, and receive the other into the Con|gregation; &s;ignifying that Chri&s;t only, Chri&s;t alone is the Supream judg of all Controver|&s;ies, 'tis his Word only that can decide the Ca&s;e, who is clean, and who unclean, who is to be put out, and who to be taken into his Church.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Tabernacle, and what it was the Type of.</HEAD>
<P>THe Tabernacle in &s;ome re&s;pect, according to the Learned, was a Type of Chri&s;t's Hu|man Nature.</P>
<P N="1">1. It was exceeding glorious within, all the inward parts thereof were overlaid with pure Gold. This might &s;ignify how the Human Nature of the Son of God was covered with the Diety; that being the true Tabernacle that God hath pitched, and not Man. Saint <HI>John</HI> &s;aith, The Word dwelt (or tabernacled) among&s;t us, (&s;peaking of his being in our Fle&s;h) or taking upon him our Nature, it being conceived by the Holy Gho&s;t, and not erected by Man.</P>
<P N="2">2. The Tabernacle was the place where God met with his People; now God meets with his People in Chri&s;t 'tis in and through him, we come to know or have the true Revelati|on of his Will, and enjoy his gracious Pre&s;ence, <HI>&amp;c.</HI> Tho&s;e who would be accepted with God, and wor&s;hip him aright, mu&s;t wait at the door of this Spiritual Tabernacle.</P>
<P>Others under&s;tand by the Tabernacle, the Church, or My&s;tical Body of Chri&s;t, wherein God graciou&s;ly dwells, and hath promi&s;ed al&s;o to meet his People.</P>
<P N="1"><PB N="424" REF="228">1. It was moveable, &s;ignifying the trouble&s;ome State of God's People, whil&s;t they pa&s;s through the Wilderne&s;s of this World.</P>
<P N="2">2. The Tabernacle had three places. 1. The outward Court, wherein &s;tood the brazen Altar. 2. The Holy Place. 3. The Holie&s;t of all. In the fir&s;t, it typifies forth the vi&s;ible or outward Form of the Church, in re&s;pect of the external Exerci&s;e of Religion and Wor&s;hip, hither the common People may come. The &s;econd typified out the Spiritual State, or more clo&s;e and holy Fellow&s;hip of the Church, which none have admittance into, but &s;incere and &s;anctified Per&s;ons, who feed upon the Spiritual and true Shew-Bread, Je&s;us Chri&s;t. The third typified Heaven it &s;elf, or the Church of God triumphant, where Chri&s;t is &s;et down in Glory, at the Father's right hand, to intercede for us.</P>
<P N="3">3. The Entry to the Holie&s;t of all, was by the Holy Place, and to the Holy place, was by the outer Court, <HI>&amp;c.</HI> So our Entry into Heaven, is by being Members of the vi&s;ible Church, through Faith, and a good Con&s;cience. He that would enter into the Holie&s;t of all, mu&s;t fir&s;t be Holy; and he that would come into a State of true Holine&s;s, and Communion with God and his People, mu&s;t learn to know where the Candle&s;tick and true Shew-Bread &s;tands, which is the vi&s;ible Church.</P>
<P N="4">4. You read of the fixed Pillars of the Holy Place; they might &s;ignify the Holy Apo&s;tles of Je&s;us <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hri&s;t, and his faithful Mini&s;ters, who help to &s;upport the Spiritual Structure, the Church, as Pillars do &s;upport a Hou&s;e, <HI>&amp;c.</HI></P>
<P N="5">5. The divers Ornaments and In&s;truments thereof; might &s;ignify the diver&s;ity of Spiri|tual Gifts and Graces in the Go&s;pel-Church; the Tabernacle was exceeding glorious within, and all the inward parts thereof were overlaid with pure Gold:<NOTE PLACE="marg">Exod. 35. P&s;al. 45.</NOTE> So inwardly, the Church of God is very beautiful, the King's Daughter is all glorious within.</P>
<P N="6">6. The &s;everal cov<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rings thereof; typified the Lord's &s;ure and &s;afe Protection of his Church, by his own immediate Power and gracious mini&s;tration of Angels.</P>
<P N="7">7. Gold within, and Skins without; might &s;ignify, tho the Church is glorious within, yet outwardly, to the &s;ight and view of carnal Men, &s;he hath no Beauty, but is look'd upon as contemptible.</P>
<P N="8">8. The Tabernacle, and all the In&s;truments thereof, yea, the very A&s;h-Pans, and Snuf|fers of the Candle&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">k, mu&s;t be made according to the Pattern &s;hewed in the Mount; which figured forth,<NOTE PLACE="marg">Exod. 25.40.</NOTE> that the Church of God, and all the exerci&s;e of Wor&s;hip that is therein, whe|ther Doctr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne or Di&s;cipline, mu&s;t be exactly according to the expre&s;s written Word; nothing mu&s;t be a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ded to, nor dimini&s;hed from, no Alterations one way or other mu&s;t be made.</P>
<P N="9">9. The voluntary Oblation of the People to build the Tabernacle; &s;ignifies how willing Chri&s;tians &s;hould be to contribute of their outward Sub&s;tance to uphold God's Church, and the publick Wor&s;hip thereof.</P>
<P N="10">10. The glorious Door of the Tabernacle; might be a Figure of Chri&s;t, who &s;aith, <HI>I am the Door;</HI><NOTE PLACE="marg">Joh. 10.7.</NOTE> 'tis by him we enter into the Kingdom of Grace and Glory.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Veil of the Holie&s;t, <HI>Exod.</HI> 26.31. and what it figured forth.</HEAD>
<P>IT was glorious, of Embroidered Work; this &s;aith <HI>Guild,</HI> &s;ignified the Body of Chri&s;t, filled with the fulne&s;s of God,<NOTE PLACE="marg">Heb. 7.26.</NOTE> or beautified with all the mo&s;t excellent and Heavenly Graces of the Spirit.</P>
<P N="2"><NOTE PLACE="marg">Joh. 1.51.</NOTE>II. It was repleni&s;hed and wrought full of Cherubims; noting thereby that &s;erviceable and ready attendance of the Angels on Chri&s;t's Natural and My&s;tical Body.</P>
<P N="3">III. It was born up by glorious and co&s;tly Pillars, overlaid with Gold, on Sockets of Sil|ver; to &s;hew that the Humanity of Chri&s;t (e&s;pecially in his Sufferings) &s;hould be born up by his Deity, which his Manhood overveiled.</P>
<P N="4">IV. By the Veil only, there was entry into the Holie&s;t place of all: So by the Veil, that is to &s;ay, the Fl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;h of Chri&s;t, w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ich was rent (as it were) upon the Cro&s;s, a new and li|ving way is made for us to the Father.<NOTE PLACE="marg">Heb. 10.20.</NOTE></P>
</DIV2>
<DIV2 TYPE="part">
<PB N="425" REF="228">
<HEAD>The Ark a Type of Chri&s;t.</HEAD>
<P>THe Ark was an a&s;&s;urance of God's Pre&s;ence among&s;t his People: So Chri&s;t is the Cau&s;e and A&s;&s;urance, that God in a gracious way is pre&s;ent with us.</P>
<P N="2">II. Where the Ark was, there it was lawful to offer Sacrifice, and no where el&s;e: which might &s;hew that our acceptance in God's Sight, is through Je&s;us Chri&s;t. If Chri&s;t dwell not in our Hearts by Faith, if we have not the Ark with us, Chri&s;t with us, God will not accept of our Prayers nor Service.</P>
<P N="3">III. In the Ark was the Pot of <HI>Manna;</HI> to &s;hew, that in Chri&s;t is the Life, Comfort, and Spiritual Nouri&s;hment for our Souls.</P>
<P N="4">IV. The Ark had a Crown of Gold round about it; &s;ignifying the Maje&s;ty of Chri&s;t's Kingdom, or his Regal Power.</P>
<P N="5">V. The two Tables were in the Ark, the Ark kept them: which might &s;ignify Chri&s;t's keeping the Law perfectly for us, and deliver us thereby from the Cur&s;e of it.</P>
<P N="6">VI. When the Ark was &s;et in the Temple of <HI>Dagon, Dagon</HI> fell down and broke to pieces: So when Chri&s;t, and his Truth, are &s;et up in a Man's Heart, or a Nation, Sin and Idolatry will go down.</P>
<P N="7">VII. Where the Ark was, there was the Glory of God; and when that departed, the Glo|ry of God departed: So where Chri&s;t's ble&s;&s;ed Truth and Go&s;pel is, there is the Glory of God, but when Chri&s;t leaves a People, takes away his Go&s;pel, the Glory of God goes from that People.</P>
<P>Some run a Parallel between the Church and the Ark; others between the Publick Wor|&s;hip of God and it: But in my Judgment, it more clearly was a Type of Chri&s;t, which may comprehend much of what they &s;ay in re&s;pect of other things.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Mercy-Seat, <HI>Exod.</HI> 25.17. a Type of Chri&s;t.</HEAD>
<P>IT was called the Mercy-Seat, or, as <HI>Ain&s;worth</HI> gives it from the <HI>Hebrew</HI> Word, a Propitia|tion covering; this, &s;aith the Apo&s;tle applyeth to Chri&s;t, called God's Propitiation;<NOTE PLACE="marg">1 Joh. 2.2.</NOTE> 'tis in Chri&s;t Mercy is truly &s;eated; and 'tis he that hath made a Propitiation for our Sins.</P>
<P N="2">II. It was the Cover of the Ark where the two Tables lay: So Chri&s;t is the true Cover,<NOTE PLACE="marg">Rom. 3.</NOTE> and Deliverer from the Cur&s;e and Accu&s;ation of the Law.</P>
<P N="3">III. It was of pure Gold, noting the &s;potle&s;s Holine&s;s of Chri&s;t.</P>
<P N="4">IV. Upon the Mercy-Seat were two Cherubims; the&s;e Cherubims &s;ignifyed the holy An|gels, they &s;tretched their Wings on high, covering or &s;hadowing &s;o the Mercy-Seat. This Word is u&s;ed for Protection or Defence from Evil, &s;aith learned <HI>Ain&s;worth.</HI> And doubtle&s;s, it might &s;ignify the u&s;efulne&s;s of Angels in Chri&s;t's Spiritual Kingdom; they looked down upon the Mercy-Seat, &s;ignifying the My&s;tery of Chri&s;t's Incarnation, or God manife&s;ted in the Fle&s;h, <HI>which things the Angels de&s;ired to look into;</HI> hence the Apo&s;tle &s;aith in another place,<NOTE PLACE="marg">1 Pet. 1.</NOTE> <HI>He was &s;een of Angels,</HI> &s;een with Delight and Admiration. Some by the Mercy-Seat and Cherubims, under&s;tand the Holy Trinity in Unity, <HI>viz.</HI> By the Mercy-Seat, being a Figure of <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hri&s;t; and the two Cherubims, the Father and the Holy Gho&s;t; and by the two Che|rubims at the end of the Mercy-Seat, they under&s;tand Chri&s;t's &s;tanding between God and and the Rigour of his Ju&s;tice, God looking on the Law, through Chri&s;t, as fulfilled by him, for us; and from hence communing with us: But that the Father &s;hould be repre&s;ented to us in the Figure of one of the Cherubims; I &s;ee no ground for it, forasmuch as we read of no Similitude of the Father, &s;ave the Per&s;on of Chri&s;t only. So <HI>Deut.</HI> 4.15.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Table of Shew-Bread, a Type of Chri&s;t.</HEAD>
<P>IT was covered over with Gold, and a Crown about it; noting &s;aith <HI>Guild,</HI> the Purity of Chri&s;t's Humanity, with the Glory of his Deity, and Maje&s;ty of his Kingdom.</P>
<P N="2">II. It had Food (called Shew-Bread) &s;et upon it, which none were to eat of but the Prie&s;t; only &s;ignifying that Spiritual Nouri&s;hment which is in Chri&s;t, <HI>the Bread of Life,</HI> which none receive or partake of, but Believers only, or the Royal Prie&s;thood of the Faithful.</P>
<P N="3">III. The Bread was always to be upon the Table; &s;ignifying, in Chri&s;t there is Food con|tinually for our Souls.</P>
<P N="4"><PB N="426" REF="229">IV. There was much Bread, twelve Cakes, or &s;quare Loaves, <HI>&amp;c.</HI> &s;ignifying, in Chri&s;t there is Food and Nouri&s;hment enough, for all who &s;ee a nece&s;&s;ity of him; or it doth &s;hew how plentifully God feeds his Elect; his poor &s;hall not want Bread, his Table is always &s;pread, always richly and abundantly furni&s;hed.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Candle&s;tick a Type of Chri&s;t, and of his My&s;tical Body.</HEAD>
<P>IT was the only thing that held the Light, which enlightned the Sanctuary: So from C ri&s;t all the Light of Grace and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">piritual Gifts come, for the u&s;e and benefit of his Church.</P>
<P N="2">II. It had &s;even Lamps, to &s;ignify that perfection of Light that is in Chri&s;t.</P>
<P N="3">III. It was placed in the Sanctuary: So is Chri&s;t as a glorious Light placed in his Church, or Spiritual Sanctuary; <HI>Out of</HI> Zion <HI>the Perfection of Beauty, God hath &s;hined.</HI> Some by the Lamps, under&s;tand the Mini&s;ters of the G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;pel were &s;ignified.</P>
<P N="4">IV. It had an upright Stem, which bore the many Branches that i&s;&s;ued or proceeded from the &s;ame: typifying Chri&s;t Je&s;us that true and ble&s;&s;ed Stalk and Fountain of Light, from whom all Light floweth, and who bears up and keeps con&s;tant in the Truth, all the Branches, and true Light-Bearers of his Word.<NOTE PLACE="marg">Rev. 1.20.</NOTE></P>
<P N="5">V. The Branches were adorned with Bowls, Knobs and Flowers, <HI>&amp;c.</HI> So are the Mini|&s;ters of his Go&s;pel, or true Spiritual Light-Bearers, with many rare and mo&s;t excellent Gra|ces and Gifts of the Holy Spirit.</P>
<P N="6">VI. <HI>Aaron</HI> dre&s;&s;ed tho&s;e Lamps, and renewed their Oyl daily: So our High Prie&s;t Je&s;us Chri&s;t, is the only Enlightner and Fitter of his faithful Mini&s;ters. That they may &s;hine more clearly, and be the greater Ornament to his Church, 'tis he that &s;upplies them continually with his Spirit, and the &s;aving Graces thereof.</P>
<P N="7">VII. The Candle&s;tick had Snuffers, and Snuff Di&s;hes of pure Gold; which might figure forth the Good and Godly Di&s;cipline of the C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">urch, whereby tho&s;e evil Per&s;ons who hinder the Peace and Glory of it, are taken away by Excommunication.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Altar of Perfume, <HI>Exod.</HI> 30.1. <HI>to</HI> 13. a Type of Chri&s;t.</HEAD>
<P>THe Altar was made of <HI>Shittim Greek,</HI> incorruptible Wood, or Wood that never rots, overlaid with Gold, and having a Crown about it (as had the Ark): this Altar &s;igni|fied Chri&s;t in both his Natures, his Deity yeilding Glory to his Humanity, and now crown'd with Glory and Maje&s;ty at God's right Hand, where he abides for ever incorruptible, <HI>&amp;c.</HI></P>
<P N="2">II. The Altar had Horns on the four Corners thereof; overlaid with Gold, which were not only for Ornament,<NOTE PLACE="marg">Ezek. 43.16. Heb. 3.4.</NOTE> but to keep things from falling off the Altar, for the Horns were up|ward: And Horns u&s;ually &s;ignify Power and Might; the&s;e four Horns, &s;aith the learned <HI>Ain&s;|worth,</HI> &s;ignified the Power and Glory of Chri&s;t's Prie&s;thood, for the Salvation of his Church, gathered from the four Corners of the Earth.</P>
<P N="3">III. The Incen&s;e was only to be offered upon this Altar; to &s;hew that all our Prayers and Services mu&s;t be performed in Chri&s;t's Name,<NOTE PLACE="marg">Re<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 8.3, 4, 5.</NOTE> or offered up upon the Golden Altar of his Mediation.</P>
<P N="4">IV. The Incen&s;e was to be fir&s;t beaten, made fit, and well prepared, before it was to be put on the Altar;<NOTE PLACE="marg">P&s;al. 41.2. P&s;al. 51.</NOTE> noting how our Prayers (which are compared to Incen&s;e) ought to pro|ceed from a humble, contrite and broken Spirit, which we offer up in the Name of Je&s;us Chri&s;t.</P>
<P N="5">V. The Incen&s;e was kindled by Fire upon the Altar: So mu&s;t our Prayers be holy and fer|vent; we mu&s;t pray with much Zeal, or be &s;et on Fire by the Spirit and powerful Heat and Operation thereof, if we would have them accepted upon the Golden Altar, <HI>&amp;c.</HI></P>
<P N="6"><NOTE PLACE="marg">Rev. 8.3, 4, 5.</NOTE>VI. The Incen&s;e was offered up by the Prie&s;t: So are the Prayers of all the Saints made acceptable to the Father, through the Oblation and Interce&s;&s;ion of our High Prie&s;t.</P>
<P N="7">VII. No &s;trange Incen&s;e was to be offered upon this Altar. This figured, the Prayers of the Saints mu&s;t be according to the Will of God,<NOTE PLACE="marg">Mat. 21.22. 1 Joh. 5.14. Rom. 8.26.</NOTE> by his Spirit, and in Faith, not in a vain or formal manner, after the Tradition of Man; we mu&s;t not intermix them with any Super|&s;titious and Idolatrous Devices, or Human Inventions, we mu&s;t offer up no &s;trange Prayer, no Prayer to Saints nor Angels.</P>
<P N="8"><PB N="427" REF="229">8. The Perfume was to be perpetually before the Lord; which &s;ignified not only the continual exerci&s;e of Prayer, which daily we &s;hould u&s;e,<NOTE PLACE="marg">Heb. 7.25.</NOTE> but al&s;o the perpetual Interce&s;&s;ion of our Saviour, in the Heavens, for us.</P>
<P N="9">9. The High Prie&s;t only made this Perfume, and it might not be applyed to any other u&s;e, than to burn before the Lord; teaching us that Chri&s;t only gives Direction how we &s;hould pray, and that we &s;hould in Prayer only de&s;ign the Glory of God.</P>
<P N="10">10. After the clearing of the Lamps of the Candle&s;tick, Evening and Morning, then the Incen&s;e was burnt, &s;hewing that all our Prayers and Duties mu&s;t be according to the Dire|ctions of God's Word and Spirit.</P>
<P N="11">11. The Incen&s;e was made of divers Spices;<NOTE PLACE="marg">P&s;al. 51.</NOTE> So mu&s;t the Prayers of the Godly be &s;ea&s;oned with divers Graces, <HI>viz.</HI> true Repentance, lively Faith, and unfeigned Love.</P>
<P N="12">12. The Incen&s;e was offered up in the Holy Place, without the Veil of the Holie&s;t, near to the Te&s;timony before the Mercy-Seat; So we mu&s;t always have an Eye to Chri&s;t in our Prayers, who is the true Mercy-Seat, we mu&s;t come to God by him, <HI>&amp;c.</HI></P>
<P N="13">13. Once a Year the Altar was &s;prinkled with the Blood of the Expiatory Sacrifice; &s;ig|nifying how Chri&s;t is, by &s;hedding of his Blood, con&s;ecrated our ble&s;&s;ed Mediator; and that no Prayer is acceptable to God, but through Faith, in the Blood of Chri&s;t.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Altar of Burnt-Offering, <HI>Exod.</HI> 27.1. <HI>to</HI> 9. a Type of Chri&s;t.</HEAD>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P>ALtar in Hebrew, <HI>Mizbeach;</HI> in Greek, <HI>Thu&s;ia&s;terion;</HI><NOTE PLACE="marg">Ain&s;worth.</NOTE> &s;o named of Sacrifices offered thereon: it was anointed, dedicated, &s;anctfied, to be mo&s;t holy, that it might &s;an|ctify the Gifts offered thereon: This Altar and Sacrifice, &s;ignified Je&s;us Chri&s;t, &s;anctifying him&s;elf for his Church and People, that &s;o he might &s;anctify them.</P>
<P N="2">II. This Altar was but one, and in one place, and the Sacrifice only to be offered upon it; &s;ignifying thereby that we have but one Altar of Redemption and Salvation, <HI>viz.</HI> Je&s;us Chri&s;t alone; who only once, and in one place, offered up a &s;ufficient and unreiterable Sacrifice for the Sins of Mankind.</P>
<P N="3">III. This Altar had four Horns al&s;o: [See <HI>Altar of Incen&s;e.</HI>]</P>
<P N="4">IV. It had a brazen Grate in the mid&s;t of it, which let the A&s;hes and like things fall through, <HI>&amp;c.</HI> whereon the Fire was put, which might &s;ignify two things. 1. The Huma|nity of our Saviour, who bore the Fire of God's Wrath for our Sins; thus <HI>Guild.</HI> 2.<NOTE PLACE="marg">I&s;a. 53.12.</NOTE> It &s;ig|nifieth, &s;aith <HI>Ain&s;worth,</HI> the place wherein the Holy Fire always burneth; that is, the Heart which &s;u&s;taineth al&s;o the Sacrifice,<NOTE PLACE="marg">2 Tim. 1.3. Rom. 1.1, 2. Heb. 7.14.</NOTE> and where all A&s;hes and Excrements of Corruption are inwardly conveyed away, as they are di&s;covered by the Word and Spirit of God; as al&s;o our Sanctification by Affliction.</P>
<P N="5">V. In that the Altar was to be made of <HI>Shittim</HI> Wood, and overlaid with Bra&s;s, that it might endure the Fire; it might figure out the Human Nature of Chri&s;t, &s;upported or &s;u&s;tained by the Diety, to endure God's Wrath for our Sins.</P>
<P N="6">VI. They that &s;erved at the Altar, lived of the Altar: So they who preach the Go&s;pel, &s;hould live of the Go&s;pel.</P>
</DIV3>
<DIV3 TYPE="disparity">
<HEAD>Di&s;parity.</HEAD>
<P>THE Altar was one thing, and the Sacrifice another: But Chri&s;t is both the Altar, Sa|crifice, and Sacrificer too; he offered up his Body by the Eternal Spirit, as a Sacrifice acceptable to God the Father.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Brazen Laver, <HI>Exod.</HI> 30.18. <HI>to</HI> 25. what it was a Type of.</HEAD>
<P>THE Brazen Laver &s;erved for the Prie&s;t-hood to wa&s;h their Hands and Feet in, before they mini&s;tred before the Lord; typifying that inward wa&s;hing by Chri&s;t's Blood, wherewith all the Holy Prie&s;thood of Chri&s;t mu&s;t be &s;anctified in Heart and Life, before their Services can be accepted in the &s;ight of God; and that none ought to mini&s;ter the Word of Life but Godly Per&s;ons, who are wa&s;hed in the Laver of Regeneration:<NOTE PLACE="marg">P&s;al. 50.</NOTE> <HI>&V;nto the wicked God &s;aith, what ha&s;t thou to do to take my Words into thy Mouth?</HI> &amp;c.</P>
<P N="2"><PB N="428" REF="230">II. After the Prie&s;ts had wa&s;hed them&s;elves clean, and arrayed them&s;elves, they entred into the holy Place: So after the Godly are inwardly wa&s;hed by the Blood of Chri&s;t, and have received by Faith his Righteou&s;ne&s;s to adorn them, they become fit Members of the true Go&s;pel-Church.</P>
<P N="3">III. <HI>They &s;hall wa&s;h them&s;elves,</HI> &s;aith the Lord, <HI>le&s;t they die;</HI> to &s;hew, that all Per&s;ons mu&s;t be purged by Faith in Chri&s;t's Blood,<NOTE PLACE="marg">Mark 16.16.</NOTE> or die eternally.</P>
<P N="4">IV. He that toucheth (or wa&s;heth) in the Laver, it being anointed with the holy Oil, (as all other Things in the holy, and mo&s;t holy Place were) <HI>&s;hall be holy,</HI> &s;aith the Lord; &s;ig|nifying, that all they who by Faith touch the Lord Je&s;us, who is anointed with the Oil of Gladne&s;s above his Fellows, &s;hall be &s;piritually &s;anctified, accepted, and accounted holy before the Lord likewi&s;e.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Sacrifice of Bea&s;ts a Type of Chri&s;t.</HEAD>
<P>THe Bea&s;ts that were appointed for Sacrifice were to have Horns, &s;ignifying the Kingly and Prie&s;tly Office of Chri&s;t; Horns (as we have el&s;ewhere &s;hewn) being a Symbol of Power, <HI>&amp;c.</HI></P>
<P N="2">II. They were to be of a tame &s;ort, (not wild and &s;avage Bea&s;ts, who by force are brought to the Slaughter); &s;ignifying the Meekne&s;s and Mildne&s;s of Je&s;us Chri&s;t, who was patient like a Lamb led to the Slaughter.<NOTE PLACE="marg">I&s;a. 53.</NOTE></P>
<P N="3">III. They mu&s;t be of the Male Sort, which generally are the &s;tronge&s;t; &s;ignifying the Excellency and Strength of Je&s;us Chri&s;t.</P>
<P N="4">IV. They ought to be without blemi&s;h, and the be&s;t of the Flock or Herd, and pre&s;en|ted of voluntary Will; noting two Things, (1.) That Chri&s;t &s;hould be perfectly holy, and that he &s;hould willingly lay down his Life. (2) That we &s;hould dedicate to God the be&s;t of our Days, Time, and Strength, and not offer unto the Lord a corrupt Thing; and al&s;o perform all our Services to him with a free and willing Mind.</P>
<P N="5">V. They were to be pre&s;ented at the Door of the Tabernacle, to be &s;lain; &s;ignifying, that Chri&s;t s Blood makes our entry into the Church of God here, and into Heaven it &s;elf hereafter.</P>
<P N="6">VI. They mu&s;t lay their hands upon the Head of the Bea&s;t, who brought him; noting thereby, our Sins being laid upon Je&s;us Chri&s;t; and that we mu&s;t lay the hand of Faith up|on him, if we would have Benefit by his Death.</P>
<P N="7">VII. Then the Burnt-Offering was &s;lain; &s;ignifying, that &s;o it behoved Chri&s;t, the great Anti-type, to be &s;lain or crucified for our Sins.</P>
<P N="8"><NOTE PLACE="marg">Mark 16.15. M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t. 28.18, 19.</NOTE>VIII. The Blood thereof then was &s;prinkled about the Altar; noting the All-&s;ufficiency of Chri&s;t's Death, and Plenty of his Blood&s;hed, with the large &s;preading or preaching there|of univer&s;ally throughout the whole World.</P>
<P N="9">IX. The Skin thereof was plucked off, and the Fle&s;h cut in pieces; thereby &s;hewing the Grievou&s;ne&s;s of Chri&s;t's Sufferings.</P>
<P N="10">X. The Body, the Head, and the Fat, and all was laid on the Fire; &s;ignifying how Chri&s;t &s;hould &s;uffer for us both in Body and Soul:<NOTE PLACE="marg">I&s;a. 53.12.</NOTE> <HI>My Soul is exceeding &s;orrowful, even unto Death.</HI></P>
<P N="11">XI. This Burnt-Offering was called a &s;weet Savour unto the Lord, which in Chri&s;t's Death is &s;olely and only accompli&s;hed; for 'tis thereby God's Wrath is appea&s;ed, and his Ju&s;tice &s;atisfied.</P>
<P N="12">XII. The A&s;hes were to be carried without the Ho&s;t, and put into a clean Place; &s;hadow|ing thereby, how Chri&s;t &s;hould be buried without the Gates of <HI>Jeru&s;alem,</HI> in a Tomb wherein never Man lay, and that his Body &s;hould not &s;ee Corruption.</P>
<P N="13">XIII. The Fire which con&s;umed the Burnt-Offering came down from Heaven; &s;ignifying, that that Wrath which &s;eized on Je&s;us Chri&s;t in the Garden, and on the Cro&s;s, came from Heaven, or that it was God's Wrath, due to us for our Sins, that con&s;umed him. Or, as others (it may be on better rea&s;on) give it, that that which moved Chri&s;t to &s;uffer for Mankind, was wholly his heavenly, &s;acred, and divine Love.</P>
<P N="14">XIV. This Fire was to be continually upon the Altar, &s;ignifying the Unchangeablene&s;s of Chri&s;t's Love to his Elect, and rec<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nt Virtue of his Death and Merits.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="429" REF="230">
<HEAD>The Burnt-Offering of Fowls, <HI>Levit.</HI> 1.14. a Type of Chri&s;t.</HEAD>
<P>THe Fowls that were appointed for Burnt-Offerings, were to be Turtles or Pigeons; &s;ig|nifying the Meekne&s;s and Innocency of Chri&s;t.</P>
<P N="2">II. The Neck of the Fowl was to be pinched with the Nail, that the Blood might go out, but not that the Head &s;hould be pluck'd off from the Body; &s;ignifying how Chri&s;t &s;hould die, and &s;hed his Blood, yet thereby his Deity, as the Head or principal Part, &s;hould not be divided from his Humanity; nor yet by his Death &s;hould he, who is our Head,<NOTE PLACE="marg">Joh. 14.</NOTE> be taken from his Church, but &s;hould ri&s;e again, and be with them by his Spirit forever.</P>
<P N="3">III. The Blood thereof was &s;trained or pre&s;&s;ed out at the &s;ide of the Altar, before it was pluck'd, and laid upon the Altar to be burned; &s;ignifying thereby the &s;training or pre&s;&s;ing out of Chri&s;t's Blood in his grievous Agony in the Garden, before he was taken,<NOTE PLACE="marg">Luke 24.44.</NOTE> and &s;tripp'd to be crucified, <HI>&amp;c.</HI></P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Daily Sacrifice a Type of Chri&s;t.</HEAD>
<P>THe Daily Sacrifice was a Lamb: So our Saviour, not daily, but once for all was offered unto the Father him&s;elf, as a Lamb without &s;pot.</P>
<P N="2">II. It was &s;lain in the Morning, and in the Evening; to &s;hew, that Chri&s;t was a Lamb &s;lain from the Morning of the Creation, or in the Decree of God, from the Foundation of the World, tho not actually till the Evening of the World, or latter Days.</P>
<P N="3">III. It was to be offered up with fine Flower, beaten Oil, and Wine; to &s;hew, that Chri&s;t by his Death and Oblation becomes not only a Redemption for us, but al&s;o &s;piritual Food, Gladne&s;s; and cheering Comfort.</P>
<P N="4">IV. Where this Sacrifice was offered,<NOTE PLACE="marg">Exod. 24.42.</NOTE> the Lord promi&s;ed and appointed to &s;peak unto <HI>I&s;rael,</HI> and &s;hew him&s;elf; &s;ignifying, that in Chri&s;t, and through his Death and Blood&s;hed, the new Appointment, or Covenant of his Grace, and Manife&s;tation of his Love and Fa|vour, is e&s;tabli&s;hed to his Church, and faithful People.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Sin-Offering a Type of Chri&s;t.</HEAD>
<P>THe Blood of the Sin-Offering was to be poured out; &s;hewing how the Blood of Je&s;us Chri&s;t, our true Sin-Offering, &s;hould be poured forth.</P>
<P N="2">II. <HI>The Prie&s;t</HI> (&s;aith the Lord) <HI>&s;hall dip his Finger in the Blood of the Bea&s;t, and &s;prinkle thereof &s;even times before the Lord;</HI> &s;hadowing the Perfection of that Expiation and Sati&s;|faction for Sin, which Chri&s;t &s;hould make, in the virtue, quality, and perpetuity thereof; the Number of Seven being the Number of Perfection.<NOTE PLACE="marg">Heb 9.29.</NOTE></P>
<P N="3">III. The Prie&s;t &s;hall bring in the Blood of the Bullock into the Tabernacle of the Con|gregation; &s;hewing thereby, how Chri&s;t &s;hould enter into Heaven, by his own Blood,<NOTE PLACE="marg">Heb. 9.1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> ha|ving obtained eternal Redemption for us.</P>
<P N="4">IV. The Prie&s;t was to take &s;ome of the Blood,<NOTE PLACE="marg">Mark 16.15. Mat. 28.</NOTE> and put it upon the four Horns of the Al|tar; &s;ignifying thereby, that the preaching Remi&s;&s;ion of Sins by the Atonement of Chri&s;t's Blood, &s;hould be proclaimed to the four Corners of the Earth.</P>
<P N="5">V. The Bodies of tho&s;e Bea&s;ts, who&s;e Blood was brought into the Sanctuary by the High-Prie&s;t, was burnt without the Ho&s;t or Camp; &s;ignifying, that Chri&s;t &s;hould &s;uffer without the Gate; teaching us al&s;o to go forth into a publick Profe&s;&s;ion,<NOTE PLACE="marg">Heb. 13.11, 12.</NOTE> and bear his Re|proach.</P>
<P N="6">VI. The Prie&s;t was to eat the Sin-Offering in the holy Place, who&s;e Blood was not brought into the Tabernacle of the Congregation; &s;ignifying, that Je&s;us Chri&s;t doth not only recon|cile us to God, but al&s;o feed and nouri&s;h the Souls of all his Royal Prie&s;thood, unto eter|nal Life.</P>
<P N="7">VII. <HI>The Prie&s;t &s;hall make Atonement;</HI> &s;till this is repeated, always &s;ignifying, that 'tis Chri&s;t, our High-Prie&s;t, and his Sacrifice only, that makes a real Atonement and Reconcili|ation for our Sins.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="430" REF="231">
<HEAD>The Meat-Offering, <HI>Lev.</HI> 2. what it was a Type of.</HEAD>
<P>THe Meat-Offerings, as <HI>Ain&s;worth</HI> ob&s;erves, were nine, and all of them came to the Altar: (1.) The poor Man's Meat-Off<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ring, <HI>Lev.</HI> 5.11. (2.) The Jealou&s;y-Offering, <HI>Numb.</HI> 5.15. (3.) The Meat Offering of Initiation, which every Prie&s;t offered when he fir&s;t entred into his Service. <HI>Levit.</HI> 8.26, 28. (4.) The Meat-Offering which the High-Prie&s;t offered every day. <HI>Lev.</HI> 6.20. (5.) The Meat-Offering of fine Flower. (6.) The Meat-Offe|ring baked on a Plate. (7.) In a Frying-Pan. (8.) In an Oven. (9.) Wafers.</P>
<P N="1">1. The <HI>Minchah,</HI> or Meat-Offering (&s;aith he) was primarily a Figure of Chri&s;t's Ob|lation,<NOTE PLACE="marg">Eph. 5.2.</NOTE> who gave him&s;elf for us, an Oblation and Sacrifice to God, for a &s;weet-&s;melling Sa|v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ur. <HI>Sacrifice and Oblation</HI> (Minchah) <HI>thou woulde&s;t not; but a Body ha&s;t thou prepared me,</HI> &amp;c. <HI>Above,</HI><NOTE PLACE="marg">Heb. 10.5, 8, 9, 10.</NOTE> <HI>when he &s;aid, Sacrifice and Oblation, and Burnt-Offerings for Sin, thou woulde&s;t not,</HI> &amp;c. <HI>Then &s;aid he, Lo, I come to do thy Will, O God,</HI> &amp;c. <HI>by which Will we are &s;anctified through the Offering of Chri&s;t once for all.</HI> So that in the Oblation of Chri&s;t's Body, this Legal Service was accompli&s;hed and ended.</P>
<P N="2">2. It figured (&s;aith he) the Per&s;ons of Chri&s;tians, who through him are clean&s;ed and &s;anctified, to be pure Oblations unto God.</P>
<P N="3">3. It figured (&s;aith he the Fruits of Grace and good Works, that Chri&s;tians are to perform both towards God and Men. (1.) Towards God: <HI>Let the lifting up of my Hands,</HI> &s;aith <HI>David,</HI><NOTE PLACE="marg">P&s;al. 141.2.</NOTE> <HI>be as the Evening</HI> Minchah <HI>(or Oblation)</HI> So when God told the Jews, <HI>I will not accept a</HI> Minchah, <HI>(or Meat-Offering) at your Hands;</HI> he addeth, <HI>For from the ri&s;ing of the Sun,</HI><NOTE PLACE="marg">Mal. 1.10, 11.</NOTE> <HI>even to the going down of the &s;ame, my Name &s;hall be great among the Gentiles, and in every Place Incen&s;e &s;hall be off<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">red unto my Name, and a pure Meat-Offering:</HI> Which is fulfilled, when Men <HI>pray every where, lifting up holy Hands,</HI> &amp;c. (2.) Towards Men; &s;ee <HI>Heb.</HI> 13.16. <HI>Phil.</HI> 4.18.</P>
<P N="4">4. All the Meat Offerings were of Wheaten Flower, except the Jealou&s;y-Offering, and the waved Sheaf, yea, and ought to be of fine Flower; &s;ignifying the Purity and Perfecti|on of Chri&s;t, as al&s;o that we &s;hould offer our be&s;t Things to the Lord.</P>
<P N="5"><NOTE PLACE="marg">Eph. 5 2. Rom. 12.1.</NOTE>5. Oil and Incen&s;e was put thereon: The Oil (&s;aith he) &s;ignified the Graces and Comforts of the Holy-Gho&s;t; and the Incen&s;e or Frankincen&s;e &s;hewed how acceptable Saints and their Services are unto the Lord.</P>
<P N="6">6. It mu&s;t be brought to the Prie&s;t, and he &s;hall bring it to the Altar; &s;hadowing, that 'tis by Chri&s;t, and his Oblation, that we and our Works and Duties are accepted of God.</P>
<P N="7">7. That which was burnt thereof was a Memorial, and &s;weet Savour before the Lord; &s;ignifying, that the Death of Chri&s;t, and his Merits, &s;hould be an eternal Memorial before his Father, to be merciful unto us.</P>
<P N="8">8. It mu&s;t be without Leaven, to &s;hew, that Chri&s;t was without Sin, and that we mu&s;t wor&s;hip God in Sincerity,<NOTE PLACE="marg">2 Cor. 5.9.</NOTE> without Malic<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> in our Hearts, and without Hypocri&s;y.</P>
<P N="9">9. All Meat-Offerings were to be &s;ea&s;oned with Salt, &s;ignifying thereby, that as Salt &s;ea|&s;oneth, and ke<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">peth from Corruption; &s;o Chri&s;t &s;ea&s;oneth us, and all our Services, and makes them acceptable to God; and that his Grace pre&s;erveth us from &s;piritual Corruption.</P>
<P N="10">10. <HI>The Prie&s;t and his Sons &s;hall eat</HI> (&s;aith the Lord) <HI>of the Meat-Offering in the holy Place, without Leaven.</HI> Thus, &s;aith <HI>Ain&s;worth,</HI> the Meat-Offering &s;ignified the Maintenance and Livelihood of God's Mini&s;ters. This is to be under&s;tood of the Meat-Offering alone; but the Meat and Drink-Offerings added to other Sacrifices, were not to be eaten, but burnt, and poured all upon the Altar, <HI>&amp;c.</HI> before the Lord; which figured forth (&s;aith he) the Graces and good Works whereby we honour Chri&s;t, and relieve his poor Saints; as al&s;o our Communion with Chri&s;t and his People in his Hou&s;e, and ble&s;&s;ed Participation of his Death.</P>
<P N="11">11. It mu&s;t have no Honey in it; tho Honey be &s;weet, and contrary to the Nature of &s;our Leaven, yet being much eaten, it breedeth Loath&s;omne&s;s, and is not good, but turneth to Choler, <HI>&amp;c.</HI> Both the&s;e were forbidden in this Sacrifice, <HI>viz.</HI> both Leaven and Honey; to &s;ignify the Perfection of Chri&s;t, and the excellent State of Believers in him, as they are &s;incere, and without guile, before the Throne of God and the Lamb. Be&s;ides, it may &s;ig|nify, that there is enough in Chri&s;t alone, without the Sweets of carnal Delights, to &s;ati&s;|fy a gracious Heart.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="431" REF="231">
<HEAD>The Peace-Offering, and what it was a Type of, <HI>Levit.</HI> 3.</HEAD>
<P>IN many things this Offering was alike with the Rites of the Burnt, or Sin-Offering, and much of the &s;ame Signification; and therefore we &s;hall only &s;peak to it wherein it dif|fered from them.</P>
<P>His Oblation, or his <HI>Korban,</HI> which the Greeks tran&s;late <HI>Gift;</HI> and &s;o <HI>Korban</HI> is by the Evangeli&s;t expounded, <HI>Mark</HI> 7.11. Peace-Offering, or Pay-Offering: So <HI>Ain&s;worth, (Hebr.)</HI> a Sacrifice of Payments, or of Pacification, <HI>&amp;c.</HI> whereby Men paid unto God Confe&s;&s;ion and Thanks for their Peace and Pro&s;perity: <HI>Thy Vows are upon me, O God,</HI><NOTE PLACE="marg">P&s;al. 56.13.</NOTE> <HI>I will pay Con|fe&s;&s;ions unto thee.</HI> The&s;e Sacrifices were of &s;undry &s;orts, either for Confe&s;&s;ion or Thank&s;|givings, <HI>Levit.</HI> 7.11, 12.</P>
<P N="1">1. The Peace-Offering was to be eaten the &s;ame day, which might &s;ignify how it beho|veth us to ha&s;ten, and not delay to come to Chri&s;t, and keep God's Commandments; or,<NOTE PLACE="marg">P&s;al. 119.60. Heb. 3.12, 13.</NOTE> as <HI>Ain&s;worth</HI> hath it, with &s;peed, whil&s;t it is called to day, to be Partakers of Chri&s;t, eating his Fle&s;h by Faith&punc; and every day to be thankful to God for all his Mercies: <HI>If any of the Peace-Offering be eaten at all on the third Day, it &s;hall not</HI> (&s;aith the Lord) <HI>be accepted, neither &s;hall it be imputed to him that offereth it; it &s;hall be an Abomination, and the Soul that eateth it, &s;hall bear his Iniquity.</HI> Which may &s;hew us what a dangerous thing it is to defer or put off a hearty clo&s;ing in with Chri&s;t to an after-Time, <HI>&amp;c.</HI> On the third Day, what remained was to be burnt, which <HI>Ain&s;worth</HI> &s;aith, chiefly &s;ignified Ch<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i&s;t's ri&s;ing from the Dead on the third Day, to aboli&s;h all Legal Offerings.</P>
<P N="2">2. The Peace-Offerings were to be eaten with Cakes of leavened Bread, and yet with Bread unleavened: The Bread brought with the Sacrifice of Confe&s;&s;ion, as you have it in <HI>Maim.</HI> Treati&s;e of Offering, was thus prepared: He took twenty Tenths (or Bottles) of fine Flower, and made of them ten Bottles leavened, and ten unleavened; the ten that were leavened, he made of them ten Cakes; and the ten that were unleavened, he made of them thirty Cakes, equally of every &s;ort, <HI>viz,</HI> ten Cakes baked in the Oven, ten Cakes ha&s;tily fried, <HI>&amp;c.</HI> And the Prie&s;t took one of all four Cakes, one of every &s;ort, <HI>&amp;c.</HI> Leaven, as it figured Corruption of Nature, Hypocri&s;y, or Malice, as 'tis noted by <HI>Ain&s;worth,</HI> was u&s;ually forbidden in all Sacrifices; but yet Leaven in the Sacrifice of Thank&s;giving or Con|fe&s;&s;ion was accepted, which might hold forth God's gracious acceptance of us in Chri&s;t, be|ing &s;incere, (&s;ignified by the unleavened Cakes) notwith&s;tanding our manyfold C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rrupti|ons and Infirmities, figured by the leavened Cakes. Or, as that learned Author notes, to &s;ignify how careful we &s;hould be to prepare our &s;elves, Leaven being u&s;ed &s;ometimes in a good &s;ence, denoting Grace;<NOTE PLACE="marg">See <HI>Ain&s;worth</HI> on <HI>Levit</HI> 7.13.</NOTE> and al&s;o to teach us to temper our Joys with Sorrow and Affliction<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> in this Life; as the Prophet's Heart (&s;aith he) was leavened. <HI>P&s;al.</HI> 73.21.</P>
<P N="2">2. <HI>If any unclean Per&s;on</HI> (&s;aith the Lord) <HI>eat of the Fle&s;h of the Peace-Offering he &s;hall be cut off from his People;</HI><NOTE PLACE="marg">Levit. 7.20.</NOTE> &s;ignifying the fearful De&s;truction and Puni&s;hment that attends all carnal Profe&s;&s;ors, who dare adventure to rely upon, or partake of Chri&s;t,<NOTE PLACE="marg">1 Cor. 11.</NOTE> and yet lead an unclean and wicked Life.</P>
<P N="4">4. The Offerer &s;hall bring the Sacrifice with his own hand: teaching us, that every one is to have a particular Faith in God for him&s;elf, in order to his being accepted in Je&s;us Chri&s;t, and to be him&s;elf truly thankful unto God.</P>
<P N="5">5. The Heave-Offering was &s;o called, becau&s;e it was &s;eparated from the re&s;t, and heaved up towards Heaven, and after given to the Lord; &s;ignifying all our Acknowledgments,<NOTE PLACE="marg">Ain&s;worth.</NOTE> that all good things come down from God; and to &s;hew that all our Ways &s;hould tend Heaven|wards, according to that of the Prophet, <HI>They &s;hall dwell on high;</HI> and of <HI>Paul,</HI><NOTE PLACE="marg">I&s;a. 33. Phil. 3. <HI>Guild.</HI></NOTE> <HI>Our Con|ver&s;ation is in Heaven,</HI> &amp;c. Others under&s;tand, it &s;ignified Chri&s;t's being lifted up upon the Cro&s;s.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="432" REF="232">
<HEAD>The Solemn Yearly Sacrifice of the Bullock and He-Goat, a Type of Chri&s;t, <HI>Levit.</HI> 16.</HEAD>
<P>OF the two He-Goats it was by Lot, that the one was taken, and the other e&s;caped, <HI>&amp;c.</HI> The Manner (&s;aith <HI>Ain&s;worth</HI>) was thus: They had two Lots, the one had writ|ten upon it, <HI>[For Jehovah];</HI> and on the other, <HI>[For a Scape-Goat].</HI> Now God by the&s;e Lots &s;hewed which of the two he would have die: figuring clearly unto them, how that Je&s;us Chri&s;t, the lively Anti-type of them was to die by God's Decree, or according to the determinate Coun&s;el of his own Will,<NOTE PLACE="marg">Acts 4.</NOTE> that we might e&s;cape eternal Damnation thereby.</P>
<P N="2">II. He on whom the Lot fell, was made a Sin-Offering for the People; to &s;ignify, that Chri&s;t &s;hould by God's Decree become an Offering or Sacrifice for our Sins.</P>
<P N="3">III. The Blood of the He-Goat, as al&s;o the Blood of the Bullock, was brought into the Vail, and was &s;prinkled upon the Mercy-Seat, on the Ea&s;t Side, which was towards the People: So are the Merits of the Blood of Je&s;us brought within the Holie&s;t of all, <HI>viz.</HI> Heaven it &s;elf,<NOTE PLACE="marg">Heb. 9.23.</NOTE> before the Throne of Mercy, pleading for us.</P>
<P N="4"><NOTE PLACE="marg">Levit. 16.16.</NOTE>IV. The Prie&s;t was to make an Atonement for the Holy-Place, becau&s;e of the Uncleanne&s;s of the Children of <HI>I&s;rael, And &s;o he &s;hall do</HI> (&s;aith the Text) <HI>for the Tabernacle of the Congregati|on,</HI> &amp;c. This &s;hewed the horrible Nature of Sin: For tho the People never came into the Holy-P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ace, much le&s;s into the Mo&s;t Holy Place; yet &s;uch was the Power of their Iniquities, that the holy Altar, Ark, and Sanctuary it &s;elf was defiled in the Sight of God, and could not be clean&s;ed without Blood: So our Sins do defile God's Church, and his mo&s;t holy Ordinances therein performed, &s;o that neither we, nor any of our be&s;t Services, can meet with acceptance, but by the means of Chri&s;t's Blood and Merits.</P>
<P N="5">V. No Man was to be in the Tabernacle, when the High-Prie&s;t went in to make Atone|ment, only the High-Prie&s;t him&s;elf, <HI>&amp;c.</HI> plainly &s;ignifying, that Je&s;us Chri&s;t, our High-Prie&s;t, hath no Partner with him in working our Salvation: <HI>He his own &s;elf bare our Sins in his Body on the Tree,</HI><NOTE PLACE="marg">1 Pet. 2.24.</NOTE> &amp;c.</P>
<P N="6">VI. The Altar of Incen&s;e was &s;prinkled with the Blood of the kill'd Goat, &s;hadowing, that Chri&s;t, through the &s;hedding of his own Blood, &s;hould be con&s;ecrated our Interce&s;&s;or, and by the Means and Merits thereof our Prayers &s;hould be accepted.</P>
<P N="7"><NOTE PLACE="marg">Heb. 8.6.</NOTE>VII. The High-Prie&s;t was to ca&s;t off his glorious Garments, when he made this Atone|ment;<NOTE PLACE="marg">Ver&s;e 4. Phil. 2.</NOTE> &s;ignifying, that Chri&s;t &s;hould be aba&s;ed, and lay a&s;ide (as it were) his glorious Robes, or va<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l his Deity, and appear in the Form of a Servant, that &s;o he might fini&s;h the Work of our Redemption.</P>
<P N="8">VIII. The Day of Atonement &s;hall (&s;aith the Text) be a Sabbath for ever; &s;hadowing thereby, that through the Atonement and Expiation of Chri&s;t, he hath obtained ever|la&s;ting Re&s;t for us; and that in his Death all typical Sacrifices &s;hould end.</P>
<P N="9">IX. Once only in a Year this Atonement was made; to &s;hew, that not often, but once for ever, without repetition, Chri&s;t &s;hould make a perfect Atonement for us by his own Blood,<NOTE PLACE="marg">Heb. 9.24.</NOTE> and thereby enter into the highe&s;t Heavens, to appear in the pre&s;ence of God for us.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Scape-Goat a Type of Chri&s;t, <HI>Levit.</HI> 10.20, <HI>&amp;c.</HI></HEAD>
<P>THe Scape-Goat, called in Hebrew, <HI>Azazel,</HI> that is, the Goat gone away, <HI>&amp;c.</HI> was &s;o called, becau&s;e he e&s;caped alive; repre&s;enting Chri&s;t Je&s;us alive in his Divine Nature, tho put to death in his Humane Nature, or alive, after he ro&s;e again from the Dead.</P>
<P N="2">II. He was pre&s;ented alive, that by him Reconciliation might be made, and this after the other Goat was &s;acrificed; &s;ignifying, acccording to the Learned, two Things: (1.) The Re&s;urrection of Chri&s;t. (2.) Our ri&s;ing with him, from the Death of Sin, to a Life of Grace, by the operation of the Spirit, <HI>&amp;c.</HI></P>
<P N="3">III. Aaron <HI>&s;hall put or lay both his Hands upon the Head of the live-Goat, and confe&s;s over him all the Iniquities of the Children of I&s;rael,</HI><NOTE PLACE="marg">Levit. 16.21.</NOTE> &amp;c. <HI>and he &s;hall bear them,</HI> &amp;c. Figuring thereby, how Chri&s;t &s;hould bear all our Sins, <HI>viz.</HI> the Puni&s;hment due to them: <HI>The Lord hath laid on him the Iniquities of us all.</HI><NOTE PLACE="marg">I&s;a. 53.</NOTE></P>
<P N="4">IV. And &s;o the He-Goat was &s;ent into the Wilderne&s;s, or Land not inhabited, which the Greek calleth <HI>Abaton,</HI> wayle&s;s, or inacce&s;&s;ible; figuring the utter aboli&s;hing of our
<PB N="433" REF="232"> Sins by Je&s;us Chri&s;t, both from the Face of God, that &s;o they may not appear before him again&s;t us, to condemn us, or be imputed or charged upon us, nor have any Dominion or Power over us.</P>
<P>They were to confe&s;s upon the Head of the Goat all their Iniquities; &s;ignifying, if we would have our Sins c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rried away, and for ever to be forgot, we mu&s;t confe&s;s them, <HI>&amp;c.</HI> By this (&s;aith <HI>Ain&s;worth</HI>) it appeareth, that as the killed Goat figured Chri&s;t killed (or put to death) for our Sins; &s;o this living Goat figured him al&s;o, who <HI>bore our Griefs,</HI><NOTE PLACE="marg">I&s;a. 53.4, 5, 6.</NOTE> <HI>and carried our Sor|rows,</HI> &amp;c. And becau&s;e Chri&s;t was not only to die for our Offences, but al&s;o to ri&s;e again for our Ju&s;tification; and becau&s;e the&s;e two Things could not fitly be &s;hadowed by one Bea&s;t, which the Prie&s;t having killed, could not make alive again: therefore God appointed two, that in the &s;lain Bea&s;t Chri&s;t's Death, and in the live Bea&s;t his Life and Victory might be &s;hadowed. See the like My&s;tery in the two Birds, for the clean&s;ing the Leper.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Sacrifice of the Red Heifer, <HI>Numb.</HI> 19. a Type of Chri&s;t.</HEAD>
<P>THe Colour of this Bea&s;t was red. As other Sacrifices of Bea&s;ts prefigured Chri&s;t; &s;o this (&s;aith <HI>Ain&s;worth</HI>) in &s;pecial figured him. <HI>Red</HI> &s;ignified his human Nature, and Participation of our Afflictions, and the Bloodine&s;s of his Agony, and grievous Pa&s;&s;ion.</P>
<P N="2">II. She mu&s;t be without blemi&s;h, and upon whom never Yoak came: This &s;ignified the perfect Holine&s;s of Chri&s;t, who never bore the Yoak of Sinfulne&s;s, nor was &s;ubject to the Laws or Precep<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s of Man.</P>
<P N="3">III. The Heifer was burned without the Ho&s;t, and her Blood &s;prinkled &s;even times be|fore the Tabernacle of the Congregation, which &s;ignified Chri&s;t's Suffering without the Gates of <HI>Jeru&s;alem.</HI><NOTE PLACE="marg">Heb. 13.11, 12.</NOTE></P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Circumci&s;ion, what it was a Type of.</HEAD>
<P>CIrcumci&s;ion was the cutting off the Foreskin of the Fle&s;h; &s;ignifying the cutting off the Lu&s;ts of the Heart and Life, or parting with the Corruption of Nature,<NOTE PLACE="marg">Col. 2.11.</NOTE> which rebells again&s;t the Spirit.</P>
<P N="2">II. Circumci&s;ion puts the Body to pain:<NOTE PLACE="marg">Gen. 43.25.</NOTE> So tho&s;e who come under the Circumci&s;ion of the Heart, are &s;en&s;ible of much &s;piritual Pain upon the account of Sin.</P>
<P N="3">III. As that Part cut off was never &s;et to the Body again, but was taken quite away: So in this &s;piritual Circumci&s;ion, Sin mu&s;t not be parted with for a time only, but mu&s;t be ca&s;t off for ever.</P>
<P N="4">IV. The Circumci&s;ed Per&s;on was admitted into the Church and Family of God: So he that is &s;piritually circumci&s;ed becomes a fit Per&s;on for Bapti&s;m, and &s;o to be admitted into the Church of God.</P>
<P N="5">V. Such who were not circumci&s;ed, were not to be admitted to the Privileges of the Church, and outward Wor&s;hip of God: So the Uncircumci&s;ed in Heart and Life ought not to be admitted unto the &s;piritual Privileges of the Go&s;pel, and Communion of the Saints.</P>
<P N="6">VI. The uncircumci&s;ed Per&s;on was looked upon by God's People as an hateful Per&s;on; &s;ee with what contempt <HI>David</HI> beheld <HI>Goliah</HI> upon this account,<NOTE PLACE="marg">1 Sam. 17.</NOTE> <HI>This uncircumci&s;ed Phi|li&s;tine,</HI> &amp;c. So tho&s;e who are not circumci&s;ed in Heart, are hateful to God.</P>
<P N="7">VII. Circumci&s;ion was a Sign of the Righteou&s;ne&s;s of Faith: So the &s;piritual Circum|ci&s;ion of the Heart, <HI>i. e.</HI> putting away the Body of Sin, <HI>&amp;c.</HI> is a Sign of the Truth of Grace, and of an Intere&s;t in the Righteou&s;ne&s;s of Chri&s;t Je&s;us.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="434" REF="233">
<HEAD>The Rock which was &s;mitten, out of which came Water, <HI>Exod.</HI> 17. was a Type of Chri&s;t.</HEAD>
<EPIGRAPH>
<Q><BIBL>1 Cor. 10.4.</BIBL> <HI>And that Rock was Christ,</HI> (viz. a Figure of him.)</Q>
</EPIGRAPH>
<P>IT was a Rock which in appearance is dry and barren, and a very unlikely thing to afford Water: So Chri&s;t in his outward State, in the Days of his Fle&s;h, &s;eemed very unlikely to carnal Eyes, to afford &s;uch &s;piritual Waters of Grace and Salvation.</P>
<P N="2">II. It &s;eemed wonderful, that it &s;hould &s;end forth Water in &s;uch abundance: So Je&s;us Chri&s;t, to the Wonder of Men and Angels, &s;ends forth the Water of Life in abundance to all tho&s;e that believe on him.</P>
<P N="3">III. That Rock &s;ent forth its Water to the People of <HI>I&s;rael,</HI> when they were ready to peri&s;h for Thir&s;t, there being no way to relieve them: So Chri&s;t refre&s;hes the Souls of poor Sinners that come unto him, when they can find no Help, Comfort, or Refre&s;hment any where el&s;e,<NOTE PLACE="marg">John 8.24.</NOTE> but without him mu&s;t peri&s;h eternally. <HI>If ye believe not that I am he, ye &s;hall die in your Sins.</HI></P>
<P N="4">IV. The Rock was &s;mitten, before it yielded Water: So Je&s;us Chri&s;t was &s;mitten of God, and crucified, that his precious Blood might be poured forth, to con&s;ummate the Redemption of our Souls.</P>
<P N="5">V. The Rock was &s;mitten for a rebellious People, who murmured again&s;t God, and who de&s;erved no &s;uch Grace and Favour from him: So Chri&s;t was &s;lain for us, who were Re|bels and Enemies to him by evil Works, who de&s;erved nothing but his eternal Wrath and Di&s;plea&s;ure.</P>
<P N="6"><NOTE PLACE="marg"><HI>Dr.</HI> Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. Taylor.</NOTE>VI. The Water out of that Rock followed the Children of <HI>I&s;rael,</HI> through the Wilderne&s;s, over all Hills and Vallies, unto <HI>Canaan;</HI> all the Dryne&s;s of that dry and barren De&s;ert could not dry it up: So the Waters of Life &s;treaming from Chri&s;t, that &s;acred Rock, follow the true <HI>I&s;rael</HI> of God, quite through the Wilderne&s;s of this World, until they come to the heavenly <HI>Canaan;</HI> yea, all the Per&s;ecutions and Temptations in the World, what&s;oever, can|not dry it up.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Pillar of Cloud and Fire, <HI>Exod.</HI> 14. a Type of Chri&s;t.</HEAD>
<P><NOTE PLACE="marg">Numb. 9.15, 16, 17.</NOTE>THe Pillar of Fire was a certain Guide to the <HI>I&s;raelites,</HI> whil&s;t they pa&s;s from <HI>Egypt</HI> to <HI>Canaan:</HI> So Je&s;us Chri&s;t is our true Guide by his Word and Spirit, till we come to the heavenly <HI>Canaan,</HI> or Land of Immortality.</P>
<P N="2">II. It was a Guide to them by Night, that they might not lo&s;e their Way: So Chri&s;t is our Guide, in the dark Night of Trouble, Temptation, and De&s;ertion.</P>
<P N="3">III. The Pillar of Fire was not only a Guide to them, but it al&s;o afforded them much Light, which made their Journey comfortable to them; Per&s;ons may have a &s;ure Guide in a Night, and yet be in Darkne&s;s, or have but little or no Light: So Je&s;us Chri&s;t is not only a Guide to his People in their pa&s;&s;ing through the Night of Mortality, but al&s;o a Light; a Light to them that &s;it in Darkne&s;s, as well as a Guide for their Feet into the Way of Peace;<NOTE PLACE="marg">Exod. 14.20.</NOTE> he is upon this account the Comfort and Joy of God's <HI>I&s;rael.</HI></P>
<P N="4">IV. The Pillar of Fire was Darkne&s;s to the <HI>Egyptians,</HI> tho it gave Light to <HI>I&s;rael:</HI> So is Chri&s;t's Salvation, Joy, and Comfort to the Godly, but a Stumbling-block, and Stone of Offence unto the Wicked.</P>
<P N="5"><NOTE PLACE="marg">J. K.</NOTE>V. The Pillar of Fire did not afford the <HI>I&s;raelites</HI> Light only, but Heat al&s;o, (as a wor|thy Writer ob&s;erves) by which means they were kept from the piercing Cold of the Night: So Je&s;us Chri&s;t, the Anti-type of this Fiery Pillar, affords us much &s;piritual Heat, by his Word and Spirit, which are compared to Fire; by which means we are kept from the cold and lukewarm Temper or Frame of Heart, which God's Soul hateth, and thereby pre&s;er|ved fervent in Spirit, burning in Love and Divine Zeal to God, his Saints, and to Holine&s;s.</P>
<P N="6"><NOTE PLACE="marg">Exod. 14.20.</NOTE>VI. This Pillar, in going behind, between the Camp of <HI>I&s;rael</HI> and the <HI>Egyptians,</HI> was a ble&s;&s;ed Defence and Protection unto them: So Je&s;us Chri&s;t is the Defence and Safeguard of his People.</P>
<P N="7"><PB N="435" REF="233">VII. The Pillar of Fire, if the Enemy had &s;trove with it, or made re&s;i&s;tance again&s;t it, would have burned and con&s;umed them together: So all that rebell again&s;t Chri&s;t, or re|&s;i&s;t him, &s;hall be devoured: <HI>Who would &s;et Briars and Thorns again&s;t me in Battel?</HI><NOTE PLACE="marg">I&s;a. 27.4.</NOTE> <HI>I would go through them, I would burn them together.</HI></P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Pillar of Cloud.</HEAD>
<P>THe Pillar of Cloud was a great Refre&s;hment to the Children of <HI>I&s;rael</HI> by Day, during their long Journey in the Wilderne&s;s, (the Sun in tho&s;e Countries &s;hining &s;ometimes very hot) which might (had it not been for this Cloudy Pillar) have been very de&s;tructive or grievous to them, during &s;o many Years Travels: So Je&s;us Chri&s;t, as Mediator, is as a Cloud or Screen between the hot Beams of God's Wrath, and poor Believers. 'Tis he who keeps us from being con&s;umed by the Wrath of him,<NOTE PLACE="marg">Heb. 12. <HI>ult.</HI></NOTE> who is to the Wicked a <HI>Con&s;u|ming Fire.</HI></P>
<P N="2">II. It was a Fire and a Cloud, yet both but one Pillar: So Chri&s;t is God and Man, and yet but one Per&s;on; and the &s;ame Chri&s;t, who is a Saviour to the truly Penitent, will de|&s;troy all ungodly and impenitent Ones.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>The Pa&s;&s;eover a Type of Chri&s;t.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 Cor. 5.7.</HI></BIBL> Chri&s;t our Pa&s;&s;eover is &s;acrificed for us.</Q>
</EPIGRAPH>
<P>THe Pa&s;&s;eover, or Pa&s;chal Lamb, was a mo&s;t lively Figure or Type of Chri&s;t; nay, as a worthy Divine ob&s;erves, this one Legal Sacrament preached (not ob&s;curely) to the ancient Jews the whole Doctrine of the Go&s;pel. This will appear in five Things: (1.) In the Choice of the Sacrifice. (2.) In the preparing of it. (3.) In the Effu&s;ion of the Blood, and Actions about it. (4.) In the Eating, and the Conditions therein. (5.) In the Fruits and U&s;e.<NOTE PLACE="marg">Eph. 3.21.</NOTE></P>
<DIV3 TYPE="parallels">
<HEAD>Parallels.</HEAD>
<P N="1">I. In the Choice of the Sacrifice, the Lord appointed it to be a Lamb; notably &s;igni|fying Je&s;us Chri&s;t, whom the Bapti&s;t called, the <HI>Lamb of God, taking away the Sins of the World.</HI></P>
<P N="2">II. It was to be a Lamb without blemi&s;h; &s;ignifying the mo&s;t ab&s;olute Perfection of Je&s;us Chri&s;t.</P>
<P N="3">III. The Pa&s;chal Lamb was to be taken out of the Fold; &s;ignifying, that Chri&s;t &s;hould be <HI>taken from among&s;t Men,</HI> or, <HI>from among his Brethren,</HI> Deut. 17.15. one of the Seed of <HI>Abraham</HI> according to the Fle&s;h.</P>
<P N="4">IV. The Lamb was to be a Year old, and al&s;o it mu&s;t be &s;lain; &s;ignifying, that Chri&s;t in his full vigour and &s;trength &s;hould be put to death.</P>
<P N="5">V. The Lamb was to be roa&s;ted with Fire; which might &s;ignify the Manner of Chri&s;t's Death: He was crucified and pierced; he endured the Fire of Afflictions, and the Fire of God's Wrath, that was due to us for our Sins.</P>
<P N="6">VI. The Lamb was roa&s;ted whole; to &s;ignify, &s;aith Dr. <HI>Taylor,</HI> that Chri&s;t bore the whole Wrath of God, both in Soul and Body. Not a Bone of the Lamb was to be bro|ken; to &s;hew, that not one Bone of Chri&s;t &s;hould be broken. <HI>John</HI> 19.36.</P>
<P N="7">VII. The Blood of the Lamb was to be &s;aved in a Ba&s;on; it mu&s;t not be &s;hed upon the Ground, nor trodden under foot; &s;ignifying the Preciou&s;ne&s;s of Chri&s;t's Blood, and that great E&s;teem God the Father, and all true Chri&s;tians have of it.</P>
<P N="8">VIII. The Blood of the Lamb mu&s;t be &s;prinkled upon the Lintel, and Sides of the Doors of the <HI>I&s;raelites;</HI> which held forth, that the Blood of Chri&s;t mu&s;t be applied by Faith; for our Ju&s;tification &s;tands not only in the &s;hedding of Chri&s;t's Blood, but al&s;o in the &s;prinkling of it upon our Con&s;ciences.</P>
<P N="9">IX. It mu&s;t be &s;prinkled upon the Po&s;ts and Doors, &s;o as the <HI>I&s;raelits</HI> could neither go out of Doors, nor come in, but they mu&s;t &s;ee on all &s;ides the Blood of the Lamb; &s;ignify|ing, that they and we &s;hould, both at home and abroad, going forth, and coming in, and on all occa&s;ions, have the Pa&s;&s;ion of Je&s;us Chri&s;t before our Eyes, in holy Meditation and Con|templation.</P>
<P N="10"><PB N="436" REF="234">X. It was not enough for the Jews to have the Lamb &s;lain, and the Blood &s;hed within the Hou&s;e, but the Blood mu&s;t be &s;prinkled without Doors; &s;ignifying (as &s;ome ob&s;erve) If Chri&s;t's Blood, (<HI>i. e.</HI> the Merits of it,) be received into our Hearts for Ju&s;tification, the &s;prinkling of it will appear, and be &s;een outwardly in a holy Life, and real Sanctification.</P>
<P N="11"><NOTE PLACE="marg">Ver&s;e 22.</NOTE>XI. The Blood of the Lamb was to be &s;prinkled with a Bunch of Hy&s;&s;op dipp'd in it, which might &s;ignify, that &s;uch who would be &s;prinkled with Chri&s;t's Blood mu&s;t obtain true Faith; for Hy&s;&s;op bears a Re&s;emblance to Faith in threee things: (1.) It is a ground, low, and weak Herb: Faith in it &s;elf, and as it is in Believers, is weak, and teacheth Humility. (2.) It will grow on a Rock or Wall: So Faith roots it &s;elf in Chri&s;t, that true &s;piritual Rock. (3.) Hy&s;&s;op hath a clean&s;ing and healing quality: So Faith purifies the Heart and Life of a Sinner, and heals all the Sores of a wounded Con&s;cience.</P>
<P N="12">XII. They were to eat the Fle&s;h of the Lamb; to &s;ignify, that we mu&s;t &s;piritually feed upon Je&s;us Chri&s;t, <HI>viz.</HI> believe on him, which is called an eating of his Fle&s;h, and drinking of his Blood.</P>
<P N="13">XIII. Every particular Lamb was to be eaten in one Hou&s;e; &s;ignifying the Unity of the Church of God, or the &s;piritual Conjunction and Agreement of all the Faithful, in one Bread, and one Body.<NOTE PLACE="marg">1 Cor. 10.17.</NOTE></P>
<P N="14">XIV. Only <HI>I&s;raelites,</HI> and not Strangers, were to eat of it; to &s;hew, that none but the true Seed, <HI>viz.</HI> Believers, have Right to Chri&s;t, and the ble&s;&s;ed Rites of his Hou&s;e.</P>
<P N="15">XV. They were to eat it with bitter Herbs; to &s;ignify, that Repentance and godly Sor|row for Sin, ought to be in tho&s;e who come to receive and partake of Je&s;us Chri&s;t, and that they &s;hould remember with Grief of Soul what their Sins brought upon their Saviour, and what the filthy and bitter Nature of Sin is.</P>
<P N="16">XVI. They were to eat it with unleavened Bread; to &s;ignify that tho&s;e who come to the true Pa&s;&s;eover, &s;hould keep that Fea&s;t with the unleavened Bread of Sincerity and Truth, hating fal&s;e Doctrine, Hypocri&s;y, and every evil Work.</P>
<P N="17">XVII. They mu&s;t eat it in remembrance of their Deliverance out of <HI>Egypt:</HI> So tho&s;e who come to the true Pa&s;&s;eover, ought to remember how God hath by Chri&s;t's Blood deli|vered them from Wrath and Hell.</P>
<P N="18">XVIII. They were to eat it with their Loins girt, and their Staves in their hands, and their Shoes on their Feet; to &s;hew, that we who feed upon our Pa&s;&s;eover, &s;hould have the Girdle of Truth, and our Feet &s;hod with the Preparation of the Go&s;pel of Peace, and that we are but Strangers and Pilgrims here.</P>
<P N="19">XIX. They were not to eat the Pa&s;chal Lamb, until they had purged all Leaven out of their Hou&s;es; which &s;hews what Care every Chri&s;tian &s;hould take, to purge out the Leaven of Malice and Wickedne&s;s out of their Hearts. The <HI>Jews</HI> were to &s;earch for Lea|ven, and not &s;uffer a Crum or &s;mall Mor&s;el to remain in their Hou&s;es: So careful &s;hould all tho&s;e be to purge out every Sin, and let no Iniquity remain in them, who come to the Lord's Table.</P>
<P>WHEREIN the Brazen Serpent was a Type of Chri&s;t, as al&s;o the <HI>Manna,</HI> and di|vers others Types, we have &s;hewed in the <HI>Fir&s;t Volume:</HI> And the Parallels of the Fir&s;t and Second Temple, we have in&s;i&s;ted upon under the Head of Metaphors concerning the <HI>Church of God,</HI> to which we refer you.</P>
<P>And finding to what a Bigne&s;s this Second Volume is &s;wollen, I mu&s;t be forced to break off, and leave the&s;e my poor Labours to the Ble&s;&s;ing of God, praying they may prove to the Advantage of his de&s;pi&s;ed and afflicted Church; de&s;iring, what Profit any Chri&s;tians may receive here-from, they would not forget to give the Honour to God, who only de&s;erves it: to whom be Glory in the Church, by Chri&s;t Je&s;us, throughout all Ages, World without End. <HI>Amen.</HI></P>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
<DIV1 TYPE="treatise">
<PB N="1" REF="234">
<HEAD>Philologia Sacra. <HI>The Second Part:</HI> WHEREIN The SCHEMES or FIGURES in Scrip|ture are reduced under their proper HEADS, with a Brief Explication of Each: Together with A TREATISE OF The TYPES, PARABLES, ALLEGORIES, <HI>&amp;c.</HI> in the Old and New Te&s;tament.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD><HI>CHAP I.</HI> Of the Figures of a Word.</HEAD>
<P>THE Word <GAP DESC="foreign"> <HI>Schema,</HI> principally and properly &s;ignifies the <HI>Garb, Habit,</HI> or <HI>Ornament</HI> of the Body; and by a <HI>Metaphor</HI> is tran&s;lated to &s;ignify the <HI>Beauty,</HI> or Ornament of <HI>Speech,</HI> as<NOTE N="*" PLACE="marg">Lib. <HI>3.</HI> Rhet. cap. <HI>8.</HI></NOTE> <HI>Ari&s;totle</HI> and<NOTE N="*" PLACE="marg">In Bruto &amp; Orat. perf.</NOTE> <HI>Cicero,</HI> &s;ay. The <HI>Latines</HI> render it <HI>Figure,</HI> (as &s;ome &s;ay) becau&s;e <HI>Stage-Players,</HI> by the variation or &s;hifting of their Habit, repre&s;ented divers <HI>Figures</HI> of Men: The&s;e Figures are called <HI>Rhetorical</HI> Lights and Ornaments, and do not change the &s;en&s;e of Words, as <HI>Tropes</HI> do, but give an Imbelli&s;hment or Beauty to Speech.</P>
<P>There are <HI>Figures</HI> <GAP DESC="foreign"> of a <HI>Word,</HI> and <HI>Figures</HI> <GAP DESC="foreign">, of a <HI>Sentence;</HI> the <HI>fir&s;t,</HI> belong to the <HI>Matter,</HI> or as it were the <HI>Body</HI> of an Oration; the <HI>latter,</HI> to the <HI>Form,</HI> or as it were, the <HI>Soul</HI> of a Sentence.</P>
<P>The <HI>former</HI> are, when a Speech is figured in Words repeated in a certain order, or, that mutually agree in &s;ound, for <HI>Empha&s;is,</HI> or Ornament's &s;ake. The <HI>latter</HI> are &s;uch, who&s;e <HI>Emphaticalne&s;s</HI> con&s;i&s;ts not in Words &s;ingly, but in the things them|&s;elves giving weight and gravity to the Speech.<NOTE N="*" PLACE="marg"><HI>Lib.</HI> 5. <HI>In&s;tit. Orat.</HI> c. 1.</NOTE> <HI>Vo&s;&s;ius</HI> &s;ays, <HI>That a Scheme pro|perly &s;ignifies two things,</HI> viz. <HI>The exterior Garb, and the Ge&s;ture of the Body;</HI> as <HI>Dancers,</HI> who caper at the noi&s;e of mu&s;ical In&s;truments: For <HI>Schemes</HI> of Words may in this, be re&s;embled to <HI>Habit,</HI> or <HI>Garb,</HI> becau&s;e without them the Speech is <HI>naked,</HI> as a Man without his Cloaths; and <HI>Schemes</HI> of Sentences, may be compared to Artificial Ge&s;tures, becau&s;e, without the&s;e, it will be like a Man who moves or walks in his natural Place or Po&s;ture; of the fir&s;t, we will produce &s;ome Examples.</P>
<P N="1"><PB N="2" REF="235"><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Conjungo</HI> to joyn toge|ther.</NOTE>1. <HI>Epizeuxis</HI> <GAP DESC="foreign">, in Latine <HI>Subjunctio,</HI> is when the &s;ame word or &s;ound is continued or repeated in the &s;ame Sentence, as <HI>Exod.</HI> 34.6. <HI>The Lord, the Lord, a God merciful and gracious,</HI> &amp;c. Deut. 23.43. <HI>The Stranger that is in thy middle</HI> (or within thee) <HI>&s;hall a&s;cend above thee, up, up, and thou &s;halt de&s;cend down, down,</HI> (&s;o the <HI>Hebrew</HI>) which denotes, that the Servants or Va&s;&s;als of the &s;inning <HI>I&s;raelites,</HI> above whom they bore &s;uch a &s;way, &s;hould become their Ma&s;ters, and bring them into Thraldom. 2 <HI>Kings</HI> 4.19. <HI>And he</HI> (the Son of the <HI>Shunamite) &s;aid to his Father</HI> (when he began to be &s;ick in the Field) <HI>my Head, my Head,</HI> that is, my Head mo&s;t grievou&s;ly akes. <HI>P&s;al.</HI> 22.1. <GAP DESC="foreign"> <HI>My God, my God, why ha&s;t thou for&s;aken me?</HI> Which Repetition fervently denotes the overmuch cruelty of the Ene|my, and the mournful Condition of <HI>I&s;rael</HI> in Captivity: <HI>E&s;a.</HI> 6.3. <HI>Holy, holy, holy is the Lord God of Ho&s;ts:</HI> This triple Repetition denotes the My&s;tery of the Tri|nity or three Per&s;ons in one Divine E&s;&s;ence; &s;ee <HI>Jer.</HI> 22.29. <HI>Ezek.</HI> 21.27. <HI>Mat.</HI> 23.37. <HI>Luke</HI> 22.31. &amp; 23.21. <HI>John</HI> 5.24. <HI>Act.</HI> 9.4. <HI>Rev.</HI> 18.2. <HI>Lev.</HI> 24.8. 2 <HI>Sam.</HI> 18.33. <HI>E&s;a.</HI> 28.10. <HI>Ho&s;.</HI> 2.21. <HI>Ezek.</HI> 34.17. where you have Examples of this Figure.</P>
<P N="2"><NOTE PLACE="marg">Ab <GAP DESC="foreign"> re, &amp; <GAP DESC="foreign">, dupli|co <HI>to double.</HI></NOTE>2. <HI>Anadiplo&s;is</HI> <GAP DESC="foreign"> (called in Latine <HI>Reduplicatio,</HI> in Engli&s;h <HI>redoubling</HI>) is, when the <HI>la&s;t</HI> word of the former Sentence is repeated in the <HI>beginning</HI> of the next: as <HI>P&s;al.</HI> 121.1, 2. <HI>P&s;al.</HI> 122, 2, 3. <HI>P&s;al.</HI> 98.5. <HI>Rom.</HI> 8.17. <HI>P&s;al.</HI> 115.12. <HI>Rom.</HI> 9.30. &amp; 10.17. <HI>Phil.</HI> 2.8. <HI>Jam.</HI> 1.3. <HI>P&s;al.</HI> 113.8. This <HI>Figure</HI> helps to evidence and expound things, as in the alleaged Examples.</P>
<P N="3"><NOTE PLACE="marg">Viz. <HI>Anadi|plo&s;is.</HI></NOTE>3. <HI>Climax</HI> <GAP DESC="foreign">, <HI>Gradatio,</HI> or a climbing by &s;teps; this is a continuation of the former Figure * in more degrees, &s;o as that the <HI>la&s;t</HI> of the antecedent Sentence, mu&s;t be a part of the <HI>following;</HI> as <HI>Ho&s;.</HI> 2.21. <HI>And it &s;hall come to pa&s;s in that day, I will hear, &s;aith the Lord, I will hear the Heavens, and they</HI> (that is the Heavens) <HI>&s;hall hear the Earth, and the Earth &s;hall hear the Corn, and the Wine, and the Oil, and they</HI> (that is, the Corn and the Wine, and the Oil) <HI>&s;hall hear Jezreel.</HI> This <HI>Gradation</HI> may be fitly called an Epitome of Phy&s;ical Theology, which by a fair <HI>Pro&s;opopaeia</HI> enumerates all the Cau&s;es of the Con&s;ervation of Univer&s;al Nature, and particu|larly of Man: See it at large expounded in our <HI>Philologia Sacra,</HI> Book 1. <HI>p.</HI> 95.</P>
<P><HI>John</HI> 1.1.<NOTE PLACE="marg">John 1.1.</NOTE> <HI>In the beginning was the Word, and the Word was with God, and God was the Word&mdash; this (Word) was in the beginning with God.</HI> The true Divinity of <HI>Chri&s;t,</HI> and his di&s;tinct Sub&s;i&s;tence from the <HI>Father,</HI> are mo&s;t fairly expre&s;t by this <HI>Gradation.</HI> In the third Propo&s;ition there is an <HI>inver&s;ion</HI> of the Terms, <HI>viz. (God was the Word)</HI> for <HI>(the word was God.)</HI> A like <HI>Climax,</HI> re&s;pecting his Office and Benefits, is &s;ubjoyn|ed, <HI>ver.</HI> 4, 5, <HI>&amp;c.</HI> See more Examples, <HI>Joel</HI> 1.3, 4. <HI>Rom.</HI> 5.3, 4, 5. &amp; 8.29, 30. &amp; 10.14, 15. 1 <HI>Cor.</HI> 11.3. <HI>Jam.</HI> 14, 15. 2 <HI>Pet.</HI> 1.5, 6, 7. <HI>Matth.</HI> 10.40. <HI>Rom.</HI> 1.30. 1 <HI>Cor.</HI> 3.23.</P>
<P N="4">4. <GAP DESC="foreign"> <HI>Anaphora,</HI> from <GAP DESC="foreign"> <HI>refero,</HI> to bring back, or rehear&s;e, is when the <HI>&s;ame</HI> word, or more, is repeated in the beginning of divers Clau&s;es or Sentences: as <HI>Deut.</HI> 28.3. <HI>Ble&s;&s;ed &s;halt thou be in the City, and Ble&s;&s;ed &s;halt thou be in the Field,</HI> ver. 4. <HI>Ble&s;&s;ed &s;hall be the Fruit of thy Belly, and the Fruit of thy Ground, and the Fruit of thy Cattel, &amp;c.</HI> ver. 5. <HI>Ble&s;&s;ed &s;hall be thy Basket, &amp;c.</HI> ver. 6. <HI>Ble&s;&s;ed &s;halt thou be when thou come&s;t in, and ble&s;&s;ed &s;halt thou be when thou goe&s;t out.</HI> The like <HI>Anaphora,</HI> re&s;pecting the Cur&s;es of God upon the wicked and rebellious, we read, <HI>ver.</HI> 16, 17, 18, 19. This Figure is very frequent in Scripture, take the&s;e few places in&s;tead of many; <HI>P&s;al.</HI> 3.1, 2. <HI>P&s;al.</HI> 29.3, 4, 5, &amp;c. <HI>P&s;al.</HI> 67.5, 6, 7. <HI>P&s;al.</HI> 115.12, 13. <HI>P&s;al.</HI> 118.8, 9, 15, 16. <HI>P&s;al.</HI> 148.1, 2, 3, &amp;c. <HI>P&s;al.</HI> 150.1, 2, 3, &amp;c. <HI>I&s;a.</HI> 2.7, 8. <HI>Jer.</HI> 4.23, 24, 25, 26.&mdash; 5.17. &mdash; 50.35, 36, 37. &mdash; 51.20, 21, 22, 23. <HI>Micah.</HI> 5.9, 10, 11, 12. &amp; 7.11, 12. <HI>Zeph.</HI> 1.2, 3. 1 <HI>Cor.</HI> 13.4, 7, 11. &amp; 12.8, 9, 10. 2 <HI>Cor.</HI> 11.26. And in the Re|petition of <HI>Pronouns,</HI> and <HI>Particles, P&s;al.</HI> 94.5. <HI>Rom.</HI> 8.35, 38, 39. 2 <HI>Cor.</HI> 7.11. <HI>Phil.</HI> 4.8, &amp;c.</P>
<P N="5"><NOTE PLACE="marg">From <GAP DESC="foreign"> <HI>pro|pe,</HI> near to, and <GAP DESC="foreign"> <HI>verto,</HI> to change.</NOTE>5. <GAP DESC="foreign"> <HI>Epi&s;trophe,</HI> Conver&s;ion, is a Figure when the &s;ame Word or Phra&s;e, is repeated in the end of divers Sentences. Examples of the repetitions of &s;ingle Words (among which, we reckon the <HI>Hebrew Affixes</HI>) are to be read, <HI>Deut.</HI> 32.10. <HI>Ezek.</HI> 26.23, 24, 25, 26, 27. <HI>Rom.</HI> 8.31. <GAP DESC="foreign">; <HI>If God be for us, who can be again&s;t us?</HI> 2 <HI>Cor.</HI> 11.22. <HI>Are they Hebrews? &s;o am I; are they I&s;raelites? &s;o am I: Are they the Seed of</HI> Abraham? <HI>&s;o am I,</HI> &amp;c. Examples of <HI>Phra&s;es,</HI> or little Sentences are, <HI>P&s;al.</HI> 115.9, 10, 11. where <HI>their Help,</HI> and <HI>their Shield,</HI> fre|quently concludes the Sentence. <HI>P&s;al.</HI> 136.1, 2, &amp;c. See <HI>Deut.</HI> 27.15, &amp;c. <HI>P&s;al.</HI> 24.9, 10. <HI>Joel</HI> 2.26, 27. <HI>Ezek.</HI> 33.25, 26, 27.&mdash; 36.23, 24, 25, &amp;c. <HI>Amos</HI> 4.6, 8, &amp;c. <HI>Hag.</HI> 2.8, 9. <HI>Lam.</HI> 3.41, &amp;c. <HI>Mat.</HI> 7.22.</P>
<P N="6">6. <GAP DESC="foreign"> <HI>Symploce,</HI> Complication, the word is derived of <GAP DESC="foreign">, to wrap or couple together; and is a <HI>Figure,</HI> when the &s;ame Word or Phra&s;e both begins
<PB N="3" REF="235"> and ends a Sentence, which joyns the two la&s;t Figures <HI>(viz. Anaphora</HI> and <HI>Epi|&s;trophe)</HI> together; <HI>P&s;al.</HI> 118.2, 3, 4. <HI>Let</HI> I&s;rael <HI>now &s;ay, that his Mercy endureth for ever; let the Hou&s;e of</HI> Aaron <HI>now &s;ay, that his Mercy endureth for ever,</HI> &amp;c. So <HI>P&s;al.</HI> 136.1, 2, 3. <HI>Jer.</HI> 9.23. 1 <HI>Cor.</HI> 12.4, 5, 6. &amp; 14.15. 2 <HI>Cor.</HI> 9.6, &amp;c. <HI>P&s;al.</HI> 47.6. <HI>Rom.</HI> 14.8.</P>
<P N="7">7. <GAP DESC="foreign">,<NOTE N="*" PLACE="marg"><HI>From</HI> <GAP DESC="foreign"> after, <GAP DESC="foreign"> a|gain, <GAP DESC="foreign"> <HI>to</HI> take, <HI>and</HI> <GAP DESC="foreign">, a ta|king.</NOTE> <HI>Epanalep&s;is, Re&s;umptio,</HI> a taking back, is when the &s;ame Word is repeated both in the <HI>beginning</HI> and <HI>end</HI> of a Sentence, as <HI>Phil.</HI> 4.4. <HI>Rejoyce in the Lord always, and again I &s;ay, Rejoyce:</HI> See <HI>P&s;al.</HI> 53.2. 2 <HI>King.</HI> 18.33. 1 <HI>Cor.</HI> 21.22. 2 <HI>Cor.</HI> 4.3. 1 <HI>Cor.</HI> 12.4, 5, 6. &amp; 14.15. 2 <HI>Cor.</HI> 9.6. <HI>P&s;al.</HI> 8.1, 9. &amp; 46.1. <HI>ult.</HI></P>
<P N="8">8. <GAP DESC="foreign"> <HI>Epanados,</HI> Regre&s;&s;ion or turning back, (derived of <GAP DESC="foreign"> <HI>again,</HI> and <GAP DESC="foreign">, an <HI>a&s;cending,</HI> or climbing, from <GAP DESC="foreign">, <HI>upwards,</HI> and <GAP DESC="foreign">, <HI>a Way,</HI>) is a Fi|gure, when the &s;ame word is repeated in the beginning and middle, or in the middle and end, &s;o as that there is an Inver&s;ion of them; as <HI>I&s;a.</HI> 5.20. <HI>Wo unto them who call good evil, and evil good; who put darkne&s;s for light, and light for darkne&s;s, that put bitter for &s;weet, and &s;weet for bitter.</HI> Ezek. 7.6, 7. Gal. 2.16. 2 Cor. 2.10, 15, 16. John 8.47. Ezek. 36.6. Rom. 7.19. P&s;al. 114.3, 4, 5, 6. Ezek 32.16. 2 The&s;&s;. 2.4, <HI>&amp;c.</HI></P>
<P><GAP DESC="foreign">, <HI>Polyptoton,</HI> in Latine <HI>Ca&s;uum varietas,</HI> a variety of Ca&s;es, or the change of the Ca&s;e or Termination (from <GAP DESC="foreign"> <HI>variou&s;ly,</HI> and <GAP DESC="foreign"> <HI>falling,</HI> de|rived from <GAP DESC="foreign"> <HI>to fall,</HI>) is when words of the &s;ame <HI>Root,</HI> Primitive, or Original, are u&s;ed in a different Termination with re&s;pect to <HI>Mood, Ten&s;e, Per&s;on, Ca&s;e, De|gree, Gender, Number,</HI> &amp;c. As, <HI>P&s;al.</HI> 68.15, 16. <HI>I&s;a.</HI> 24.16. <HI>Ho&s;.</HI> 10.1. <HI>Mich.</HI> 2.4. <HI>Rom.</HI> 2.21, 22, 23. &amp; 4.18. 2 <HI>Cor.</HI> 9.8. &amp; 10.12. <HI>Gal.</HI> 2.19, 20. <HI>Eph.</HI> 1.3, <HI>&amp;c.</HI> There is an elegant <HI>Polyptoton</HI> in tho&s;e Lines of the Learned <HI>Picus,</HI> Earl of <HI>Mi|randula.</HI></P>
<Q><L>Nam&abque; tua e&s;t no&s;tris major Clementia Culpis;</L>
<L>Et dare non <HI>dignis,</HI> res mage <HI>digna</HI> Dei.</L>
<L>Quanquam &s;at <HI>digni,</HI> &s;i quos dignatur amare,</L>
<L>Qui quos non <HI>dignos</HI> invenit, ip&s;e facit.</L></Q>
<P><HI>Gen.</HI> 50.24. <HI>The Lord when he vi&s;iteth, in vi&s;iting, will vi&s;it you;</HI> &s;ee <HI>Rom.</HI> 11.36. <HI>Eccle&s;.</HI> 12.8. <HI>Dan.</HI> 2.37. <HI>John</HI> 3.13. 1 <HI>John</HI> 3.7. 2 <HI>Tim.</HI> 3.13. <HI>Heb.</HI> 6.14. <HI>Joh.</HI> 17.25. <HI>I&s;a.</HI> 19.2, &amp;c.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD><HI>CHAP. II.</HI> Of a Paronoma&s;ia.</HEAD>
<P><GAP DESC="foreign">, <HI>Paronoma&s;ia,</HI> Agnomination, or Likene&s;s of Words (of <GAP DESC="foreign"> which in Compo&s;ition, &s;ignifies with <HI>Alteration,</HI> and <GAP DESC="foreign"> a <HI>Name,</HI> or from <GAP DESC="foreign"> to <HI>change,</HI> or allude to a Name or Word) is when by the change of one Letter or Word, the Signification thereof is al&s;o changed. This Figure is frequent in the Latine, and is very ornamental, as <HI>Nata &s;alo, &s;u&s;cepta &s;olo, patre edita Coelo&mdash; ab exordio, ad exodium.</HI> &mdash; And the native Beauty of it being peculiar to the <HI>Original</HI> Languages can hardly be &s;hewn in Engli&s;h. There are many in the <HI>Hebrew,</HI> of the <HI>Old;</HI> and the <HI>Greek</HI> of the <HI>New Te&s;tament,</HI> which the Learned may find in <HI>Gla&s;&s;ius;</HI> take however a few Engli&s;h Examples, by which you may judg of the re&s;t; as, <HI>Friends turn'd Fiends. You are like to have a bare gain out of this Bargain. Bolder in a Buttery than in a Battery. &mdash; Wine is the Blood of the Vine. &mdash; No &s;tumbling but tumbling; Errors will cau&s;e Terrors.</HI> Scripture-Examples are many, as 2 <HI>Cor.</HI> 10.3. <HI>Though we walk in the Fle&s;h, yet do we not war after the Fle&s;h.</HI> 2 Cor. 6.9. <HI>As unknown, and yet known;</HI> &s;ee 2 <HI>Cor.</HI> 4.8, 9. and <HI>Mat.</HI> 8.22. Examples in the <HI>Hebrew</HI> Text are, <HI>I&s;a.</HI> 57.6. &amp; 65.12. <HI>Gen.</HI> 18.27. <HI>Exod.</HI> 25.27. and 32.18. 1 <HI>Sam.</HI> 13.7. <HI>P&s;al.</HI> 69.30, 31, 32. <HI>I&s;a.</HI> 5.7. &amp; 13.6. <HI>Joel</HI> 1.15. <HI>Jer.</HI> 1.11, 12. <HI>Jer.</HI> 48.43. <HI>I&s;a.</HI> 24.17. <HI>Gen.</HI> 9.27. <HI>I&s;a.</HI> 65.11. In the <HI>Greek</HI> Text, <HI>Mat.</HI> 16.18.<NOTE PLACE="marg">Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 16.18. expounded.</NOTE> <HI>Tu es</HI> <GAP DESC="foreign"> <HI>&amp; &s;uper hac</HI> <GAP DESC="foreign"> <HI>edificabo Eccle&s;iam meam,</HI> &amp;c. where there is an allu&s;ion to the Name of <HI>Peter,</HI> tho Chri&s;t &s;peaks of him&s;elf; <HI>Peter</HI> having confe&s;&s;ed him to be the Son of the Living
<PB N="2" REF="236">
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<PB N="3" REF="236">
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<PB N="4" REF="237"> God, 1 <HI>Pet.</HI> 2.4, 5, 6. which plainly appears by the Context; &mdash; As if Chri&s;t had &s;aid, The Name I give thee is not in vain, for thou ha&s;t acted conformable to it, when in thy Confe&s;&s;ion, thou ha&s;t expre&s;t the <HI>true Rock,</HI> upon which thou (and all Believers) art to be built. <HI>Era&s;mus</HI> thus paraphra&s;es it. &mdash; <Q>I al&s;o, becau&s;e I would not have &s;o magnificent a Te&s;timony unrequited, affirm, That thou art truly <HI>Peter,</HI> that is, a &s;olid Stone, &s;o fixt that thou &s;halt not waver hither and thither, according to the giddy humour of the Vulgar. And upon this Rock of thy Pro|fe&s;&s;ion <HI>(viz. my Self)</HI> will I build my Church, that is, my Hou&s;e and Palace, as upon an immoveable Foundation, which all the open Violence, or private Strata|gems of Hell &s;hall not be able to de&s;troy. <HI>Satan</HI> will employ his various Artifices to in&s;nare you, and will &s;tir up a wicked Generation to circumvent, trepan, and per&s;ecute you; but mine All-powerful Protection &s;hall be your invincible Defence during your &s;ound and &s;olid Profe&s;&s;ion; the <HI>Church</HI> is my heavenly Kingdom, the unbelieving <HI>World</HI> is the Devil's, none of the <HI>former</HI> have need to fear the <HI>latter,</HI> if he be a <HI>Peter,</HI> that is, like thee.</Q> In the <HI>Syraick</HI> Tongue, in which Chri&s;t &s;peaks, the &s;ame word <GAP DESC="foreign">, &s;ignifies both <HI>Peter</HI> a Proper Name, and <HI>Petra</HI> a Rock, a Noun Appellative. Hence <HI>Bellarmine</HI> clamors, Saying, <Q>We have what we would <HI>viz.</HI> that <HI>Peter</HI> is that Rock of whom Chri&s;t &s;peaks. If <HI>Augu&s;tine</HI> (&s;ays he) had con&s;idered that <HI>Cephas</HI> &s;ignifies nothing but a Rock,<NOTE PLACE="marg">Lib. <HI>1.</HI> de Pont. Rom. <HI>c. 10.</HI></NOTE> and that the Lord had &s;aid, thou art a Rock, and upon this Rock, <HI>&amp;c.</HI> he had made no doubt of the Truth of our Sentence.</Q> But the <HI>Je&s;uit</HI> gains nothing by this <GAP DESC="foreign">: as it is a <HI>Proper</HI> Name, has a different Signification from <HI>Cephas</HI> as it is a Common Name, as <HI>Abel, Deborah, Rachel, Jona,</HI> &amp;c. &s;ignify one thing when they are <HI>Proper</HI> Names; and a|nother when they are <HI>Common</HI> Names, altho there be no change in the Word or Denomination; the <HI>Syriack</HI> joyns a Ma&s;culine Pronoun <GAP DESC="foreign"> <HI>he,</HI> to the fir&s;t <HI>Cephas,</HI> and the Feminine <GAP DESC="foreign">, <HI>haec,</HI> this, to the latter <HI>Cephas,</HI> which is of the Feminine Gender when it &s;ignifies a Stone, as 1 <HI>Cor.</HI> 10.4. <HI>Mat.</HI> 23.42. <HI>Mark</HI> 16.4. Mo&s;t faithfully therefore has <HI>Matthew</HI> expre&s;&s;ed the Words of Chri&s;t in <HI>Greek,</HI> which alone is to be e&s;teem'd Authentick: and 'tis certain, that the Holy Spirit did on purpo&s;e change the Speech in the authentical <HI>Greek</HI> Text, to make it per&s;picuous, le&s;t any body through Error or Inadvertency &s;hould apply tho&s;e things to <HI>Peter,</HI> which mu&s;t be under&s;tood of the Doctrine and Confe&s;&s;ion of <HI>Chri&s;t,</HI> or Chri&s;t him|&s;elf, propo&s;ed in that Confe&s;&s;ion. From the whole we may infer what a weak Foun|dation the <HI>Pope</HI>'s Supremacy is built upon.</P>
<P><HI>Mat.</HI> 11.17. <HI>We have piped, and ye have not danced; we have mourned unto you, and ye have not lamented.</HI> In the <HI>Syriack</HI> Tongue in which <HI>Chri&s;t</HI> &s;pake, there is a fair Allu&s;ion in tho&s;e words <HI>[Danced, Lamented]</HI> for both are of the &s;ame Root, and differ only in Conjugation.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD><HI>CHAP. III.</HI> Of Antanacla&s;is.</HEAD>
<P><NOTE PLACE="marg">Ab <GAP DESC="foreign">, Reci|proco, Refrin|go.</NOTE>AN <GAP DESC="foreign">, <HI>Antanacla&s;is,</HI> which &s;ignifies <HI>Refraction,</HI> or <HI>Reciprocation,</HI> is a Fi|gure when the word is repeated in a different, if not a contrary Signification; Examples in the <HI>Hebrew</HI> Text are <HI>Judg.</HI> 15.16. where the &s;ame word &s;ignifies an <HI>A&s;s,</HI> and a <HI>Heap.</HI> 1 <HI>Sam.</HI> 1.24. <HI>And the Boy was a Boy,</HI> (&s;o the Hebrew) that is, as we render it, <HI>The Boy was young.</HI> See <HI>P&s;al.</HI> 141.5. <HI>Eccle&s;.</HI> 7.7. <HI>P&s;al.</HI> 58.9, 10. <HI>I&s;a.</HI> 37.18. &amp; 58.10. &amp; 66.3, 4. <HI>Jer.</HI> 7.18, 19. <HI>Jer.</HI> 8.4, 14. &amp; 34.17. <HI>Ezek.</HI> 20.24, 25. &amp; 41.24. <HI>Mat.</HI> 8.22. <HI>Follow me, and &s;uffer the Dead to bury their Dead;</HI> &mdash; the fir&s;t <HI>[Dead]</HI> denotes the wicked, who are &s;piritually dead in Sin; the &s;econd <HI>[Dead]</HI> &s;uch as are naturally dead, or departed from this Life. <HI>Mat.</HI> 26.29. <HI>I will not drink henceforth of this Fruit of the Vine, until that day when I drink it new with you in my Fathers Kingdom:</HI> Here the fir&s;t word <HI>[Drink]</HI> is properly under&s;tood; but the latter <HI>Metaphorically,</HI> denoting their partaking together of the Joys of Heaven. <HI>Joh.</HI> 1.10. <HI>The World was made by him, and the World knew him not:</HI> The former <HI>[World]</HI> notes the whole Univer&s;e; the <HI>latter, &V;nbelievers,</HI> &amp;c. &s;ee <HI>Joh.</HI> 2.23, 24. and <HI>Joh.</HI> 4.31, 32, 34. <HI>Rom.</HI> 2.26, 28, 29. <HI>Rom.</HI> 3.21, 27. <HI>Rom.</HI> 7.23. <HI>Rom.</HI> 9.6. <HI>They are not all</HI> I&s;rael <HI>which are of</HI> I&s;rael, that is, all who are born of <HI>I&s;rael,</HI> according to the Fle&s;h,
<PB N="5" REF="237"> are not true &s;piritual <HI>I&s;raelites, Rom.</HI> 12.13, 14. where there is an <HI>Antanacla&s;is</HI> in the Verb <GAP DESC="foreign">. 2 <HI>Cor.</HI> 11.24. the fir&s;t <HI>[breaking]</HI> is taken <HI>properly;</HI> the &s;econd <HI>[breaking] Metaphorically,</HI> for the Pa&s;&s;ion of Chri&s;t, as <HI>Luk.</HI> 22.19. See <HI>I&s;a.</HI> 38.13, &amp;c. and 1 <HI>Cor.</HI> 15.28. <HI>Mat.</HI> 5.19.<NOTE PLACE="marg">Matth. 5.19.</NOTE> <HI>Who&s;oever &s;hall break one of the&s;e</HI> lea&s;t <HI>Com|mandments, &s;hall be called</HI> lea&s;t <HI>in the Kingdom of Heaven:</HI> the fir&s;t <HI>(lea&s;t)</HI> expre&s;&s;es the &s;en&s;e of the <HI>Phari&s;ees,</HI> who e&s;teemed &s;ome of the Precepts of Chri&s;t among&s;t the <HI>lea&s;t;</HI> &mdash; the &s;econd <HI>(lea&s;t)</HI> alluding to the former, &s;ignifies the &s;ame with <HI>none,</HI> or <HI>not at all,</HI> viz. He &s;hall be <HI>none</HI> in the Kingdom, or he &s;hall not enter there at all.</P>
<P><HI>Mat.</HI> 18.1.<NOTE PLACE="marg">Matth. 18.1.</NOTE> <HI>The Di&s;ciples &s;ay unto Je&s;us, Who is the greate&s;t in the Kingdom of Heaven?</HI> V. 4. Chri&s;t an&s;wers, <HI>Who&s;oever &s;hall humble him&s;elf as this little Child, the &s;ame is greate&s;t in the Kingdom of Heaven:</HI> The fir&s;t word <HI>[greate&s;t]</HI> in the &s;en&s;e of the Di&s;ciples, &s;ignifies him that hath Preheminence over others; the &s;econd <HI>[greate&s;t]</HI> alluding to the former, denotes a Participation of the Kingdom of God, without re&s;pect to inferiours; the &s;en&s;e is, who&s;oever humbles him&s;elf, &s;hall injoy his part in the King|dom of Heaven.</P>
<P><HI>Mat.</HI> 19.16.<NOTE PLACE="marg">Matth. 19.16.</NOTE> The <HI>Young Man</HI> &s;aith unto Chri&s;t, <HI>Good Ma&s;ter, &amp;c.</HI> Ver. 17. Chri&s;t an&s;wers, <HI>Why calle&s;t thou me good? there is none good but one,</HI> that is God: The fir&s;t <HI>good,</HI> denotes any Goodne&s;s communicated to the Creature by the Lord, &s;uch as may be found in a meer Man (for &s;uch the Young Man judged Chri&s;t to have;) the latter <HI>[good]</HI> alluding to the <HI>fir&s;t,</HI> expre&s;&s;es the E&s;&s;ential Goodne&s;s of God, who is the Fountain and Original of all the Good in the Creature: The &s;en&s;e there|fore of the words of Chri&s;t, is, Either call me not <HI>good,</HI> or believe me to be the <HI>true God,</HI> and <GAP DESC="foreign"> <HI>God-Man.</HI> See <HI>Joh.</HI> 4.31. <HI>Joh.</HI> 6.28. <HI>Acts</HI> 26.28. Some|times there happens an <HI>Ellip&s;is</HI> in this Figure, the latter being under&s;tood by the for|mer, as <HI>Joel</HI> 2.13. <HI>Rend your Hearts, and not your Garments;</HI> here is a double Pro|po&s;ition: 1. <HI>Rend your Hearts.</HI> 2. <HI>Rend not your Garments,</HI> the fir&s;t is <HI>Metapho|rical;</HI> the other <HI>Proper.</HI></P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD><HI>CHAP. IV.</HI> Of the Figures of a Sentence in <HI>Logi&s;m.</HI></HEAD>
<P>WHat the&s;e are, we have before defined: They are di&s;tingu&s;h'd thus; (1.) Such as are in <HI>Logi&s;m,</HI> or in a Sentence without <HI>Collocution,</HI> or talking together. (2.) Such as are in <HI>Dialogi&s;m,</HI> or by way of <HI>Dialogue,</HI> or mutual Conference.</P>
<P>There are five of the fir&s;t &s;ort, <HI>viz.</HI></P>
<P N="1">I. <GAP DESC="foreign">, <HI>Exclamation,</HI> is a pathetical Figure,<NOTE PLACE="marg">Exclamation <HI>ab</HI> <GAP DESC="foreign">, to <HI>exclaim.</HI></NOTE> whereby the Speaker expre&s;&s;es the Pa&s;&s;ion, or vehement Ardor of his Mind, by various Interjections expre&s;&s;ed or under&s;tood, to move the Affections and Minds of tho&s;e he &s;peaks to; <HI>O! Alas! Behold!</HI> are Signs of it; this Figure is made in Scripture:</P>
<P N="1">1. In way of <HI>Admiration,</HI> P&s;al. 84.1. <HI>How amiable are thy Tabernacles, O Lord of Ho&s;ts!</HI> P&s;al. 133.1. <HI>Behold, how good, and how plea&s;ant (it is) for Brethren to dwell together in &V;nity!</HI> Rom. 11.33. <HI>O the depths of the Riches, and of the Wi&s;dom, and of the Knowledg of God! How un&s;earchable (are) his Judgments, and his Ways pa&s;t finding out!</HI> &s;ee <HI>P&s;al.</HI> 8.1. &amp; 144.15.</P>
<P N="2">2. In a way of <HI>Wi&s;hing</HI> or <HI>Praying.</HI> 1 Chron. 11.17. <HI>O that one would give me Drink of the Water of the Well of</HI> Bethlehem, <HI>which is at the Gate!</HI> P&s;al. 14.7. <HI>O that the Salvation of</HI> I&s;rael <HI>were come out of</HI> Sion! See <HI>P&s;al.</HI> 42.2. <HI>I&s;a.</HI> 64.1. <HI>Rom.</HI> 7.24. <HI>O wretched Man that I am, who &s;hall deliver me from the Body of this Death!</HI> See <HI>Gal.</HI> 5.12. <HI>Job</HI> 6.8. <HI>P&s;al.</HI> 55.6.</P>
<P N="3">3. In <HI>Prai&s;e.</HI> Mat. 15.28. <HI>O Woman, great is thy Faith!</HI> Mat. 25.21, 23. <HI>Well done good and faithful Servant!</HI></P>
<P N="4">4. In a way of <HI>Sorrow,</HI> and <HI>Complaint.</HI> P&s;al. 22.1. Mat. 27.46. <HI>My God, my God, why ha&s;t thou for&s;aken me!</HI> I&s;a. 6.5. <HI>Wo is me, for I am undone!</HI></P>
<P N="5">5. In way of <HI>Commi&s;eration</HI> or <HI>Pity.</HI> Jo&s;h. 7.7. <HI>Alas! O Lord God, wherefore at all ha&s;t thou brought this People over</HI> Jordan, <HI>to deliver us into the hand of the</HI> Amorite, <HI>to
<PB N="6" REF="238"> de&s;troy us!</HI> Ezek. 9.8. <HI>Ah Lord God, wilt thou de&s;troy all the Re&s;idue of</HI> I&s;rael, <HI>in thy pouring out thy Fury upon</HI> Jeru&s;alem! <HI>Luke</HI> 13.34. <HI>Lam.</HI> 1.1.</P>
<P N="6">6. In a way of <HI>Indignation, Dete&s;tation,</HI> and <HI>Reproof.</HI> I&s;a. 1.4. <HI>Wo to the &s;inful Nati|on, a People laden with Iniquity, a Seed of Evil-doers,</HI> &amp;c! Ezek. 16.23. <HI>Wo, wo to thee, &s;aith the Lord God,</HI> &amp;c. See <HI>Mat.</HI> 11.21. &amp; 17.17. <HI>Luke</HI> 24.25. <HI>Jer.</HI> 44.4. <HI>Acts</HI> 13.10. <HI>O full of all Subtilty and Mi&s;chief, thou Child of the Devil, thou Enemy of all Righteou&s;ne&s;s, wilt thou not cea&s;e to pervert the right ways of the Lord!</HI> Acts 7.51. Rom. 9.20.</P>
<P N="7">7. In a way of <HI>Joy,</HI> and <HI>Exultation,</HI> as <HI>P&s;al.</HI> 57.7. &amp; 135.21. <HI>Ble&s;&s;ed be the Lord out of</HI> Sion, <HI>which dwelleth at</HI> Jeru&s;alem, <HI>Hallelujah,</HI> that is, <HI>prai&s;e ye the Lord:</HI> See 1 <HI>Cor.</HI> 15.55.</P>
<P N="8">8. In a way of <HI>Ob&s;ecration</HI> or <HI>Be&s;eeching.</HI> P&s;al. 118.25. <HI>Save now, I be&s;eech thee O Lord; O Lord, I be&s;eech thee, &s;end now Pro&s;perity!</HI> Rev. 22.20.</P>
<P N="9">9. In a way of <HI>Reprehen&s;ion.</HI> Gal. 3.1. <HI>O fooli&s;h</HI> Galatians, <HI>who hath bewitched you!</HI> &amp;c. See <HI>Acts</HI> 7.51, 52, &amp;c.</P>
<P N="10">10. In a way of <HI>Deri&s;ion,</HI> Mat. 15.29. Of <HI>Fear,</HI> 1 Tim. 6.11, <HI>&amp;c.</HI></P>
<P><HI>Epiphonema</HI> (<GAP DESC="foreign">) &s;ignifies <HI>Acclamation,</HI> and is wont to be &s;ubjoyned to an <HI>Exclamation,</HI> as a certain <HI>&s;pecies</HI> of it. It is a little Clau&s;e or apt Sentence added after the thing is expounded,<NOTE PLACE="marg">From <GAP DESC="foreign"> <HI>acclamo,</HI> to cry out.</NOTE> exhibiting a certain <HI>Empha&s;is</HI> (and <GAP DESC="foreign">) brief|ly and conci&s;ely, as <HI>P&s;al.</HI> 2.12. <HI>P&s;al.</HI> 3.8. <HI>Mat.</HI> 22.14. <HI>Luke</HI> 10.30. <HI>Acts</HI> 19.20. <HI>Mat.</HI> 19.27. <HI>Mark</HI> 7.37, &amp;c.</P>
<P N="2">II. <GAP DESC="foreign">, <HI>Epanortho&s;is,</HI> Correction or Amending, is the Reinforcement of the Clau&s;e la&s;t uttered, by what follows, or a re-calling of what one &s;aid, to cor|rect it.<NOTE PLACE="marg">From <GAP DESC="foreign">, <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">orrigo,</HI> to correct.</NOTE> It is &s;tated in a threefold manner;</P>
<P N="1">1. When that which was &s;aid is wholly di&s;own'd, and corrected by a more apt, more proper, and &s;ignificant Expre&s;&s;ion: as <HI>Mark</HI> 9.24. when the <HI>Father</HI> of the Child that was po&s;&s;e&s;t with a dumb Spirit, &s;aid, <HI>Lord, I believe,</HI> but recollecting him&s;elf and confe&s;&s;ing his Infirmity, immediately &s;ubjoyns, <HI>help thou mine &V;nbelief.</HI> Joh. 12.27.<NOTE PLACE="marg">John 12.27.</NOTE> Chri&s;t prays to be &s;aved from Death, <HI>Father, &s;ave me from this hour;</HI> yet immediately correcting that Prayer, which &s;hews the reality of his human Nature, that prompted him to expre&s;s him&s;elf &s;o, he adds, <HI>But for this Cau&s;e came I unto this hour</HI> (&s;ee <HI>Mat.</HI> 26.29.) Rom. 14.4.<NOTE PLACE="marg">Rom. 14.4.</NOTE> <HI>Who art thou that judge&s;t another Mans Servant? to his own Ma&s;ter he &s;tandeth or falleth:</HI> as if he had &s;aid, There is but one Lord of all, <HI>Chri&s;t Je&s;us:</HI> To him he &s;tands, if he be firm in Faith; to him he falls, if he &s;ins, as thou &s;u&s;pecte&s;t: He has the Prerogative and Power of judging in him&s;elf, but thou ha&s;t not, <HI>&amp;c.</HI> And whereas he had made mention of his Fall, he immediately adds the Correction, <HI>He &s;hall be held up, for God is able to make him &s;tand;</HI> that is, to clear up all &s;u&s;pition of Evil.</P>
<P N="2">2. So in tho&s;e Phra&s;es where the denial of the Affirmative is &s;ubjoyned, where neverthele&s;s the Denial is rather to be under&s;tood comparatively, or re&s;pectively, as <HI>Joh.</HI> 16.32.<NOTE PLACE="marg">John 16.32.</NOTE> <HI>Ye &mdash; &s;hall leave me alone;</HI> the <HI>Epanortho&s;is,</HI> the Figure we &s;peak of, follows, <HI>and yet I am not alone, becau&s;e the Father is with me:</HI> Chri&s;t was alone, with re&s;pect to <HI>Men,</HI> but not with re&s;pect to <HI>God.</HI> 1 Cor. 7.10.<NOTE PLACE="marg">1 Cor. 7.10.</NOTE> <HI>But to the married I com|mand,</HI> &mdash; the Correction follows, <HI>Yet not I, but the Lord.</HI> Both commanded, the Lord <HI>principally,</HI> as the Soveraign Law-giver, and <HI>Paul,</HI> as his Servant and Mini&s;ter. 1 <HI>Cor.</HI> 15.10.<NOTE PLACE="marg">1 Cor. 15.10.</NOTE> <HI>I laboured more abundantly than they all;</HI> the Apo&s;tle &s;ubjoyns a Cor|rection, le&s;t it &s;hould &s;avour of Arrogancy, in a&s;cribing that to him&s;elf, which was the work God,&mdash; <HI>yet not I, but the Grace of God, which was with me.</HI> He was &s;et on work by Divine Grace, which was the primary Cau&s;e of all his Labour and Succe&s;s. <HI>Gal.</HI> 2.20.<NOTE PLACE="marg">Galat. 2.20.</NOTE> <HI>I live, yet not I, but Chri&s;t liveth in me:</HI> he &s;peaks of Spiritual Life, which he attributes not to him&s;elf, but to Chri&s;t the Prince of Life, as the &s;upream Author and Cau&s;e of it: &s;ee <HI>Gal.</HI> 1.6. &amp;c. <HI>Prov.</HI> 6.16. <HI>Rom.</HI> 8.34. <HI>Gal.</HI> 4.9. 2 <HI>Tim.</HI> 4.8. 1 <HI>Joh.</HI> 2.2.</P>
<P N="3">3. When a <HI>po&s;itive</HI> and <HI>affirmative</HI> Antecedent is corrected by the Particle <HI>[if]</HI> (which is very familiar and frequent in <HI>Cicero</HI>'s Writings.) as <HI>Gal.</HI> 3.4. <HI>Have ye &s;uffered &s;o many things in vain? if it be yet in vain:</HI> As if he had &s;aid, Ye have not only &s;uffered in vain, but with Lo&s;s and Detriment al&s;o, <HI>&amp;c.</HI></P>
<P N="3">III. <GAP DESC="foreign">, <HI>Apo&s;iope&s;is, Reticentia,</HI> a holding ones Peace, derived from <GAP DESC="foreign"> <HI>after,</HI> and <GAP DESC="foreign"> <HI>obticeo,</HI> to be <HI>&s;ilent,</HI> is, when the cour&s;e of Speech is &s;o abrupt or broken off, that &s;ome part is concealed, or not uttered; yet by that means to aggravate it; This is u&s;ed in Scripture;</P>
<P N="1"><PB N="7" REF="238">1. In Promi&s;ing, as 2 <HI>Sam.</HI> 5.8. <HI>Who&s;oever &s;miteth the Jebu&s;ite</HI>&mdash; we are to un|der&s;tand <HI>(he &s;hall be Chief and Captain,)</HI> as 1 <HI>Chron.</HI> 11.6. &s;ee 1 <HI>Chron.</HI> 4.10. <HI>Luk.</HI> 13.9. <HI>And if it bear Fruit;</HI> you mu&s;t under&s;tand <HI>(well,</HI> or 'tis <HI>well)</HI> which is not in the <HI>Greek,</HI> but &s;upplyed in our <HI>Engli&s;h</HI> Bible.</P>
<P N="2">2. In Commination, <HI>Gen.</HI> 3.22. <HI>And now le&s;t he put forth his hand, and take al&s;o of the Tree of Life, and eat, and live for ever.</HI> In the&s;e words of the Lord, being angry with Man for his Sin, and violation of the Divine Law, we mu&s;t by an <HI>Apo&s;iope&s;is,</HI> under&s;tand what is omitted, <HI>viz. I will drive him out of the Garden, and forbid him my Pre&s;ence,</HI> which was done, as the next words declare. See <HI>Ezek.</HI> 34.8. with <HI>ver.</HI> 10. <HI>Gen.</HI> 20.3. <HI>Behold thou art a dead Man, for the Woman which thou ha&s;t taken away;</HI> that is, if thou do&s;t not re&s;tore her, as is gathered from <HI>Ver&s;e</HI> 7. See <HI>Gen.</HI> 25.22.</P>
<P N="3">3. In Complaint, <HI>P&s;al.</HI> 6.3. <HI>My Soul is al&s;o &s;ore vext; but thou O Lord, how long?</HI> that is, <HI>wilt thou be aver&s;e to me, or delay Help.</HI> Luke 19.42. <HI>If thou had&s;t known, even thou, at lea&s;t in this thy day, the things unto thy Peace,</HI> &s;o the <HI>Greek,</HI> we are to under&s;tand <HI>(which belong) unto thy Peace.</HI></P>
<P N="4">4. In &s;wearing, this Figure is frequently u&s;ed, 1 <HI>Sam.</HI> 3.14. <HI>P&s;al.</HI> 89.35. <HI>I&s;a.</HI> 14.24. &amp; 62.8, <HI>&amp;c.</HI></P>
<P N="4">IV. <GAP DESC="foreign">, <HI>Apo&s;trophe,</HI> Aver&s;ion, or turning away,<NOTE PLACE="marg"><HI>Apo&s;trophe</HI> f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">om <GAP DESC="foreign"> <HI>from</HI> and <GAP DESC="foreign"> to <HI>turn.</HI></NOTE> is a breaking off the cour&s;e of Speech, and a &s;udden diverting it to &s;ome new Per&s;on, or thing. This is made;</P>
<P N="1">1. <HI>To God, Neh.</HI> 4.4. in the middle of his Di&s;cour&s;e of the re-building of the City, <HI>Nehemiah</HI> converts his Speech to God, <HI>Hear, O our God, for we are de&s;pi&s;ed,</HI> &amp;c. See another Example, <HI>Chap.</HI> 6.9. <HI>P&s;al.</HI> 33. the <HI>P&s;almi&s;t</HI> in the third Per&s;on &s;peaks of God, and his Works and Attributes, concluding <HI>Ver&s;e</HI> 22 with an <HI>Apo&s;trophe,</HI> directed to God, <HI>Let thy Mercy O Lord be upon us, according as we hoped in thee:</HI> &s;o <HI>P&s;al.</HI> 82.8. <HI>P&s;al.</HI> 109.21. <HI>Jer.</HI> 11.18. and el&s;ewhere frequently.</P>
<P N="2">2. To <HI>Men,</HI> whether <HI>living</HI> or <HI>dead,</HI> 2 Sam. 1.24. to the <HI>Daughters of I&s;rael;</HI> and <HI>ver.</HI> 26. in that lamenting <HI>Epicedium</HI> of <HI>David,</HI> there is a pa&s;&s;ionate <HI>Apo&s;trophe,</HI> to dead <HI>Jonathan:</HI> &s;ee 2 <HI>Sam.</HI> 7.23. where there is an <HI>Emphatical Apo&s;trophe</HI> of <HI>God,</HI> to the People of <HI>I&s;rael, P&s;al.</HI> 2.10, 11, 12. <HI>E&s;a.</HI> 7.14. <HI>P&s;al.</HI> 6.8. &amp; 103.24. <HI>E&s;a.</HI> 1.5. <HI>Jer.</HI> 5.10. <HI>Rom.</HI> 11.13. Sometimes this <HI>Apo&s;trophe</HI> is directed to &s;ome <HI>&s;econd Per&s;on,</HI> yet uncertain who it is, which by a <HI>Synecdoche</HI> of the <HI>&s;pecies</HI> denotes <HI>any body, P&s;al.</HI> 27.14.&mdash; 34.11, 13. <HI>Rom.</HI> 2.17.&mdash; 9.19, 20.&mdash; 12.20,&mdash; 13.3.14.4, 10. 1 <HI>Cor.</HI> 7.16. <HI>Gal.</HI> 4.7.&mdash; 6.1. Sometimes to <HI>whole Cities,</HI> by which their <HI>Inhabitants</HI> are <HI>Meto|nimically</HI> to be under&s;tood, as <HI>Mat.</HI> 11.21, 23. And to a Mans <HI>own Soul, P&s;al.</HI> 42.5, 11. <HI>Why art thou ca&s;t down, O my Soul?</HI> P&s;al. 43.5. P&s;al. 103.1, <HI>&amp;c.</HI> 104.1.&mdash; 146.1, <HI>&amp;c.</HI></P>
<P>&rindx; Note that an <HI>Imperative, Commanding,</HI> or <HI>Exhortatory Apo&s;trophe</HI> is frequently <HI>Indicative</HI> and <HI>Vaticinatory</HI> or <HI>Prophetical,</HI> that is, &s;uch things as are to come to pa&s;s, are foretold by the Prophets in the form of commanding, <HI>E&s;a.</HI> 6.9, 10. (&s;ee <HI>Mat:</HI> 13.14. <HI>Act.</HI> 28.26, 27.) <HI>E&s;a.</HI> 47.1, 5. &amp; 23.16. <HI>Take an Harp,</HI><NOTE PLACE="marg">I&s;a. 23.16:</NOTE> <HI>go about the City thou Harlot that ha&s;t been forgotten;</HI> upon which <HI>Mu&s;culus</HI> thus comments, <Q><HI>Per for|mam Apo&s;trophes,</HI> &amp;c. By the form of an <HI>Apo&s;trophe,</HI> he expre&s;&s;es the care of re&s;to|ring <HI>Tyre.</HI> He does dot exhort her to do this, but under this Figure foretels what &s;he &s;hall do after her Re&s;titution, &s;eventy Years from that time,&mdash; &s;he &s;hall act as an Harlot, who when relea&s;ed from any great Affliction, falls afre&s;h to the practice of her Meretricious Arts, and Inticements, to allure the unwary Youth to her Snare; She takes her Harp, (for the Whores in tho&s;e Countries were skilful in that &s;en&s;e-inticing Art of Mu&s;ick) quavers her Notes, in con&s;ort with her charming Voice, gadding about the City to in&s;inuate into the Affections of Young Men. So <HI>Tyre,</HI> when re&s;tored, will fall again to Merchandizing,<NOTE PLACE="marg">Vid. <HI>Gram: Sac.</HI> p. 339.</NOTE> in as brisk a manner as before its Deva&s;tation, <HI>&amp;c. Jer.</HI> 6.1, 6, 26.</Q></P>
<P N="3">3. To <HI>Brutes,</HI> or things wanting Rea&s;on, <HI>Joel</HI> 2.12. <HI>Be not afraid ye Bea&s;ts of the Field; for the Pa&s;tures of the Wilderne&s;s do &s;pring,</HI> &amp;c. See <HI>P&s;al.</HI> 148.10.</P>
<P N="4">4. To things <HI>mute and altogether void of &s;en&s;e,</HI> where, by a <HI>Pro&s;opopoeia,</HI> a Per&s;on is attributed to them; 2 <HI>Sam.</HI> 1.21. <HI>Ye Mountains of</HI> Gilboa, <HI>let there be no Dew,</HI><NOTE PLACE="marg">2 Sam. 1.21: <HI>Ye Mouroains,</HI> &amp;c.</NOTE> <HI>neither let there Rain be upon you, nor Fields of Offerings, becau&s;e the Shield of</HI> Saul <HI>was ca&s;t away there,</HI> upon which place, <HI>Brentius</HI> &s;ays excellently, <Q>This is <HI>Pro&s;opopoeia,</HI> very fami|liar with &s;uch as are full of Indignation: For as &s;uch as are in a mad fit of Anger, &s;natch up the next thing that comes to hand for a Weapon, to annoy or a&s;&s;ault their Adver&s;ary; &s;o to &s;uch as are oppre&s;&s;ed with a weight of Grief, what&s;oever
<PB N="8" REF="239"> is obvious to them or in view, &s;eems to be the cau&s;e of their Misfortune; yea &s;uch things as are in&s;en&s;ible, and contribute nothing to it. So <HI>Job</HI> in his Affliction, cur|&s;ed the day of his Nativity, and the night in which it was &s;aid, <HI>a Man is born:</HI> Wherein was the Day or Night guilty? in nothing &s;urely. So the Mountains of <HI>Gilboa</HI> are cur&s;ed by <HI>David,</HI> when yet they did no hurt: For <HI>Saul</HI> might have tarried at home, and acted righteou&s;ly, which would have hindered that Mi&s;|chance. But by this <HI>Pro&s;opopoeia,</HI> the Affection and Pa&s;&s;ion of him that grieves is denoted, who would have all de&s;troyed, provided the thing he loves, be &s;afe.</Q> Other Examples are, 1 <HI>Kings</HI> 13.2. <HI>P&s;al.</HI> 114.5, 6. <HI>P&s;al.</HI> 148.3, 4, 5, 6, &amp;c. <HI>Jer.</HI> 47.6. <HI>Ezek.</HI> 13.11. (in the <HI>Hebrew</HI>) &amp; 21.16. &amp; 36.1, 4, 8, &amp;c. <HI>Joel</HI> 2.21. <HI>Micah.</HI> 6.2. <HI>Zech.</HI> 11.1, 2. <HI>Ho&s;.</HI> 10.8. <HI>Luke</HI> 23.30. 1 <HI>Cor.</HI> 15.55, &amp;c.</P>
<P><NOTE PLACE="marg"><HI>Apo&s;trophe</HI> to the Heavens and the Earth.</NOTE>In <HI>Specie,</HI> an <HI>Apo&s;trophe</HI> is directed &s;ometimes to the <HI>Heavens</HI> and the <HI>Earth; Deut.</HI> 32.1. <HI>E&s;a.</HI> 1.2. <HI>Jer.</HI> 2.12, 13. &amp; 22.29. upon which <HI>Arias Montanus in libro</HI> Jo&s;eph. <HI>Cap.</HI> 6. &s;ays, <HI>Coeli aliquando te&s;tes adeo appellari &s;olent,</HI> &amp;c. <Q>The Heavens are wont &s;ometimes to be appealed to as Witne&s;&s;es by <HI>God,</HI> becau&s;e of their Integrity and Certainty. For nothing tran&s;acted on Earth, can be hid from the view of Heaven, which by its daily Motion perlu&s;trates all things.</Q> Heaven lives, feels, hears, and &s;ees to <HI>God,</HI> to whom all things live, <HI>&amp;c.</HI> By the very Text and Parallel Phra&s;es, <HI>Deut.</HI> 30.19. <HI>P&s;alm.</HI> 50.1, 4. <HI>Rom.</HI> 8.20, 22. it is evident that the&s;e <HI>Apo|&s;trophes</HI> were u&s;ed for Conviction and Dete&s;tation of the Malice, Stubbornne&s;s and Ingratitude of Men, who&s;e Duty it was to receive the gracious Invitations of a Merciful God, and &s;incerely to obey him.</P>
<P><HI>Jerome</HI> in his Commentary on <HI>I&s;a.</HI> 1.2. &s;ays, <HI>Quia per Moi&s;en Te&s;tes vocaverat Dominus Coelum &amp; Terram,</HI> &amp;c. <Q>Becau&s;e the Lord by <HI>Mo&s;es</HI> called Heaven and Earth as Witne&s;&s;es, when he pre&s;cribed <HI>I&s;rael</HI> his Law after their Prevarication;<NOTE N="*" PLACE="marg">Deut. 32.1.</NOTE> he calls them again as Evidences, that all the Elements may know, that the Lord had ju&s;t Cau&s;e to be angry, and di&s;tribute Vengeance to the Infringers of his holy Commands: the meaning is, If Heaven and Earth were endued with Under&s;tanding and Rea&s;on, they would certainly accu&s;e this People for their Wickedne&s;s.</Q> For they and all things contained in them, carefully ob&s;erve their appointed Station, and do an&s;wer the end they were intended for: But Man alone, for whom all things were made, becomes refractory and di&s;obedient.</P>
<P N="5"><NOTE PLACE="marg"><HI>Pro&s;op poeia</HI> from <GAP DESC="foreign"> a Per&s;on, and <GAP DESC="foreign">, to make o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> feign.</NOTE>V. <GAP DESC="foreign">, <HI>Pro&s;opopoeia,</HI> (&s;ignifying the feigning of a Per&s;on) is when an inanimate thing is introduced, as &s;peaking like a rational Per&s;on. This <HI>Pro&s;opo|pooeia</HI> we have treated of in the fir&s;t Volumn, Book 1. <HI>p.</HI> 92. among <HI>Metaphors,</HI> but that differs from this Figure, (1.) With re&s;pect to <HI>Subject,</HI> for that relates only to certain things <HI>inanimate,</HI> which are not Per&s;ons; whereas the&s;e concern Men al&s;o. (2.) With re&s;pect to the <HI>Predicate</HI> and <HI>Attributes:</HI> For in that, &s;uch Attri|butes of all kinds, from animate things, chiefly Men, as are tran&s;lated to inanimate things, are treated of; but in this what relates only to Speech, and when mention is made in that of Speech, attributed to inanimate Creatures, there is regard had only to its Action or Act; but in this, there is re&s;pect to the formality of Speech, or Words actually pronounced, <HI>&amp;c.</HI></P>
<P>Some di&s;tingui&s;h this Figure into <HI>Imperfect</HI> and <HI>Perfect;</HI> the <HI>Imperfect</HI> they call that whereby the Speech of another is lightly and obliquely repre&s;ented; or when one gives a &s;hort Narrative or Expo&s;ition of what another per&s;on &s;poke. The <HI>Perfect</HI> is, when the proper Per&s;on is wholly laid a&s;ide, and another Per&s;on or Thing is in|troduced as &s;peaking; or when the very formal words of the Per&s;on introduced are recited, which from<NOTE N="*" PLACE="marg">De Repub. <HI>3.</HI></NOTE> <HI>Plato</HI> and <HI>Ari&s;totle, de Poetis,</HI> is called <GAP DESC="foreign">, or Imita|tion: In the Sacred Scripture either the <HI>true Per&s;on</HI> is introduced as &s;peaking, or an <HI>inanimate</HI> thing; the <HI>fir&s;t</HI> is done <HI>openly</HI> or <HI>covertly: Openly</HI> as when the Verb of &s;aying is premi&s;ed, and a clear Intimation given that another Per&s;on &s;peaks. <HI>Co|vertly,</HI> when the Verb of &s;aying is omitted; in an <HI>Apert Pro&s;opopoeia,</HI> the Speech is uttered of the thing it &s;elf; or el&s;e feigned and framed to &s;ignify another thing: the former is either <HI>good</HI> and <HI>true,</HI> or <HI>fal&s;e</HI> and <HI>evil.</HI> Examples of the&s;e in order.</P>
<P N="1">1. A <HI>good</HI> and <HI>true</HI> Speech is propo&s;ed by the &s;acred Writers, whenever the Words of <HI>God</HI> him&s;elf, and our Saviour <HI>Chri&s;t,</HI> or of <HI>Angels</HI> and <HI>good Men</HI> are expre&s;&s;ed:<NOTE PLACE="marg">P&s;alm 2.7.</NOTE> <HI>P&s;al.</HI> 2.7, 8, 9. <HI>The Lord &s;aid unto me, Thou art my Son, this day have I begotten thee. Ask of me and I will give thee the Heathen for thine Inheritance, and the utmost parts of the Earth for thy Po&s;&s;e&s;&s;ion. Thou &s;halt break them with a Rod of Iron;
<PB N="9" REF="239"> thou &s;halt break them in pieces like a Potters Ve&s;&s;el.</HI> P&s;al. 50.16. <HI>But unto the wicked, God &s;aith, What ha&s;t thou to do to declare my Statutes, or that thou &s;hould&s;t take my Cove|nant in thy Mouth?</HI> Ver&s;e 17. <HI>Seeing thou hate&s;t In&s;truction,</HI> &amp;c. I&s;a. 66.1. <HI>Thus &s;aith the Lord, the Heaven is my Throne, and the Earth is my Foot&s;tool.</HI> And &s;o very fre|quently the Prophets introduce <HI>God</HI> him&s;elf &s;peaking, not only that their Speech may have the greater Authority by it, but chiefly becau&s;e (as 2 <HI>Pet.</HI> 1.21.) <HI>The Prophecy came not in old time by the Will of Man; but holy Men of God &s;pake as they were moved by the Holy Gho&s;t:</HI> 'Tis therefore doubtful, whether (&s;peaking accurately) this kind of Speech belongs to this kind of Rhetorical <HI>Pro&s;opopoeia;</HI> becau&s;e God is the real Author of the Scripture, and immediately both &s;poke and writ it by the Pro|phets, who were his Mini&s;ters and <HI>Amanuen&s;es;</HI> Men do not introduce God as &s;peaking, but God moves them by In&s;piration to repre&s;ent him; &s;ee <HI>Heb.</HI> 1.1.</P>
<P>As for the Speech of <HI>Angels</HI> and <HI>good Men,</HI> we need not produce Examples,<NOTE PLACE="marg">Note.</NOTE> the Scriptures are full of them; in reading of which we are carefully to heed the <GAP DESC="foreign">, or Circum&s;tances of every Text, and the Speaker, that the Fallacy of Com|po&s;ition and Divi&s;ion may be avoided. <HI>Jer.</HI> 26.17, 18, 19.<NOTE PLACE="marg">Jer. 26.17, <HI>&amp;c.</HI></NOTE> the <HI>Elders</HI> of <HI>Judea</HI> are introduced, as &s;peaking for <HI>Jeremiah;</HI> but if any will attribute to them, <HI>Ver.</HI> 20, 21, 22, 23. he goes again&s;t their words, and the &s;cope of the Prophetical Text: For the&s;e Ver&s;es have a coherence with the la&s;t, and continue the hi&s;torical Relati|on of the Execution of the Sentence, and the deliverance of <HI>Jeremiah</HI> by a Ju&s;t Judgment from the lawle&s;s Violence of the King, the Example of which is contained in tho&s;e four Ver&s;es; on the contrary, the words of <HI>Paul, Act.</HI> 19.4, 5. are to be joyned together to prevent Error.</P>
<P N="2">2. A <HI>fal&s;e</HI> and <HI>evil Speech</HI> is propo&s;ed, when the <HI>Devil</HI> and wicked Men are in|troduc'd as &s;peaking; <HI>P&s;al.</HI> 3.2. <HI>Many there be which &s;ay of my Soul, There is no help for him in his God.</HI> P&s;al, 12.4. <HI>Who have &s;aid, With our Tongue will we prevail; our Lips are our own; Who is Lord over us?</HI> I&s;a. 14.13. <HI>For thou ha&s;t &s;aid in thy Heart, I will a&s;cend into Heaven; I will exalt my Throne above the Stars of God,</HI> &amp;c. Mat. 23.16. <HI>Wo unto you ye blind Guides, which &s;ay, Who&s;oever &s;hall &s;wear by the Temple, it is nothing; but who&s;oever &s;hall &s;wear by the Gold of the Temple, he is a Debter,</HI> &amp;c. Of this kind of Speech we will give &s;ome u&s;eful <HI>Ob&s;ervations.</HI></P>
<P N="1">1. <HI>An Hi&s;torical Narration, altho mo&s;t true, yet all things therein &s;aid, are not believed to <MILESTONE N="1" UNIT="Ob&s;erv."> be true.</HI>&mdash; For when a Canonical Writer treats of a thing, and &s;peaks of what is fal&s;ely or fooli&s;hly done or &s;aid by another, he does not approve of it, but only relates it: The things in Scripture are of two &s;orts,&mdash; &s;ome are <GAP DESC="foreign">, by way of <HI>narrative,</HI> or recital; and &s;ome <GAP DESC="foreign">, by way of <HI>A&s;&s;ertion,</HI> and <HI>Approbation;</HI> things related of the latter kind are <HI>always</HI> true; but not of the former. Here like|wi&s;e we mu&s;t di&s;tingui&s;h between the <HI>Hi&s;tory</HI> it &s;elf, and the <HI>Speech</HI> introduced by him that &s;peaks; the fir&s;t is always true, the latter not, <HI>&amp;c.</HI></P>
<P N="2">2. When the <HI>wicked</HI> or fal&s;e Speech of another is related, a true Sentence, <MILESTONE N="2" UNIT="Ob&s;erv."> or Word of the holy Spirit is intermix'd, as 1 <HI>Kings</HI> 21.10. the words of <HI>Jezebel,</HI> writing to the Citizens of <HI>Jezreel</HI> are thus related; <HI>Set two Men, Sons of</HI> Belial, <HI>before him, to bear witne&s;s again&s;t him,</HI> &amp;c. <HI>the words (Sons of</HI> Belial) <HI>are not</HI> Jezebel<HI>'s, who would fain de&s;troy</HI> Naboth <HI>by a colour and pretext of Right and Ju&s;tice;</HI> but they are the words of the holy Spirit, which Exegetically and according to Truth, de&s;cribe tho&s;e &s;uborn'd Wretches that would te&s;tify again&s;t the innocent, as <HI>Ver.</HI> 13, &amp;c. <HI>I&s;a.</HI> 28.15. <HI>Becau&s;e ye have &s;aid, We have made a Covenant with Death, and with Hell, are we at Agreement; when the overflowing Scourge &s;hall pa&s;s through, it &s;hall not come unto us,</HI><NOTE PLACE="marg"><HI>R. Kimhi</HI> in Loc.</NOTE> <HI>for we have made Lies our Refuge, and under Fal&s;hood have we hid our &s;elves.</HI> It was not they that called it Lies and Fal&s;hood, but the Prophet &s;o intitles their Hope. The words of the fal&s;e Prophets are hereby to be under&s;tood, who lyingly advi&s;ed them to hope well: <HI>I&s;a.</HI> 30.10. <HI>Which &s;ay to the Seers, &s;ee not; and unto the Prophets, prophe|&s;y not unto us right things; &s;peak unto us &s;mooth things, prophe&s;y Deceits:</HI> It is not tho&s;e Unbelievers, but the holy Spirit that calls tho&s;e Vi&s;ions which they &s;ought for, De|lu&s;ions, for &s;uch indeed they were,<NOTE PLACE="marg"><HI>Pag. 360.</HI> &V;&s;i|tatum e&s;t, quod ingenio&s;i Homines, <HI>&amp;c.</HI></NOTE> <HI>&amp;c. Brentius</HI> upon <HI>I&s;a.</HI> 44. thus &s;peaks of this Scripture-way of Expre&s;&s;ion, and brings more Examples. <Q>'Tis u&s;ual for inge|nious Men to paint out Impiety of words in colours, and obtrude it upon Men as true Piety. But the holy Spirit acknowleges not, nor owns, &s;uch things as are framed and pretended to cloak and excu&s;e Impiety; but &s;ees (becau&s;e there is nothing invi&s;ible to him) into the mo&s;t private rece&s;&s;es of the Mind; and judges according to what he finds in the very &s;ecrets of the Heart. <HI>Deut.</HI> 29.19. the
<PB N="10" REF="240"> wicked ble&s;&s;es him&s;elf in his Heart, &s;aying, <HI>I &s;hall have Peace tho I walk in the &s;tubbornne&s;s of my Heart, to add Drunkenne&s;s to Thir&s;t.</HI>&mdash; Who would be &s;o impudent as publickly to &s;ay that his ways are wicked, and that he would per&s;evere in them: See <HI>P&s;al.</HI> 14.1. <HI>I&s;a.</HI> 28.15. &amp; 44.17. <HI>Jer.</HI> 18.12. the holy Spirit recites the words of the wicked, not the words of their Mouths, but the words of their Hearts: For the ungodly do not call their own Ways evil, but in regard they are really &s;o, the Spirit &s;o calls them as his own Sentence.</Q></P>
<P N="3"><MILESTONE N="3" UNIT="Ob&s;erv."> 3. <HI>Yet all things, which the Devil and wicked Men are &s;aid to &s;peak, are not in them|&s;elves evil and fal&s;e,</HI> altho pronounced with a fallacious and fraudulent Intention&mdash; this may be &s;een in the words of unclean Spirits; <HI>Mar.</HI> 1.24. <HI>I know thee who thou art, the holy One of God:</HI> See <HI>Luke</HI> 4.34. <HI>Acts</HI> 16.16, 17. In the words of <HI>Caiphas</HI> the Jewi&s;h High-Prie&s;t,<NOTE PLACE="marg"><HI>Gregor. Lib.</HI> 23. <HI>Moral.</HI> cap, 3.</NOTE> <HI>John</HI> 11.49, 50, &amp;c.</P>
<P>What&s;oever is related in Scripture, may be reduced to the&s;e four ways, <HI>viz.</HI></P>
<LIST>
<ITEM>When good Things are well &s;poken.</ITEM>
<ITEM>When evil Things are ill &s;poken.</ITEM>
<ITEM>When good Things are ill &s;poken.</ITEM>
<ITEM>When evil Things are well &s;poken.</ITEM>
</LIST>
<P N="1">1. <HI>Good</HI> Things are <HI>well</HI> &s;poken, when righteous and holy Things are well preached; as <HI>Mat.</HI> 3.2. <HI>Repent, for the Kingdom of Heaven is at hand.</HI></P>
<P N="2">2. <HI>Evil</HI> Things are <HI>ill</HI> &s;poken, when a perver&s;e or wicked Action is per&s;waded to; as <HI>Job</HI> 2.9. <HI>Cur&s;e God, and die.</HI></P>
<P N="3">3. <HI>Good</HI> Things are <HI>ill</HI> &s;poken, when &s;omething is not pronounced with a right Mind and Under&s;tanding; as <HI>Joh.</HI> 9.28. the Phari&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es &s;ay to the blind Man that had his Sight re&s;tored,&mdash; <HI>Thou art his Di&s;ciple;</HI> which was true; but they &s;poke it maliciou&s;ly, and by way of Contempt. <HI>Joh.</HI> 11.49, 50. <HI>It is expedient for us that one Man &s;hould die for the People, that the whole Nation peri&s;h not:</HI> This was good (yea the greate&s;t Good in the World) but he &s;poke it out of &s;pite to Chri&s;t, and a greedine&s;s to de&s;troy him, without any re&s;pect to the Grace of Redemption, of which he was ignorant.</P>
<P N="4">4. <HI>Evil</HI> Things are &s;aid <HI>well,</HI> when by the Mouth of the Speaker Vice is ex|pre&s;&s;ed &s;o, as to condemn and confute it.</P>
<P N="3">3. Speeches prudently <HI>feigned</HI> and compo&s;ed to &s;ignify another thing, are to be read in Scripture-<HI>Parables,</HI> e&s;pecially the Writings of the Evangeli&s;ts, which &s;hall be treated of at large in this Work, in the Chapter of <HI>Parables,</HI> to which we refer you. To this belongs when a Speech is attributed to per&s;ons, to be a &s;ign of the very &s;tate of Things,<NOTE PLACE="marg">I&s;aiah 3.6.</NOTE> and is figured as the thing &s;ignified by that Speech; as is intimated, <HI>I&s;a.</HI> 3.6. <HI>When a Man &s;hall take hold of his Brother, of the Hou&s;e of his Father,</HI> (&s;aying) <HI>Thou ha&s;t cloathing, be thou our Ruler, and let this Ruine be under thy hand:</HI> Ver. 7. <HI>In that day &s;hall he &s;wear, &s;aying, I will not be a Healer; for in my Hou&s;e is neither Bread nor Cloathing; make me not a Ruler of the People:</HI> The rarene&s;s or few|ne&s;s of Governours capable to exerci&s;e that Dignity,<NOTE PLACE="marg">I&s;aiah 4.1.</NOTE> is denoted in this <HI>Dialogi&s;m,</HI> or feigned Speech: <HI>I&s;a.</HI> 4.1. <HI>And in that day &s;even Women &s;hall take hold of one Man, &s;aying,</HI><NOTE PLACE="marg">Vid <HI>Gram. Sacra.</HI> 263, 264.</NOTE> <HI>We will eat our own Bread, and wear our own Apparel, only let us be called by thy Name, to take away our Reproach.</HI>&mdash; This is a Prophecy of the want of Men, becau&s;e of the frequent Slaughters that were to come, and the De&s;olation of Women. See other Examples, <HI>Mat.</HI> 23.39. with 21.15, 16.</P>
<P N="4">4. A Covert <HI>Pro&s;opopoeia,</HI> when the Verb of &s;aying is omitted, called <GAP DESC="foreign">, (or <HI>Imitation</HI>) 'tis either <HI>&s;imple</HI> or <HI>connex;</HI> the <HI>&s;imple</HI> are &s;uch as are without Collo|cution: <HI>I&s;a.</HI> 21.3. <HI>Therefore are my Loins filled with pain, Pangs have taken hold of me, as the Pangs of a Woman that travelleth; I was bowed down at the hearing of it, I was di&s;mayed at the &s;eeing of it:</HI> Ver. 4. <HI>My Heart wandereth, Horror affrights me, he hath made my amiable Night terrible,</HI> (&s;o the Hebrew.) After that Divine Oracle which foretels the De&s;truction of <HI>Babylon</HI> by the <HI>Medes</HI> and <HI>Per&s;ians,</HI> this <HI>Mime&s;is</HI> of the King of <HI>Babylon</HI> is &s;ubjoyned, by which he expre&s;&s;es his Anxiety and Terror, as if the thing was then a doing: You may find the fulfilling of this de&s;cribed, <HI>Dan.</HI> 5.6, 9, 10, 30. Other Examples you may read, <HI>Jer.</HI> 49.10, 11, 14. <HI>P&s;al.</HI> 2.3. <HI>P&s;al.</HI> 82.8, 9. &amp; 89.3. <HI>Eccle&s;.</HI> 4.8. <HI>Prov.</HI> 23.35. <HI>I&s;a.</HI> 14.16. &amp; 22.13. &amp; 33.18. &amp; 56.12. &amp; 58.3. <HI>Jer.</HI> 3.17. &amp; 6.4, 5, 6. &amp; 8.14. &amp; 11.19. &amp; 20.10. &amp; 30.17. &amp; 31.3. <HI>Lam.</HI> 3.42. &amp; 2 15. <HI>Micah</HI> 2.11. <HI>Acts</HI> 1.4, 5. &amp; 15.5. &amp; 17.3. 1 <HI>Cor.</HI> 15.32. <HI>Col.</HI> 2.21, &amp;c.</P>
<P N="5"><PB N="11" REF="240">5. There is a connex <HI>Mime&s;is</HI> in a <HI>Dialogi&s;m,</HI> or the Di&s;cour&s;e of two or more;<NOTE PLACE="marg">Dialogi&s;m. P&s;al. 118.19, <HI>&amp;c.</HI></NOTE> as <HI>P&s;al.</HI> 118.19, &amp;c. which is an eminent Example of this, and is thus ex|pounded by <HI>Junius,</HI> Parall. 1, 37. <Q><HI>Open to me</HI> (&s;ays the godly Man) <HI>the Gates of Righteou&s;ne&s;s, being entred at them, I will prai&s;e</HI> (Jah) <HI>the Lord;</HI> to this Petition an An&s;wer is annexed, as if the Church, who is the Mother, were teaching her Children the Cau&s;es or Ways of Salvation,&mdash; <HI>Ver.</HI> 20. <HI>This is the Gate of the Lord, into which the Righteous &s;hall enter,</HI> viz. Chri&s;t, who is <HI>the Way, the Truth, and Life.</HI> This Entrance being &s;hewn or expounded, the Godly congratulate, &s;aying <HI>Ver.</HI> 21. <HI>I will prai&s;e thee,</HI> &amp;c. as if they had &s;aid, When we behold this Entrance which the Lord has opened, we cannot but prai&s;e and admire the greatne&s;s of his Favour and Goodne&s;s; e&s;pecially when we con&s;ider, that all good things be&s;towed upon Mankind, proceed from the Benignity of the Deity, tho unthought of by them. Pray therefore what is this Gate? <HI>Ver.</HI> 22. <HI>The Stone which the Builders refu&s;ed, is become the</HI><NOTE N="*" PLACE="marg"><GAP DESC="foreign">, Angularis, ab <GAP DESC="foreign">, &s;um|mus&punc; <HI>chief,</HI> &amp; <GAP DESC="foreign">. Angu|lus, <HI>a Corner.</HI></NOTE> <HI>head Stone of the Corner</HI> (that is, not only the &s;upport of the Building, but what gives Entrance into it,) which, <HI>Ver.</HI> 23. <HI>is the Lord's doing,</HI> and exceeds the Capacity of humane Art, or Under&s;tanding. But when will this be? <HI>Ver.</HI> 24. <HI>This is the Day which the Lord hath made,</HI> not by con&s;tant Labour or Artifice. Therefore it is ju&s;t, that we &s;hould place all our Joy and Comfort in him alone, and in an a&s;&s;ured Confidence of our Deliverance proclaim his Glory, becau&s;e he hath vouch&s;afed us &s;o glorious a Redemption: <HI>Ver.</HI> 25. <HI>Save now, I be&s;eech thee, O Lord,</HI> &amp;c. that is, grant full Salvation to the Members of thy Church, and pro&s;per the ways of thine Anointed, whom we celebrate with this joyful Acclamation: <HI>Ver.</HI> 26. <HI>Ble&s;&s;ed be he that cometh in the Name of the Lord:</HI> not only in him&s;elf, or in his own Per&s;on, but transfu&s;ing Divine Benediction by the Voice of the Go&s;pel into tho&s;e who believe in his Word, &s;aying, <HI>We have ble&s;&s;ed you out of the Hou&s;e of the Lord;</HI> that is, from Heaven, or the highe&s;t Places, as the Hou&s;e of the Lord is frequently called in Scripture.</Q></P>
<P>To this we may refer the whole Book of <HI>Canticles,</HI> which is a continued <HI>Dialogi&s;m,</HI> or Dialogue; and the 63 Chapter of <HI>I&s;aiah,</HI> wherein there is a Conference be|tween <HI>Chri&s;t</HI> and his <HI>Church,</HI> re&s;pecting the glorious Triumph of <HI>Chri&s;t</HI> over Death and Suffering, manife&s;ted in his Re&s;urrection. See al&s;o <HI>Jer.</HI> 47.6, 7. [So much of the &s;peaking of a real Per&s;on.]</P>
<P N="6">6. <HI>Speech</HI> is al&s;o attributed to a <HI>mute</HI> or inanimate thing:<NOTE PLACE="marg">Speech attri|buted to a mute or inani|mate thing.</NOTE> as <HI>Judges</HI> 9.8. and the following Ver&s;es, where <HI>Trees</HI> are repre&s;ented as Per&s;ons, &s;peaking and rea&s;oning among&s;t them&s;elves in the Parable of <HI>Jotham;</HI> as al&s;o 2 <HI>Kings</HI> 14.9. By the &s;ame Rea&s;on, Speech, or certain Words are attributed to <HI>De|&s;truction and Death,</HI> Job 28.22. to <HI>Fir-trees,</HI> I&s;a. 14.8. to the <HI>Dead,</HI> Ver&s;e 10. See <HI>Ezek.</HI> 32.21. to the <HI>Righteou&s;ne&s;s of Faith,</HI> Rom. 10.6, 7, 8. See al&s;o <HI>Rom.</HI> 9.20. 1 <HI>Corinth.</HI> 12.15, 16, &amp;c. &s;ome refer hither, <HI>Prov.</HI> 1.20, <HI>&amp;c.</HI> and 8.1, <HI>&amp;c.</HI> to Chap. 9.7. where <HI>Wi&s;dom,</HI> commending it &s;elf, and inviting Men to partake of it, is introduced. But the &s;ounde&s;t Divines do rightly under&s;tand <HI>Chri&s;t</HI> by this <HI>Wi&s;dom;</HI> which Chap. 1.20. &amp; 9.1. is called <GAP DESC="foreign">, in the <HI>Plural</HI> by way of Excellency; as if it were &s;aid, He is the very Wi&s;dom of the mo&s;t wi&s;e <HI>God,</HI> and the very Author of it. <HI>Chap.</HI> 8.14. he attributes <HI>Coun&s;el, Strength, and Prudence</HI> to him&s;elf, <HI>Ver.</HI> 17. <HI>and to love them that love him;</HI> Ver. 24, 25. <HI>that he was brought forth before the Depths,</HI> &amp;c. Ver. 22, 27, 30. <HI>That he was Exi&s;tent before the Creation of the World.</HI> Ver. 23. <HI>Anointed, or &s;et up from everla&s;ting,</HI> viz. to be a King and Governour. <HI>Ver.</HI> 30. <HI>Sporting always before him,</HI> viz. the Father, &mdash; All which, and other things there written, mu&s;t of nece&s;&s;ity be attributed to a true Per&s;on: See <HI>Matth.</HI> 11.19. <HI>Luke</HI> 7.35. &amp; 11.49. (as al&s;o <HI>Matth.</HI> 23.34.) 1 <HI>Cor.</HI> 1.24, 30. <HI>Collo&s;.</HI> 2.3. Therefore this <HI>Pro&s;opopoeia</HI> is to be referred to the fir&s;t Cla&s;s, not to this latter.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="12" REF="241">
<HEAD><HI>CHAP. V.</HI> Of an <GAP DESC="foreign">, <HI>(Erote&s;is)</HI> or Interrogation.</HEAD>
<P><NOTE PLACE="marg"><GAP DESC="foreign">, to ask, or que|&s;tion.</NOTE>TO the foregoing <HI>five,</HI> we may add this Figure in <HI>Logi&s;m,</HI> viz. <GAP DESC="foreign">, which &s;ignifies <HI>Interrogation,</HI> or asking a Que&s;tion; which becau&s;e it is peculiar to the Idioms of the <HI>Hebrew</HI> and <HI>Greek,</HI> of the Old and New Te&s;tatment; we will briefly and particularly treat of, (1.) With re&s;pect to its <HI>Force, Energy,</HI> or peculiar <HI>Empha&s;is,</HI> (2.) With reference to its <HI>u&s;e.</HI> The <HI>fir&s;t</HI> we will con&s;ider according to the order of <HI>Interrogative</HI> Words.</P>
<P>The Interogative Particle <HI>[Who]</HI> be&s;ides its ordinary Grammatical Significati|on, which &s;imply denotes <HI>asking, (P&s;al.</HI> 15.1. &amp; 24.3. <HI>I&s;a.</HI> 42.24. &amp; 63.1, <HI>&amp;c.</HI>) &s;ometimes &s;ignifies an <HI>ab&s;olute Negative,</HI> when the Speech is of Per&s;ons; as <HI>P&s;al.</HI> 94.16.<NOTE PLACE="marg">P&s;alm 94.16.</NOTE> <HI>Who will ri&s;e up for me again&s;t the Evil-doers? or, who will &s;tand up for me again&s;t the workers of Iniquity?</HI> as if he had &s;aid, No Man can help me; &s;o have I been dealt withal: It is only <HI>God</HI> can relieve me, as <HI>ver.</HI> 17. <HI>P&s;al.</HI> 106.2.<NOTE PLACE="marg">P&s;alm 106.2.</NOTE> <HI>Who can utter the mighty Acts of the Lord? who can &s;hew forth his Prai&s;e?</HI> that is, None can do it; yet <HI>P&s;al.</HI> 9.14. <HI>David</HI> &s;ays, <HI>That I may &s;hew forth all thy Prai&s;e in the Gates of the Daughter of</HI> Sion: which Text <HI>R. Kimhi</HI> thus reconciles; <HI>viz.</HI> In the former Text we are to under&s;tand the Prai&s;e of God, with reference to tho&s;e great things which he had done for his People in general: In the latter, what he had done for <HI>David</HI> in parti|cular. We may add, that the fir&s;t place may be meant of the mo&s;t perfect Prai&s;e of <HI>Jehovah,</HI> in the celebrating of which, no Proportion can be &s;tated &s;o as to corre&s;pond with it: The latter, an earne&s;t endeavour to return Thanks and Prai&s;e to the very utmo&s;t of humane Faculty: See <HI>P&s;al.</HI> 40.5. <HI>P&s;al.</HI> 113.5. <HI>Who is like unto the Lord our God?</HI> that is, there is none among&s;t Men, who can &s;o really condole your Ca&s;e, and &s;o mightily help you; for God was, and is, both willing and able. He &s;peaks here of a Divine Grace, Aid, and Help: There is his gracious Encourage|ment given for our Hope in the next Ver&s;es.</P>
<P><NOTE PLACE="marg">I&s;aiah 58.3.</NOTE><HI>I&s;a.</HI> 58.3. <HI>Who can declare his Generation?</HI> that is, none can, becau&s;e he is eternal. <HI>Heb.</HI> 1.5. <HI>For unto which of the Angels &s;aid he at any time, Thou art my Son,</HI> &amp;c. <HI>Ver.</HI> 13. <HI>But to which of the Angels &s;aid he at any time, Sit on my Right-hand,</HI> &amp;c. That is, he never &s;aid &s;o to any of the Angels: See <HI>I&s;a.</HI> 40.13, 14. <HI>Luke</HI> 14.5. <HI>John</HI> 8.46. <HI>Rom.</HI> 8.31, 33, 34, 35. &amp; 11.34, 35. 1 <HI>Cor.</HI> 9.7, &amp;c.</P>
<P>Sometimes it does not <HI>ab&s;olutely</HI> deny, but <HI>re&s;trictively,</HI> &s;o that the Particle <HI>quis,</HI> who, is put for <HI>quotu&s;qui&s;&abque;</HI> how many, which denotes fewne&s;s, or paucity; as <HI>P&s;al.</HI> 90.11. <HI>Who knoweth the power of thine Anger?</HI> that is, they are indeed but few, to wit, the Servants of the Lord; as <HI>Ver.</HI> 13, 16. <HI>I&s;a.</HI> 53.1. <HI>Ho&s;ea</HI> 14.10, &amp;c. Sometimes it denotes the <HI>Difficulty</HI> of the Que&s;tion asked: 1 <HI>Sam.</HI> 2.25. <HI>If a Man &s;in again&s;t the Lord, who &s;hall intercede for him?</HI> That is, how difficult is it to appea&s;e the Lord, when he is angry for our Sins? <HI>Prov.</HI> 31.10. <HI>Who can find a Woman of Strength?</HI> (or <HI>Activity,</HI> viz. a vertuous Woman?) this does not &s;ignify that &s;uch are no where to be found, but that they are rare: See <HI>Mat.</HI> 19.25, 26. <HI>Mark</HI> 10.26. with <HI>ver.</HI> 23, &amp;c.</P>
<P>The <HI>Interrogative [an, nunquid,</HI> whether] be&s;ides its common Signification, which &s;imply and affirmatively asks a Que&s;tion; <HI>Gen.</HI> 18.21. <HI>Numb.</HI> 13.19. <HI>Rom.</HI> 3.3, 5, 6, &amp;c. &s;ometimes denotes an ab&s;olute <HI>Negation,</HI> as <HI>Gen.</HI> 18.14. <HI>Whether is there any thing too hard for the Lord?</HI> that is, there is nothing too hard for him: <HI>Ver.</HI> 17. <HI>Whether &s;hall I hide from</HI> Abraham <HI>the thing I am about to do?</HI> that is, I will not hide it from him; <HI>Gen.</HI> 30.2. <HI>Whether am I in God's &s;tead, who hath with-held from thee the Fruit of the Womb?</HI> as if he had &s;aid, Can I arrogate that to my &s;elf, which is the Work of God? (that is, I can by no means do it) <HI>He made thee barren, and he only can make thee fruitful.</HI> See <HI>Gen.</HI> 50.19. <HI>Job</HI> 40.20, &amp;c. <HI>Joel</HI> 1.2, &amp;c.</P>
<P>On the contrary, a <HI>Negative Interrogative,</HI><NOTE PLACE="marg">A Negative Interrogative.</NOTE> as <HI>[is not]</HI> is to be under&s;tood affirma|tively, as <HI>Gen.</HI> 13.9. <HI>Is not the whole Land before thee?</HI> that is, the whole Land is before thee; <HI>Gen.</HI> 37.13. <HI>And</HI> I&s;rael <HI>&s;aid unto</HI> Jo&s;eph, <HI>Do not thy Brethren feed</HI> (the Flock) <HI>in Shechem?</HI> that is, they do &s;o: <HI>Exod.</HI> 4.14. <HI>Is not</HI> Aaron <HI>the</HI> Levite <HI>thy Brother,
<PB N="13" REF="241"> whom I know to be eloquent?</HI> that is, I know that he is &s;o: See <HI>Deut.</HI> 11.30. <HI>Jo&s;h.</HI> 10.13. <HI>Ruth.</HI> 2.9. &amp; 3.1. 1 <HI>Chron.</HI> 21.17. (&s;ee 2 <HI>Sam.</HI> 24.17.) <HI>Job</HI> 7.1. <HI>P&s;al.</HI> 56.8, 13 <HI>Eccle&s;.</HI> 6.6. <HI>I&s;a.</HI> 50.2. (with 59.1.) <HI>Jer.</HI> 23.24. <HI>Joel</HI> 1.16. <HI>Amos</HI> 2.11. &amp; 5.20. <HI>Obad.</HI> 5.8, 9. <HI>Jonah.</HI> 4.11. <HI>Mat.</HI> 7.22. <HI>Mark</HI> 12.24. (&s;ee <HI>Mat.</HI> 22.29.) <HI>Joh.</HI> 4.35. &amp; 6.70. &amp; 11.9. 1 <HI>Cor.</HI> 10.16. <HI>Heb.</HI> 1.14, &amp;c.</P>
<P>We are &s;pecially to note, that there are &s;ome Places, which <HI>affirmatively ask,</HI><NOTE PLACE="marg">Ob&s;ervation.</NOTE> in which there is an affirmative Sen&s;e, or in which the Negative Particle <HI>(No)</HI> is to be under&s;tood; as 2 <HI>Sam.</HI> 15.27. <HI>The King &s;aid unto</HI> Zadok <HI>the Prie&s;t (art not) thou a Seer?</HI> that is, thou do&s;t perfectly &s;ee how things go; &s;ee <HI>Ezek.</HI> 8.6. 1 <HI>Sam.</HI> 2.27. 1 <HI>Kings</HI> 16.31. <HI>Jer.</HI> 31.20. &amp; 23.23.</P>
<P>The Interrogative [<GAP DESC="foreign">, <HI>quomodo,</HI> how,<NOTE PLACE="marg">How.</NOTE>] &s;ometimes ab&s;olutely denies; <HI>Exod.</HI> 6. 12, 30. <HI>Deut.</HI> 7.17. <HI>Judg.</HI> 16.15. <HI>P&s;al.</HI> 73.11. &amp; 137.4. <HI>Mat.</HI> 12.26, 34. &amp; 23.33. <HI>Mark</HI> 4.13. <HI>Luke</HI> 6.42. <HI>Rom.</HI> 10 14, 15. 1 <HI>Cor.</HI> 14.7, 9, 16. 1 <HI>Tim.</HI> 3.5. <HI>Heb.</HI> 2.3, &amp;c.</P>
<P>[<HI>Why, wherefore,</HI> <GAP DESC="foreign">,] is often put for <HI>Prohibition;</HI> Gen. 27.45. <HI>Why &s;hould I be deprived of you both in one day?</HI> that is, let me not be deprived of both: 1 <HI>Sam.</HI> 19.17. <HI>Why &s;hould I kill thee?</HI> that is, let me not kill thee: See 2 <HI>Sam.</HI> 2.22. 2 <HI>Chron.</HI> 25.16. <HI>P&s;al.</HI> 79.10. <HI>Eccle&s;.</HI> 5.5. &amp; 7.17, 18. <HI>Jer.</HI> 27.13, 17. &amp; 40.5. <HI>Ezek.</HI> 33.11. <HI>Dan.</HI> 1.10, &amp;c.</P>
<P>The u&s;e of <HI>Interrogations</HI><NOTE PLACE="marg">The u&s;e of In|terrogations.</NOTE> is various, and almo&s;t &s;erves every Affection: There is,</P>
<P N="1">1. An <HI>Interrogation,</HI> which denotes Ab&s;urdity<NOTE PLACE="marg">Ab&s;urdity.</NOTE> in a way of exploding it; as <HI>Joh.</HI> 3.4. <HI>How can a Man be born when he is old? can he enter the &s;econd time into his Mo|ther's Womb?</HI> as if he had &s;aid, This is ab&s;urd, and in my Judgment, cannot be; <HI>Joh.</HI> 6.52. <HI>How can this Man give us his Fle&s;h to eat?</HI> as if he had &s;aid, This is mo&s;t ab&s;urd: See <HI>Ver.</HI> 60. and <HI>Chap.</HI> 12.34.</P>
<P N="2">2. <HI>Admiration,</HI><NOTE PLACE="marg">Admira<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion.</NOTE> Gen. 17.17. <HI>Shall a Child be born unto him that is an hundred Years old! and &s;hall</HI> Sarah <HI>that is ninety Years old bear!</HI> This is an Interrogation, admiring the Di|vine Power, and comparing it with his own and his Wives Impotency; as <HI>Rom.</HI> 4.19, 21. More Examples, &s;ee <HI>Gen.</HI> 27.20. &amp; 42.28. <HI>Cant.</HI> 3.6. <HI>P&s;al.</HI> 133.1. <HI>I&s;a.</HI> 1.21. &amp; 63.1. <HI>Ezek.</HI> 16.30. <HI>Mat.</HI> 21.20. <HI>Mark</HI> 6.37.</P>
<P N="3">3. <HI>Affirmation,</HI><NOTE PLACE="marg">Affirmation.</NOTE> of which we have given Examples in the foregoing Pages.</P>
<P N="4">4. <HI>Demon&s;tration</HI><NOTE PLACE="marg">Demon&s;tra|tion.</NOTE> of a certain Subject, of which &s;ome thing is affirmed or predica|ted, <HI>Ezek.</HI> 8.6. <HI>Son of Man, &s;ee&s;t thou what they doe?</HI> as if he had &s;aid, Behold, thou art <GAP DESC="foreign">, a Spectator, or Witne&s;s of their Impiety, Idolatry, and Abomination. <HI>Mat.</HI> 11.7, 8, 9. there are certain Interrogations propo&s;ed by our Saviour, the &s;cope of which is to &s;hew who <HI>John</HI> was, and in his Commendation to affirm or deny &s;ome things. And &s;ometimes in this manner the Que&s;tion and An&s;wer are joyned; both which are equipollent to a connexive Enunciation, who&s;e Antecedent is taken from the Que&s;tion, and the Con&s;equent from the An&s;wer: as <HI>P&s;al.</HI> 25.12. <HI>What Man is he that feareth the Lord? him &s;hall he teach in the way that he &s;hall chu&s;e.</HI> Ver. 13. <HI>His Soul &s;hall lodge in Goodne&s;s, and his Seed &s;hall inherit the Earth:</HI> that is, the&s;e things &s;hall be conferred on him that fears the Lord: So <HI>P&s;al.</HI> 34.12, 13. <HI>P&s;al.</HI> 107.43. <HI>Jer.</HI> 9.12. <HI>Ho&s;.</HI> 14.10. See al&s;o <HI>Prov.</HI> 22.29. with 29.20.</P>
<P N="5">5. In a matter of <HI>Doubt;</HI><NOTE PLACE="marg">Doubt.</NOTE> Gen. 18.12. <HI>Therefore</HI> Sarah <HI>laughed within her &s;elf, &s;aying, After I am waxed old, &s;hall I have Plea&s;ure?</HI> the&s;e words denote diffidence and doubt, and the unlikelihood in her Judgment of what was promi&s;ed, as the follow|ing words of the Lord manife&s;t. <HI>Rom.</HI> 10.6. <HI>But the Righteou&s;ne&s;s which is of Faith, &s;peaketh on this wi&s;e, Say not in thy Heart, who &s;hall a&s;cend into Heaven?</HI> Ver. 7. <HI>Who &s;hall de&s;cend into the Deep</HI> (or <HI>Abi&s;s?</HI>) The&s;e Interrogations of Doubt, are brought to denote the uncertainty of <HI>&s;elf</HI>-Righteou&s;ne&s;s, which Righteou&s;ne&s;s by <HI>Faith</HI> wholly takes away; con&s;ult the next Chapter.</P>
<P N="6">6. <HI>Exaltation</HI><NOTE PLACE="marg">Exaltation.</NOTE> and Extenuation. <HI>Rab. Kimhi</HI> in his Comment on <HI>Jer.</HI> 22.23. &s;ays, that the Interrogative Particle <GAP DESC="foreign"> (<HI>quid vel quam,</HI> what, or how,) is u&s;ed in a double Signification, <HI>viz.</HI> to <HI>exalt</HI> a thing, as <HI>P&s;al.</HI> 31.19. <HI>O how great is thy Good|ne&s;s?</HI> P&s;al. 139.17. <HI>How precious al&s;o are thy Thoughts unto me, O God?</HI> Or to <HI>extenu|ate</HI> a thing, as <HI>P&s;al.</HI> 8.4. <HI>What is Man, that thou art mindful of him?</HI> that is, how in|con&s;iderable, and unworthy is he of thy Grace and Favour? So <HI>P&s;al.</HI> 144.3. See al&s;o <HI>I&s;a.</HI> 2.11, to 22. with <HI>P&s;al.</HI> 146.3, 4. 1 <HI>Sam.</HI> 9.21. 2 <HI>Sam.</HI> 7.18. <HI>Gen.</HI> 23.15. <HI>Exod.</HI> 3.11. 1 <HI>Kings</HI> 9.13, &amp;c.</P>
<P N="7">7. <HI>Expo&s;tulation,</HI><NOTE PLACE="marg">Expo&s;tulation.</NOTE> <HI>Accu&s;ation</HI> or <HI>chiding.]</HI> Gen. 12.18. <HI>Pharaoh</HI> chid <HI>Abram, What (is) this (that) thou ha&s;t done unto me? why did&s;t thou not tell me that &s;he was thy Wife?</HI>
<PB N="14" REF="242"> Ver. 19. <HI>Why &s;aid&s;t thou, She is my Si&s;ter?</HI> So <HI>Gen.</HI> 31.26, 27, 30. &amp; 44.4, 15. Other Examples are, <HI>P&s;al.</HI> 11.1. <HI>P&s;al.</HI> 50.16. <HI>I&s;a.</HI> 5.4. &amp; 58.3. <HI>Ezek.</HI> 12.22. <HI>Dan.</HI> 3.14, &amp;c.</P>
<P N="8">8. <HI>Indignation</HI><NOTE PLACE="marg">Indignation.</NOTE>] as <HI>P&s;al.</HI> 2.1. <HI>Why do the Heathen rage, and the People meditate vain things?</HI> That the&s;e are words of Indignation, appears, <HI>Ver.</HI> 5. <HI>Mat.</HI> 17.17. <HI>O faithle&s;s and perver&s;e Generation, how long &s;hall I be with you? how long &s;hall I &s;uffer you?</HI> this was an <HI>Apo&s;trophe</HI> to the Apo&s;tles by way of Indignation, as appears from <HI>Ver.</HI> 10.</P>
<P N="9">9. By way of <HI>In&s;ultation</HI><NOTE PLACE="marg">In&s;ultation.</NOTE> and <HI>Irony,]</HI> as <HI>P&s;al.</HI> 42.3. <HI>While they continually &s;ay unto me, Where is thy God?</HI> So <HI>P&s;al.</HI> 79.10, &amp;c. More Examples &s;ee <HI>Jer.</HI> 22.23. &amp; 23.33. with <HI>Ver.</HI> 36. <HI>Joh.</HI> 18.38.</P>
<P N="10">10. By way of <HI>Lamentation,</HI><NOTE PLACE="marg">Lamentation.</NOTE>] as <HI>P&s;al.</HI> 3.1. <HI>Lord, how are they increa&s;ed that trouble me?</HI> (or, Lord, how numerous are my Enemies?) <HI>P&s;al.</HI> 22.1. <HI>Lam.</HI> 2.20. <HI>P&s;al.</HI> 77.7, 8, 9. <HI>Hab.</HI> 1.17.</P>
<P N="11"><NOTE PLACE="marg">Mi&s;eration.</NOTE>11. By way of <HI>Commi&s;eration</HI> or <HI>Pity,</HI>] as <HI>Lam.</HI> 1.1. <HI>How doth the City &s;it &s;olita|ry that was full of People,</HI> &amp;c. <HI>Lam.</HI> 2.1. <HI>How hath the Lord covered the Daughter of</HI> Sion <HI>with a Cloud in his Anger?</HI> &amp;c. &s;o frequently in the <HI>Lamenations.</HI></P>
<P N="12">12. By way of <HI>Negation,</HI><NOTE PLACE="marg">Negation.</NOTE> concerning which we refer you where we have &s;poke a little before of the <HI>Empha&s;is</HI> of an Interrogation.</P>
<P N="13"><NOTE PLACE="marg">Optative or wi&s;hing.</NOTE>13. By way of <HI>Wi&s;hing,]</HI> as 2 <HI>Sam.</HI> 23.15. <HI>Who will make me drink of the Water of the Well of</HI> Bethlehem? That is, O that &s;ome body would make drink: See <HI>Rom.</HI> 7.24.</P>
<P N="14">14. By way of <HI>Prohibition,</HI><NOTE PLACE="marg">Prohibition.</NOTE> or Di&s;&s;wa&s;ion from a thing, of which you may &s;ee the fourth and fifth Paragraphs before going.</P>
<P N="15">15. By way of <HI>Rejection</HI> or <HI>Refu&s;ing,]</HI> as <HI>Numb.</HI> 23.8. <HI>How &s;hall I cur&s;e him, whom God hath not cur&s;ed? and how &s;hall I defy</HI> (or dete&s;t,) <HI>him whom the Lord hath not defied</HI> (or dete&s;ted?) As if he had &s;aid,&mdash; I neither can, nor dare do this thing; &s;ee <HI>Judg.</HI> 11.12. 2 <HI>Sam.</HI> 16.10. 1 <HI>Kings</HI> 17.18. 2 <HI>Kings</HI> 3.13. <HI>Ho&s;ea</HI> 14.9. <HI>Joel</HI> 3.9. <HI>Matth.</HI> 8.29. <HI>Mark</HI> 5.7. <HI>Luke</HI> 8.28. <HI>Joh.</HI> 2.4.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD><HI>CHAP. VI.</HI> Of the Figures of a Sentence in <HI>Dialogi&s;m.</HI></HEAD>
<P>FIgures in a <HI>Dialogi&s;m,</HI> of which we have given a De&s;cription before, are five in Number, which we will briefly expound and illu&s;trate with Examples; as,</P>
<P N="1"><NOTE PLACE="marg">Aporia, ab <GAP DESC="foreign">, animi pendeo, <HI>&amp;c.</HI></NOTE>1. <GAP DESC="foreign"> or <GAP DESC="foreign">, <HI>Doubting</HI> or <HI>Deliberation,</HI> is a Figure when we deliberate, or rea&s;on with our &s;elves, what we ought to &s;ay or do; as <HI>P&s;al.</HI> 139.7. <HI>Whither &s;hall I go from thy Spirit? or, whither &s;hall I fly from thy Face</HI> (or Pre&s;ence)? <HI>&amp;c.</HI> See the four following Ver&s;es. Other Examples are, <HI>Lam.</HI> 2.13. <HI>Luke</HI> 16.3, 4. 1 <HI>Cor.</HI> 11.22. <HI>Phil.</HI> 1.22, 23, 24. <HI>Rom.</HI> 7.24, 25, &amp;c.</P>
<P N="2"><NOTE PLACE="marg"><HI>An<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oeno&s;is, ab</HI> <GAP DESC="foreign"> with, and <GAP DESC="foreign">, to com|municate.</NOTE>2. <GAP DESC="foreign">, <HI>Anacoeno&s;is</HI> (which &s;ignifies <HI>Communication,</HI> or an imparting of a thing to another) is a Figure, when we deliberate or con&s;ult with tho&s;e things, with whom we argue for, or again&s;t; as <HI>I&s;a.</HI> 5.3, 4. <HI>Now therefore, O Inhabitants of</HI> Jeru&s;alem, <HI>and Men of</HI> I&s;rael, <HI>judg I pray you, betwixt me and my Vineyard,</HI> &amp;c. &s;o <HI>Luk.</HI> 11.19. <HI>Acts</HI> 4.19. 1 <HI>Cor.</HI> 4.21. &amp; 10.15, 16. &amp; 11.13, 14. <HI>Gal.</HI> 3.1, 2, 5. &amp; 4.21, &amp;c.</P>
<P N="3">3. <GAP DESC="foreign">, <HI>Occupation,</HI> is when that which may be objected, is anticipated and avoided:&mdash; this is done either covertly, or tacitely; or open and plainly. Of the fir&s;t &s;ort we reckon, when the Objection is not mentioned, but only the An&s;wer; <HI>Rom.</HI> 9.6. <HI>It cannot be that the Word of God &s;hould take no Effect; for they are not all I&s;raelites, that are of</HI> I&s;rael (&s;o the Greek:) This obviates an Objection, <HI>viz.</HI> If <HI>I&s;rael</HI> be rejected, the Word of God will be ineffectual; <HI>I will be thy God, and the God of thy Seed,</HI> &amp;c. An open or plain <HI>Prolep&s;is,</HI><NOTE PLACE="marg">Prolep&s;is.</NOTE> is when the Objection is &s;tated and an&s;wered: this is often joyned with a <HI>Pro&s;opopoeia,</HI>&mdash; the parts of this are <GAP DESC="foreign">, <HI>Hypophora,</HI> and <GAP DESC="foreign">, <HI>Anthupophora:</HI> The fir&s;t is the Adver&s;aries Rea&s;on, or Objection; the latter, the Solution or Confutation of it. Examples are, <HI>I&s;a.</HI> 49.14. <HI>But</HI> Sion <HI>&s;aid, The Lord hath for&s;aken me, and my Lord hath forgotten me:</HI> The An&s;wer of this
<PB N="15" REF="242"> Objection follows, <HI>Ver.</HI> 15. <HI>Can a Woman forget her &s;ucking Child,</HI> &amp;c. See al&s;o <HI>Mat.</HI> 3.9. <HI>Rom.</HI> 3.1, 2, 3, 4, 27, 29, 31. &amp; 4.1, 2, 3. &amp; 6.1, 2. &amp; 7.7. &amp; 9.14, 19, 20. &amp; 10.18, 19. &amp; 11.1, 11, 19, 20. 1 <HI>Cor.</HI> 15.35, 36, &amp;c.</P>
<P N="4">4. <GAP DESC="foreign">, <HI>Permi&s;&s;ion,</HI> is when we <HI>&s;eriou&s;ly</HI> or <HI>ironically</HI> permit or grant a thing, and yet object the Inconveniency or Unrea&s;onablene&s;s of it: Examples of a &s;erious <HI>Epitrope</HI><NOTE PLACE="marg">Epitrope.</NOTE> are, <HI>Rom.</HI> 2.17. <HI>Behold, thou art called a Jew, and re&s;te&s;t in the Law, and make&s;t thy boa&s;t of God,</HI> ver. 18. <HI>And knowe&s;t his Will,</HI> &amp;c. as if he had &s;aid, I grant it is &s;o; but why is thy Conver&s;ation &s;o di&s;agreeable to that outward Profe&s;&s;ion? <HI>Ver.</HI> 20. and the following Ver&s;es &s;hew this to be the meaning. See al&s;o <HI>Rom.</HI> 9.4, 5. <HI>Gal.</HI> 4.15, 16.</P>
<P>An Ironical <HI>Epitrope</HI> is, when we &s;eem to grant a thing, which is indeed a Prohi|bition of the contrary. Of this <HI>Illyricus</HI> &s;ays, <HI>Clave Script.</HI> Part. 2. Col. 302. <Q>It is a &s;pecies of <HI>Permi&s;&s;ion,</HI> when we grant what is unju&s;t to any, not as judging what he &s;ays right, but as it were giving way to his Ob&s;tinacy, Malice, or Fury. As angry Fathers u&s;e to &s;ay to their di&s;&s;olute Sons,&mdash; I &s;ee you will ruine your &s;elf; take your Cour&s;e, run on headlong to de&s;truction.</Q> Examples you may read, <HI>Jud.</HI> 10.14. <HI>Prov.</HI> 6.32. 1 <HI>King.</HI> 22.15. <HI>Eccle&s;.</HI> 11.9. <HI>I&s;a.</HI> 29.1. <HI>Jer.</HI> 2.28. &amp; 7.21. <HI>Lam.</HI> 4.21. <HI>Ezek.</HI> 20.39. <HI>Amos</HI> 4.4, 5. <HI>Mat.</HI> 23.32. &amp; 26.45. <HI>Joh.</HI> 2.19. &amp; 13.27. 1 <HI>Cor.</HI> 15.32. 2 <HI>Cor.</HI> 11.19. <HI>Rev.</HI> 22.11.</P>
<P N="5">5. <GAP DESC="foreign">, <HI>Synchore&s;is,</HI> Conce&s;&s;ion,<NOTE PLACE="marg">Conce&s;&s;ion.</NOTE> is when a certain Saying is granted, yet withal declared to be unprofitable or of no advantage; <HI>James</HI> 2.19. <HI>Thou believe&s;t that there is one God, thou do&s;t well; the Devils al&s;o believe and tremble.</HI> See <HI>Rom.</HI> 11.19, 20, &amp;c. 1 <HI>Cor.</HI> 4.8. 2 <HI>Cor.</HI> 10.1, 2, 11. &amp; 12.16, &amp;c.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD><HI>CHAP. VII.</HI> Of other Schemes of Sentences and Amplifications.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD><HI>I.</HI> Schemes taken from Cau&s;es.</HEAD>
<P><GAP DESC="foreign">, <HI>Aetiologia,</HI><NOTE PLACE="marg">Aetiologia.</NOTE> according to its Signification, is the rendring of a Rea|&s;on of a Word or Deed; as <HI>Rom.</HI> 1.13, 14. <HI>Now I would not have you ignorant, Brethren, that oftentimes I purpo&s;ed to come to you, (but was let hitherto) that I might have &s;ome Fruit among you al&s;o, even as among other Gentiles. I am debter both to the</HI> Greeks, <HI>and the</HI> Barbarians, <HI>&amp;c.</HI> Ver. 15, 16. &mdash; <HI>I am ready to preach the Go&s;pel to you that are at</HI> Rome <HI>al&s;o: For I am not a&s;hamed of the Go&s;pel of Chri&s;t; For it is the Power of God unto Salvation, to every one that believe,</HI> &amp;c. See <HI>Rom.</HI> 3.20. &amp; 4.14, 15.</P>
<P><GAP DESC="foreign">, &s;ignifies <HI>Tran&s;lation,</HI><NOTE PLACE="marg">Meta&s;ta&s;is.</NOTE> and is when the Cau&s;e or Blame is transferred from one to another, as <HI>Rom.</HI> 7.8. <HI>Paul</HI> &s;ays, that <HI>the Law augments Sin;</HI> yet <HI>Ver.</HI> 14. following, &s;hews that it is the fault of our corrupt Nature.&mdash; See <HI>Rom.</HI> 8.3. 1 <HI>Cor.</HI> 4.6, &amp;c.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD><HI>II.</HI> Schemes taken from Adjuncts and Circum&s;tances.</HEAD>
<P><GAP DESC="foreign">, <HI>Topographia,</HI> that is the De&s;cription of a Place, is, when a Place is accurately de&s;cribed, exhibiting it, as it were to our view; as the De&s;cription of <HI>Hell, I&s;a.</HI> 30.33. <HI>Luke</HI> 16.24, &amp;c. the <HI>New Heaven,</HI> and the <HI>New Earth,</HI> in the Elect, which &s;hall be eternally glorified, <HI>I&s;a.</HI> 65.17, &amp;c. <HI>Rev.</HI> 21.1, &amp;c. <HI>of Sin,</HI> or the <HI>Church</HI> inviron'd with broad Streams, <HI>I&s;a.</HI> 33.20, &amp;c. By which De&s;cription, its Safety and divine Defence from Enemies is noted. Of the <HI>New Temple</HI> and the Admirable <HI>City, Ezek.</HI> 40.&mdash; See <HI>P&s;al.</HI> 42.6. <HI>P&s;al.</HI> 60.7, &amp;c. <HI>P&s;al.</HI> 89.12. with <HI>Ver.</HI> 11.</P>
<P>Here note, That the <HI>Climates</HI> or di&s;tinct parts of the Earth, as the <HI>Ea&s;t, We&s;t,</HI><NOTE PLACE="marg">Ob&s;ervation. &lindx;</NOTE> <HI>North,</HI> and <HI>South,</HI> when mentioned in Scripture, are to be under&s;tood with re&s;pect to the <HI>Situation</HI> of <HI>Judaea, Jeru&s;alem,</HI> and the <HI>Temple,</HI> where the Prophets lived in the Land which God gave the <HI>Jews:</HI> only we mu&s;t except &s;ome Places in <HI>Ezekiel,</HI> who lived and wrote in <HI>Babylon.</HI> Note al&s;o<NOTE N="*" PLACE="marg">&lindx; Note</NOTE> that the <HI>Sea</HI> &s;ignifies the <HI>We&s;t.</HI> viz. The <HI>Mediterranean</HI> Sea, which is on the We&s;t of <HI>Judaea,</HI> Numb. 2.18. Jo&s;h. 16.3.
<PB N="16" REF="243"> Ezek. 42.19, <HI>&amp;c. Jerom</HI> on <HI>Ezek.</HI> 46. &s;ays, <HI>'Tis a cu&s;tomary way of &s;peaking in Scrip|ture, becau&s;e of the Situation of</HI> Judea, <HI>to call the Sea the We&s;t.</HI> We may except <HI>P&s;al.</HI> 107. where in the <HI>Hebrew</HI> Text, the <HI>Sea</HI> &s;ignifies the <HI>South,</HI> viz. the <HI>Red Sea,</HI> which was on the South of <HI>Judea:</HI> See <HI>P&s;al.</HI> 72.8. <HI>Exod.</HI> 23.31, &amp;c.</P>
<P><NOTE PLACE="marg">Chronographia</NOTE><GAP DESC="foreign">, <HI>Chronographia,</HI> a De&s;cription of Time, <GAP DESC="foreign">, <HI>Prag|matographia,</HI> a De&s;cription of a Thing or Action, and <GAP DESC="foreign">, <HI>Pro&s;opo|graphia,</HI> a De&s;cription of a Per&s;on, are rather the Circum&s;tances (<GAP DESC="foreign">) of an hi&s;torical Speech &s;imply and plainly delivered, than <HI>Schemes;</HI> tho by &s;ome accounted as &s;uch.</P>
<P><NOTE PLACE="marg">H<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">potypo&s;is.</NOTE><GAP DESC="foreign">, <HI>Hypotypo&s;is,</HI> &s;ignifies Repre&s;entation, and is, when a thing is &s;o re|pre&s;ented to the Eye, &s;o as that it may &s;eem not to be told, but to be acted; as in that De&s;cription of the horrible De&s;olation of the <HI>Earth, I&s;a.</HI> 1.6, &amp;c. the whole 34 Chapters. <HI>Jer.</HI> 4.19, 20, 21, 23, 24, 25, 26, 31. Of <HI>Idols, I&s;a.</HI> 44.9. &amp; 46.6. The Humiliation and Pa&s;&s;ion of <HI>Chri&s;t, I&s;a.</HI> 53. Of <HI>Famine</HI> or Hunger, <HI>Lam.</HI> 4.8, 9. Of the <HI>Triumph</HI> of <HI>Chri&s;t, Col.</HI> 2.14, 15, &amp;c. The <HI>Holy Spirit</HI> not only exhibits verbal but real <HI>Hypotypo&s;es;</HI> of which &s;ee our Treati&s;e of <HI>Types, Article</HI> 3. To this Head, &s;ome refer <GAP DESC="foreign">, an Image, or Repre&s;entation of a thing, <HI>viz.</HI> When the glorious or illu&s;trious Figure, Picture, or Species of a Thing or Per&s;on is produced: as when Chri&s;t is repre&s;ented by the <HI>Sun, Mal.</HI> 4.2. al&s;o when God is likened to a <HI>Gyant,</HI> or mighty Man, &s;carce &s;ober after drinking hard, and quarrelling with all he meets with, to denote his Wrath again&s;t wicked Men, and how &s;everely he will puni&s;h them, <HI>P&s;al.</HI> 78.65, 66. When <HI>Chri&s;t</HI> is expre&s;&s;ed by a <HI>Spou&s;e</HI> and a <HI>Warriour, P&s;al.</HI> 45. When the pro&s;perous wicked Man, is propo&s;ed as a <HI>green Bay-tree,</HI> P&s;al. 37.35, 36. So that this is only an illu&s;trating Similitude.</P>
<P><NOTE PLACE="marg">Pathopoaeia.</NOTE><GAP DESC="foreign">, <HI>Pathopaeia,</HI> an Expre&s;&s;ion of Affection, is when Affections are clearly expre&s;&s;ed by a plain Speech: As of God, <HI>I&s;a.</HI> 49.15. <HI>Jer.</HI> 31.20. <HI>Ho&s;.</HI> 11.7, 8. of the Apo&s;tle <HI>Paul,</HI> 1 <HI>Cor.</HI> 4.14, 15. 2 <HI>Cor.</HI> 2.4. <HI>Gal.</HI> 4.19, 20. See <HI>Luke</HI> 18.9, 10, 11, 12, 13, 14. <HI>I&s;a.</HI> 3.16, 17. <HI>Jer.</HI> 48.3, &amp;c.</P>
<P><GAP DESC="foreign">, <HI>Syllogi&s;mus,</HI><NOTE PLACE="marg">Syllogi&s;m.</NOTE> <HI>Ratiocinatio,</HI> Rea&s;oning, &s;pecially &s;o called, (which is al&s;o called <GAP DESC="foreign">, <HI>Empha&s;is</HI>) is, when the greatne&s;s of a thing is manife&s;ted by &s;ome certain Sign; as when the Stature and Strength of <HI>Goliah,</HI> is &s;et forth by his Armour; 1 <HI>Sam.</HI> 17.4, 5, 6, &amp;c. When <HI>Rehoboam</HI> the Son of <HI>Solomon,</HI> &s;aid that <HI>his little Finger would be thicker than his Fathers Loins;</HI> 1 Kings 12.10. The grievou&s;ne&s;s of the Burden or Yoke laid upon the People, is noted, when by the Signs of external Peace, the greatne&s;s of in ward and &s;piritual Peace is denoted, as <HI>I&s;a.</HI> 2.4. See al&s;o <HI>I&s;a.</HI> 4.1. &amp; 49.20. <HI>Mat.</HI> 10.30. &amp; 24.20. <HI>Luke</HI> 7.44, &amp;c. But &s;peaking more accurately, either the&s;e things belong to a &s;imple hi&s;torical Nar|ration, or the <HI>Tropes</HI> and their Affections of which we have treated, <HI>Volumn</HI> 1. Book 1.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD><HI>III.</HI> Schemes taken from di&s;parates or different things.</HEAD>
<P><GAP DESC="foreign">, <HI>Parecha&s;is,</HI> Digre&s;&s;ion, is, when &s;omething is added be&s;ides the pur|po&s;e, or exceeds the intended Narration. <HI>Gen.</HI> 2.8, to 15. where there is a Di|gre&s;&s;ion, re&s;pecting the Habitation which God provided for the Man he created. <HI>Gen.</HI> 38. throughout is a <HI>Digre&s;&s;ion,</HI> as al&s;o <HI>Chap.</HI> 36. In the Epi&s;tles of <HI>Paul,</HI> there are many neat Digre&s;&s;ions, which are fairly, tho with different Rea&s;ons, brought to &s;erve his pre&s;ent &s;cope, returning by a circle of Sentences to his fir&s;t original pur|po&s;e. <HI>Rom.</HI> 1.1, to <HI>ver.</HI> 8.<NOTE PLACE="marg">Rom. 1.1, to 8.</NOTE> the Apo&s;tle from his <HI>Name,</HI> digre&s;&s;es to his <HI>Vocation,</HI> ver. 1. then to define the <HI>Go&s;pel,</HI> ver. 2. then to de&s;cribe <HI>Chri&s;t,</HI> ver. 3, 4. again he comes to his <HI>own Vocation,</HI> v. 5. at length he greets the <HI>Romans</HI> with <HI>Grace</HI> and <HI>Peace,</HI> and &s;o ends the <HI>Circle.</HI> His Scope runs thus, <HI>Paul</HI> the Apo&s;tle of the <HI>Gentiles,</HI> &s;epa|rated unto the Go&s;pel, <HI>ver.</HI> 1. the Go&s;pel is the Doctrine of the Son of God, <HI>ver.</HI> 2, 3. the Son of God is true God and Man, <HI>ver.</HI> 3, 4. By this Son of God and Man, <HI>Paul</HI> was called to the Apo&s;tle-&s;hip, to preach among the Gentiles, <HI>ver.</HI> 5. the <HI>Romans</HI> are Gentiles, <HI>ver.</HI> 6. therefore let Grace and Peace from God the Father, and our Lord, <HI>Je&s;us Chri&s;t,</HI> be to the <HI>Romans, ver.</HI> 7. See 1 <HI>Cor.</HI> 1.13, &amp;c. <HI>Eph.</HI> 3.1, &amp;c. <HI>Col.</HI> 1.3, to the end. There are many of the&s;e Digre&s;&s;ions in the Epi&s;tles of <HI>Peter,</HI> and in his Sermons, as they are de&s;cribed by <HI>Luke</HI> in the <HI>Acts,</HI> &amp;c.</P>
<P><GAP DESC="foreign">, <HI>Metaba&s;is,</HI> Tran&s;ition, is, when the thing, or things, to be &s;poken, is briefly hinted or pointed at; as 1 <HI>Cor.</HI> 12.13. <HI>But covet earne&s;tly the be&s;t Gifts, and yet &s;hew I unto you a more excellent way.</HI> The fir&s;t Words re&s;pect what went before,
<PB N="17" REF="243"> and is their <GAP DESC="foreign">, or Sum; the latter prepares them with the Argu|ment of what follows.&mdash; See 1 <HI>Cor.</HI> 15.1, 2. &amp; 11.17.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD><HI>IV.</HI> Schemes taken from Oppo&s;ites, or Contraries.</HEAD>
<P><GAP DESC="foreign">, <HI>Antithe&s;is,</HI> Contention; is, when a thing is illu&s;trated by its contrary oppo&s;ite: &mdash; As when the Fortune of the wicked is oppo&s;ed to the Fortune of a good Man. <HI>P&s;al.</HI> 1. &amp; 37. See al&s;o <HI>I&s;a.</HI> 1.21. &amp; 5.3. &amp; 43.32, <HI>&amp;c.</HI> 59.9. <HI>Lam.</HI> 1.1. <HI>Ezek.</HI> 16.33, 34. <HI>Rom.</HI> 5.6, 7, 8. &amp; 8.13.15. 2 <HI>Cor.</HI> 4.17, 18. <HI>Phil.</HI> 3.7, 8, 9, 14. 2 <HI>Pet.</HI> 2.19, &amp;c.</P>
<P><GAP DESC="foreign">, <HI>Antimetabole,</HI> Commutation or Inver&s;ion, is a kind of a delicate Permutation (or Change) of Contraries one to another, as <HI>Mark</HI> 2.7. <HI>The Sabbath was made for Man, and not Man for the Sabbath.</HI> More Examples, &s;ee <HI>Joh.</HI> 15.16. <HI>Rom.</HI> 4.1, 2, 3. &amp; 7.19. 1 <HI>Cor.</HI> 11.8, 9. 2 <HI>Cor.</HI> 12.14, &amp;c.</P>
<P><GAP DESC="foreign">, <HI>Anticategoria, adver&s;e</HI> Accu&s;ation, or a transferring to the Ad|ver&s;ary, is, when we fa&s;ten that upon our Adver&s;ary which another was accu&s;ed or &s;u&s;pected of: as <HI>Ezek.</HI> 18.29. &amp; 33.17.</P>
<P><GAP DESC="foreign">, <HI>Anti&s;trophe,</HI> Inver&s;ion, is, when we retort any thing propo&s;ed as gran|ted into the contrary. It is al&s;o called <GAP DESC="foreign">, violent: We have an Example in the An&s;wer of <HI>Chri&s;t</HI> to the Woman of <HI>Canaan; Mat.</HI> 15.26, 27. which bears this Sence,&mdash; Becau&s;e thou art a Dog (&s;ays Chri&s;t) the Children's Bread mu&s;t not be thrown to thee,&mdash; Yea but (&s;ays &s;he) becau&s;e I am a Dog, you ought not to deny me the Crumbs which fall from the Table, <HI>&amp;c.</HI></P>
<P><GAP DESC="foreign">, <HI>Oxymaron,</HI> &s;ignifies one that is wittily fooli&s;h, and is,<NOTE PLACE="marg">Ab <GAP DESC="foreign"> acu|men, &amp; <GAP DESC="foreign"> &s;tultus,</NOTE> when Con|traries are acutely joyn'd, which &s;eem at fir&s;t &s;ight to be non-&s;en&s;e, but upon better view to be Elegant; as <HI>Job</HI> 22.6. <HI>To &s;trip the naked of their Cloathing.</HI> Now the na|ked have no Cloaths, and &s;o cannot be &s;tript,&mdash; &s;o that naked by a <HI>Synecdoche,</HI> &s;ig|nifies to be ill habited. <HI>Jer.</HI> 21.19. <HI>He &s;hall be buried with the Burial of an A&s;s:</HI> that is, with an unburied Burial, <HI>viz.</HI> not at all: See 2 <HI>Chron.</HI> 36.6. and <HI>Jo&s;ephus</HI> Lib. 10. Ant. Cap. 8. <HI>Acts</HI> 5.41.<NOTE PLACE="marg">Acts 5.41.</NOTE> <HI>Rejoycing that they were counted worthy to &s;uffer Shame for his Name;</HI> <GAP DESC="foreign"> <HI>to be worthy,</HI> and <GAP DESC="foreign"> <HI>to be di&s;graced,</HI> or contumeliou&s;ly u&s;ed, are Contraries, but the Apo&s;tle joyns them by a mo&s;t elegant <HI>Oxymoron,</HI>&mdash; denoting, that it is the greate&s;t Dignity to be treated unworthily for the &s;ake of Chri&s;t; be|cau&s;e the Ignominy of the Godly in this World will be their Glory in the Pre&s;ence of God.</P>
<P>1 <HI>Tim.</HI> 5.6.<NOTE PLACE="marg">1 Tim. 5.6.</NOTE> <HI>The Widow that lives delicately,</HI> (or in Plea&s;ure) <GAP DESC="foreign">, <HI>vivens mortua e&s;t, living &s;he is dead,</HI> or as we render it, <HI>&s;he's dead whil&s;t &s;he liveth.</HI>&mdash; By <HI>Life</HI> in the former part, is meant temporal Life, by the <HI>latter,</HI> &s;piritual Life, <HI>viz.</HI> Dead in Sin. Profane Writers much u&s;e this Figure, &s;ometimes in a &s;ingle Word, as <GAP DESC="foreign">, <HI>a faint-hearted Bragger,</HI> <GAP DESC="foreign">, <HI>a rich Beggar,</HI> that is, a cove|tous Man; <GAP DESC="foreign">, <HI>bitter-&s;weet,</HI> (as in Wedlock) <GAP DESC="foreign">, <HI>a wi&s;e Fool,</HI> that is, a Simpleton, that conceits him&s;elf wi&s;e. Sometimes in two or more words, as <HI>Sophocles</HI> &s;ays, <GAP DESC="foreign">, <HI>the Gifts of Enemies are not Gifts;</HI> <GAP DESC="foreign">, <HI>a lifele&s;s Life,</HI> a living Carka&s;s. So <HI>Epiphanius</HI> &s;ays of <HI>Jo&s;eph,</HI> <GAP DESC="foreign">, <HI>the Husband and not the Husband of</HI> Mary. <HI>Cicero &mdash; If they are &s;i|lent they &s;ay enough,</HI>&mdash; &s;o <HI>Harmonious di&s;cord,</HI> he is <HI>mad with Rea&s;on, poor in the mid&s;t of Riches.</HI>&mdash; Hence <HI>Scipio Affricanus</HI> &s;aid, <HI>Nunquam &s;e min&ugrave;s otio&s;um e&s;&s;e, quam cum otio&s;us, nec min&ugrave;s &s;olum, quaem cum &s;olus e&s;&s;et,</HI> &amp;c. <HI>Vo&s;&s;ius</HI> &s;ays, that in the very word <HI>Oximoron,</HI> there is an <HI>Oxymoron,</HI> becau&s;e it is compounded of Words that &s;ig|nify <HI>Acutene&s;s</HI> and <HI>Folly,</HI> as if a Man could &s;peak &s;imply and wi&s;ely at the &s;ame time.</P>
<P><GAP DESC="foreign">, <HI>Apodioxis,</HI> Rejection or Dete&s;tation; is, when any thing is rejected with Indignation, as extreamly ab&s;urd and intolerable; <HI>P&s;al.</HI> 50.16, &amp;c. God rebukes the wicked that pre&s;ume to preach his Word,&mdash; &s;o <HI>Chri&s;t</HI> rebukes <HI>Peter,</HI> that would prevent his Pa&s;&s;ion, <HI>Mat.</HI> 16.23. and his Di&s;ciples, <HI>Luke</HI> 9.55. that would have Fire from Heaven to con&s;ume the inho&s;pitable <HI>Samaritans;</HI> &s;o <HI>Peter</HI> deals with <HI>Simon Magus,</HI> that would purcha&s;e the Holy Gho&s;t for Mony; <HI>Acts</HI> 8.20.</P>
<P><GAP DESC="foreign">, <HI>Anthypophora,</HI> a contrary Inference; is, when the Objection is re|futed or di&s;proved by the oppo&s;ition of a contrary Sentence. It is al&s;o called <GAP DESC="foreign">, <HI>Antiei&s;agoge,</HI> and <GAP DESC="foreign">, <HI>Anticatalexis,</HI> Compen&s;ation, becau&s;e it takes away the Que&s;tion, by oppo&s;ing a &s;tronger Argument; as <HI>Mat.</HI> 21.23, &amp;c. this differs from that <HI>Antipophora</HI> Chap. 6. for that an&s;wers a tacit, this an expre&s;s Objection.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<PB N="18" REF="244">
<HEAD><HI>V.</HI> Schemes taken from Comparates.</HEAD>
<P><GAP DESC="foreign">, <HI>Syncri&s;is, Parathe&s;is,</HI> Compari&s;on; is an Amplification of the Sacred Speech by the compari&s;on of &s;uch things as are like and unlike, grea|ter or le&s;s,&mdash; as in a Propo&s;ition and its An&s;wer, or the Propo&s;ition only, leaving the An&s;wer to be found out, of which &s;ort there are many Examples in the Para|bles of our Saviour; of which &s;ee <HI>Gram. Sacr.</HI> p. 483, &amp;c. and <HI>Illyricus</HI> Part 2. <HI>Clavis Script.</HI> 4. Tract in the Titles of Similitudes, as al&s;o our Treati&s;e of Pa|rables.</P>
</DIV3>
<DIV3 N="6" TYPE="section">
<HEAD><HI>VI.</HI> Schemes taken from Divi&s;ion.</HEAD>
<P><GAP DESC="foreign">, <HI>Meri&s;mos,</HI> Di&s;tribution, is when the Whole is largely expounded by a Deduction from the Parts (properly or analogically, &s;o called) as <HI>I&s;a.</HI> 24.1, 2, 3. <HI>Ezek.</HI> 36.4. <HI>Rom.</HI> 2.6, 7, 8. <HI>Joh.</HI> 5.28, 29.</P>
<P><NOTE PLACE="marg">Synathroi&s;mos.</NOTE><GAP DESC="foreign">, <HI>Congeries,</HI> a Heap or Pile; is when things of &s;everal Species are piled or huddled together; <HI>I&s;a.</HI> 1.11, 13, 14. &amp; 3.16. <HI>Rom.</HI> 1.29, 30. <HI>Gal.</HI> 5.19, 20, 21, 22.</P>
<P><GAP DESC="foreign">, <HI>Anaba&s;is,</HI> Increa&s;e; is when the Speech a&s;cends by degrees from the lowe&s;t to the highe&s;t,&mdash; or when the latter Words increa&s;e in Vehemence beyond the former, &s;till adding the Vehemence to the Oration: See <HI>P&s;al.</HI> 2.1, 2, 3. (<HI>Acts</HI> 4.25, 26, 27.) <HI>I&s;a.</HI> 1.4. <HI>P&s;al.</HI> 7.5. <HI>P&s;al.</HI> 18.37, 38. <HI>Ezek.</HI> 2.6. <HI>Dan.</HI> 9.5. <HI>Hab.</HI> 1.5. <HI>Zech.</HI> 7.11, 12. 1 <HI>Cor.</HI> 4.8. 1 <HI>Joh.</HI> 1.1. Sometimes there is a progre&s;s from the highe&s;t to the lowe&s;t; <HI>Ezek.</HI> 22.18. in the names of Metals; &s;ee <HI>Phil.</HI> 2.6, 7, 8.</P>
</DIV3>
<DIV3 N="7" TYPE="section">
<HEAD><HI>VII.</HI> Schemes taken from Definition.</HEAD>
<P><GAP DESC="foreign">, <HI>Epexege&s;is,</HI> Interpretation, is when Words of the &s;ame Significati|on are joyned to illu&s;trate a Sentence, as <HI>P&s;al.</HI> 17.1. <HI>P&s;al.</HI> 35.1, 2, 3. <HI>P&s;al.</HI> 18.1, 2. <HI>Jon.</HI> 2.3, 4, 6. <HI>Zech.</HI> 6.12, 13. to this they refer <GAP DESC="foreign">, <HI>Epimone,</HI> Commoration, <HI>viz.</HI> When one per&s;i&s;ts in his Speech, changing only the Words or Sentences: <HI>Mat.</HI> 7.21, 22, 23. &amp; 12.31, 32. <HI>Col.</HI> 2.13, 14, 15. 1 <HI>Cor.</HI> 7.36, 37, &amp;c.</P>
<P>When that which was before ob&s;curely delivered, is in the &s;ame Sentence more clearly expounded, they call it <GAP DESC="foreign">, <HI>Hermeneia,</HI> which &s;ignifies <HI>Interpre|tation;</HI> I&s;a. 1.22, 23, <HI>&amp;c.</HI></P>
<P><GAP DESC="foreign">, <HI>Periphra&s;is,</HI> Circumlocution; is, when a thing is pronounced or de&s;cribed with many Words. Some &s;ay that the Rea&s;on of this, is, becau&s;e Truth may be propo&s;ed more &s;plendidly, or that which is un&s;eemly may be avoided. Some Interpreters &s;ay, That the Phra&s;e <HI>Gen.</HI> 20.16.<NOTE PLACE="marg">Gen. 20.16.</NOTE> <HI>To be a covering of the Wives Eyes,</HI> is a <HI>Periphra&s;is</HI> of a Husband, becau&s;e &s;he was really his Wife, and becau&s;e it was his Duty to protect her (hence it is &s;aid <HI>Ruth</HI> 3.9. <HI>Spread thy Skirt over thine Handmaid;</HI> that is, receive me into thy Protection in a way of Marriage) then from the Duty of the Wife, who is to reverence and obey her Husband; for the Women were to be vailed, to betoken Subjection, <HI>Gen.</HI> 24.65. 1 <HI>Cor.</HI> 11.5, &amp;c. The intire words of <HI>Abimeleck</HI> to <HI>Sarah,</HI> Gen. 20.16. runs thus, <HI>Behold, I have given thy Brother a thou&s;and pieces of Silver: Behold, he is to thee a covering of the Eyes unto all that are with thee, and with all other, and be thou advi&s;ed,</HI> (&s;o the Hebrew) as if he had &s;aid, Thou did&s;t tell me <HI>Abraham</HI> was thy Brother, to whom (&s;o fal&s;ly repre|&s;ented) I have given a pre&s;ent of a thou&s;and pieces Silver, for a Recompence of what he &s;uffered&mdash;. But he is thy Husband, not thy Brother, and is &s;o acknow|ledged by all thy Family: Therefore let him be &s;o known to all Strangers, and let this Pa&s;&s;age forewarn you, by which you have wilfully put your &s;elf in hazard, and di&s;&s;emble no more that way, <HI>&amp;c.</HI> So a <HI>parting</HI> or double <HI>way</HI> is called <HI>the Door of Eyes</HI> in the Hebrew, <HI>Gen.</HI> 38.14.</P>
<P>It is &s;aid by a <HI>Periphra&s;is</HI> (they are the words of <HI>Vo&s;&s;ius, lib.</HI> 4. <HI>In&s;tit. orat. cap.</HI> 13.) that when mention is made <GAP DESC="foreign">, of Mens retiring to <HI>a place of Ea&s;e,</HI> they <HI>covered their Feet, Judg.</HI> 3.24. 1 <HI>Sam.</HI> 24.4. For the <HI>Hebrews, Greeks,</HI> and <HI>Romans</HI> wore (not Breaches as we do, but) long Gowns or Coats, which covered their Feet at that time. This may be an In&s;tance of the Mode&s;ty of the &s;acred Stile. See more Examples; <HI>Judg.</HI> 5.10. 2 <HI>Sam.</HI> 3.29. 2 <HI>Kings</HI> 18.37. <HI>E&s;a.</HI> 36.12. 2 <HI>Chron.</HI> 26.5. <HI>Job</HI> 10.21, 22. where there is a <HI>Periphra&s;is</HI> of <HI>Death:</HI> See <HI>Job</HI> 16.22.
<PB N="19" REF="244"> So <HI>Job</HI> 18.14. Death is called, <HI>The King of Terrors;</HI> that is, which terrifies the wic|ked; <HI>ver.</HI> 13. it is called, <HI>The fir&s;t born of Death;</HI> that is, mo&s;t cruel and fune&s;t, the <HI>Metaphor</HI> being taken from the Right of Primo-geniture, to which belong'd a dou|ble Portion, and other Prerogatives; and therefore from the&s;e, whatever was excellent and chief in its own kind was by the Hebrews called the <HI>fir&s;t-born</HI> (other Phra&s;es re&s;pecting Death: See <HI>Gen.</HI> 15.15. &amp; 25.8. &amp; 42.38. 2 <HI>Kings</HI> 22.20. <HI>P&s;al.</HI> 94.17. <HI>P&s;al.</HI> 115.17. <HI>E&s;a.</HI> 14.15. &amp; 38.10. 2 <HI>Cor.</HI> 5.1 <HI>Phil.</HI> 1.23. 2 <HI>Pet.</HI> 1.13, 14, &amp;c.) <HI>Job</HI> 26.13. the <HI>Whale</HI> is called a <HI>Serpent like a Bar,</HI> or oblong, becau&s;e of his immen&s;e Length: See other Examples, <HI>Eccle&s;.</HI> 12.1, 2, &amp;c. <HI>Prov.</HI> 30.31. 2 <HI>Sam.</HI> 5.9. with <HI>Jo&s;h.</HI> 15.8. 2 <HI>Sam.</HI> 5.6. <HI>Ezek.</HI> 1.22. where there is a <HI>Periphra&s;is</HI> of Chri&s;tal: <HI>Ezek.</HI> 24.16. &amp; 21.15. a Wife is called the <HI>de&s;ire of the Eyes,</HI> as <HI>ver.</HI> 18. <HI>Ezek.</HI> 26.9. there is a <HI>Periphra&s;is</HI> of a battering <HI>Ram;</HI> &mdash; a <HI>Periphra&s;is</HI> of <HI>Gems</HI> of a bright Lu&s;tre; <HI>Ezek.</HI> 18.14. as a <HI>Carbuncle, Ruby, Chry&s;olite,</HI> &amp;c. See more Examples, <HI>Ezek.</HI> 31.14. <HI>Micah</HI> 7.5. <HI>Zeph.</HI> 1.9.</P>
<P>In the New Te&s;tament Men are called <GAP DESC="foreign">, <HI>born of Women; Mat.</HI> 11.11. See al&s;o <HI>Luke</HI> 21.35. <HI>Job</HI> 1.9. <HI>Luke</HI> 2.23. 1 <HI>The&s;&s;.</HI> 5.3. <HI>Mat.</HI> 1.18, 23. &amp; 24.19. <HI>Mark</HI> 13.17. <HI>Luke</HI> 1.31. &amp; 21.23. <HI>Rev.</HI> 12.2. There is a <HI>Periphra&s;is</HI> of <HI>Re&s;t; P&s;al.</HI> 132.3, 4, 5, <HI>&amp;c.</HI> the meaning of which, that he would not re&s;t till it be done, <HI>&amp;c.</HI></P>
</DIV3>
<DIV3 N="8" TYPE="section">
<HEAD><HI>VIII.</HI> Schemes taken from Te&s;timony.</HEAD>
<P><GAP DESC="foreign">, a <HI>Sentence,</HI> is a certain general, brief and &s;ea&s;onable Saying,<NOTE PLACE="marg"><HI>Gnome,</HI> Chriae, Noema.</NOTE> of the Man|ners or Affairs of this Life, without the allegation or citing of an Author (<HI>Prov.</HI> 1.2. they are called <HI>words of Prudence or &V;nder&s;tanding.)</HI> But if an Author be quoted, it is called <GAP DESC="foreign"> <HI>Chria,</HI> (that is, a profitable Saying) as <HI>Seneca</HI> &s;ays, <HI>ita vivendum e&s;&s;e cum Hominibus, tanquam Deus videat, &s;ic loquendum cum Deo, tanquam Homines audiant:</HI> that is, <HI>We mu&s;t &s;o live with Men, as if God had &s;een us; and we mu&s;t &s;o &s;peak with God, as if Men heard us.</HI> And as <HI>Crae&s;us</HI> in <HI>Xenophon</HI> &s;ays, <GAP DESC="foreign">, <HI>Arts are the Fountains of good Things. Demo&s;thenes</HI> &s;ays, <GAP DESC="foreign">, <HI>The Laws are the Soul of a City,</HI> &amp;c.</P>
<P>But if an Allu&s;ion only be made to a Sentence or famous Saying, or if it be ac|commodated to a certain Per&s;on, it is called <GAP DESC="foreign"> <HI>(Noema)</HI> that is, Cogitation, or thinking; which is frequent in prophane Rhetoricians. But,</P>
<P>Concerning the &s;acred Scripture, It abounds with the mo&s;t &s;weet and u&s;eful Sentences in the World: <HI>John</HI> 6.68. <HI>Lord, to whom &s;hall we go? thou ha&s;t the Words of Eternal Life.</HI> A fair de&s;cription of which, we have <HI>Eccle&s;.</HI> 12.11. <HI>The words of the Wi&s;e</HI> (are) <HI>as goads,</HI> (by which Men are prick'd forward to their Duty, as Oxen are prick'd forward to go on, or labour) <HI>And as Nails</HI> (which keep Men within the bounds of Duty, as Planks are fixt when they are nail'd through) <HI>fa&s;tened by the Ma&s;ters of A&s;&s;emblies,</HI> (he &s;peaks Metaphorically of Divine Preaching, as 1 <HI>Cor.</HI> 3.6. <HI>Jam.</HI> 1.21. For the Ma&s;ters of A&s;&s;emblies are &s;uch as founded or in&s;tituted Colledges, or &s;uch as in the publick A&s;&s;emblies of the Church taught the Word of God, as the Prophets and Prie&s;ts in the Old Te&s;tament did) <HI>which are given from one Shepherd,</HI> (that is, God, the only Pa&s;tor of his People; <HI>P&s;al.</HI> 23.1. that is, the &s;upream Governour and Protector. He alone is the Author of his written Word, &s;peaking immediately by his Prophets, <HI>&amp;c.</HI></P>
<P>More e&s;pecially and by way of brief Analogy,<NOTE PLACE="marg">Citations of the Old Te&s;t. in the New.</NOTE> we will make &s;ome Ob&s;ervations of the Quotations of the Old Te&s;tament quoted in the New, (1.) <HI>Quoad formam in|ternam,</HI> with re&s;pect to the <HI>internal Form,</HI> which is the &s;en&s;e of Scripture Oracles. (2.) The <HI>external Form,</HI> which is the Manner or Character of &s;peaking, and the Mode or Way of Allegation.</P>
<P N="1">1. The <HI>internal</HI> or inward Form, with re&s;pect to which, the Allegation is made ei|ther according to the &s;en&s;e intended by the Holy Spirit; or its <HI>Analogical Accommo|dation.</HI> (1.) The Sen&s;e intended by the Holy Spirit, is either literal, or typical and my|&s;tical. In an immediate literal Sen&s;e, there are frequent Quotations which concern Chri&s;t, of whom the Prophets prophe&s;ied, <GAP DESC="foreign">, word for word; as <HI>E&s;a.</HI> 7.14. <HI>Behold, a Virgin &s;hall conceive, and bear a Son, and thou &s;halt call his Name Emanuel;</HI> which in the proper and proximate &s;en&s;e is cited with re&s;pect to <HI>Chri&s;t; Mat.</HI> 1.23.&mdash; compare al&s;o <HI>Deut.</HI> 18.15. with <HI>Act.</HI> 3.22. <HI>P&s;al.</HI> 2.7. with <HI>Act.</HI> 13.33. <HI>Heb.</HI> 1.5. &amp; 5.5. <HI>P&s;al.</HI> 8.2. with <HI>Mat.</HI> 21.16. <HI>P&s;al.</HI> 22.18. with <HI>Mat.</HI> 27.35. <HI>John</HI> 19.24. <HI>P&s;al.</HI> 40.6, 7, 8. with <HI>Heb.</HI> 10.5, &amp;c. and <HI>P&s;al.</HI> 45.6, 7&punc; with <HI>Heb.</HI> 1.8, 9
<PB N="20" REF="245"> and <HI>P&s;al.</HI> 68.18. with <HI>Eph.</HI> 4.8. and <HI>P&s;al.</HI> 69.9. with <HI>Rom.</HI> 15.3. and <HI>P&s;al.</HI> 102.25. with <HI>Heb.</HI> 1.10. and <HI>P&s;al.</HI> 110.1. with <HI>Mat.</HI> 22.24, 45. <HI>Mark</HI> 12.36. <HI>Luke</HI> 20.42, 43, 44. <HI>Acts</HI> 2.34, 35. 1 <HI>Cor.</HI> 15.25. <HI>Heb.</HI> 1.13. <HI>P&s;al.</HI> 110.4. <HI>Heb.</HI> 5.6. and 7.17. <HI>P&s;al.</HI> 110.22. with <HI>Mat.</HI> 21.42. <HI>Mark</HI> 12.10. <HI>Acts</HI> 4.11. 1. <HI>Pet.</HI> 2.7. So <HI>E&s;a.</HI> 11.10. with <HI>Rom.</HI> 15.12. and <HI>I&s;a.</HI> 28.16. with 1 <HI>Pet.</HI> 2.6. and <HI>I&s;a.</HI> 42.1, &amp;c. with <HI>Mat.</HI> 12.17, &amp;c. and <HI>I&s;a.</HI> 45.23. with <HI>Rom.</HI> 14.11. and <HI>E&s;a.</HI> 61.1. with <HI>Luke</HI> 4.18, 21. and <HI>Amos</HI> 9.11. with <HI>Acts</HI> 15.15, 16. <HI>Mic.</HI> 5.2. with <HI>Mat.</HI> 2.6. and <HI>Zech.</HI> 9.9. with <HI>Mat.</HI> 21.5. <HI>John</HI> 12.14, 15. and <HI>Zech.</HI> 11.12. with <HI>Mat.</HI> 27.9. and <HI>Zech.</HI> 12.10. with <HI>John</HI> 19.37. and <HI>Zech.</HI> 13.7. with <HI>Mat.</HI> 25.31. <HI>Mal.</HI> 3.1. with <HI>Mat.</HI> 11.10. <HI>Mark</HI> 1.2, &amp;c.</P>
<P><HI>Junius</HI> and <HI>Tremellius, Tarnovius</HI> and <HI>Rivet,</HI> refer to this place, <HI>Ho&s;.</HI> 11.1. <HI>Out of</HI> Egypt <HI>have I called my Son;</HI> which <HI>Mat.</HI> 2.15. is cited and applied to Chri&s;t.</P>
<P N="2">2. There are Citations in a mediate and typical Sen&s;e out of the Old Te&s;tament, re&s;pecting Chri&s;t and his My&s;tical Body the Church: As <HI>Exod.</HI> 12.46. about the <HI>Pa&s;chal Lamb,</HI> applied to <HI>Chri&s;t, John</HI> 19.26. the <HI>Brazen Serpent, Numb.</HI> 21.8, 9. with <HI>John</HI> 3.14, 15. <HI>Jonas</HI> Chap. 2.1, 11. with <HI>Mat.</HI> 12.39. <HI>Adam</HI> and <HI>Eve, Gen.</HI> 2.23, 24. with <HI>Eph.</HI> 5.31, 32, &amp;c. To this Head al&s;o may be reduced tho&s;e Allegations, which are Expo&s;itions of an Allegorical Speech, as in <HI>Phil. Sacr.</HI> p. 375.</P>
<P>An <HI>Analogical Accommodation</HI> (which <HI>Cajetan</HI> called a tran&s;umptive &s;en&s;e) is when the words of the Old Te&s;tament are u&s;ed in the New, and accommodated to the Event, and for Conveniency or Similitude are attributed to a Per&s;on or &s;ome certain thing, extending it beyond the &s;cope the fir&s;t holy Writer; as <HI>Mat.</HI> 13.35. the &s;aying, <HI>P&s;al.</HI> 78.2. <HI>I will open my Mouth in a Parable, I will utter dark Sayings of old;</HI> is analogically &s;aid to be fulfilled in Chri&s;t: For, as God the Father by the Pro|phets opened the My&s;teries of the Kingdom of Heaven to his People at all times; &s;o Chri&s;t who was, <GAP DESC="foreign">, the hypo&s;tatical Word of the Father, thought meet to expre&s;s him&s;elf in Parables. Yet in the 78 <HI>P&s;alm,</HI> true Examples are given; but Chri&s;t u&s;es feigned Narrations, <GAP DESC="foreign">, both which agree in this, that they are called <HI>Parables,</HI> that is, Similitudes, <HI>viz.</HI> &s;uch as are brought in by Chri&s;t, and recited by the <HI>P&s;almi&s;t</HI> on purpo&s;e to admoni&s;h the People by tho&s;e Examples, of what they were to expect from God by their Per&s;eve|rance in, or Apo&s;tacy from the Faith: See 1 <HI>Cor.</HI> 10.6, 11, &amp;c.</P>
<P>The words <HI>E&s;a.</HI> 53.4. viz. <HI>He hath born our Griefs</HI> (or Infirmities) <HI>and carried our Sorrows</HI> (or Di&s;ea&s;es) are cited <HI>Mat.</HI> 8.17. Now if you re&s;pect the Per&s;on or adequate Subject of whom the Prophet &s;peaks; the Allegation or Citation is, <GAP DESC="foreign">, according to the word, or literally to be under&s;tood: but if you will have re&s;pect to the thing of which <HI>Matthew</HI> treats; it mu&s;t be only by way of Ana|logy and Accommodation. For here there is an account given of Chri&s;t, with re|&s;pect to his healing divers Di&s;ea&s;es, in which he is &s;aid to accompli&s;h what was foretold by the Prophetical Oracle, and in a literal &s;en&s;e to bear our Spiritual Infir|mities in his Pa&s;&s;ion and Death, as it is expounded 1 <HI>Pet.</HI> 2.24, 25. More Citations you may find, <HI>Deut.</HI> 30.11. with <HI>Rom.</HI> 10.6. in the de&s;cription of the Righteou&s;ne&s;s of Faith; &s;ee al&s;o <HI>E&s;a.</HI> 43.19. compared with <HI>Rev.</HI> 21.5. <HI>Mat.</HI> 2.17, 18. with <HI>Jer.</HI> 31.15. <HI>Mat.</HI> 13.14. with <HI>E&s;a.</HI> 6.9. <HI>Mat.</HI> 15.8. with <HI>E&s;a.</HI> 29.13. <HI>Luke</HI> 23.30. <HI>Rev.</HI> 6.16. with <HI>Ho&s;.</HI> 8.10. <HI>Acts</HI> 13.40, 41. with <HI>Habak.</HI> 1.5. <HI>Rom.</HI> 9.27, 28. with <HI>E&s;a.</HI> 10.22. <HI>Rom.</HI> 9.29. with <HI>I&s;a.</HI> 1.9. 1 <HI>Cor.</HI> 1.19, 20. with <HI>I&s;a.</HI> 29.14. &amp; 33.18. <HI>Rev.</HI> 1.7. with <HI>Zech.</HI> 12.10. &amp; <HI>Rev.</HI> 11.4. with <HI>Zech.</HI> 4.14, &amp;c.</P>
<P><NOTE PLACE="marg">2. As to the exernal Form.</NOTE>As to the <HI>external</HI> Form, or the kind of &s;peaking, or the manner of Citation, the following things are ob&s;ervable. (1.) The frequent Quotation of the <HI>Septuagint,</HI> or the ancient Greek Tran&s;lation of the Old Te&s;tament, of which, as <HI>Hierom</HI> notes,<NOTE N="*" PLACE="marg">In que&s;t Heb. &s;uper Gen. To. <HI>4. fol. 102.</HI></NOTE> <HI>Hoc generaliter ob&s;ervandum, quod ubicun&abque; &s;ancti Apo&s;toli aut Apo&s;tolici viri loquantur ad Populos his plerum&abque; Te&s;timoniis abutuntur, quae (per Tran&s;lationem Septuagint. Inter|pretum) jam fuerant in Gentibus divulgatae;</HI> that is, <HI>This is to be generally noted, that where&s;oever the holy Apo&s;tles or Apo&s;tolical Men &s;poke to the People, they did for the mo&s;t part u&s;e the&s;e Te&s;timonies, which</HI> (that is, the Tran&s;lation of the Seventy Interpreters) <HI>were now publi&s;hed to the Gentiles.</HI> And that even in tho&s;e things where there is a manife&s;t difference between that Tran&s;lation and the Original Hebrew Text, as <HI>Luke</HI> 3.36. wherein, the Genealogy of <HI>Chri&s;t,</HI> the Name <HI>Cainan</HI> is put in which is not in the Original Hebrew, but in the ver&s;ion of the Seventy, of which more hereafter.</P>
<P>The words (<GAP DESC="foreign">, <HI>re&s;toring Sight to the blind</HI>) as it is cited, <HI>Luke</HI> 4.18. are not in the <HI>Hebrew</HI> Text of <HI>I&s;a.</HI> 61.1. but in the <HI>Septuagint:</HI> Compare
<PB N="21" REF="245"> <HI>Zech.</HI> 9.9. with <HI>Mat.</HI> 21.8. and <HI>P&s;al.</HI> 8.2. with <HI>Mat.</HI> 21.16. Upon <HI>which</HI><NOTE N="*" PLACE="marg">Part 2. <HI>Clavis Script.</HI> p. 103.</NOTE> <HI>Illyricus</HI> thus &s;ays, <HI>In &s;eptuaginta Interpretum ver&s;ione citand&acirc; notandum e&s;t, Apo&s;tolos in Novo Te&s;tamento non immerito aliquid dedi&s;&s;e imbecillitati Chri&s;tianorum, &amp; communi con&s;uetu|dini, quod non aliter aliquoties dicta Scripturae citaverint, quam &s;icut jamdudum apud vulgus ex illa ver&s;ione innotuerint &s;ic enim illi pu&s;illis Chri&s;ti lac praebentes, ac ad eorum captum &s;e&s;e accommodantes, loqui non dedignati; &s;ic videmus etiam Parentes aliquando cum Infan|tibus balbutire;</HI> that is, <HI>In the Citations of the &s;eventy Interpreters in the New Te&s;tament, we are to note, That the Apo&s;tles yielded much to the Weakne&s;s of Chri&s;tians and common Cu&s;tom, and that &s;ea&s;onably, in not quoting tho&s;e Places otherwi&s;e than the Capacity of the Vulgar could reach: For they giving as it were Milk to tho&s;e tender Babes of Chri&s;t, and accommodating them&s;elves to their &V;nder&s;tanding, di&s;dained not to &s;peak after that manner. So we &s;ee Parents &s;ometimes li&s;p to their little Ones.</HI></P>
<P><HI>Rivet</HI> &s;ays thus<NOTE N="*" PLACE="marg">In I&s;agog. Scrip. <HI>cap.</HI> 10. <HI>p.</HI> 138.</NOTE> <HI>They (viz.</HI> the holy Pen-men of the New Te&s;tament) <HI>follow|ed this Interpretation in tho&s;e things only, which did no way prejudice the Truth of Faith, e&s;pecially when they had occa&s;ion to di&s;cour&s;e of any dangerous departure from that very ver&s;ion received among the Greeks;</HI> or, as he adds, <HI>The Apo&s;tles and Apo&s;tolical Men u&s;ed that common Ver&s;ion by a Liberty no way dangerous, to win upon the Greeks or Gen|tiles, who had great Veneration for it, tho not in every part perfect.</HI> Yet we mu&s;t care|fully note, that the <HI>Apo&s;tles</HI> did not always quote the <HI>Septuagint,</HI> as by the compa|ring of divers places may appear; as <HI>E&s;a.</HI> 25.8. for the Hebrew word there,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> which &s;ignifies <HI>in &s;empiternum, for everla&s;ting,</HI> the <HI>Septuagint</HI> has it <GAP DESC="foreign">, <HI>prevail|ing</HI> or overcoming; but St. <HI>Paul</HI> tran&s;lates it <GAP DESC="foreign">, <HI>in Victory: Matthew</HI> and <HI>John,</HI> as <HI>Jerome</HI> witne&s;&s;es in his Comment on <HI>E&s;a.</HI> 6. made their Quotations from the <HI>Hebrew,</HI> whereas <HI>Luke</HI> was very skilful in the Art of Medicine, and better read in <HI>Greek;</HI> therefore his Stile is elegant both in his <HI>Go&s;pel,</HI> and in the <HI>Acts</HI> of the <HI>Apo&s;tles,</HI> &s;avouring more than they of human Eloquence, and more u&s;ing <HI>Greek</HI> than <HI>Hebrew</HI> Citations. Examples from <HI>John</HI> and <HI>Matthew</HI> are <HI>Zech.</HI> 12.10. which the <HI>Septuagint</HI> renders <GAP DESC="foreign">, <HI>They will look upon me, becau&s;e they have in&s;ulted</HI> (for <GAP DESC="foreign"> <HI>transfixed</HI> or <HI>pierced</HI>) but <HI>John</HI> 19.37. cites it out of the Hebrew, <GAP DESC="foreign">, <HI>They &s;hall &s;ee him whom they pierced:</HI> compare the Ver&s;ion of the Seventy, <HI>Ho&s;.</HI> 11.1. with <HI>Mat.</HI> 2.15. <HI>Mic.</HI> 5.1. with <HI>Mat.</HI> 2.6. <HI>E&s;a.</HI> 42.1, 2, 3, 4. with <HI>Mat.</HI> 12.18, 19, 20, 21. the&s;e and other Pa&s;&s;ages are to be oppo&s;ed to &s;uch as do overmuch extol that <HI>Greek</HI> Ver&s;ion, and attribute divine and authentick Authortiy to it, becau&s;e the Evangeli&s;ts and Apo|&s;tles &s;ometimes made u&s;e of it, which kind of rea&s;oning might carry a &s;hew of Validity had they always u&s;ed it, which 'tis certain they did not, and the Rea&s;on why they cited it &s;ometimes is given before.<NOTE PLACE="marg">Citations from &s;en&s;e, not word for word.</NOTE></P>
<P N="2">2. <HI>Te&s;timonies,</HI> and Prophecies of the <HI>Old Te&s;tament,</HI> are alleadged and produced in the <HI>New,</HI> not always according to the Letter, or word for word, but frequently by change of the Phra&s;e in divers Re&s;pects; as,</P>
<P N="1">1. Sometimes words are left <HI>out,</HI> which are not for the pre&s;ent purpo&s;e,<NOTE PLACE="marg"><HI>Detraction</HI> 1.</NOTE> as ap|pears, if you compare <HI>Deut.</HI> 24.1. with <HI>Mat.</HI> 5.31. and <HI>Deut.</HI> 25.5. with <HI>Mat.</HI> 22.24. and <HI>E&s;a.</HI> 9.1. with <HI>Mat.</HI> 4.15. and <HI>E&s;a.</HI> 42.4. with <HI>Mat.</HI> 12.21. Some ob|&s;erve more e&s;pecially that the &s;acred Writers when they make Allegations, do for brevity and per&s;picuity &s;ake, cite the fir&s;t and the la&s;t, and cut off the middle, as <HI>E&s;a.</HI> 28.11, 12. with 1 <HI>Cor.</HI> 14.21. and <HI>E&s;a.</HI> 40.6, 7, 8. with 1 <HI>Pet.</HI> 1.24, 25. and <HI>Zech.</HI> 9.9. with <HI>Mat.</HI> 21.5, &amp;c.</P>
<P>Sometimes words are added for Illu&s;tration or Expo&s;ition's &s;ake,<NOTE PLACE="marg"><HI>Adjection</HI> 2.</NOTE> as <HI>Gen.</HI> 2.24. with <HI>Mat.</HI> 19.5. where (<GAP DESC="foreign">, <HI>they two</HI>) are emphatically added, <HI>And they two &s;hall be one Fle&s;h:</HI> So <HI>Deut.</HI> 6.13. compared with <HI>Mat.</HI> 4.10. where the exclu&s;ive word is added with great evidence, <HI>viz. Thou &s;halt wor&s;hip the Lord [thy God] and him [only] &s;halt thou &s;erve:</HI> See al&s;o <HI>E&s;a.</HI> 64.4. with 1 <HI>Cor.</HI> 2.9. where the&s;e words are added, <HI>Neither hath it entred into the Heart of Man.</HI></P>
<P>There is &s;ometimes a <HI>Tran&s;po&s;ition</HI> of Words, which neverthele&s;s dimini&s;hes not,<NOTE PLACE="marg"><HI>Tran&s;po&s;it.</HI> 3.</NOTE> nor varies the &s;ence, as <HI>E&s;a.</HI> 64.4. compared with 1 <HI>Cor.</HI> 2.9. where <HI>the hear|ing of the Ear, and the &s;eeing of the Eye</HI> are tran&s;po&s;ed; &s;o the <HI>De&s;truction of Al|tars and the killing of the Prophets,</HI> are tran&s;po&s;ed; 1 <HI>Kings</HI> 19.14. with <HI>Rom.</HI> 11.3.</P>
<P>There is &s;ometimes a change of the <HI>words them&s;elves,</HI><NOTE PLACE="marg"><HI>Change</HI> 4.</NOTE> and &s;ometimes of their <HI>Accidents:</HI> The change of <HI>words them&s;elves</HI> happens, (1.) From the diver&s;ity of read|ing in the Hebrew Text, e&s;pecially when the Quotation is from the <HI>Septuagint;</HI> who having made u&s;e of Bibles not pointed, did frequently read and expound it otherwi&s;e then, 'tis in the Hebrew; <HI>Gen.</HI> 47.31. <HI>And</HI> I&s;rael <HI>bowed him&s;elf upon the Head</HI> <GAP DESC="foreign">,
<PB N="22" REF="246"> <HI>of the Bed</HI> (he wor&s;hipped or adored his Lord God, &s;o as that he bowed his Body to his Beds-head) but the <HI>Septuagint</HI> have it <GAP DESC="foreign">,<NOTE N="*" PLACE="marg">Et adoravit <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rael</HI> &s;uper &s;ummitatem virgae &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ae Heb 11.21.</NOTE> <HI>And</HI> I&s;rael <HI>wor&s;hipped upon the end or top of his Rod or Staff;</HI> for they read it as if it had been <GAP DESC="foreign">, which &s;ignifies a <HI>Rod</HI> or <HI>Staff,</HI> the difference being only in the <HI>Points.</HI> This Ver&s;ion the Apo&s;tle exactly follows, <HI>Heb.</HI> 11.21. And whereas there is a different reading even in the <HI>Greek,</HI> &s;ome Copies having <GAP DESC="foreign">, <HI>ejus,</HI> of his; &s;ome <GAP DESC="foreign">, <HI>&s;uus,</HI> his: There ari&s;es a double Interpretation here, <HI>viz.</HI> That <HI>Jacob</HI> through Age being in Bed, leaned upon his Staff, and thanking God for the promi&s;e of a Sepulture with his Fathers; hence &s;ay &s;ome, it &s;hould be thus, <HI>Et in|clinavit &s;e Baculo &s;uo innixus; And he bowed him&s;elf, leaning upon his Staff,</HI> or, that he bowed him&s;elf to the Scepter which <HI>Jo&s;eph</HI> held, and honoured his Son in his Office; that that Dream might be fulfilled which <HI>Jo&s;eph</HI> had of the <HI>Obey&s;ance of the Sun and Moon,</HI> mentioned <HI>Gen.</HI> 37.9. which the vulgar Ver&s;ion, and that of <HI>Era&s;|mus</HI> will have rendred, <HI>And he adored, leaning on the top of his Rod,</HI> &amp;c. Another Example you have <HI>P&s;al.</HI> 40.7. <HI>Mine Ears ha&s;t thou opened;</HI> of which Metaphor, &s;ee our &s;acred <HI>Philology,</HI> Book 1. Vol. 1. <HI>cap.</HI> 7. But the <HI>Septuagint</HI> render it <GAP DESC="foreign">, <HI>But a Body ha&s;t thou prepared for me;</HI> which Ver&s;ion the Apo&s;tle cites, <HI>Heb.</HI> 10.5.<NOTE PLACE="marg">Heb 10.5&punc;</NOTE> This reading may be explained two ways: Fir&s;t of Chri&s;t's <HI>human Body;</HI> hence the <HI>Syriac</HI> elegantly tran&s;lates it; <HI>But with a Body ha&s;t thou cloathed me:</HI> and &s;o the Ver&s;ion agrees excellently with the original Hebrew. Becau&s;e thou ha&s;t prepared a Body for me, and ha&s;t made me an obedient Servant (which is &s;ymbo|lically noted by the digging or boring of the Ears) that I may offer the &s;elf-&s;ame Body as a Sacrifice to thee for the Sins of Mankind.</P>
<P>Secondly; as <HI>a Body,</HI> in oppo&s;ition to <HI>Figures</HI> and <HI>Shadows,</HI> as <HI>We&s;themerus</HI> &s;ays,<NOTE N="*" PLACE="marg">VVe&s;theme|rus <HI>lib.</HI> de Tropis Sac. Scrip. <HI>p.</HI> 148.</NOTE> <HI>Sacrificium &amp; Oblationem nolui&s;ti, id e&s;t, Ceremonias illas</HI> V. T. <HI>repudia&s;ti, &s;ed Corpus apt a&s;ti mihi,</HI> &amp;c. That is, <HI>Sacrifice and Offering thou woulde&s;t not; that is, thou ha&s;t ab|rogated the Ceremonies of the Old Te&s;tament, but thou ha&s;t prepared a Body for me; that is, the</HI> Truth, <HI>of which, tho&s;e Sacrifices were only Shadows; a Figure thou woulde&s;t no longer, the time coming wherein the Body, that is, the very thing it &s;elf, and Truth was to be made manife&s;t,</HI> Col. 2.9, 17. <HI>Hunnius</HI> in his Comment &s;ays, <HI>That the&s;e words from the Greek Tran&s;lation are by a very good Rea&s;on retained, becau&s;e that Body provided or fitted for Chri&s;t, or taken in the Incarnation, is to be oppo&s;ed (as a thing adumbrated, and the true propitiatory Sacrifice) to the Rites of the Law, which contained only a Shadow, not the ab&s;olute Image or Sub&s;tance of things.</HI></P>
<P N="2"><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE>2. <HI>Exegetically,</HI> that is, by way of <HI>Illation</HI> or Inference, as <HI>P&s;al.</HI> 68.18. <HI>Thou ha&s;t received Gifts among Men</HI> (&s;o the Hebrew) which <HI>Eph.</HI> 4.8. is thus quoted, <GAP DESC="foreign">, <HI>And gave Gifts unto Men;</HI> both are true, and the one is the Con&s;equence of the other, or an Illation from it. <HI>E&s;a.</HI> 1.9. <HI>Except the Lord of Ho&s;ts had left us a Remnant</HI> (<GAP DESC="foreign">, <HI>reliquum</HI>) this <HI>Rom.</HI> 9.29. is called <GAP DESC="foreign">, <HI>Seed:</HI> So from the <HI>Septuagint,</HI> E&s;a. 10.22. <HI>If thy People be as the Sand of the Sea,</HI> &amp;c. it is &s;aid <HI>Rom.</HI> 9.27. <HI>Si fuerit</HI> <GAP DESC="foreign">, <HI>If the number of the Children of</HI> I&s;rael, <HI>&amp;c.</HI></P>
<P><NOTE PLACE="marg">E&s;aiah 28 16. Rom. 9.27. 1 Pet. 2.6.</NOTE>It is &s;aid, <HI>E&s;a.</HI> 28.16. <HI>He that believeth &s;hall not make ha&s;te,</HI> which <HI>Rom.</HI> 9.27. is quoted, <HI>Who&s;oever believeth on him,</HI> <GAP DESC="foreign">, and 1 <HI>Pet.</HI> 2.6. <GAP DESC="foreign">, <HI>&s;hall not blu&s;h, be a&s;hamed, or be confounded:</HI> the latter follows from the for|mer; He that believes makes no ha&s;te, but patiently expects the fulfilling of Divine Promi&s;es; and therefore he will certainly partake of them; whence it follows, that he has no cau&s;e to be a&s;hamed of his hope, <HI>&amp;c.</HI></P>
<P><NOTE PLACE="marg">Amos 5.27.</NOTE>Amos 5.27. <HI>I will cau&s;e you to go into Captivity beyond</HI> Dama&s;cus: this is quoted, <HI>Acts</HI> 7.43. thus, <HI>I will carry you away beyond</HI> Babylon. Both were fulfilled: for the <HI>I&s;raelites</HI> were not only carried away into <HI>Syria</HI> only, who&s;e Chief or Metropolitan City <HI>Dama&s;cus</HI> is, but al&s;o beyond <HI>Babylon,</HI> into <HI>Per&s;ia</HI> and <HI>Ca&s;pia,</HI> as appears, <HI>E&s;d.</HI> 8.17.</P>
<P><NOTE PLACE="marg">Micah 5.2.</NOTE>Mic. 5.2. <HI>And thou</HI> Bethlehem Ephratah, <HI>tho thou be little among the thou&s;ands of</HI> Judah, <HI>yet out of thee &s;hall come forth unto me that is to be a Ruler in</HI> I&s;rael. This Text is thus cited <HI>Mat.</HI> 2.6. <HI>And thou</HI> Bethlehem <HI>in the Land of</HI> Juda, <HI>art not the lea&s;t among the Princes of</HI> Juda; <HI>for out of thee &s;hall come a Governour, that &s;hall rule (or feed) my People</HI> I&s;rael. In the former Text it is called <HI>Bethlehem Ephrata,</HI> of which you may read <HI>Gen.</HI> 35.16, 19. and 48.16. In the latter, it is called, <HI>The Land of Juda,</HI> by a <HI>Synecdoche,</HI> for a City &s;eated in the Land of <HI>Juda:</HI> For at that time the Epithet of <HI>Juda</HI> was more u&s;ed, and to <HI>Herod</HI> him&s;elf better known then the Sir|name of <HI>Ephrata,</HI> which perhaps at that Sea&s;on, grew out of u&s;e, or was le&s;s known
<PB N="23" REF="246"> to the Vulgar. In the former Text <HI>Bethlehem</HI> is called <HI>little,</HI> with re&s;pect to ex|ternal Splendor and Eminency: But in the latter it is called <HI>not the lea&s;t,</HI> becau&s;e of that &s;ingular Honour which accrued to it by the Nativity of the <HI>Me&s;&s;iah.</HI> In the former 'tis &s;aid, <HI>among the thou&s;ands of Juda;</HI> but here <HI>among the Princes of Juda,</HI> of which, &s;ee our fir&s;t Book, <HI>Chap.</HI> 3. <HI>Sect.</HI> 3. there the <HI>Me&s;&s;iah</HI> is called a <HI>Ruler in I&s;rael,</HI> but here a <HI>Captain</HI> (or Governour), <HI>who &s;hall feed the People:</HI> which eminent <HI>Metaphor</HI> is el&s;ewhere expounded as it re&s;pects the Office of Chri&s;t.</P>
<P>So much for a change in Words them&s;elves, the like may be found in their <HI>Accidents,</HI> &s;uch as re&s;pect, (1.) <HI>Number,</HI> as that which is &s;aid, <HI>P&s;al.</HI> 32.1. in the &s;ingular Number, <HI>viz. Ble&s;&s;ed is he who&s;e Tran&s;gre&s;&s;ion is forgiven, who&s;e Sin is covered,</HI> is cited, <HI>Rom.</HI> 4.7. in the plural; &s;o <HI>E&s;a.</HI> 52.7. with <HI>Rom.</HI> 10.15. in both places the <HI>&s;en&s;e</HI> is the <HI>&s;ame,</HI> for the <HI>&s;ingular</HI> is put for the <HI>plural &s;ynecdochically.</HI> Compare <HI>Deut.</HI> 6.16. with <HI>Mat.</HI> 4.7, &amp;c. (2.) Per&s;on,<NOTE PLACE="marg"><HI>Gram. Sacr.</HI> p. 680.</NOTE> of which Examples are given el&s;e|where. (3.) <HI>Mood</HI> and <HI>Ten&s;e,</HI> of which there is an eminent Example in the Citati|on from <HI>E&s;a.</HI> 6.10. which is made <HI>Mat.</HI> 13.14, 15. <HI>John</HI> 12.40. <HI>Acts</HI> 28.26, 27. where there is an <HI>emphatical Change</HI> of the <HI>Imperative</HI> Mood into the <HI>Indicative,</HI> and of the <HI>Pre&s;ent</HI> Ten&s;e of the <HI>Subjunctive</HI> into the Future Ten&s;e of the <HI>Indica|tive.</HI></P>
<P>Now before we proceed it is to be <HI>noted,</HI><NOTE PLACE="marg">Note,</NOTE> That &s;ometimes there is &s;uch a Change made in the Quotation, that we cannot clearly &s;hew from what place of the Old Te&s;tament it is taken, as <HI>Eph.</HI> 5.14. wherefore he &s;aith, <HI>Awake thou that &s;leepe&s;t, and ari&s;e from the dead, and Chri&s;t &s;hall give thee Light;</HI> which &s;ome refer to <HI>E&s;a.</HI> 60.1. and others to <HI>E&s;a.</HI> 26.19, 21. But it &s;eems to agree mo&s;t with the fir&s;t place, be|cau&s;e of the likene&s;s of the Scope.</P>
<P>Another &s;acred Sentence of a doubtful Original we meet with, <HI>Jam.</HI> 4.5. <HI>Do ye think that the Scripture &s;aith in vain, the Spirit that dwelleth in us lu&s;teth to Envy?</HI> which words are thought to be cited from <HI>Gen.</HI> 8.21. others think them to be ra|ther taken from <HI>Numb.</HI> 11.29, &amp;c.</P>
<P N="3">3. The Writers of the <HI>Old Te&s;tament</HI> are wont from two or three alledged Te&s;timonies to make up one intire Citation, or, as <HI>Salmeron</HI> &s;ays, <HI>Tom.</HI> 1. <HI>p.</HI> 109. To produce one Te&s;timony from divers Prophets put together, as <HI>Mat.</HI> 21.4, 5. of which the fir&s;t part is taken from <HI>E&s;a.</HI> 62.11. and the latter from <HI>Zech.</HI> 9.9. The Evangeli&s;t calls it the Prophet, in the &s;ingular Number, to denote the Harmony and Agreement that is betwixt the Prophets. Compare <HI>Mat.</HI> 21.13. with <HI>E&s;a.</HI> 56.7. and <HI>Jer.</HI> 7.11. and <HI>Mark</HI> 1.2, 3. with <HI>Mal.</HI> 3.1. <HI>E&s;a.</HI> 40.3. and <HI>Acts</HI> 1.20. with <HI>P&s;al.</HI> 69.25, 26. and <HI>P&s;al.</HI> 109.7, 8. <HI>Rom.</HI> 3.10, 11, 12, 13, 14, 15, 16, 17, 18. which are taken from <HI>P&s;al.</HI> 14.2, 3. <HI>P&s;al.</HI> 53. <HI>P&s;al.</HI> 5. <HI>P&s;al.</HI> 140. <HI>P&s;al.</HI> 10. <HI>E&s;a.</HI> 59.7, 8. and <HI>P&s;al.</HI> 36. Compare <HI>Rom.</HI> 9.33. with <HI>E&s;a.</HI> 28.16. <HI>E&s;a.</HI> 8.14. and <HI>Rom.</HI> 11.26. with <HI>E&s;a.</HI> 59.20. or 27.9. or 4.4. or <HI>Jer.</HI> 31.34. and 1 <HI>Cor.</HI> 15.54, 55. with <HI>E&s;a.</HI> 25.8. <HI>Ho&s;.</HI> 13.14. and 1 <HI>Pet.</HI> 2.7. with <HI>P&s;al.</HI> 118.22. and <HI>E&s;a.</HI> 8.14. <HI>Heb.</HI> 9.19, 20. with <HI>Exod.</HI> 24.6, 7, 8. and <HI>Numb.</HI> 19.6.</P>
<P><HI>Te&s;timonies</HI> are not only cited from the Scriptures of the Old Te&s;tament, but al&s;o from the Books of the ancient <HI>Rabbies,</HI> as we have already touched upon. In 2 <HI>Tim.</HI> 3.8. there is mention made of <HI>Jannes</HI> and <HI>Jambres,</HI> upon which <HI>Schikard</HI><NOTE N="*" PLACE="marg">In praefat. Be<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hinath Happeru&s;chin</NOTE> &s;ays, <HI>Haec nomina Magorum Aegypti nu&s;piam in Scripturis, at in Targum,</HI> &amp;c. <HI>The&s;e names of the Egyptian Magicians are no where to be read in Scriptures, but in the</HI> Targum, <HI>of</HI> Jonathan Ben Uziel, <HI>upon</HI> Exod. 7.11. <HI>they are expre&s;ly found: Paul</HI> therefore quotes this fa|mous Paraphra&s;e of the Law: Yet others &s;ay, that this <HI>Targum of Jonathan,</HI> is of too late a Date, if we con&s;ider the Stile and Matters treated of, than that <HI>Paul</HI> could peru&s;e them; but that he and the Author of the <HI>Chaldee Paraphra&s;e,</HI> rather received it from common Opinion or Tradition: And <HI>Schindler</HI> affirms, that the Names <HI>Juhanes</HI> and <HI>Mambres</HI> were expre&s;&s;ed in the <HI>Talmud tract. Sanhedrim. Pliny</HI> in his Natural Hi&s;tory, <HI>lib.</HI> 30. <HI>cap.</HI> 1. &s;peaks of Names &s;omething like the&s;e, and repre&s;ents them as a Faction that oppo&s;ed <HI>Mo&s;es,</HI> &amp;c.</P>
<P>To this we may refer what we read in the 9th Ver&s;e of the Epi&s;tle of <HI>Jude,</HI> con|cerning the Controver&s;y between the Archangel <HI>Michael</HI> and the <HI>Devil,</HI> about the Body of <HI>Mo&s;es;</HI> and al&s;o the Prophecy of <HI>Enoch</HI> concerning the <HI>coming of the Lord to Judgment;</HI> ver. 14, 15. of which <HI>Junius</HI> &s;ays, that the former is taken from <HI>Zech.</HI> 3.1, 2. where that Divine Rebuke is read; And that by <HI>Michael</HI> we are to under|&s;tand <HI>Chri&s;t,</HI> called the <HI>Archangel,</HI> becau&s;e he is the Prince of Angels: See <HI>Dan.</HI> 12.1. But the Body of <HI>Mo&s;es</HI> is not to be under&s;tood properly but figuratively of the Truth and Complement of the Law given by <HI>Mo&s;es</HI> (&s;ee <HI>Col.</HI> 2.17.) of which
<PB N="24" REF="247"> Complement (which is in Chri&s;t) he was a Type;<NOTE PLACE="marg">Zech. 3.1.</NOTE> he was a Type; <HI>And he &s;hewed me</HI> Jo&s;hua <HI>the High Prie&s;t &s;tanding before the Angel of the Lord, and Satan &s;tanding at his Right-hand to re&s;i&s;t;</HI> Zech. 3.1, <HI>&amp;c.</HI></P>
<P>We meet with three Citations from prophane Writers, quoted by the Apo&s;tle <HI>Paul,</HI> as (1.) <HI>Acts</HI> 17.28.<NOTE PLACE="marg">Acts 17.28.</NOTE> <HI>For in him</HI> (that is the Lord God) <HI>we live, move, and have our being, as certain al&s;o of your own; Poets have &s;aid; For we are al&s;o his Offspring,</HI> <GAP DESC="foreign">, which piece of a Ver&s;e <HI>Clemens Alexandrinus</HI><NOTE N="*" PLACE="marg">5 <HI>Str<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mat.</HI> fol. 123.</NOTE> &s;ays, is taken from <HI>Aratus</HI> in <HI>Phaenomenis,</HI> and recites the intire place of <HI>Aratus</HI> con&s;i&s;ting of &s;ome Ver|&s;es. In <HI>Aratus</HI> this is attributed to, or &s;poken of <HI>Jupiter,</HI> which <HI>Paul</HI> took notice of, as perver&s;ly and altogether unju&s;tly a&s;cribed to that imaginary, fal&s;e, and phanta|&s;tical God, and therefore re&s;tores that Sentence to the only true God. This <HI>Aratus</HI> flouri&s;hed in the time of <HI>Ptolomy Philadelphus,</HI> and was illu&s;trious in the Court of <HI>Antigonus</HI> the Son of <HI>Demetrius,</HI> who governed the <HI>Macedonian</HI> Monarchy in the 105 <HI>Olympiad: Mac.</HI> 2.1. &s;ee <HI>Sextus Senen&s;is,</HI> lib. 2. <HI>Bibliothec. &s;anctae,</HI> Tit. <HI>Aratus.</HI> In the Golden Ver&s;es of <HI>Pithagoras,</HI> there is the like Sentence, <GAP DESC="foreign">.</P>
<P N="2"><NOTE PLACE="marg">1 Cor. 15.33.</NOTE>2. <GAP DESC="foreign">, <HI>Corrumpunt Mores bonos colloquia (vel con|&s;ortia) prava; Bad (or evil) Di&s;cour&s;e (or Society) corrupts good Manners.</HI> This Sentence con&s;i&s;ting of a Senary Iambick, &s;ome attribute to <HI>Menander,</HI> therein follow|ing <HI>Jerome</HI> in his Epi&s;tle to the <HI>Orator Magnus.</HI> Others a&s;cribe it to <HI>Euripides:</HI> How|ever it is, the Ver&s;e is made Canonical by the Apo&s;tle. And the word <GAP DESC="foreign"> (rendered Communication) really &s;ignifies a Fellow&s;hip, or keeping Company with impious and leud Per&s;ons, from <GAP DESC="foreign">, <HI>caetus,</HI> a Congregation or gathering together: See <HI>E&s;a.</HI> 22.13.</P>
<P N="3">3. <HI>Tit.</HI> 1.12. one of them&s;elves, a Prophet of their own, &s;aid <GAP DESC="foreign">, <HI>The</HI> Cretans <HI>are always Liars, evil Bea&s;ts, &s;low Bellies;</HI> ver. 13. <HI>This Witne&s;s is true.</HI> There is a mo&s;t elegant <HI>Oxymoron,</HI> in the&s;e words of <HI>Paul; The</HI> Cretans <HI>are always Liars;</HI> but he that &s;aid this was a <HI>Cretan,</HI> therefore (it may be concluded) he was a Liar;<NOTE PLACE="marg">596. <HI>l.</HI> 7.</NOTE> yet &s;ays <HI>Paul,</HI> his Te&s;timony is true: And hence perhaps he calls him Prophet; this Greek Ver&s;e is thus rendred in Latine (<HI>Cres &s;emper Mendax mala Be&s;tia, venter iners e&s;t.</HI> Era&s;mus Adag. 12, 29. &s;ays thus,<NOTE N="*" PLACE="marg">Divus Hie|ronimus in Commentariis, quos in hanc &s;crip&s;it Epi&s;to|lam, <HI>&amp;c.</HI></NOTE> <HI>Jerome</HI> in his Commentaries written upon this Epi&s;tle, intimates that this Ver&s;e is found in the Works of <HI>Epimenides,</HI> in a Book, who&s;e Title was, <HI>De Oraculis,</HI> of Oracles. Hence <HI>Paul</HI> calls him a Prophet, whether by way of <HI>Irony,</HI> or becau&s;e of the Subject he treated on, we will not determine. The beginning of this Ver&s;e <GAP DESC="foreign">, was made bold with by <HI>Callimachus</HI> a Poet of <HI>Cyrene,</HI> in a Hymn, wherein he celebrates the Prai&s;es of <HI>Jupiter,</HI> and lampoons the <HI>Cretans</HI> very &s;atyrically for their Vanity and Boa&s;ting that he was buried among them; whereas (as this Heathen Zealot fancies) <HI>Jove</HI> was immortal: Hence <HI>Ovid</HI> &s;aid, <HI>Nec fingunt omnia Cretes,</HI> the <HI>Cretans</HI> do not always lye; hence al&s;o ro&s;e the Pro|verb, <GAP DESC="foreign">, (to play the <HI>Cretan</HI>) was put for to lye. The occa&s;ion of this Di&s;cour&s;e was, that the <HI>Cretans</HI> had a certain Sepulcher with this Epitaph, <GAP DESC="foreign">, that is, Here lies one whom they call <HI>Jupiter.</HI> Becau&s;e of this In&s;cription, the Poet charges them with a Lye, in the&s;e words, <GAP DESC="foreign">; that is, The <HI>Cretans</HI> are always Liars, evil Bea&s;ts, &s;low Bellies: There|fore, O King, the <HI>Cretans</HI> have built a Sepulcher for you: But thou ha&s;t not died, for thou always live&s;t, <HI>&amp;c.</HI></P>
<P N="4">4. To conclude, we will only add the Pa&s;&s;age we read, <HI>Acts</HI> 17.22, 23. <HI>Ye Men of</HI> Athens, <HI>I perceive that in all things ye are too &s;uper&s;titious; for as I pa&s;&s;ed by, and con|templated on what ye wor&s;hip, (or beheld your Wor&s;hip) I found an Altar with this In|&s;cription,</HI> <GAP DESC="foreign">, To the unknown God: <HI>Whom therefore ye ignorantly wor&s;hip, him declare I unto you,</HI> &amp;c. <HI>&V;pon which</HI> Jerome <HI>excellently</HI> &s;ays<NOTE N="*" PLACE="marg">Epi&s;t. ad Magnum Ora|torem Roma|num <HI>Tom.</HI> 3. operum, <HI>f.</HI> 148.</NOTE> (after he had reci|ted &s;ome &s;ayings of learned <HI>Ethnicks,</HI> quoted by the Apo&s;tle) This Leader of the Chri&s;tian Ho&s;t, and this invincible Orator, pleading the Cau&s;e of Chri&s;t, di&s;creetly urges that accidental view of the In&s;cription of that Heatheni&s;h Altar, as an Argu|ment to prove the true Faith. He learn'd of the true <HI>David,</HI> to &s;natch the Sword from the Enemies Hand, and chop off his Head with his own Weapon, <HI>&amp;c.</HI> Of this <GAP DESC="foreign">, or In&s;cription on that Altar <HI>Ludovicus Vives</HI> &s;ays,<NOTE N="*" PLACE="marg">In <HI>lib.</HI> 7. de Civit. Dei <HI>cap.</HI> 17.</NOTE> <Q>That in the <HI>Attican</HI> Fields there were very many Altars dedicated to unknown Gods, hinted at by the Evangeli&s;t <HI>Luke, Acts</HI> 17. as al&s;o by <HI>Pau&s;anias</HI> in his <HI>Atticks,</HI> <GAP DESC="foreign">, (the Altars of unknown Gods) which Altars were the Invention of <HI>Epimenides</HI>
<PB N="25" REF="247"> the <HI>Cretan.</HI></Q> For when that Country was vi&s;ited with a &s;ore Plague, they con&s;ulted the Delphian Oracle, who&s;e An&s;wer is reported to be, That they mu&s;t offer Sa|crifices, but named not that God to which they &s;hould be offered. <HI>Epimenides,</HI> who was then at <HI>Athens,</HI> commands that they &s;hould &s;end Bea&s;ts (intended for the Sacrifice) through the Fields, and that the Sacrificers &s;hould follow with this Direction, that wherever they &s;hould &s;tand, there they mu&s;t be &s;acrificed to the un|known God, in order to pacify his Wrath. From that time therefore to the time of <HI>Diogenes Laertius,</HI> the&s;e Altars were vi&s;ited. More of this may be &s;een in <HI>Sixtus Senen&s;is,</HI> lib. 2. <HI>Biblioth, Tit. Arae Athenien&s;is In&s;criptio.</HI> See al&s;o <HI>Wolfius Tom.</HI> 1. <HI>Lectionum Memorabilium,</HI> p. 4. v. 20, <HI>&amp;c.</HI> So much of Schemes or Fi|gures.</P>
<Q><P>Schema hujus Mundi citius prolabitur &V;ndis.</P>
<P>In
<LIST>
<ITEM>Je&s;u</ITEM>
<ITEM>Coelo</ITEM>
</LIST> &s;olo &s;pes rata, firma quies.</P>
<P><BIBL><HI>1 Cor. 7.31.</HI></BIBL> <GAP DESC="foreign">.</P>
<P>Praeterit hujus Mundi Figura.</P></Q>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
<DIV1 TYPE="treatise">
<HEAD>A TREATISE Of all the TYPES, PARABLES and ALLEGORIES of the <HI>Old</HI> and <HI>New-Te&s;tament,</HI> with the Ex|po&s;itions of the Learned upon &s;uch as are ob&s;cure, <HI>&amp;c.</HI></HEAD>
<P>IN treating of a <HI>Type,</HI> we are to remark, 1. Its <HI>Definition,</HI> and that (1.) With re&s;pect to its <HI>Name.</HI> (2.) With re&s;pect to the <HI>Thing</HI> it &s;elf. 2. Its <HI>Divi&s;ion.</HI> 3. Its <HI>Canons,</HI> or Rules: of which in order.</P>
<DIV2 N="1" TYPE="article">
<HEAD><HI>Article I.</HI> Of the Definition of a Type.</HEAD>
<P>IN the Definition, (1.) We are to re&s;pect its <HI>Etymology.</HI> (2.) Its <HI>Homonymy,</HI> or various Acceptations. The Greek word <GAP DESC="foreign"> <HI>(Typos)</HI> which generally is u&s;ed in this Affair, is derived of <GAP DESC="foreign">, (which &s;ignifies to <HI>beat</HI> or <HI>&s;trike,</HI> and is formed of its mean <HI>Praeter-Ten&s;e</HI>) has various Significations. As,</P>
<P N="1"><PB N="26" REF="248">1. In a <HI>general</HI> Signification <GAP DESC="foreign">, a <HI>Type,</HI> is called the Print or Mark, which is made by beating, as <HI>John</HI> 20.25. what we call, <HI>the print of the Nails,</HI> is in Greek, <GAP DESC="foreign">, <HI>the Type of the Nails;</HI> that is, the Impre&s;&s;ion or Holes left by the Nails beaten or driven through his Hands.</P>
<P N="2">2. More particularly, It denotes an <HI>Example</HI> or <HI>Exemplar,</HI> which, in certain Actions we imitate, this goes before, and is to be imitated; &s;ee <HI>Phil.</HI> 3.17. 1 <HI>The&s;&s;.</HI> 1.7. 2 <HI>The&s;&s;.</HI> 3.9. 1 <HI>Tim.</HI> 4.12. <HI>Tit.</HI> 2.7. 1 <HI>Pet.</HI> 5.3. 1 <HI>Pet.</HI> 2.21. <HI>Acts</HI> 23.25. <HI>Rom.</HI> 6.17. What we tran&s;late <HI>Form of Doctrine,</HI> in the Greek, is <GAP DESC="foreign">, that <HI>Type of Doctrine;</HI> that is, in which God has pre&s;cribed the Rule, Form and Exam|ple of Obedience, and Life to us, <HI>viz.</HI> to believe the Go&s;pel, and live acording|ly, <HI>Phil.</HI> 1.27.</P>
<P N="3"><NOTE PLACE="marg">Ari&s;t. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">th. 1. <HI>c.</HI> 3. &amp; <HI>l.</HI> 2. <HI>c.</HI> 7.</NOTE>3. In another Signification <GAP DESC="foreign">, a <HI>Type,</HI> is called a <HI>De&s;cription not very exact,</HI> viz. that which is made &s;ummarily, briefly, and le&s;s compleatly.</P>
<P N="4">4. It has al&s;o another Signification with Phy&s;icians, who call that Form and Or|der ob&s;erved or noted in the Increa&s;e or Abatement of Di&s;ea&s;es; <GAP DESC="foreign">, a <HI>Type,</HI> denoting the Symptoms of the Di&s;ea&s;e, and what it is: Hence <HI>Galen</HI> writ a Book entitled, <GAP DESC="foreign"> of <HI>Types.</HI> As to other Sen&s;es wherein Lawyers and Poli|ticians take it, con&s;ult <HI>Stephanus in The&s;aur. Graecae Linguae,</HI> Tom. 3. Col. 1691.</P>
<P N="5">5. But to approach nearer to our Scope and Bu&s;ine&s;s, <GAP DESC="foreign">, a <HI>Type,</HI> denotes a Figure, Image, Effigie, or Repre&s;entation of any thing, and that either painted, feigned, or engraven or expre&s;&s;ed by any other way of Imitation. <HI>Acts</HI> 7.43. So, <HI>I&s;o|crates</HI> in <HI>Evag. encom.</HI> calls <GAP DESC="foreign">, the <HI>Images of Bodies,</HI> (<GAP DESC="foreign">.)</P>
<P N="6">6. Divines under&s;tand nothing el&s;e by <HI>Types,</HI> but the Images or Figures of things pre&s;ent, or to come; e&s;pecially the Actions and Hi&s;tories of the Old-Te&s;ta|ment, re&s;pecting &s;uch as prefigured Chri&s;t our Saviour in his Actions, Life, Pa&s;&s;ion, Death, and the Glory that followed. In which Sen&s;e &s;ome judg this Appellation to be <GAP DESC="foreign">, <HI>written or in&s;cribed,</HI> and refer <HI>Rom.</HI> 5.14. to it, where <HI>Adam</HI> the fir&s;t Man, is called <GAP DESC="foreign">, <HI>Figura futuri, the Figure of him that was to come,</HI> (viz. the la&s;t <HI>Adam,</HI> 1 Cor. 15.45.) and 1 <HI>Cor.</HI> 10.6. <GAP DESC="foreign">, <HI>now the&s;e things were our Types;</HI> and <HI>ver.</HI> 11. <GAP DESC="foreign">, <HI>now all the&s;e things happened to them for Types.</HI> The&s;e two Texts we tran&s;late Exam|ples, or En&s;amples. But in the former place (<HI>Rom.</HI> 5.14.) a <HI>Type</HI> &s;eems not pro|perly to denote what we here intend, for there is a certain Compari&s;on made be|tween <HI>Adam</HI> and <HI>Chri&s;t,</HI> which carries rather a Di&s;parity than a Similitude in it. The <HI>Prota&s;is,</HI> or Propo&s;ition, is in <HI>v.</HI> 12. As <HI>Adam</HI> conveyed Death together with Sin to all that were born of him <HI>(ut Adamus omnibus ex &s;e natis cum peccato mortem communi|cat.)</HI> The <HI>Apodo&s;is,</HI> Rendition, or Return, is not expre&s;ly &s;et down, but in&s;inuated in the foregoing words, as if he had &s;aid, So Chri&s;t conveys or communicates Life to all tho&s;e that by Faith are given to, and implanted in him. A <HI>Type</HI> therefore in the &s;aid place denotes a Similitude <HI>generically,</HI> and relates to the fifth particular. In the latter Example <GAP DESC="foreign"> a <HI>Type,</HI> &s;ignifies an Example, Shadow, or Umbrage of things to come, as the words annexed make out, yet not properly relating to the Types in hand. To this &s;ome refer <HI>Heb.</HI> 8.5. <HI>Acts</HI> 7.44. where <GAP DESC="foreign">, a <HI>Type,</HI> is taken for the <HI>Pattern</HI> and Image &s;hewn to <HI>Mo&s;es</HI> in the Mount [<HI>Exod.</HI> 25.40. in the He|brew 'tis called <GAP DESC="foreign">, an <HI>Exemplar</HI> (Pattern) Figure or Form] denoting that the Structure of that Levitical Tabernacle, was a Type or Prefiguration of the Truth, which was to be expected under the Go&s;pel-Di&s;pen&s;ation: So <HI>Gregory Na|zianzen</HI> &s;ays,<NOTE N="*" PLACE="marg">Orat. 42. <GAP DESC="foreign">, <HI>p.</HI> 683.</NOTE> <Q>That the Univer&s;al Law was a &s;hadow of things to come, as the Apo&s;tle declared, and as God commanded <HI>Mo&s;es</HI> to do all things, <GAP DESC="foreign">, according to the Example &s;hewed him in the Mount, <HI>viz.</HI> of things obvious to &s;en&s;e, which afterwards were to be di&s;covered by Faith. <HI>Pi&s;cator</HI> &s;ays that by <GAP DESC="foreign">, a <HI>Type, Heb.</HI> 8.5. the <GAP DESC="foreign">, or Arch-Type, is to be under&s;tood; that is, the prin|cipal or primitive Exemplar or Pattern of tho&s;e heavenly and &s;piritual things, which were prefigured by the Tabernacle, and the Ceremonies relating to it, as <HI>Anti-Types, viz.</HI> the Death of <HI>Chri&s;t</HI> upon the Altar of the Cro&s;s, and his En|trance into the heavenly Sanctuary, which things were &s;piritually revealed to <HI>Mo&s;es.</HI></Q></P>
<P>But we may be &s;atisfied that by <HI>Type</HI> (or Example) in the afore&s;aid place, we are to under&s;tand the Di&s;po&s;ition and Form of the future building of God's Hou&s;e under the Evangelical Di&s;pen&s;ation, (and &s;o it belongs to the fift Signification) according to the Signification of the Hebrew word <GAP DESC="foreign"> <HI>(Banah) aedificavit,</HI> he hath built.</P>
<P N="2"><PB N="27" REF="248">II. <HI>Synonimous</HI> Terms, (1.) The word <HI>Typos</HI> u&s;ed by the Seventy, an&s;wers to <GAP DESC="foreign">, <HI>Exod.</HI> 25.40. and <GAP DESC="foreign"> <HI>Amos</HI> 5.26. but neither of the&s;e concern us in this place: yet we may refer to this that general Appellation, <GAP DESC="foreign"> <HI>(Ma&s;hal)</HI> which denotes a Similitude, or the Compari&s;on of one thing to another: Al&s;o a Parable, Proverb, Axiome, dark or figurative Speech: See <HI>Ezek.</HI> 24.3. In the <HI>Ara|bick</HI> Tongue we meet with the word <GAP DESC="foreign"> <HI>(Schibh)</HI> which denotes a Similitude, Type, or Parable, from <GAP DESC="foreign">, he was like, <HI>&amp;c.</HI> (2.) From <HI>Greek</HI> Writers, as well Canonical, as Eccle&s;ia&s;tical, we may mention &s;ome Synonimous Appellations; as from the New-Te&s;tament, we find that the Types of things to come are called, (1.) <GAP DESC="foreign">, <HI>a &s;hadow of things to come,</HI> Heb. 8.5. <GAP DESC="foreign">, <HI>&s;hadow of heaven|ly things,</HI> and <HI>Heb.</HI> 10.1. <GAP DESC="foreign">, <HI>the &s;hadow of good things to come;</HI> becau&s;e <HI>Chri&s;t,</HI> with his Ble&s;&s;ings and Works performed for the Salvation of Mankind, was propo&s;ed to the Godly in an ob&s;cure Way, or a &s;hadowy De&s;cription of his Lineaments in the Old-Te&s;tament. Hence &s;ome think that <HI>Rom.</HI> 13.12. the Old-Te&s;tament is repre&s;ented by Night (or Darkne&s;s) and the New-Te&s;tament by Day (or face to face.) (2.) <GAP DESC="foreign">, an <HI>Example</HI> or Pattern; the Prie&s;ts of the Old-Te&s;tament are called<NOTE N="*" PLACE="marg">Heb. 8.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <GAP DESC="foreign">, <HI>to &s;erve to tho&s;e things</HI> (that is to be exerci&s;ed in tho&s;e parts of Divine Wor&s;hip) which were Types and Figures of things to be expected in the New; here there may be an <HI>Ellip&s;is</HI> of the Prepo&s;ition <GAP DESC="foreign">, and &s;o the &s;en&s;e is, that their Prie&s;thood or Mini&s;try expir'd <GAP DESC="foreign"> in the <HI>Exemplar</HI> or Shadow of heavenly things, becau&s;e by their Prie&s;thood, the Cele&s;tial and Spiritual Prie&s;thood of Chri&s;t was prefigured as in <HI>Types;</HI> the like Appellation we have <HI>Heb.</HI> 9.23.</P>
<P N="3">3. <GAP DESC="foreign"> a <HI>Sign, Mat.</HI> 12.39. where Chri&s;t applies the three days &s;tay of <HI>Jo|nas</HI> in the Whales Belly, as a Type of him&s;elf, <GAP DESC="foreign">, <HI>the Sign of the Prophet Jonas.</HI> Here Chri&s;t accommodates his Speech to the words of the Scribes and Phari&s;ees, who asked a Sign of him; otherwi&s;e a Sign and a Type differ in Signification, the one being of a larger, the other of a narrower Significa|tion: Every Type is a Sign, but every Sign is not a Type: Every Sign may repre|&s;ent the thing &s;ignified altho unlike; but the condition of a Type, is that it mu&s;t bear a Parity, Proportion, or Likene&s;s to the thing typified.</P>
<P N="4">4. <GAP DESC="foreign">, a <HI>Parable, Heb.</HI> 9.9. which Term in the Hebrew Books of the Old-Te&s;tament frequently an&s;wers the word <GAP DESC="foreign">, but is put in this place for &s;uch typical or prefigurative Things, and Actions, as are related in the Old-Te&s;tament: So <HI>Heb.</HI> 11.19. the Phra&s;e of <HI>Abraham's receiving his Son in a Figure,</HI> (which Son was by him adjudged as good as dead) <GAP DESC="foreign"> <HI>in a Parable</HI> or Similitude, is well expounded, that he was a Type or Similitude of Chri&s;t. In Eccle&s;ia&s;tical Writers we meet with the &s;ame Appellations, or &s;uch as are very near, only we are to take notice, (1.) That they confound the Allegory with the Type fre|quently: So <HI>Augu&s;tine Tom.</HI> 1. <HI>oper.</HI> lib. <HI>de vera Relig.</HI> cap. 56. &s;ays, an Allegory (under which Term undoubtedly he comprehended Types) is fourfold, <HI>viz.</HI> re&s;pecting <HI>Hi&s;tory, Fact, Preaching,</HI> and <HI>Sacraments.</HI> (2.) <HI>Gregory Nazianzen</HI> puts the Anti|type for the Type, <HI>Orat.</HI> 42. <GAP DESC="foreign">, <HI>Pag.</HI> 692. his words are, <GAP DESC="foreign">; that is, <HI>Yet really the Brazen Serpent was not hanged up to prevent the biting of Serpents, nor yet as a Type of Chri&s;t, who &s;uffered for us, but as an Antitype.</HI> (3.) In the <HI>Latine</HI> Tongue the words <HI>Exemplar, Figura, Praefiguratio,</HI> are much u&s;ed, that is, a Pattern, Figure, or repre&s;enting a thing to come. But the word <HI>Type</HI> was mo&s;t u&s;ual to denote Priviledges to come, by the donation of Patents to &s;uch as were Denizens of the City of <HI>Rome,</HI> when it was Imperial.</P>
<P>The <HI>Correlative,</HI> or that which an&s;wers a <HI>Type,</HI> is the <HI>Antitype,</HI><NOTE PLACE="marg">Anti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ype.</NOTE> that is, the thing repre&s;ented by the Type, or that which an&s;wers to it; as 1 <HI>Pet.</HI> 3. where when the Hi&s;tory of eight Souls &s;aved by Water (in the Deluge) <HI>Gen.</HI> 6.7. &amp; 8. is mentioned, the Apo&s;tle &s;ubjoyns <HI>ver.</HI> 21. <GAP DESC="foreign">,<NOTE PLACE="marg">1 Pet. 3.21.</NOTE> <HI>(i. e.) to which the Antitype Bapti&s;m doth now al&s;o &s;ave us;</HI> &s;o the Greek, by which the Apo&s;tle denotes, that <HI>Bapti&s;m</HI> which is a <HI>Medium,</HI> or means of Salvation in the Go&s;pel-Di&s;pen&s;ation, is the <HI>Antitype,</HI> or An&s;wers to the Type, of that great Pre|&s;ervation of tho&s;e few faithful Per&s;ons that were &s;aved in that Univer&s;al Deluge, commonly called <HI>Noah</HI>'s Flood.</P>
<P>This <HI>Antitype,</HI> or thing prefigured, has other Appellations in the New-Te&s;ta|ment, as fir&s;t, <HI>Col.</HI> 2.17. where it is called <GAP DESC="foreign"> a <HI>Body,</HI> which is oppo&s;ed to <GAP DESC="foreign"> a <HI>Shadow,</HI> and &s;ignifies only the very thing or genuine E&s;&s;ence, who&s;e <GAP DESC="foreign">,
<PB N="28" REF="249"> <HI>Obumbration,</HI> or <HI>Shadow,</HI> or <HI>Picture</HI> was prefigured in the time of the Old-Te&s;ta|ment; hence 'tis &s;aid <HI>ver.</HI> 9. of the &s;ame Chapter, <HI>that in him</HI> (viz. Chri&s;t) <HI>dwelleth all the fulne&s;s of the Godhead,</HI> <GAP DESC="foreign"> <HI>bodily.</HI> In the time of the Old Te&s;tament God dwelt in the Temple of <HI>Jeru&s;alem,</HI> and upon the <HI>Ark</HI> of the Covenant, in the Mercy-Seat, but it was <GAP DESC="foreign"> <HI>typically.</HI> But when the Fulne&s;s of Time was come, the whole Fulne&s;s of the Deity dwelt bodily, truly, and in a mo&s;t eminent manner per&s;onally in Chri&s;t's Humane Nature.</P>
<P N="2">2. Con&s;ult <HI>Heb.</HI> 10.1. where you will find a <HI>Metaphor</HI> taken from Painters, who fir&s;t with a <HI>Charcoal</HI> are wont to draw a <GAP DESC="foreign">, that is, a rude Adumbration or Delineation of the thing they intend to paint, and afterwards perfect it with true and lively Colours, till they make a fair Picture. By the Fri&s;t of the&s;e, the Apo&s;tle in this place, means the <GAP DESC="foreign">, or <HI>Shadows</HI> of the Old Te&s;tament; by the latter, the Truth and Complement of the Old Te&s;tament Types, which the Apo&s;tle calls <GAP DESC="foreign">, <HI>Images.</HI></P>
<P><NOTE PLACE="marg">Heb. 9.23.</NOTE><HI>Heb.</HI> 9.23. <GAP DESC="foreign">, <HI>things in the Heavens,</HI> or, (as the Explication &s;ub|joyned has it <GAP DESC="foreign">) <HI>heavenly things,</HI> are called &s;uch things as are under&s;tood to typify the heavenly Prie&s;thood of Chri&s;t, and other things mentioned in the Old Te&s;tament: So <HI>ver.</HI> 24. they are called <GAP DESC="foreign">, <HI>true,</HI> by which is hinted, that the Images, Prefigurations, or Adumbrations of tho&s;e good things, were but exhi|bited only in the Old Te&s;tament: See <HI>John</HI> 1.17. where 'tis &s;aid, <HI>That Grace and Truth came by Je&s;us Chri&s;t:</HI> In which place, <HI>Grace</HI> is oppo&s;ed to the <HI>Cur&s;e</HI> of the Law, and <HI>Truth,</HI> to the <HI>Ceremonies, Shadows</HI> and prefigured Types thereof.</P>
<P>The Definition of the thing as thus: A <HI>typical &s;en&s;e is when things hidden</HI> (or un|known) <HI>whether pre&s;ent, or to come</HI> (e&s;pecially when the Tran&s;actions recorded in the Old Te&s;tament prefigure the Tran&s;actions in the New) <HI>are expre&s;t by External Actions, or Prophetical Vi&s;ions. The Divi&s;ion of Types follows.</HI></P>
</DIV2>
<DIV2 N="2" TYPE="article">
<HEAD><HI>Article II.</HI> Of the Divi&s;ion of Types.</HEAD>
<P>HEre we &s;hall wave the wranglings of Criticks, who &s;pent many words to con|fute each other, and give the be&s;t account we can of the real <HI>Divi&s;ion</HI> of Types, which may be reduced to two &s;orts. (1.) <HI>Prophetical</HI> Types. (2.) <HI>Hi&s;to|rical</HI> Types; of which in Order.</P>
</DIV2>
<DIV2 N="3" TYPE="article">
<HEAD><HI>Article III.</HI> Of Prophetical Types, and Typical and Symbolical Actions.</HEAD>
<P><HI>PRophetical</HI> Types are &s;uch, whereby the Prophets who were divinely in&s;pired by External Symbols, figured or &s;ignified things pre&s;ent, or to come, in their Speeches, or Writings, either by way of Warning, Admonition, or Prophecy. This mu&s;t be con&s;idered, (1.) with re&s;pect to <HI>Actions.</HI> (2.) <HI>Vi&s;ions.</HI></P>
<P N="1">1. Prophetical <HI>Actions</HI> are typical, when &s;ome thing my&s;tical and hidden, is ad|umbrated or &s;hadowed by tho&s;e things which the Prophets by Divine Command acted; as for In&s;tance; <HI>E&s;a.</HI> 20.2.<NOTE PLACE="marg">E&s;a. 20.2.</NOTE> <HI>The Prophet goes out naked;</HI> (that is, without his Prophetical Garments) to prefigure the fatal De&s;truction of the <HI>Egyptians</HI> and <HI>Ethi|opians: Jer.</HI> 13.1.<NOTE PLACE="marg">Jer. 13.1, <HI>&amp;c.</HI></NOTE> and the following Ver&s;es, the Prophet by Divine Command gets him&s;elf a linen Girdle, puts it upon his Loins, hides it in a Rock by <HI>Euphrates,</HI> afterwards takes it from thence, but 'tis putrified, or marr'd, or rotten: By which <HI>Type</HI> the Ble&s;&s;ings God gave the People, their Ingratitude and Wickedne&s;s, and the De&s;truction that was to come upon them, are prefigured, as by the Context ap|pears. <HI>Chap.</HI> 16.2, 5. There is a Command to ab&s;tain from <HI>Matrimony, Procreation of Children, mourning Fea&s;ts for the Dead:</HI> By which Type God denounces mo&s;t wo|ful Calamities which were to come upon his People for their Sins: See <HI>Chap.</HI> 18.2, 3, <HI>&amp;c. ver.</HI> 6, &amp; 11. And 19.12, 13. &amp; 27.2. &amp; 51.63. <HI>Ezek.</HI> 2.8, &amp;c. The Pro|phet eats the <HI>Volumn, Book,</HI> or <HI>Roll</HI> reached to him, to witne&s;s, the Gift of Prophecy,
<PB N="29" REF="249"> divinely in&s;pir'd into him, which afterwards he was &s;trenuou&s;ly to exerci&s;e again&s;t the Rebellious People: See <HI>Chap.</HI> 4.2. &amp; 13.3. &amp; 24.3, 16, to 22. where you have In&s;tances relating to this Head, <HI>Ho&s;.</HI> 1.2.<NOTE PLACE="marg">Ho&s;ea 1.2.</NOTE> and the following Ver&s;es, gives the Names of <HI>Wife of Whoredoms, and Children of Whoredoms,</HI> to a lawful Wife, and law|fully begotten Children; by which Type he denotes and taxes the &s;piritual Idola|try of the People of <HI>I&s;rael;</HI> See <HI>Tarnovius Exercit. Bib.</HI> largely upon the place. The like Symbolical Action we read <HI>Chap.</HI> 3. to this we may al&s;o reduce the typical Action of the Prophet, which is de&s;cribed, 1 <HI>Kings</HI> 20.35. We may add likewi&s;e to the&s;e, that Action of Chri&s;t, when he cur&s;ed the <HI>barren Fig-tree,</HI> which pre&s;ent|ly withered. For that Cur&s;e was not produced from any ra&s;h, or un&s;ea&s;onable Malice, or a de&s;ire of Revenge; but by it, our Saviour would typically &s;hew, (1.) The De&s;truction that was to come upon the People of <HI>I&s;rael,</HI> con&s;idered as &s;uch ob&s;tinate Per&s;ons, who by no Admonitions, or Threats, would &s;uffer them|&s;elves to be amended or reformed: See the Parable <HI>Luke</HI> 13.6, 7. (2.) The power of Faith, who&s;e Analogy, or deep My&s;tery, Chri&s;t him&s;elf expounds.</P>
<P>To this Head we may al&s;o refer the Action of the Prophet <HI>Agabus,</HI> in <HI>Acts</HI> 21.10, <HI>&amp;c.</HI> who took <HI>Paul's Girdle, and bound his own Hands and his Feet, to intimate Paul's Captivity at</HI> Jeru&s;alem, <HI>&amp;c.</HI></P>
</DIV2>
<DIV2 N="4" TYPE="article">
<HEAD><HI>Article IV.</HI> Of Prophetical and Typical Vi&s;ions.</HEAD>
<P>THe&s;e may be thus di&s;tingui&s;hed, <HI>viz.</HI> &s;uch as were &s;hewn to Men <HI>&s;leeping,</HI> or <HI>waking:</HI> To Men a&s;leep their Dreams have been &s;ent from Heaven. In the&s;e there is a twofold difference, &s;ome are mere, or naked Sights or Views,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> which with|out Figures, and the my&s;tery of Types, repre&s;ent deep things, and future Events: &s;uch was the Dream of <HI>Jo&s;eph,</HI> Mat. 1.20. &amp; 2.13. of the <HI>Wi&s;e Men, Mat.</HI> 2.12. But the&s;e concern not this Head; &s;ome are <GAP DESC="foreign">, or &s;uch Dreams, which are hidden or involved in Figures and Types; the&s;e Dreams came &s;ome|times to <HI>Believers,</HI> &s;ometimes to <HI>&V;nbelievers.</HI></P>
<P>To the former <HI>Cla&s;s</HI> belongs;</P>
<P>Fir&s;t, The Dream of the <HI>Patriarch Jacob,</HI> Gen. 28.12. <HI>And he dreamed, and behold,</HI><NOTE PLACE="marg">Gen. 28.12. <HI>of</HI> Jacob<HI>'s Ladder.</HI></NOTE> <HI>a Ladder &s;et upon the Earth, and the top of it reached to Heaven; and behold, the Angels of God a&s;cending and de&s;cending upon it:</HI> Ver&s;e 13. <HI>And behold, the Lord &s;tood above it, and &s;aid, I am the Lord,</HI> &amp;c. Certain Interpreters, by rea&s;on of the Antitype, refer this Vi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion to the Patriarch <HI>Jacob</HI> him&s;elf, making the Ladder to &s;ignify the Journy of <HI>Jacob;</HI> the a&s;cending Angels his Keepers when he travell'd, and the de&s;cending Angels, when he return'd; they &s;ay, that God &s;tood on the top of the Ladder, &s;ince he is the Moderator or Governour of the whole Affair, becau&s;e by his Provi|dence <HI>Jacob</HI> is taken from his Parents, led in his Journy, entertained by his Father-in-Law <HI>Laban,</HI> and led back again. This Interpretation, they &s;ay, is made by God him&s;elf, <HI>ver.</HI> 15. But <HI>Chri&s;t</HI> is a more &s;ure Interpreter, who, <HI>Joh.</HI> 1.51. makes him&s;elf the <HI>Antitype</HI> of that Vi&s;ion. <HI>Verily, verily, I &s;ay unto you, hereafter ye &s;hall &s;ee Heaven opened, and the Angels of God a&s;cending and de&s;cending upon the Son of Man:</HI> That is, from day to day, ye &s;hall more and more under&s;tand, that I am he who is prefigured in that Vi&s;ion of <HI>Jacob's Ladder.</HI> That Vi&s;ion holds forth,</P>
<P N="1">1. The Per&s;onal Union of two Natures in the <HI>Me&s;&s;iah,</HI> which is prefigured by the Ladder &s;tanding upon the Earth, who&s;e top reached Heaven, denoting the Union of the Divine and Humane Nature, by the Symbol of the Ladder touching Heaven and Earth.</P>
<P N="2">2. The Fruits, Benefits, or Ble&s;&s;ings (<GAP DESC="foreign">) of the incarnate Word, or the Word made Fle&s;h, expre&s;&s;ed by the Ladder's touching Heaven; becau&s;e through <HI>Chri&s;t,</HI> the A&s;cen&s;ion or Entrance into Heaven, is open to all Believers, <HI>Joh.</HI> 3.14, 15, 16. and by him <HI>only, Acts</HI> 4.12. As the <HI>Patriarch</HI> &s;aw but <HI>one</HI> Ladder; &s;o the <HI>going up</HI> and <HI>coming down</HI> of the Angels, denotes, that they were no longer to be hurt|ful to Mankind, but mo&s;t friendly: (See <HI>Luke</HI> 2.9, 13.) For they come down as <HI>Mini&s;tring Spirits</HI> for the help of the Saints, <HI>Heb.</HI> 1.14. and go up again, carry|ing their Souls into <HI>Abraham's Bo&s;om,</HI> Luk. 16.22. Here is al&s;o a Ble&s;&s;ing annext by the Lord, <HI>ver.</HI> 14. <HI>And all the Families of the Earth &s;hall be ble&s;&s;ed in thee;</HI> that is,
<PB N="30" REF="250"> in thy Seed. This is that <HI>Ble&s;&s;ing</HI> which comes upon us through <HI>Chri&s;t, Eph.</HI> 1.3. <HI>Gal.</HI> 3.8, 9.</P>
<P N="3">3. Here is the principal <HI>End</HI> for which the Land of <HI>Canaan</HI> was delivered into the Po&s;&s;e&s;&s;ion of the Po&s;terity of <HI>Abraham</HI> and <HI>Jacob, viz.</HI> That there may be a certain Seat or Habitation for that People, of whom the <HI>Me&s;&s;iah</HI> was to be ex|pected.</P>
<P N="2">2dly, The double Dream of the Patriarch <HI>Jo&s;eph, Gen.</HI> 37.5, &amp;c. which was ex|pounded by <HI>Jo&s;eph</HI>'s Brethren, <HI>ver.</HI> 8. and his <HI>Father, ver.</HI> 10. very agreeable to the Event of the thing, as <HI>Chap.</HI> 41. and the following Chapters</P>
<P N="3">3dly, The Dream of <HI>Daniel</HI> of the four Bea&s;ts that came out of the Sea, <HI>Dan.</HI> 7 3, &amp;c. which were <HI>Types</HI> of the four <HI>Monarchies</HI> of the World, <HI>viz.</HI> the <HI>Babylonian, Per&s;ian, Grecian,</HI> and <HI>Roman,</HI> &amp;c.</P>
<P>To the latter Cla&s;s belong,</P>
<P N="1">1. The Dream of <HI>Pharaoh</HI> King of <HI>Egypt, Gen.</HI> 41, of the fourteen Cows and the fourteen Ears of Corn, by which the future State of <HI>Egypt,</HI> and the neighbouring Country, with re&s;pect to Fertility, and the &s;carcity of Corn, is prefigured, as <HI>Jo&s;eph</HI> him&s;elf expounds it, <HI>Chap.</HI> 41.25, &amp;c. and is evidenced by the Event <HI>ver.</HI> 47, 54, &amp;c.</P>
<P N="2">2. The double Dream of <HI>Nebuchadnezzar;</HI> the fir&s;t is de&s;cribed, <HI>Dan.</HI> 2.29,<NOTE PLACE="marg">Dan. 2.29.</NOTE> &amp;c. <HI>viz.</HI> of the great, large, &s;plendid, terrible Image of a Man, who&s;e Head was <HI>Gold, his Brea&s;t and Arms Silver, Belly and Sides Bra&s;s, Legs Iron, Feet part Iron, part Clay, and of the Stone hewen out without hands, which brake them to pieces; becoming afterwards a great Mountain.</HI> By which typical and &s;ymbolical Image: the four univer&s;al Kingdoms or Monarchies of the Earth are again &s;hadowed, or adumbrated, as the Prophet him&s;elf expounds it, <HI>Dan.</HI> 2.37. and the following Ver&s;es.</P>
<P>But by the <HI>Stone cut or hewn out without hands,</HI> the &s;piritual Kingdom of the <HI>Me&s;&s;iah</HI> is denoted, which when the&s;e Monarchies were in being, began to lift up, or erect it &s;elf; but at length what&s;oever &s;hall remain of the &s;aid Kingdoms, he will break in pieces and con&s;ume, <HI>ver.</HI> 44.</P>
<P>So much of <HI>Vi&s;ions</HI> which appeared to Men <HI>a&s;leep.</HI> Such as appeared to Men awake are of a twofold kind, (but of the manner of Appearance, <HI>viz.</HI> whether with <HI>Exta&s;y,</HI> or without, is not our work to di&s;pute at pre&s;ent) <HI>viz.</HI> &s;ome have the Expo&s;ition or Interpretation of the <HI>Types</HI> and <HI>Symbols,</HI> annexed, and &s;ome have not.</P>
<P><NOTE PLACE="marg">Prophetical Vi&s;ions ap<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ea|ring to Men awoke. <HI>Jer. 24 1, 2.</HI> &amp;c.</NOTE><HI>Vi&s;ions</HI> of the fir&s;t &s;ort are to be al&s;o differenced, fora&s;much as the Interpretation of the Vi&s;ion is taken either from <HI>the thing it &s;elf,</HI> or from its <HI>Appellations</HI> or <HI>Terms,</HI> and &s;o it is by an allu&s;ive Rea&s;on.</P>
<P>Of the fir&s;t &s;ort are the Vi&s;ions of <HI>Jeremy,</HI> Chap. 24. <HI>of the two Baskets of Figs, good and bad;</HI> by the good <HI>Figs,</HI> the Re&s;tauration of the <HI>Jewi&s;h</HI> and Chri&s;tian Church which was to come, is prefigured; and by the bad Figs, the carrying away of <HI>Ze|dekiah</HI> and the People of <HI>I&s;rael</HI> into Captivity, is al&s;o prefigured, as it is expounded in the fifth and the following Ver&s;es.</P>
<P><NOTE PLACE="marg">Ezek. 8.9, 10, 11.</NOTE>The 8, 9, 10, and 11, Chapters of <HI>Ezekiel</HI> agree in the De&s;cription of the &s;ame Vi&s;ion of the Prophet, which had four parts; the <HI>fir&s;t</HI> part of the Vi&s;ion obum|brates the Wickedne&s;s of the Jews which remained at <HI>Jeru&s;alem,</HI> Chap. 8. The <HI>&s;econd</HI> figures out the De&s;truction of the Citizens in the very City, except tho&s;e whom God had mark'd, as <HI>Chap.</HI> 9. The third prefigures the Fire, by which is denoted the flaming Anger and Indignation of the Lord, who by Plague and Fa|mine afflicted the Inhabitants before the taking of the City, and after its taking, utterly burnt and de&s;troyed the whole City, with the Temple; and hence the Glory of the Lord departed, as <HI>Chap.</HI> 10. The <HI>la&s;t</HI> denotes the Per&s;ecution and Ruine of tho&s;e that e&s;caped the Burning and De&s;truction of the City, as <HI>Chap.</HI> 11. So <HI>Chap.</HI> 37. <HI>ver.</HI> 1. and the following Ver&s;es, there is a Vi&s;ion of <HI>Bones made alive again, and reduced to their former State,</HI> by the <HI>Immi&s;&s;ion of the Spirit;</HI> by which the Re&s;titution of the <HI>Jews,</HI> and the Deliverance of the Univer&s;al Church, its Re&s;ur|rection from Death, and its eternal Glory is adumbrated or &s;hadowed forth, as appears <HI>ver.</HI> 11, &amp; 23. with the Ver&s;es immediately following both places. The <HI>Vi&s;ion</HI> in the 8th of <HI>Daniel,</HI> of the <HI>two horned Ram,</HI> and of <HI>the He-Goat with one horn,</HI> is expounded by <HI>Gabriel, ver.</HI> 19. to relate to the Kings of <HI>Media, Per&s;ia,</HI> and <HI>Greece,</HI> &amp;c.</P>
<P><HI>Amos</HI> 7.1, 4, 7. is a relation of certain Vi&s;ions, by which, as by Types and Sym|bols, a Famine to come, Warlike Deva&s;tations, and the Captivity of all the <HI>I&s;raelites</HI>
<PB N="31" REF="250"> after the Extinction of <HI>Jeroboam</HI>'s Family is denoted, as it is expounded in the &s;ame Chapter; &s;ee <HI>Chap.</HI> 9.1. where you have a Vi&s;ion, that denotes God's de|parture from the Temple, his for&s;aking the Jews, and his mo&s;t &s;ure Judgments again&s;t them.</P>
<P><HI>Zechary</HI> 1.8, &amp;c: there is a Vi&s;ion of <HI>a Man riding upon a red Hor&s;e, &s;tanding among the Myrtle-trees in the bottom, and behind him, red Hor&s;es, bay, and white,</HI> (&s;o the Hebrew); by which is figured our Saviour <HI>Chri&s;t,</HI> dwelling in the Church among the godly, and Angels mini&s;tring to him, as <HI>Chap.</HI> 1. <HI>ver.</HI> 18. <HI>The four Horns</HI> denote the Enemies of <HI>I&s;rael</HI> who invaded them, as the <HI>Syrians, A&s;&s;yrians,</HI> and <HI>Baby|lonians</HI> on one &s;ide, <HI>viz.</HI> the North; the <HI>Ammonites</HI> and <HI>Moabites</HI> from the Ea&s;t; the <HI>Edomites</HI> and <HI>Egytians</HI> from the South, and the <HI>Phili&s;tines</HI> from the We&s;t. The <HI>four Carpenters,</HI> ver. 20. which ca&s;t out the <HI>Horns</HI> afore&s;aid, do figure out tho&s;e In&s;tru|ments which God &s;hall make u&s;e of, and gather from all parts, to de&s;troy the <HI>Baby|lonians,</HI> and tho&s;e Enemies of the Church, who hindered the building of the <HI>Temple,</HI> and the City <HI>Jeru&s;alem. Chap.</HI> 2. <HI>ver.</HI> 1. there is repre&s;ented a Man, holding a <HI>mea|&s;uring Line</HI> in his hand, to mea&s;ure <HI>Jeru&s;alem;</HI> by which the rebuilding of the City in time to come is denoted, <HI>Chap.</HI> 3. <HI>ver.</HI> 1. <HI>Jo&s;hua</HI> the High-Prie&s;t is repre&s;ented as a Type of <HI>Chri&s;t,</HI> as is plainly intimated, <HI>ver.</HI> 8.</P>
<P><HI>Chap.</HI> 4.2. there is mention of a <HI>Golden Candle&s;tick,</HI> which is a <HI>Type</HI> of the Church, and mo&s;t <HI>precious</HI> in the &s;ight of God, the Explication of which, with reference to each individual Member, is given by our Saviour him&s;elf.</P>
<P>The <HI>flying Roll,</HI> Chap. 5.1. denotes the Judgments of God again&s;t the impeni|tent, and unmannerly Jews. More Examples may be read in this and the following Chapter.</P>
<P>To the latter Clau&s;s belong the Vi&s;ions we read of,<NOTE PLACE="marg"><HI>Lib.</HI> 1. p. 285.</NOTE> <HI>Jer.</HI> 1.11, 12, 13, 14. <HI>Amos</HI> 8.2. of which we have &s;poke before.</P>
<P>We have treated &s;o far of <HI>Vi&s;ions,</HI> who&s;e <HI>Antitypes</HI> are expounded in the very Text, but there are others which are not &s;o expounded: Therefore we mu&s;t take their Expo&s;ition either from the <HI>Circum&s;tances</HI> of the Text, or from <HI>other</HI> places of Scripture; or from the Event, Complement, or fulfilling of the Prophecy; &s;uch are <HI>I&s;a.</HI> 63.1, &amp;c. where there is a Dialogue propo&s;ed by the Prophet,<NOTE PLACE="marg"><HI>Pag.</HI> 421. l. 1.</NOTE> between <HI>Chri&s;t</HI> and the Church, re&s;pecting his own mo&s;t ble&s;&s;ed Pa&s;&s;ion and Merit. And al|tho there is in that place no direct mention of &s;uch a Vi&s;ion, yet the Circum&s;tan|ces do fairly intimate it, <HI>viz.</HI> That &s;uch a Vi&s;ion appeared to the Prophet.</P>
<P>In <HI>Ezekiel</HI> the 40th to the end, we have a Typical De&s;cription of the Temple and City: The <HI>Antitype</HI> of which, is not the City and Temple rebuilt by <HI>Zerubbabel</HI> and <HI>Nehemiah</HI> after the Captivity, (as the Hebrew <HI>Rabbies,</HI> and others have dream|ed) but the My&s;tical Temple of God, his true Church, and the heavenly and &s;piri|tual City, as the Learned Doctor <HI>Haffenrefferus</HI> mo&s;t learnedly expounds it. La&s;tly, the Revelations of <HI>John,</HI> in which the future State of the Church, by divers Vi&s;ions, both &s;ymbolical and typical, is repre&s;ented (the Explication or fulfilling of which the Event mu&s;t &s;hew) is properly reduced under this Head. So much for Pro|phetical Types.</P>
</DIV2>
<DIV2 N="5" TYPE="article">
<HEAD><HI>Article V.</HI> Of an <HI>Hi&s;torical</HI> Type, and its fir&s;t Divi&s;ion.</HEAD>
<P>AN <HI>Hi&s;torical</HI> Type is the my&s;tical Sen&s;e of Scripture, whereby things acted or done in the Old Te&s;tament, (e&s;pecially what re&s;pected the Prie&s;thood and Wor&s;hip of the Jews) prefigured and adumbrated things acted in the New Te&s;ta|ment-times, with re&s;pect e&s;pecially to <HI>Chri&s;t</HI> the <HI>Antitype,</HI> who is, as it were, the <HI>Kernel</HI> inclo&s;ed in all tho&s;e Shells of Old-Te&s;tament-Ceremonies, Types or Acti|ons, <HI>&amp;c.</HI></P>
<P>This may be thus di&s;tingui&s;hed, (1.) that like an <HI>Allegory,</HI> it is either <HI>innate,</HI> (or natural) or <HI>inferr'd.</HI> The <HI>Innate</HI> is that which is expre&s;ly delivered in the Scriptures, or when the Scripture it &s;elf &s;hews or intimates, that &s;ome Ceremony, or thing tran&s;acted, does adumbrate the things related or done in the New-Te&s;tament,
<PB N="32" REF="251"> e&s;pecially Chri&s;t in a my&s;tical &s;en&s;e. This is done, either <HI>expre&s;ly</HI> and implicitely, or <HI>tacitely</HI> and implicitely; or, which is all one, the Scripture either &s;hews it <HI>expre&s;ly,</HI> or <HI>tacitely</HI> in&s;inuates the thing tran&s;acted to be a Type of Chri&s;t: Of the fir&s;t kind we have many Examples.</P>
<P><NOTE PLACE="marg">Examples of Types.</NOTE>The Prophet <HI>Jonas</HI> was <HI>&s;wallowed into the Whales Belly,</HI> and vomited out after three days (as <HI>Jonah</HI> 1.17. and 2.10.) this is a <HI>Type</HI> of <HI>Chri&s;t,</HI> who lay three days in the Grave, and of his glorious Re&s;urrection, as Chri&s;t him&s;elf expre&s;ly &s;ays, <HI>Matth.</HI> 12.40. &amp; 16.4. <HI>Luke</HI> 11.29, 30.</P>
<P>The <HI>Brazen Serpent</HI> which <HI>Mo&s;es</HI> by Divine Command lifted up in the De&s;art, again&s;t the bitings of Serpents, as <HI>Numb.</HI> 21.8, 9. is expre&s;ly &s;aid to be a <HI>Type</HI> of Chri&s;t, who was lifted up upon the Cro&s;s, and healing Believers of the biting of the Infernal Serpent; <HI>John</HI> 3.14, 15.</P>
<P>The Con&s;tiution and Sacrifice-Offerings of the <HI>Levitical</HI> Prie&s;thood in the Old Te&s;tament, did typically prefigure Chri&s;t the High-Prie&s;t, as <HI>Heb.</HI> 5. and the following. More Examples may be found upon a diligent &s;earch and Meditation of the Scripture.</P>
<P>Examples of the latter &s;ort are the&s;e: The <HI>Mercy-Seat,</HI><NOTE PLACE="marg">Mercy-Seat.</NOTE> or the <HI>Covering</HI> of the Ark of the Covenant, <HI>Exod.</HI> 25.17. which typified <HI>Chri&s;t, Rom.</HI> 3.25. &s;o you may compare <HI>Jo&s;h.</HI> 1, &amp;c. with <HI>Heb.</HI> 4.8. that the <HI>Manna</HI><NOTE PLACE="marg">Manna.</NOTE> was a Type of Chri&s;t is told us, <HI>John.</HI> 6.32.33, &amp;c. The <HI>Pa&s;chal Lamb,</HI><NOTE PLACE="marg">Pa&s;cal Lamb.</NOTE> <HI>Exod.</HI> 12.3, &amp;c. was a Type of Chri&s;t, as 1 <HI>Cor.</HI> 5.7. <HI>John</HI> 19.36.</P>
<P>The <HI>Scape-Goat,</HI> Lev. 16.10, 21. was a Type of Chri&s;t, as <HI>John</HI> 1.29. 1 <HI>Pet.</HI> 2.24.&mdash; So was <HI>I&s;aac, Gen.</HI> 22.2, 12. with <HI>Rom.</HI> 8.32. and <HI>Heb.</HI> 11.19. So <HI>Samp&s;on, Judg.</HI> 13, &amp;c. compared with <HI>Matth.</HI> 2.23. where that which is &s;poken of <HI>Samp&s;on,</HI> Judg. 13.5. is accommodated to <HI>Chri&s;t</HI> the Antitype: Yet the Phra&s;e <GAP DESC="foreign">, <HI>(he &s;hall be called a Nazarene)</HI> not u&s;ed as &s;ome &s;ay, re&s;pecting the words concerning <HI>Samp&s;on,</HI> but to other Sayings of the Prophets, <HI>I&s;a.</HI> 60.21, &amp;c.<NOTE N="*" PLACE="marg">I&s;a. 11.1. Zech. 6.12.</NOTE> in which the <HI>Me&s;&s;i|as</HI> is called <GAP DESC="foreign">, <HI>Netzer, Surculus,</HI> a Branch, whence <HI>Narareth</HI> is derived; hence the <HI>Syriack</HI> has it <GAP DESC="foreign"> <HI>Natzerath,</HI> or <HI>Notrath,</HI><NOTE N="&dagger;" PLACE="marg">See <HI>Pi&s;ca|tor</HI> upon the place, and <HI>Ju|nius</HI> in <HI>Paral|lellis. Solomon.</HI> Fir&s;t-born Son.</NOTE> <HI>Matth.</HI> 2.23. and the Rea&s;on they give is, that it is &s;aid it was written, <GAP DESC="foreign"> <HI>by the Prophets,</HI> in the plural Number, <HI>&amp;c.</HI></P>
<P>That King <HI>Solomon</HI> the Son of <HI>David,</HI> was a Type of Chri&s;t, appears <HI>Heb.</HI> 1.5. <HI>Acts</HI> 2.30. &amp; 13.12. where the Promi&s;e made to <HI>David,</HI> &s;poken in a literal &s;en&s;e of <HI>Solo|mon,</HI> 2 <HI>Sam.</HI> 7.12. 1 <HI>Chron.</HI> 17.11. is referred to Chri&s;t.</P>
<P><HI>The fir&s;t-born Son</HI> of the Lord, as the People of <HI>I&s;rael</HI> are called <HI>Exod.</HI> 4.23. when they were to go out of <HI>Egypt,</HI> is a Type of Chri&s;t, <HI>the only begotten Son of God,</HI> Mat. 3.17. who is &s;aid to be called from his Exile in that Nation, <HI>Mat.</HI> 2.15. where that which is literally &s;aid of the <HI>I&s;raelites, Ho&s;.</HI> 11.1. is accommodated to Chri&s;t the Antitype, <HI>&amp;c.</HI></P>
<P>An <HI>illated</HI> or <HI>inferr'd</HI> Type is that which is con&s;eqentially gathered to be &s;uch by Interpreters; this is either by <HI>fair Probabilities</HI> agreeable to the Analogy of Faith &mdash; or <HI>extorted,</HI> and without any Foundation in, or &s;hadow of Sen&s;e, from the literal Sen&s;e of the Text.</P>
<P><NOTE PLACE="marg">Judg. 13.14, 15, 16 <HI>Chap|ters.</HI></NOTE>Of the fir&s;t &s;ort, the <HI>Homily-writers</HI> and Expo&s;itors produce a great many. As the doings of <HI>Samp&s;on</HI> in <HI>marrying a &s;trange Wife, and de&s;troying his Enemies by his Death;</HI> altho no where in Scripture applied to Chri&s;t, yet it is expounded as a Type of Chri&s;t, who was &s;piritually (as it were) married to the <HI>Gentiles,</HI> and conquered his Enemies by Dying. More Examples are, <HI>Gen.</HI> 37, &amp;c. re&s;pecting <HI>Jo&s;eph, Numb.</HI> 16.47. re&s;pecting <HI>Aaron</HI> (See <HI>I&s;a.</HI> 59.2. &amp; <HI>Gen.</HI> 2.22, 23. <HI>Dan.</HI> 6.22. <HI>Judg.</HI> 16.2, 3. 1 <HI>Sam.</HI> 17.49. 1 <HI>Sam.</HI> 22.2. with <HI>Luke</HI> 15, 1, &amp;c.</P>
<P>Of the latter &s;ort, are the wild fanta&s;tical Conceits of <HI>Papi&s;ts,</HI> and &s;ome others, who make Types where there are none. For In&s;tance,<NOTE N="*" PLACE="marg"><HI>Lib.</HI> 1. &s;um|mae <HI>cap.</HI> 90.</NOTE> <HI>Turrecremata</HI> makes the Son of <HI>David,</HI> yea, Chri&s;t him&s;elf, a Type of the <HI>Pope of Rome:</HI> For he expounds the words 2 <HI>Kings</HI> 7.13. thus &mdash; <HI>I will e&s;tabli&s;h the Throne of his Kingdom for ever:</HI> that is, &s;ays he, I will cau&s;e the Supremacy, or Kingdom of the <HI>Pope,</HI> always to endure, with &s;everal other things of the &s;ame ridiculous Tenor; which we omit as u&s;ele&s;s to our undertaking.</P>
</DIV2>
<DIV2 N="6" TYPE="article">
<PB N="41" REF="251">
<HEAD><HI>Article VI.</HI> Other Divi&s;ions of an Hi&s;torical Type.</HEAD>
<P>ANother Divi&s;ion of an <HI>Hi&s;torical Type</HI> is this; &s;ome immediately re&s;pect Chri&s;t, <MILESTONE N="2"> and &s;ome, the Things that belong to Chri&s;t. Of the <HI>fir&s;t</HI> Sort are &s;uch Things as prefigure, and lively &s;et forth his mo&s;t holy Life, his mo&s;t bitter Death, his mo&s;t glorious Re&s;urrection and Exaltation, as in the Examples before recited. Of the <HI>latter</HI> Sort are, the <HI>univer&s;al Flood,</HI> in which, by the peculiar Ble&s;&s;ing of God, <HI>Noah</HI><NOTE PLACE="marg">Noah.</NOTE> and his Family were &s;aved, which is called <HI>a Figure or Type of Bapti&s;m,</HI> 1 <HI>Pet.</HI> 3.21. (to which <HI>P&s;al.</HI> 29.10. may be applied) which, by the Power and Efficacy of the mo&s;t precious Blood of Chri&s;t, &s;aves Men, and is to them the Laver of Regenera|tion and Renovation of the Holy Spirit. The Parallel of this Type, with the Anti|type, may be read in the learned <HI>Gerhard,</HI> Tom. 4. <HI>loc. de Bapt. Sect.</HI> 8.</P>
<P>The Bodily <HI>Circumci&s;ion</HI><NOTE PLACE="marg">Circumci&s;ion.</NOTE> is a Type of Heart-<HI>Circumci&s;ion;</HI> the former is called <GAP DESC="foreign">, <HI>the Circumci&s;ion made without Hands;</HI> the latter, <GAP DESC="foreign">, <HI>the Circumci&s;ion of Christ,</HI> Col. 2.11.</P>
<P>So our Divines propo&s;e &s;ome Types of the Lord's Supper, as the <HI>Tree of Life</HI><NOTE PLACE="marg">Tree of Life.</NOTE> in the mid&s;t of Paradi&s;e, <HI>Gen.</HI> 2.9. &s;ee <HI>Rev.</HI> 22.14. <HI>John</HI> 6.53, 54, 55. The <HI>Bread and Wine</HI><NOTE PLACE="marg">Brea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> and Wine.</NOTE> brought forth by <HI>Melchizedek,</HI> and given to <HI>Abraham, Gen.</HI> 14.18, 19. The <HI>Pa&s;chal Lamb</HI> eaten yearly (<HI>in</HI> <GAP DESC="foreign">) in Commemoration of the Deliverance of the I&s;raelites from literal Egypt, <HI>Exod.</HI> 12.27. with 1 <HI>Cor.</HI> 5.7. &amp; 1.26. the <HI>Manna,</HI><NOTE PLACE="marg">Manna.</NOTE> <HI>Exod.</HI> 16.15. the <HI>Water</HI> that came out of the Rock, <HI>Numb.</HI> 20.11. the <HI>Blood of the Covenant,</HI> Exod. 24.8. <HI>Heb.</HI> 9.20. the <HI>Shew-bread,</HI> Exod. 25.30. the <HI>live Coal,</HI> I&s;a. 6.6. the Explication of which, among&s;t other Types, may be read in <HI>Gerhard, tom.</HI> 5. <HI>de &s;acr. Euch. &s;ect.</HI> 12.</P>
<P>The Types of the New Te&s;tament Church (as learned Men &s;ay) are <HI>Paradi&s;e, Gen.</HI> 2.8. <HI>Noah's Ark,</HI> Gen. 6.14, <HI>&amp;c.</HI> the <HI>Calling of Abraham,</HI> Gen. 12.1. <HI>Jo&s;hua</HI> 24.2. See more Examples, <HI>Exod.</HI> 26.1. <HI>Jo&s;h.</HI> 2.18. &amp; 6.23. <HI>P&s;al.</HI> 87.1. <HI>Gal.</HI> 4.22. <HI>Mal.</HI> 3.3. Yet &s;ome of the&s;e are reputed <HI>Allegories</HI> rather than Types.</P>
<P><HI>Types</HI> are either of <HI>Things,</HI> or of <HI>Ceremonies:</HI> the Types of <HI>Things</HI> done are, when <MILESTONE N="3"> &s;ome Actions of holy Men in the Old Te&s;tament prefigured &s;ome Things done in the New. Thus <HI>Abraham's offering</HI> his Son, in Obedience to God's Command, and Love to him, typified God the Father, delivering his Son to Death for the Love of Mankind, <HI>Rom.</HI> 5.8. &amp; 8.32. So <HI>Jo&s;eph's</HI> being &s;old into <HI>Egypt,</HI> and afterwards ad|vanced, typified the Humiliation and Exaltation of Chri&s;t, <HI>Phil.</HI> 2.6, &amp;c. <HI>Cere|monial Types</HI> are, when the Ceremonies, and whole Con&s;titution of the Levitical Wor&s;hip in the Old Te&s;tament, prefigured Things in the New; an evident Expli|cation of which the Epi&s;tle to the Hebrews gives.</P>
</DIV2>
<DIV2 N="7" TYPE="article">
<HEAD><HI>Article VII.</HI> Canons or Rules expounding Types.</HEAD>
<DIV3 N="1" TYPE="canon">
<HEAD>Canon I.</HEAD>
<P>IN <HI>Prophetical Types</HI> we mu&s;t exactly take notice where Chri&s;t manife&s;ts him&s;elf with re&s;pect to his Office and Merit; and where he &s;ets forth other Divine Things, as Judgments, and Ble&s;&s;ings.</P>
<P>The Rea&s;on of the <HI>Canon</HI> is; Becau&s;e the Son of God, before the Fulne&s;s of Time was come, <HI>Gal.</HI> 4.4. did at &s;undry Times, and in divers Manners (<GAP DESC="foreign">) adumbrated and made him&s;elf manife&s;t, with his Merit and Pa&s;&s;ion, to the Fathers and Prophets of the Old Te&s;tament, partly by plain Promi&s;es, and partly by Typical Vi&s;ions, and thus he rejoyced in the habitable Parts of the Earth, <HI>Prov.</HI> 8.31. In which re&s;pect he is &s;aid to be <HI>a Lamb &s;lain from the Foundation of the
<PB N="32" REF="252">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="41" REF="252">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="42" REF="253"> World,</HI> Rev. 13.8. For the general Under&s;tanding of the&s;e Types, the Learned give this Rule: <HI>What&s;oever Text of the Old Te&s;tament treats of the Grace of God, of Propiti|ation, Redemption, Benediction, and De&s;truction of Enemies, &s;o that the Light and Explica|tion of it may be found in the New Te&s;tament, or that the Circum&s;tances and Empha&s;is of the Words the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;elves di&s;cover it; that Text is to be expounded of Christ, together with his Merit and Pa&s;&s;ion.</HI></P>
<P><NOTE PLACE="marg">Gen. 28.</NOTE>Thus the Vi&s;ion of <HI>Jacob's Ladder,</HI> prefigures Chri&s;t, the true Ladder, by which the Saints a&s;cend into Heaven, as appears by the Circum&s;tances of the Text, which treats of the Propitiation of God, his Divine Protection, and his Ble&s;&s;ings upon the faithful Po&s;terity of Believers; Be&s;ides, Chri&s;t applies this to him&s;elf, <HI>John</HI> 1.51.</P>
<P><NOTE PLACE="marg">I&s;a 63.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE><HI>I&s;a.</HI> 63.1, 2, 3, 4, 5, 6. There is a Prophetical Colloquy, which re&s;pects not only Chri&s;t, but al&s;o his mo&s;t bitter Pa&s;&s;ion, and mo&s;t glorious Victory; for, (1) the Text di&s;cour&s;es of the Propitiation of God, the Redemption of Men, and the De|&s;truction of Enemies. (2) The three foregoing Chapters expre&s;ly treat of the Me|rits and Ble&s;&s;ings of Chri&s;t. (3) 'Tis expounded of Chri&s;t, <HI>Rev.</HI> 19.11, 13, 15. (4) The Circum&s;tances of the Text, and the <HI>Empha&s;is</HI> of the Words clearly evidence i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to be as before expounded: of which more in another Place.</P>
</DIV3>
<DIV3 N="2" TYPE="canon">
<HEAD><HI>Canon II.</HI> There is oftentimes more in the Type than in the Antitype.</HEAD>
<P><HI>IRenaeus lib.</HI> 2. <HI>chap.</HI> 40. &s;ays thus: <HI>A Type and Image</HI> (of a Thing) <HI>is &s;ometimes dif|ferent from the Truth, according to its Materiality and Sub&s;tance: But according to the Habit and Lineament it ought to keep a Similitude, and to &s;hew by Things pre&s;ent, Things which are not pre&s;ent.</HI> The Rea&s;on of the Canon you have <HI>Art.</HI> 6. God de&s;igned one Per&s;on or Thing in the Old Te&s;tament to be a Type or &s;hadow of Things to come, not in all Things, but with re&s;pect to &s;ome particular Thing, or Things on|ly; hence we find many Things in the Type, which are not to be applied to the Antitype (which it typifies in &s;ome certain Thing only, not in all) e&s;pecially the Failings and Sins of the Saints of the Old Te&s;tament, who did typify Chri&s;t, are by no means, neither ought they to be attributed to the mo&s;t holy and un&s;potted Je|&s;us. For as a Picture may repre&s;ent all the Lineaments of the Party pictur'd exact|ly, altho there may be &s;ome accidental Spot in it, that is not in the Per&s;on. So the Life of the Saints may be a Type and Image of Chri&s;t, altho they are lyable to Frailties and Infirmities incident to humane Nature, which are no Repre&s;entations of any thing in Chri&s;t. The U&s;e of this <HI>Canon</HI> is &s;hewn in the <HI>Epi&s;tle</HI> to the <HI>Hebrews,</HI> where the Prie&s;thood and ritual Sacrifices of the Old Te&s;tament are fairly accommodated to Chri&s;t the Antitype, yet that there were many Things in that Prie&s;thood, which do not quadrate; as that the Prie&s;t was to <HI>&s;acrifice for his own Sins,</HI> Chap. 5.3. which does not quadrate with Chri&s;t, <HI>Chap.</HI> 7.27. that Prie&s;thood was <GAP DESC="foreign">, <HI>weak and unprofitable,</HI> Chap. 7.18. and there were <HI>many</HI> Prie&s;ts, neither of which can be apply'd to Chri&s;t, who made all perfect and unchangeable, <HI>Chap.</HI> 7.24, 25.</P>
</DIV3>
<DIV3 N="3" TYPE="canon">
<HEAD><HI>Canon III.</HI> There is oftentimes more in the Antitype than in the Type.</HEAD>
<P><NOTE PLACE="marg">Oportet Figu|ram minus habere quam Veritatem, quia, <HI>&amp;c.</HI></NOTE><HI>CHry&s;o&s;tom, Homil.</HI> 61. on <HI>Gen.</HI> &s;ays: <HI>It is nece&s;&s;ary that the Figure have le&s;s in it than the Truth, becau&s;e otherwi&s;e it would not be a Figure of Things to come.</HI> The Rea&s;on of this <HI>Canon</HI> is the &s;ame with the foregoing. For &s;ince no one Type can expre&s;s the Life and particular Actions of Chri&s;t, therefore there is altogether more in the Antitype, or other Thing adumbrated, than can be found in Types. And when we &s;ay that there is more in the Antitype than the Type, it is to be under|&s;tood, not only with re&s;pect to the Thing, but al&s;o with re&s;pect to the Manner. Of this <HI>Mo&s;es</HI> and <HI>Jo&s;hua</HI> were Examples, each of which was a Type of Chri&s;t.
<PB N="43" REF="253"> <HI>Mo&s;es</HI> typified Chri&s;t as a <HI>Redeemer,</HI> and <HI>Jo&s;hua</HI> typified him, as he brings his Peo|ple to Heaven, their true Country. But the Manner varies in both Places, and in that re&s;pect there is much more in the <HI>Antitype</HI> than in the <HI>Type.</HI> In the <HI>Type</HI> there is only a <HI>bodily</HI> or humane Deliverance; in the <HI>Antitype</HI> an <HI>heavenly</HI> and a <HI>&s;piritual.</HI> In the <HI>Type</HI> there is only a &s;imple or <HI>&s;ingle Redemption;</HI> in the <HI>Antitype</HI> &s;uch a Redemption, as is made (<HI>intercedente</HI> <GAP DESC="foreign">) by a redeeming Price, <HI>viz.</HI> the Blood of Chri&s;t, <HI>Rom.</HI> 3.24. The Redemption in the Type, and the Introdu|ction into the Land of <HI>Canaan</HI> is made by <HI>Mo&s;es</HI> and <HI>Jo&s;hua,</HI> as by the Mini&s;ters of God, <HI>Heb.</HI> 3.5. In the Antitype our Redemption and Salvation is wrought by Chri&s;t, as (<HI>per</HI> <GAP DESC="foreign">) <HI>by the principal Author or Cau&s;e of Salvation,</HI> Act. 3.15. &amp; 4.12. Heb. 5.9. So <HI>Mo&s;es,</HI> when he is called <GAP DESC="foreign">, <HI>Mediator,</HI> Gal. 3.19. may be term'd a Type of the Mediatorial Office of Chri&s;t, with re&s;pect to the Thing it &s;elf; although there be an eminent Di&s;parity in the Manner. <HI>Mo&s;es</HI> is called a <HI>Mediator,</HI> becau&s;e of his Office of Interpreting and Teaching, <HI>Exod.</HI> 19.3. <HI>Deut.</HI> 5.5. But Chri&s;t is not only a Mediator in that re&s;pect, but for the great Ble&s;&s;ing and Benefit of his Satisfaction, 1 <HI>Tim.</HI> 2.5, 6. &amp;c.</P>
</DIV3>
<DIV3 N="4" TYPE="canon">
<HEAD><HI>Canon IV.</HI> There must be a fit Application of the Type to the Antitype.</HEAD>
<P>THis Application, be&s;ides other Things, (if it be infer'd) comprehends this al|&s;o, that there may be a Compari&s;on made betwixt the Type and the Anti|type, as far as the Scripture and the Analogy of Faith will bear it. Here <HI>Bellar|mine</HI> faulters egregiou&s;ly, <HI>lib.</HI> 1. <HI>de Mi&s;&s;a, cap.</HI> 9. where going about to prove that there is a true Sacrifice offer'd in their Ma&s;s, he wre&s;ts the Type in the Old Te|&s;tament, <HI>Gen.</HI> 14. in the Hi&s;tory of <HI>Melchizedek.</HI> For whereas this is a Figure of Chri&s;t in a peculiar re&s;pect, <HI>P&s;al.</HI> 110.4. <HI>Heb.</HI> 7.17. and that he truly &s;acrificed <HI>Bread</HI> and <HI>Wine,</HI> Gen. 14.18. he concludes it nece&s;&s;ary, that Chri&s;t al&s;o &s;acrifice Bread and Wine, <HI>&amp;c.</HI> But be&s;ides this, that Articles of Faith are not to be pro|ved by Typical Accommodations, (if not in the Scriptures, as this is not) but by certain and illu&s;trious Evidences of Scriptures, which <HI>Bellarmine</HI><NOTE N="*" PLACE="marg">Lib. <HI>3.</HI> de V. D. cap. <HI>30.</HI></NOTE> him&s;elf grants. We will encounter this <HI>Papi&s;tical</HI> Quibble, and affirm, that this Application of the Type to the Antitype is not only in the lea&s;t little con&s;onant to Scripture, (For the Parallel is quite otherwi&s;e propo&s;ed, <HI>Heb.</HI> 7.) but quite contrary to it, and a Di&s;pa|ragement to, if not a ju&s;tling out the only Sacrifice of Chri&s;t and his everla&s;ting Prie&s;thood.</P>
</DIV3>
<DIV3 N="5" TYPE="canon">
<HEAD><HI>Canon V.</HI> When there are many partial Types of one and the &s;ame Thing, then we are te judge not from one Antitype, but of all jointly taken.</HEAD>
<P>THE Rea&s;on of this <HI>Canon</HI> depends upon the foregoing Canons. For in as much as the Things of the New Te&s;tament are prefigured in the Old, <GAP DESC="foreign">, at <HI>&s;undry Times,</HI> and in <HI>divers Manners,</HI> Heb. 1.1. Therefore if a right Judgment of the Thing prefigured ought to be made by Types, we mu&s;t not examine or me|ditate upon one Type &s;ingly, but many of them together. Here <HI>Socinus</HI> and his Followers err, when he parallels the Redemption and Mediation of <HI>Mo&s;es,</HI> with that purchas'd and done by <HI>Christ.</HI> But be&s;ides that <HI>Mo&s;es</HI> is here a Type of Chri&s;t only with re&s;pect to the Thing, <HI>(ratione rei)</HI> but not <HI>(ratione modi)</HI> with re&s;pect to the Manner, as we &s;aid <HI>Can.</HI> 3. For we may alledge that we bring our Judgment according to the Canon concerning our Redemption by Chri&s;t, and his Mediato|rial Office, not from that &s;ingle Type of <HI>Mo&s;es,</HI> but from others join'd with it. For the Manner of our Redemption, which con&s;i&s;ts in the appea&s;ing of divine
<PB N="44" REF="254"> Wrath and Satisfaction for our Sins, was more proximately and immediatly (though not fully) adumbrated by the Sacrifical Types, chiefly the <HI>Scape-Goat,</HI> Lev. 16.21. The <HI>Redheifer,</HI> Numb. 19.2. Neverthele&s;s you are to note here, that the grand Foundation of our Belief in this Point, is not built upon Types, but upon clear Scripture Texts, that unfold the My&s;tery of our Redemption.</P>
</DIV3>
<DIV3 N="6" TYPE="canon">
<HEAD><HI>Canon VI.</HI> In expounding the Types of the Old Te&s;tament we are to examin accurate|ly, whether the Shadow, or the Truth, repre&s;ented by a Shadow, be propo&s;ed: That is, whether the Prophets prophe&s;y of Christ under the Umbrage or Shadow of Types, or in expre&s;s Terms (<HI>viz.</HI> &s;peaking of our Saviour in a literal Sen&s;e.)</HEAD>
<P>THE Rea&s;on depends upon that Cu&s;tome of Prophetical Speech, yea of God him&s;elf, &s;peaking by the Prophets, by which they are wont to make a &s;ud|den Tran&s;ition from the <HI>Type</HI> to the <HI>Antitype,</HI> from a corporeal to a &s;piritual Thing; and when the Speech is of another Thing, to turn them&s;elves to Chri&s;t, the <HI>Kernel</HI> (as it were) of the Scripture, and prophe&s;y of him not under the Shadow of Types, but in expre&s;s Terms. As for In&s;tance, it is &s;aid <HI>P&s;al.</HI> 2.7. <HI>Thou art my Son, this Day have I begotten thee. Calvin,</HI> in his Commentary upon this P&s;alm, &s;ays, that <HI>it is to be under&s;tood Literally of</HI> David, <HI>but Typically of Christ.</HI> So the Place <HI>Micha</HI> 5.2. <HI>But thou</HI> Bethlehem Ephrata, <HI>&amp;c. out of thee &s;hall come forth unto me a Ruler,</HI> (or Captain) this the &s;ame <HI>Calvin</HI> expounds not literally of Chri&s;t, but of &s;ome Poli|tick Governour, as a Type of Chri&s;t. When yet the&s;e, and all Texts of the &s;ame Purport are to be under&s;tood of Chri&s;t literally, which the Coherence and Scope of the Text does clearly prove, <HI>&amp;c.</HI></P>
</DIV3>
<DIV3 N="7" TYPE="canon">
<HEAD><HI>Canon VII.</HI> The Wicked, as &s;uch, are by no means to be made Types of Christ, <HI>&amp;c.</HI></HEAD>
<P>THE Adultery of <HI>David,</HI> and what is related of the two <HI>Harlots,</HI> and the In|ce&s;t of <HI>Amnon</HI> and <HI>Thamar</HI> were accommodated by certain Writers to Chri&s;t, as <HI>Azorius</HI> the Je&s;uit<NOTE N="&dagger;" PLACE="marg">Lib. <HI>8</HI> cap. <HI>2.</HI> In&s;tit. Moral.</NOTE>, and <HI>Cornelius a Lapide</HI><NOTE N="*" PLACE="marg">In prae&s;at. Fent. Can. <HI>40.</HI></NOTE>. But the&s;e are impious and ground|le&s;s Conceits, as the mo&s;t of the Learned affirm. <HI>Gretzer</HI> the Je&s;uite <HI>lib.</HI> 1. <HI>de Cru|ce cap.</HI> 6. affirms, that the Oak, in which <HI>Ab&s;olom</HI> did hang by the Hair of the Head, is a Figure or Type of the Cro&s;s of Chri&s;t; and that <HI>Ab&s;olom</HI> prefigured Chri&s;t. This Man is certainly a very daring and Non-&s;en&s;ical Type-maker, to make &s;uch an impious Typical Explication. For <HI>Ab&s;olom</HI> received ju&s;t Puni&s;hment for his Rebellion again&s;t his Father, <HI>&amp;c.</HI></P>
<P>It cannot be denied but that the Puni&s;hments of &s;ome Malefactors are accommo|dated to Chri&s;t, as an Antitype. <HI>Gal.</HI> 3.13. <HI>Christ hath redeemed us from the Cur&s;e of the Law, being made a Cur&s;e for us: for it is written, Cur&s;ed is every one that hang|eth on a Tree.</HI> In which Words he gives (not ob&s;curely) the Typical Sen&s;e of <HI>Deut.</HI> 21.23. (which is with re&s;pect to the Fact it &s;elf, or the civil Puni&s;hment, or with re&s;pect of the Cau&s;e or ceremonial Rea&s;on added.<NOTE PLACE="marg">Re&s;pectu <GAP DESC="foreign"> &s;ive rationis additae Cere|monialis.</NOTE>) In the &s;aid Place of <HI>Deuterono|my</HI> the Body of the Per&s;on hanged, is commanded to be taken down and buried, for this Rea&s;on, becau&s;e he that is hanged, is accur&s;ed of God. For otherwi&s;e neither according to the Law of Nature, nor according to the Civil Law, neither of him&s;elf, is he that is hanged, accur&s;ed or execrable to God. Doubtle&s;s there|fore by this Ceremonial or Levitical <HI>Aetiology (viz.</HI> a rendring a Rea&s;on) [in re|&s;pect of which the Per&s;on hanged, is &s;aid to be accur&s;ed in the Sight of God, as Things of old were according to the Levitical Mini&s;tration.] Re&s;pect is had by <HI>Mo|&s;es</HI> to <HI>Chri&s;t</HI> the Mediator, as the Apo&s;tle expounds it in the afore&s;aid Place, <HI>He is
<PB N="45" REF="254"> made a Cur&s;e and Sin for us,</HI> 2 Cor. 5.21. For tho the Rea&s;on, or Occa&s;ion of hanging, in the Old Te&s;tament, be va&s;tly different from Chri&s;t (for they that were hanged then, were hanged for their own Crimes, but Chri&s;t bears the Puni&s;h|ment of other Mens Sins imputed to him); yet, <HI>in hoc ip&s;o tertio,</HI> in this very third, or meaning, they are Types of Chri&s;t, in as much they were accounted Ceremo|nially accur&s;ed by God. See 1 <HI>Pet.</HI> 2.24. <HI>Deut.</HI> 21, <HI>&amp;c.</HI></P>
</DIV3>
<DIV3 N="8" TYPE="canon">
<HEAD><HI>Canon VIII.</HI> One Thing is &s;ometimes a Type and Figure of two Things, even contra|ry Things, but in divers re&s;pects.</HEAD>
<P>THus the <HI>Deluge,</HI> wherein <HI>Noah</HI> was &s;aved, was to Believers a Type of Bap|ti&s;m. But in regard the Wicked were drowned in it, it typified the Dam|nation of Reprobates at the Great Day. To this Head &s;ome refer the Places where Chri&s;t, who is called a <HI>Rock</HI> and a <HI>Corner-&s;tone,</HI> is &s;aid to be to the Godly a Rock or Stone of Salvation, but to the Wicked a Rock of Offence. So <HI>Christ</HI> is called a <HI>Lyon</HI> for his Strength; but the <HI>Devil</HI> is &s;o called for his Cruelty. But the two later are rather a different Explication of one Metaphorical Appellation with re|&s;pect to different or divers Things.</P>
</DIV3>
<DIV3 N="9" TYPE="canon">
<HEAD><HI>Canon IX.</HI> In Types and Antitypes an <HI>Enallage,</HI> Permutation or Change &s;ometimes happens, as when the Thing figured and adumbrated takes to it &s;elf the Name of the Figure, &s;hadow or Type: and on the contrary, when the Type and Figure of the Thing repre&s;ented takes to it &s;elf the Name of the Antitype.</HEAD>
<P>EXamples of the fir&s;t Sort may be read <HI>Ezek.</HI> 34.23. <HI>&amp;</HI> 37.24. <HI>Ho&s;.</HI> 3.5. where Chri&s;t is called <HI>David,</HI> who in many Things was a Type of Chri&s;t. <HI>John</HI> 1.29, 36. Chri&s;t is called a <HI>Lamb,</HI> becau&s;e the <HI>Pa&s;chal-Lamb</HI> was an eminent Type of him: Thus he is called our Pa&s;sover, 1 <HI>Cor.</HI> 5.7. <HI>Rom.</HI> 3.25. Chri&s;t is called <GAP DESC="foreign">, the <HI>Propitiatory</HI> or Mercy-&s;eat, not becau&s;e of the Propitiation he made for our Sins, 1 <HI>John</HI> 2.2. but becau&s;e the Covering of the Ark of the Covenant (which the 70 render by <GAP DESC="foreign"><NOTE N="*" PLACE="marg">Which Mo&s;es calls <GAP DESC="foreign"></NOTE>) was a Type of him.</P>
<P>The New Te&s;tament Church is frequently called <HI>Sion,</HI> I&s;a. 2.2, <HI>&amp;c. Jeru&s;alem,</HI> Gal. 4.26. Rev. 21.2. becau&s;e the&s;e were Types of it. The Mini&s;ters of the Go&s;|pel are called the <HI>Sons of</HI> Levi, (&s;ay &s;ome) for the &s;ame Rea&s;on, <HI>viz.</HI> that they typi|fied the&s;e; but this is di&s;puted. Of the later Kind you may read Examples (1) in <HI>Prophetical Types,</HI> when the Name of a Per&s;on or Thing (which properly agrees with the Antitype, for which the Type is propo&s;ed) is given or attributed to any, as <HI>E&s;a.</HI> 7.3. and 8.1, 3. So the hone&s;t Wife of <HI>Ho&s;ea</HI> the Prophet, and his <HI>Chil|dren</HI> born in lawful Wedlock, by the Command of God, are called <HI>a Wife of Whore|doms,</HI> and <HI>Children of Whoredoms,</HI> Ho&s;. 1.2. Becau&s;e of the <HI>I&s;raelites,</HI><NOTE PLACE="marg">Ho&s;. 1.2.</NOTE> who were the Antitype, and guilty of this (<HI>viz.</HI> &s;piritual) Whoredom. See <HI>ver.</HI> 4, 6, 8.</P>
<P>In Hi&s;torical Types, as when hanging was called in the Old Te&s;tament the <MILESTONE N="2"> Cur&s;e of<NOTE PLACE="marg"><GAP DESC="foreign"> * <GAP DESC="foreign"></NOTE> the Lord; becau&s;e it was a Type of Chri&s;t, who was made a Cur&s;e for our Sins, <HI>Gal.</HI> 3.13. See <HI>E&s;a.</HI> 45.1. with 8. <HI>ver&s;e.</HI></P>
<P>To conclude with a general Canon, <GAP DESC="foreign">, <HI>Imagines gerunt nomina &s;ui Prototypi</HI> &mdash;, that is, Pictures or Figures are call'd by the Names of the Per&s;ons they repre&s;ent; as, <HI>Cae&s;ar</HI>'s Statue or Picture is called <HI>Cae&s;ar</HI> &mdash;: and &s;o of others. See <HI>Gen.</HI> 41.26. <HI>Dan.</HI> 8.20, <HI>&amp;c.</HI></P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 TYPE="treatise">
<PB N="46" REF="255">
<HEAD><HI>OF PARABLES.</HI> Wherein &s;hall be given <HI>(1.)</HI> the Definition of the Word, and Thing. <HI>(2.)</HI> Its Divi&s;ion. <HI>(3.)</HI> Canons re&s;pecting it.</HEAD>
<P><NOTE PLACE="marg"><GAP DESC="foreign">. Collatio. Compari&s;on.</NOTE>A <HI>Parable</HI> is called &s;o <GAP DESC="foreign">, which, be&s;ides other Signi|fications, which this Subject is unconcern'd in, (for it &s;ignifies <HI>objicere, conjicere, detorquere, committere, appropinquare, tran&s;mittere,</HI> &amp;c.) de|notes conferring, comparing, or the Collocation of different Things <HI>Je|rom</HI><NOTE N="*" PLACE="marg">Tom. 3. Epi&s;t. 151. ad Alga&s;ium q. 6. p. 359.</NOTE> calls it a <HI>Similitude,</HI> becau&s;e, as a previous Shadow of Truth, it repre&s;ents it. <HI>To&s;&s;anus</HI> &s;ays, that it denotes the Compari&s;on of Heavenly Things with Earthly; It an&s;wers to the Hebrew<NOTE N="*" PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>Ma&s;hal:</HI> Properly and &s;trictly it &s;ignifies an artificial Narrative of a Thing done, to &s;ignify another Thing. So <HI>Gla&s;&s;ius</HI> &s;ays.</P>
<P><MILESTONE N="2"> As to the different Significations of the Word, it is (fir&s;t) u&s;ed to denote any Similitude or Compari&s;on what&s;oever, <HI>Mat.</HI> 24.32. <HI>Mark</HI> 3.23. where the Word (<GAP DESC="foreign">) a <HI>Parable</HI> is u&s;ed. (2.) 'Tis u&s;ed to &s;ignify any Thing ob&s;curely and figuratively expounded, as <HI>Mat.</HI> 15.15. where <HI>Peter</HI> calls the Words of Chri&s;t a Parable, (<GAP DESC="foreign">) <HI>ver.</HI> 11. which is expounded <HI>ver.</HI> 17, &amp;c. (3.) 'Tis u&s;ed to denote a Proverb or Adage, as <HI>Luk.</HI> 4.23. where that vulgar and overworn Say|ing of the common Proverb, <HI>Medice cura teip&s;um, Phy&s;ician heal thy &s;elf,</HI> is called a Parable. (4.) For a Type of the Old Te&s;tament, prefiguring a Thing in the New, <HI>Heb.</HI> 9.9. <HI>&amp;</HI> 11.19. where the Word, which we tran&s;late Figure, is in the Greek <GAP DESC="foreign">, Parable. (5.) For &s;pecial Doctrine, which yet is to be under|&s;tood more univer&s;ally, and extended more largely, &s;o <HI>Luke</HI> 14.7. (6.) It is ta|ken properly and &s;trictly for an artificial Narration of a Thing (as it were) tran&s;|acted, to &s;ignify another Thing, as <HI>Mat.</HI> 13.3, 10, 13, <HI>&amp;c. Chap.</HI> 21.33, 45. <HI>&amp;</HI> 22.1. with &s;everal other Places, of which you may read more in the fir&s;t Volume.</P>
<P><MILESTONE N="3"> As to its <GAP DESC="foreign">, the Appellations of a Parable are <HI>Hebrew</HI> and <HI>Greek.</HI> The u&s;ual Word in the <HI>Hebrew</HI> is <GAP DESC="foreign">, <HI>Ma&s;chal</HI> (according to the <HI>Syriack</HI> and <HI>Chaldee</HI> <GAP DESC="foreign">, the Letter &shin; being changed into &tav;, as <HI>Mat.</HI> 13.18, 24, <HI>&amp;c. &amp;</HI> 15.15. <HI>&amp;</HI> 21.33, 45. <HI>&amp;</HI> 22.1. <HI>Mark.</HI> 3.23.) from the Root <GAP DESC="foreign">, which &s;ignifies to <HI>rule</HI> or <HI>liken</HI> (or a&s;&s;imilate) that &s;o the original Signification of <GAP DESC="foreign"> might be <GAP DESC="foreign">, a ruling Sentence, <HI>viz.</HI> an eminent and authentick Saying, or a Si|militude and Compari&s;on.<NOTE PLACE="marg">In the&s;e Texts the Hebrew Word &s;ignifies Parable.</NOTE> This Hebrew Word denotes (1.) the Comparing of one Thing with another, as <HI>Ezek.</HI> 24.3. (2.) A famous or received Saying, as 1 <HI>Sam.</HI> 10.12. <HI>Ezek.</HI> 18.2. (3.) An ob&s;cure Saying that needs Expo&s;ition, <HI>Ezek.</HI> 20.49. See 21.5. (4.) A Thing gravely &s;poken, and comprehending great Mat|ters in a few Words, <HI>Job</HI> 27.1. <HI>Num.</HI> 23.7, 18. <HI>Chap.</HI> 24.3, 15. &s;o <HI>P&s;al.</HI> 49.5. <HI>&amp;</HI> 78.2. (5.) That which is &s;ad and complaining, (or grievous Mourning and Lamentation.) <HI>Mich.</HI> 2.4. (6.) That which is Ironical and in&s;ulting, as <HI>E&s;a.</HI> 14.4. <HI>Jer.</HI> 24.9. <HI>Deut.</HI> 28.37. 1 <HI>King.</HI> 9.7. So <HI>Hab.</HI> 2.6. <HI>Prov.</HI> 1.1. with <HI>ver.</HI> 6. See <HI>Jer.</HI> 24.9. <HI>Deut.</HI> 28.37. 1 <HI>King.</HI> 9.7. <HI>Hab.</HI> 2.6. The Sentences of <HI>Solomon</HI> are called <GAP DESC="foreign">,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> Parables or Proverbs, <HI>Prov.</HI> 1.1, &amp;c. As for New Te&s;tament In|&s;tances, peru&s;e <HI>Mat.</HI> 20.1, &amp;c. <HI>John</HI> 10.6, &amp;c.</P>
<DIV2 TYPE="part">
<HEAD><HI>2.</HI> The <HI>Nature</HI> and <HI>Definition</HI> of a <HI>Parable.</HI></HEAD>
<P><MILESTONE N="1"> SOme &s;ay that a Parable is a continued Metaphor, or an Allegory of Words (<GAP DESC="foreign">,) which is a Continuation of Tropes, e&s;pecially Metaphors; of this Mind is <HI>Azorius, Gillius, Morton;</HI> but this is not right, for &s;everal Rea&s;ons &s;hew|ed by the learned <HI>Gla&s;&s;ius,</HI> p. 440. to which we refer. A Parable, according to <HI>Jerome,</HI> is <HI>a Compari&s;on made of Things differing in Nature under a certain Similitude. Varinus</HI> de&s;cribes it, <GAP DESC="foreign">: i. e. <HI>A Parable is a Compari&s;on, &s;ignifying a Similitude in order to explain, or make the Things treated of per&s;picuous.</HI></P>
<P>We define or de&s;cribe a Parable thus: <HI>A Parable is a Similitude or Compari&s;on, by which &s;ome certain Affair or Thing is feigned, and told, as if it were really tran&s;acted,
<PB N="47" REF="255"> and is compared with &s;ome &s;piritual Thing, or is accommodated to &s;ignify it.</HI></P>
<P>A Parable differs from an Hi&s;tory, (1) with re&s;pect to the Object: for Hi&s;tory is a Narrative of Things really done, but a Parable only of a Thing feigned, and adapted to in&s;truct, which yet is not a Lie, as <HI>Augu&s;tine</HI> well &s;ays, <HI>lib.</HI> 2. <HI>Quae&s;t. Evang. q.</HI> 41. <HI>Non omne quod fingimus mendacium e&s;t, &s;ed quando id fingimus quod nihil &s;ignificat, tunc e&s;t mendacium. Cum autem fictio no&s;tra refertur ad aliquam &s;ignificatio|nem, non e&s;t mendacium, &s;ed aliqua figura veritatis. Alioquin omnia, quae &agrave; &s;apienti|bus &amp; &s;anctis Viris, vel etiam ab ip&s;o Domino figurat&egrave; dicta &s;unt, mendacia deputabuntur, quia &s;ecundum u&s;itatum intellectum non &s;ub&s;i&s;tit veritas in talibus dictis.</HI> Hence <HI>Horace</HI> &s;ays,
<Q>Ficta voluptatis cau&s;&acirc; &s;unt proxima veris.</Q> And if Fables, accommodated to teach or in&s;truct, are not Lies, much le&s;s are Parables.</P>
<P N="2">2. They differ with re&s;pect to u&s;e; An <HI>Hi&s;tory</HI> gives you a plain &s;imple Narrative. A <HI>Parable</HI> does not only tell a Thing as if really done, but has withal &s;ome refe|rence to &s;ome other Thing in order to in&s;truct, either implicitely or explicitely.</P>
<P>A <HI>Parable</HI> differs from an <HI>Example,</HI> which the Greeks call <GAP DESC="foreign">. For an <HI>Example</HI> is but Part of an Hi&s;tory, when a Thing, rightly done, is defended or ju&s;tified from In&s;tances or Practice of the like Thing done before: or when a Thing ill done is demon&s;trated by a like Example. Thus Chri&s;t excu&s;es his Apo&s;tles when accu&s;ed for plucking the Ears of Corn on the Sabbath, <HI>Mat.</HI> 12. by the Example of <HI>David</HI>'s eating the Shew-bread, 1 <HI>Sam.</HI> 21.6. compare <HI>Mat.</HI> 12.41, 42. <HI>Luk.</HI> 14.1, &amp;c. <HI>&amp;</HI> 10.29, 30, &amp;c. where you have the Parable of him that <HI>fell among the Thieves.</HI> See al&s;o <HI>Luk.</HI> 16.19. the Parable of the <HI>Rich Man and Lazarus,</HI> &amp;c.</P>
<P>The <HI>Divi&s;ion</HI> of Parables is thus. In a Parable there are two Parts. The <HI>fir&s;t</HI> is the Thing brought as a Similitude: the <HI>&s;econd</HI> is the Application of that Thing, which is (as it were) the <HI>Marrow, Kernel</HI> or <HI>My&s;tical Sen&s;e</HI> of it. In Scripture we find three Sorts of Parables. (1) Some relate a Thing done and produced as a Similitude, as the Parable of the <HI>Leaven.</HI> (2) Some relate to a Thing not done, but of which there may be a Po&s;&s;ibility or Probability; as the Parable of the Hous|holder, <HI>Mat.</HI> 20. (3) Others relate to a Thing impo&s;&s;ible; as when the Trees <HI>went to annoint</HI> (or chu&s;e) <HI>them&s;elves a King,</HI> Judg. 9.8.</P>
<P>More Examples of Parables reade in <HI>Mat.</HI> 13.3, &amp;c. <HI>Luk.</HI> 8.4, &amp;c. <HI>Mat.</HI> 22.2, &amp;c. re&s;pecting the fourfold <HI>Seed</HI> &mdash;; the <HI>Tares</HI> &mdash;; and <HI>Marriage of the King's Son,</HI> Mark 13.34. <HI>The Man taking a far Journey.</HI></P>
<DIV3 TYPE="section">
<HEAD>Canons of Parables.</HEAD>
<P N="1">1. PArables are more frequently u&s;ed in the New than in the Old Te&s;tament. In the Old Te&s;tament are the&s;e Parables, <HI>Judg.</HI> 9.8. applied <HI>ver.</HI> 16. 2 <HI>Sam.</HI> 12.1. The Parable of <HI>Nathan</HI> to <HI>David,</HI> E&s;a. 5.1. The Parable of the <HI>Vineyard</HI> ex|pounded, <HI>ver.</HI> 7. <HI>Ezek.</HI> 17.2, &amp;c. The Parable of the <HI>two Eagles</HI> explained, <HI>ver.</HI> 12. <HI>Ezek.</HI> 33.2. Of the <HI>Watchman,</HI> applied to the Prophet, <HI>ver.</HI> 7.</P>
<P>In the New Te&s;tament are the&s;e Parables, <HI>Mat.</HI> 13.3, &amp;c. <HI>Mark.</HI> 4.3, &amp;c. <HI>Luk.</HI> 8.4, &amp;c. <HI>Mat.</HI> 13.24, &amp;c. <HI>Mark</HI> 4.26, &amp;c. <HI>Mat.</HI> 13.31. <HI>Mark</HI> 4.30. <HI>Luk.</HI> 13.18, 19. <HI>Mat.</HI> 13.33. <HI>Luk.</HI> 13.21. <HI>Mat.</HI> 13.44. <HI>&amp; ver.</HI> 45, 46, 47. <HI>Mat.</HI> 18.23. <HI>Luk.</HI> 7.41. <HI>John</HI> 10.1. <HI>Luk.</HI> 12.16, 42. <HI>Mat.</HI> 24.45. <HI>Mark</HI> 13.34. <HI>Luk.</HI> 13.6. <HI>&amp;</HI> 14.16. <HI>Mat.</HI> 18.12. <HI>Luk.</HI> 15.4, and <HI>ver.</HI> 8. <HI>&amp; ver.</HI> 11. <HI>Luk.</HI> 16.1. <HI>&amp;</HI> 18.2. <HI>Mat.</HI> 20.1. <HI>Luk.</HI> 19.11. <HI>Mat.</HI> 21.28, 33. <HI>&amp;</HI> 22.2. <HI>&amp;</HI> 25.1, 14, &amp;c.</P>
<P N="2">2. Chri&s;t with good Rea&s;on u&s;ed a Parabolical Way of Preaching &mdash;: the&s;e Rea|&s;ons partly concern <HI>God, viz.</HI> a Fulfilling of the Scripture, as <HI>Mat.</HI> 13.34, 35. with <HI>P&s;al.</HI> 78.2. Or, &s;econdly, <HI>Men,</HI> who are teachable and Godly (1) for their In|formation, <HI>Mark</HI> 4.33. <HI>John</HI> 3.12. (2) To excite and &s;tir up a Fervor in them of being taught, as <HI>Mat.</HI> 13.9. <HI>Mark</HI> 4.9. <HI>Luk.</HI> 8.7. See <HI>Mat.</HI> 13.10. <HI>Mark</HI> 4.10.</P>
<P>Sometimes they are u&s;ed to <HI>&s;tubborn</HI> and unteachable Men, who de&s;pi&s;e the Word, to inform them, &s;tir them up (peru&s;e <HI>Mat.</HI> 13.9. with <HI>P&s;al.</HI> 48. 2 <HI>Tim.</HI> 2.25.) to check and convince them, <HI>Mat.</HI> 21.33, 40, 41, 43. See <HI>Luk.</HI> 7.43. See 2 <HI>Sam.</HI> 12.6, 7. 1 <HI>King.</HI> 20.39, 40, 41, 42. <HI>Mat.</HI> 13.11. <HI>Mark</HI> 4.11, 12.</P>
<P N="3"><Q>3. In Parables, if they be taken intirely, there are three Things, the <HI>Root,</HI> the <HI>Bark,</HI> and the <HI>Sap</HI> or Fruit. The <HI>Root</HI> is the <HI>Scope</HI> to which it tends. The
<PB N="48" REF="256"> <HI>Bark</HI> is the <HI>&s;en&s;ible</HI> Similitude, and the <HI>Sap</HI> or Fruit is the <HI>My&s;tical</HI> Sen&s;e, <HI>&amp;c.</HI></Q></P>
<P N="4">4. <Q>In the right Explication and Application of Parables the Scope of them is principally to be heeded, <HI>viz.</HI> the Drift of the Spirit, which may be gathered from foregoing and &s;ub&s;equent Things, with which it has any Connexion.</Q> See <HI>Mat.</HI> 20.16. <HI>&amp;</HI> 19.30. and <HI>Mat.</HI> 13.31.</P>
<P N="5">5. In Parables there is no nece&s;&s;ity of being too &s;ifting and anxious about every &s;ingle Word, nor ought we to expect a too curious Adaptation or Accommoda|tion of it, in every Part, to the &s;piritual Thing inculcated by it: but only to mind the Applicatory Part; as the Edge of a Sword is only de&s;igned to cut.</P>
<P N="6">6. <HI>Parabolical Theology is not argumentative.</HI> That is, any Expo&s;ition or Accom|modation of them beyond their Native Scope, or wherein the Interpretation di&s;|agrees with the Analogy of Faith, or where it is &s;uper&s;titiou&s;ly wre&s;ted; this is like the <HI>wringing of the No&s;e, till it brings Blood,</HI> Prov. 30.33.</P>
<P N="7">7. It helps very much in the Under&s;tanding of Parables, if Men know the <HI>Na|tural</HI> Properties of &s;uch Things, Arts or My&s;teries, as are propo&s;ed in the Simili|tudes. As what <HI>Trea&s;ure</HI> is, what a <HI>Jewel</HI> or <HI>Pearl</HI> is, what <HI>Mu&s;tard, Tares,</HI> &amp;c. are.</P>
<P N="8">8. Whereas it is frequently &s;aid, that <HI>the Kingdom of Heaven is like this or that Thing,</HI> we are not to under&s;tand that it is &s;o in all its Parts, or in every Re&s;pect, but only in &s;uch Things as are declared in the Similitude. So <HI>Chri&s;t</HI> is <HI>compared</HI> to a <HI>Thief</HI> only in this re&s;pect, becau&s;e he comes in a Time when unlook'd for, or when unexpected, <HI>Luk.</HI> 12.39.</P>
<P N="9">9. <HI>All Parables do not conclude in the &s;ame, but in a different Manner.</HI> Some from Likene&s;s <HI>(a &s;imili)</HI> as the &s;even Parables, <HI>Mat.</HI> 13. Some from Things unlike, as that of the <HI>unju&s;t Judge,</HI> Him that de&s;ired three Loaves, and the <HI>unju&s;t Steward,</HI> &amp;c.</P>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="index">
<PB N="437" REF="256">
<HEAD>AN Alphabetical Table OF THE FOURTH BOOK.</HEAD>
<LIST>
<HEAD>A.</HEAD>
<ITEM>Afflictions.
<LIST>
<ITEM><HI>AFflictions</HI> compared to Fire, in five re&s;pects. <HI>Page 378</HI></ITEM>
<ITEM>When <HI>Afflictions</HI> may be &s;aid to be very grievous, <HI>Page 388, 389</HI></ITEM>
<ITEM>The Nature, Kind, and Cau&s;e of <HI>Afflictions</HI> largely opened, <HI>Page 377, to 390</HI></ITEM>
</LIST></ITEM>
<ITEM>Amba&s;&s;adors.
<LIST>
<ITEM>Mini&s;ters of Chri&s;t are his <HI>Amba&s;&s;adors, Page 282</HI></ITEM>
</LIST></ITEM>
<ITEM>Angels.
<LIST>
<ITEM><HI>Angels</HI> why &s;o called, <HI>Page 49</HI></ITEM>
<ITEM>They are compared to Watchers; the Rea&s;on why, &s;hewed in five Things, <HI>Page 50</HI></ITEM>
<ITEM>Their Work and Office, <HI>Page 50, 51, 52</HI></ITEM>
<ITEM>Why they are called God's Ho&s;t, opened, <HI>Page 53, 54</HI></ITEM>
<ITEM>Why they are compared to the Face of a Man, <HI>&amp;c.</HI> opened, <HI>Page 57</HI></ITEM>
<ITEM>Why to a Flame of Fire, opened, <HI>Page 62</HI></ITEM>
<ITEM>Why compared to Hor&s;es, white, red, <HI>&amp;c. Page 63, 64</HI></ITEM>
</LIST></ITEM>
<ITEM>Anchor.
<LIST>
<ITEM>Hope a &s;ure <HI>Anchor,</HI> &s;hewed at large in eleven Particulars. <HI>Page 26, 27, 28</HI></ITEM>
</LIST></ITEM>
<ITEM>Arrows.
<LIST>
<ITEM>Afflictions God's <HI>Arrows, Page 389</HI></ITEM>
<ITEM>What more particularly are God's <HI>Arrows, Page 390</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>B.</HEAD>
<ITEM>Babylon.
<LIST>
<ITEM>THe Church of <HI>Rome</HI> proved to be My&s;tery <HI>Babylon. Page 297</HI></ITEM>
<ITEM>Fir&s;t; Negatively. <HI>1.</HI> By Whore of <HI>Baby|lon</HI> is not meant <HI>Jeru&s;alem, 2.</HI> Not the <HI>Turki&s;h</HI> Empire, <HI>3.</HI> Not <HI>Rome</HI> Heathen, <HI>4.</HI> Not Prote&s;tants of any Denomination, <HI>Page 300, to 303</HI></ITEM>
<ITEM>Secondly, In the Affirmative. That by the Whore, or My&s;tery <HI>Babylon,</HI> is meant the pre&s;ent State and Church of <HI>Rome,</HI> clearly evinced, <HI>Page 322, to 326</HI></ITEM>
</LIST></ITEM>
<ITEM>Bapti&s;m.
<LIST>
<ITEM>Bapti&s;m <HI>how taken,</HI> Page 36, 37</ITEM>
<ITEM><HI>Called a Burial.</HI> Page 35</ITEM>
</LIST></ITEM>
<ITEM>Babes.
<LIST>
<ITEM>Saints called <HI>Babes,</HI> wherefore, &s;hewed in eighteen Particulars, <HI>Page 140, 141</HI></ITEM>
</LIST></ITEM>
<ITEM>Blind.
<LIST>
<ITEM>Wicked Men <HI>blind,</HI> &s;hewed in five Partic. <HI>Page 230</HI></ITEM>
</LIST></ITEM>
<ITEM>Bitter.
<LIST>
<ITEM>How a Saint may be &s;u&s;tained under <HI>bitter</HI> Afflictions, <HI>Page 389</HI></ITEM>
</LIST></ITEM>
<ITEM>Brea&s;t-plate.
<LIST>
<ITEM>Why Righteou&s;ne&s;s is &s;o called, <HI>Page 10, 11</HI></ITEM>
</LIST></ITEM>
<ITEM>Builders.
<LIST>
<ITEM>Why Mini&s;ters of the Go&s;pel are called <HI>Buil|ders,</HI> opened in ten Particulars, <HI>Page 277, 278</HI></ITEM>
</LIST></ITEM>
<ITEM>Bulls.
<LIST>
<ITEM>Wicked Men why called Bulls, <HI>Page 235, 236</HI></ITEM>
</LIST></ITEM>
<ITEM>Burthen.
<LIST>
<ITEM>Sin a <HI>Burthen,</HI> &s;hewed in three things. What a <HI>Burthen</HI> Sin is, opened, <HI>Page 344</HI></ITEM>
<ITEM>The lea&s;t Sin a <HI>Burthen</HI> to a tender Heart, <HI>Page 344</HI></ITEM>
</LIST></ITEM>
<ITEM>Bu&s;h.
<LIST>
<ITEM>The Church compared to a <HI>Bu&s;h</HI> on Fire, &s;hewed in &s;ix things, <HI>Page 106, 107, 108</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>C.</HEAD>
<ITEM>Captives.
<LIST>
<ITEM>Wicked Men <HI>Captives,</HI> with the Nature of their <HI>Captive</HI>-State, opened, <HI>Page 201, to 204</HI></ITEM>
</LIST></ITEM>
<ITEM>Clouds.
<LIST>
<ITEM>Chri&s;t<HI>'s</HI> Mini&s;ters why compared to <HI>Clouds Page 269</HI></ITEM>
<ITEM>Fal&s;e Teachers compared to <HI>Clouds</HI> without Rain, <HI>Page 294</HI></ITEM>
</LIST></ITEM>
<ITEM>Captain.
<LIST>
<ITEM>What kind of <HI>Captain</HI> Chri&s;t is, &s;hewed, <HI>Page 158</HI></ITEM>
</LIST></ITEM>
<ITEM>Cedars.
<LIST>
<ITEM>Saints compared to <HI>Cedars,</HI> opened in five Particulars, <HI>Page 181, 182</HI></ITEM>
</LIST></ITEM>
<ITEM>Children.
<LIST>
<ITEM>Saints called <HI>Children</HI> of God, opened, <HI>Page 142, 143</HI></ITEM>
</LIST></ITEM>
<ITEM>Con&s;cience.
<LIST>
<ITEM>What <HI>Con&s;cience</HI> is, opened, <HI>Page 69</HI></ITEM>
<ITEM><HI>Con&s;cience</HI> a Witne&s;s, &s;hewed in ten Par|ticulars, <HI>Page 70, 71, 72</HI></ITEM>
<ITEM>The Excellency of a good Con&s;cience, <HI>Page 73</HI></ITEM>
<ITEM>How a good <HI>Con&s;cience</HI> may be known, <HI>Page 74</HI></ITEM>
</LIST></ITEM>
<ITEM>City of God.
<LIST>
<ITEM>The Church called the <HI>City of God,</HI> &s;hewed in twenty Particulars, <HI>Page 76, to 83</HI></ITEM>
<ITEM>What a <HI>City Sion</HI> is, <HI>Page 84</HI></ITEM>
</LIST></ITEM>
<ITEM>Church.
<LIST>
<ITEM><HI>Church</HI> the Anti-type of <HI>Solomon</HI>'s Temple, <HI>Page 87</HI></ITEM>
<ITEM><HI>Church</HI> the Anti-type of the &s;econd Temple, <HI>Page 89</HI></ITEM>
</LIST></ITEM>
<PB N="438" REF="257">
<ITEM>Courage.
<LIST>
<ITEM>Saints like a Lion for <HI>Courage;</HI> wherein their <HI>Courage</HI> ought to be &s;hewed, opened in eight Particulars, <HI>Page 188</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>D.</HEAD>
<ITEM>Day of Grace.
<LIST>
<ITEM>WHy &s;o called, <HI>Page 367</HI></ITEM>
<ITEM>How to know when the <HI>Day of Grace</HI> draws towards an end, &s;hewed in five things, <HI>Page 368</HI></ITEM>
</LIST></ITEM>
<ITEM>Darkne&s;s.
<LIST>
<ITEM>Divers Metaphorical Notations of <HI>Darkne&s;s, Page 383</HI></ITEM>
<ITEM>Hell a Place of utter <HI>Darkne&s;s, Page 411</HI></ITEM>
<ITEM>Affliction called <HI>Darkne&s;s, Page 383</HI></ITEM>
</LIST></ITEM>
<ITEM>Death.
<LIST>
<ITEM><HI>Death a</HI> Sleep, why &s;o called, opened in three things, <HI>Page 399</HI></ITEM>
</LIST></ITEM>
<ITEM>Dead.
<LIST>
<ITEM>Wicked Men <HI>dead</HI> in Sin, what meant there|by, opened in &s;even Particulars, <HI>Page 227, 228</HI></ITEM>
</LIST></ITEM>
<ITEM>Debt, Debtors.
<LIST>
<ITEM>Sin a <HI>Debt,</HI> why &s;o called, opened, <HI>Page 332, 334</HI></ITEM>
<ITEM>How our <HI>Debts</HI> are &s;atisfied for, and yet freely forgiven, largely opened, <HI>Page 236, to 238</HI></ITEM>
<ITEM>Wicked Men why called <HI>Debtors, Page 200</HI></ITEM>
</LIST></ITEM>
<ITEM>Devil.
<LIST>
<ITEM>Wicked Men compared to the <HI>Devil, Page 254</HI></ITEM>
<ITEM><HI>Devil</HI> why called a Lion, and a Serpent, <HI>Page 363</HI></ITEM>
</LIST></ITEM>
<ITEM>Dignity.
<LIST>
<ITEM>The great <HI>Dignity</HI> of Mini&s;ters, <HI>Page 286</HI></ITEM>
</LIST></ITEM>
<ITEM>Dogs.
<LIST>
<ITEM>Wicked Men compared to <HI>Dogs,</HI> in &s;ixteen Particulars, <HI>Page 232, &amp;c.</HI></ITEM>
</LIST></ITEM>
<ITEM>Doves.
<LIST>
<ITEM>The Property of <HI>Doves,</HI> and why the Saints are compared to them, opened in <HI>13</HI> things, <HI>Page 192</HI></ITEM>
</LIST></ITEM>
<ITEM>Deceivers.
<LIST>
<ITEM>Their many Ways to <HI>deceive,</HI> laid open, <HI>Page 295</HI></ITEM>
</LIST></ITEM>
<ITEM>Door.
<LIST>
<ITEM>What the <HI>Door</HI> is into the true Church, <HI>Page 278, 279</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>E.</HEAD>
<ITEM>Eagles.
<LIST>
<ITEM>SAints compared to <HI>Eagles,</HI> in ten things, <HI>Page 141</HI></ITEM>
<ITEM>Why wicked Men are compared to <HI>Eagles, Page 253</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>F.</HEAD>
<ITEM>Faith.
<LIST>
<ITEM><HI>FAith</HI> why called a Shield, <HI>Page 16</HI></ITEM>
<ITEM>How you may know true <HI>Faith, Page 15, 16, 17</HI></ITEM>
<ITEM>The Nece&s;&s;ity of <HI>Faith, Page 19, 20</HI></ITEM>
<ITEM>The Difference between a weak and &s;trong Faith, <HI>Page 20, 21</HI></ITEM>
<ITEM>The Excellency of <HI>Faith, Page 15, 16</HI></ITEM>
</LIST></ITEM>
<ITEM>Family.
<LIST>
<ITEM>The Church called a <HI>Family, Page 128, 129</HI></ITEM>
<ITEM>The Nature and Excellency of the Govern|ment thereof, <HI>Page 128, 129</HI></ITEM>
</LIST></ITEM>
<ITEM>Foxes.
<LIST>
<ITEM>Wicked Men why compared to <HI>Foxes, Page 241, 242</HI></ITEM>
</LIST></ITEM>
<ITEM>Forgivene&s;s of Sin.
<LIST>
<ITEM>What it is we ask of God in that Petition, <HI>Forgive us our Debts, Page 340, 341</HI></ITEM>
<ITEM>No <HI>Forgivene&s;s</HI> without Chri&s;t's Blood, or Re|conciliation made by him, <HI>Page 342</HI></ITEM>
</LIST></ITEM>
<ITEM>Fowler.
<LIST>
<ITEM>Satan why called a <HI>Fowler,</HI> and what a &s;ub|til Fowler he is, opened in <HI>5</HI> Things, <HI>Page 362, 363</HI></ITEM>
</LIST></ITEM>
<ITEM>Floods.
<LIST>
<ITEM>Afflictions compared to <HI>Floods,</HI> in <HI>9</HI> Things, <HI>Page 386</HI></ITEM>
<ITEM>In what re&s;pect God may be &s;aid to &s;it upon the <HI>Floods, ibid</HI></ITEM>
</LIST></ITEM>
<ITEM>Field.
<LIST>
<ITEM>This World why called a <HI>Field, Page 392</HI></ITEM>
</LIST></ITEM>
<ITEM>Furnace.
<LIST>
<ITEM>Afflictions why compared to a <HI>Furnace, Page 381</HI></ITEM>
</LIST></ITEM>
<ITEM>Fools.
<LIST>
<ITEM>Wicked Men <HI>Fools</HI> or Idiots, opened, <HI>Page 111, 112</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>G.</HEAD>
<ITEM>Garden.
<LIST>
<ITEM>THe Church why called a <HI>Garden,</HI> opened in many Particulars, <HI>Page 112, 113</HI></ITEM>
</LIST></ITEM>
<ITEM>Girdle.
<LIST>
<ITEM>Truth why called a <HI>Girdle,</HI> opened in <HI>10</HI> Partic. <HI>Page 4, to 8</HI></ITEM>
</LIST></ITEM>
<ITEM>Government.
<LIST>
<ITEM>The Nature of Church Order and <HI>Govern|ment,</HI> opened in <HI>12</HI> Partic. <HI>Page 129</HI></ITEM>
<ITEM>The Excellency of a Family or Church con|&s;i&s;ts in its good and orderly <HI>Government, Page 130</HI></ITEM>
</LIST></ITEM>
<ITEM>Gold.
<LIST>
<ITEM>The Nature of <HI>Gold,</HI> and why Faith is com|pared to it, opened in &s;even Partie. <HI>Page 15, 16, 17</HI></ITEM>
<ITEM>The Excellency of tryed Faith above <HI>Gold Page 18</HI></ITEM>
<ITEM>The Godly why compared to <HI>Gold, Page 190, 191</HI></ITEM>
</LIST></ITEM>
<ITEM>Goats.
<LIST>
<ITEM>Why wicked Men, as Hypocrites, <HI>&amp;c.</HI> are com|pared to <HI>Goats, Page 243, 244</HI></ITEM>
<ITEM>Why the Devil is call'd the <HI>God</HI> of this World, <HI>Page 359</HI></ITEM>
</LIST></ITEM>
<ITEM>Godline&s;s.
<LIST>
<ITEM><HI>Godline&s;s</HI> a great My&s;tery, proved by nine Arguments, <HI>Page 371, 372</HI></ITEM>
</LIST></ITEM>
<ITEM>Gray-Hairs.
<LIST>
<ITEM>Sin and Judgments upon a People, why cal|led <HI>Gray-Hairs,</HI> in &s;ix Things, <HI>Page 357</HI></ITEM>
<ITEM><HI>England</HI> at this time <HI>gray-headed, Page 359</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>H.</HEAD>
<ITEM>Hardne&s;s.
<LIST>
<ITEM>CHri&s;t's Souldiers mu&s;t endure <HI>Hard|ne&s;s,</HI> opened in &s;even Particulars, <HI>Page 154, 155</HI></ITEM>
</LIST></ITEM>
<ITEM>Harve&s;t.
<LIST>
<ITEM>Day of Grace why called <HI>Harve&s;t,</HI> in <HI>8</HI> Things, <HI>Page 370</HI></ITEM>
</LIST></ITEM>
<ITEM>Heirs.
<LIST>
<ITEM>Saints why called <HI>Heirs, Heirs</HI> of God, in &s;ix Things, <HI>Page 145</HI></ITEM>
</LIST></ITEM>
<ITEM>Heart.
<LIST>
<ITEM><HI>Heart of Fle&s;h,</HI> why &s;o called, and how &s;uch a Heart may be known, in four things, <HI>Page 194</HI></ITEM>
</LIST></ITEM>
<ITEM>Heaven.
<LIST>
<ITEM><HI>Heaven,</HI> why called Paradi&s;e, <HI>Page 407</HI></ITEM>
<ITEM><HI>Heaven</HI> called a Crown of Life, <HI>Page 409</HI></ITEM>
</LIST></ITEM>
<ITEM>Hell.
<LIST>
<ITEM><HI>Hell</HI> why called a Furnace of Fire, <HI>Page 410</HI></ITEM>
</LIST></ITEM>
<ITEM>Heat.
<LIST>
<ITEM>Affliction compared to great <HI>Heat,</HI> in <HI>8</HI> Things, <HI>Page 387</HI></ITEM>
</LIST></ITEM>
<ITEM>Horn.
<LIST>
<ITEM>The little <HI>Horn, Dan. 7.</HI> proved to be the Pope, <HI>Page 361</HI></ITEM>
</LIST></ITEM>
<PB N="439" REF="257">
<ITEM>Hunter.
<LIST>
<ITEM>Satan why called a <HI>Hunter,</HI> and what kind of <HI>Hunter</HI> he is, opened in eight Partic. <HI>Page 361</HI></ITEM>
</LIST></ITEM>
<ITEM>Hope.
<LIST>
<ITEM><HI>Hope</HI> a Helmet, why &s;o called, <HI>Page 22, 23</HI></ITEM>
<ITEM>A Definition of <HI>Hope, Page 22</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>I.</HEAD>
<ITEM>Jewels.
<LIST>
<ITEM>SAints why called God's <HI>Jewels,</HI> together with the Nature of <HI>Jewels,</HI> opened in &s;even Things, <HI>Page 198</HI></ITEM>
</LIST></ITEM>
<ITEM>Imitate.
<LIST>
<ITEM>Saints <HI>imitate</HI> God, in five Things, <HI>Page 144</HI></ITEM>
</LIST></ITEM>
<ITEM>Judgment-Day.
<LIST>
<ITEM><HI>Judgment-Day</HI> compared to an <HI>A&s;&s;ize,</HI> in eight Particulars, <HI>Page 406</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>L.</HEAD>
<ITEM>Lambs.
<LIST>
<ITEM>WHat meant by <HI>Lambs</HI> in a large Place, <HI>Page 192, 193</HI></ITEM>
</LIST></ITEM>
<ITEM>Labourers.
<LIST>
<ITEM>Mini&s;ters why called <HI>Labourers</HI> in 6 things, <HI>Page 259</HI></ITEM>
<ITEM>Chri&s;t's <HI>Labourers</HI> ought to be &s;ufficiently provided for, largely proved, <HI>Page 260, 261</HI></ITEM>
</LIST></ITEM>
<ITEM>Lilly.
<LIST>
<ITEM>The excellent Nature of the Lilly, and why the Church is compared to it, in <HI>8</HI> things, <HI>Page 115, 116</HI></ITEM>
</LIST></ITEM>
<ITEM>Light.
<LIST>
<ITEM><HI>Light</HI> &s;own for the Righteous, in five re&s;pects, <HI>Page 384</HI></ITEM>
</LIST></ITEM>
<ITEM>Life.
<LIST>
<ITEM><HI>Life</HI> of Man compared to a &s;wift Po&s;t, <HI>Page 393</HI></ITEM>
<ITEM>&mdash; To a &s;wift Ship, <HI>ibid</HI></ITEM>
<ITEM>&mdash; To a Weavers Shuttle, and to the Wind, <HI>Page 394</HI></ITEM>
<ITEM>&mdash; To a Cloud, and to a Flower, <HI>Page 395</HI></ITEM>
<ITEM>How we may know a Man who hath a Princi|ple of &s;piritual <HI>Life</HI> in him, <HI>Page 229</HI></ITEM>
</LIST></ITEM>
<ITEM>Lions.
<LIST>
<ITEM>Why Saints are compared to <HI>Lions,</HI> &s;hewed in five Things, <HI>Page 188, 189</HI></ITEM>
<ITEM>Why wicked Men are compared to <HI>Lions, Page 237</HI></ITEM>
</LIST></ITEM>
<ITEM>Locu&s;ts.
<LIST>
<ITEM>What meant by the <HI>Locu&s;ts</HI> out of the Bottom|le&s;s Pit, <HI>Page 137</HI></ITEM>
</LIST></ITEM>
<ITEM>Love.
<LIST>
<ITEM>Why <HI>Love</HI> is compared to Death and the Grave, <HI>Page 30</HI></ITEM>
<ITEM>Why to Coals and Flames of Fire, <HI>Page 31</HI></ITEM>
<ITEM>Chri&s;t's <HI>Love</HI> why compared to Wine, opened in eight Things, <HI>Page 34</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>M.</HEAD>
<ITEM>Man.
<LIST>
<ITEM>WHy Man is compared to Earth, opened in &s;even Things, <HI>Page 133, 134</HI></ITEM>
<ITEM><HI>Man</HI> why called a Worm, and how fitly he may be compared thereto, opened in ten Par. <HI>Page 136</HI></ITEM>
<ITEM><HI>Man</HI> like a Flower of the Field, <HI>Page 138, 139</HI></ITEM>
<ITEM>Wicked Men <HI>mad,</HI> or be&s;ides them&s;elves, opened in &s;ix Things, <HI>Page 234</HI></ITEM>
</LIST></ITEM>
<ITEM>Marriage-Day.
<LIST>
<ITEM>The Re&s;urrection-Day, the Saints <HI>Marriage-Day,</HI> and Coronation-Day, <HI>Page 404, 405</HI></ITEM>
</LIST></ITEM>
<ITEM>Merchants.
<LIST>
<ITEM>Saints &s;piritual <HI>Merchants,</HI> in ten things, <HI>Page 168, 169</HI></ITEM>
</LIST></ITEM>
<ITEM>Mini&s;ters.
<LIST>
<ITEM><HI>Mini&s;ters</HI> why called Angels. <HI>Page 258</HI></ITEM>
<ITEM>Work of a <HI>Mini&s;ter</HI> hard, in five Things, <HI>Page 289</HI></ITEM>
<ITEM>Who is a true <HI>Mini&s;ter,</HI> and how to be cho&s;en and ordained, <HI>Page 289</HI></ITEM>
<ITEM>The Nece&s;&s;ity of a Go&s;pel-<HI>Mini&s;try, Page 290</HI></ITEM>
</LIST></ITEM>
<ITEM>Mother.
<LIST>
<ITEM>Why the Church of God is called a <HI>Mother, Page 110</HI></ITEM>
<ITEM>The Church compared to the <HI>Moon, Page 86</HI></ITEM>
</LIST></ITEM>
<ITEM>Morning.
<LIST>
<ITEM>The Re&s;urrection compared to the <HI>Morning,</HI> in nine Particulars, <HI>Page 402</HI></ITEM>
</LIST></ITEM>
<ITEM>Mountains.
<LIST>
<ITEM>Why wicked Men are called <HI>Mountains, Page 225, 226</HI></ITEM>
</LIST></ITEM>
<ITEM>Myrtle-Trees.
<LIST>
<ITEM>The Nature of the <HI>Myrtle-Tree,</HI> and what Fruit it bears, and why the Godly are compared to it, in &s;even Things, <HI>Page 184</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<ITEM>N.
<LIST>
<ITEM><HI>WIcked Men</HI> naked, Page 247</ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>O.</HEAD>
<ITEM>Olive-Tree.
<LIST>
<ITEM>THe Nature of the <HI>Olive-Tree,</HI> and why the Church is compared thereto, <HI>Page 91</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>P.</HEAD>
<ITEM>Palm-Tree.
<LIST>
<ITEM>WHat the Nature of it is, and why the Godly are compared to it, opened in nine Particulars, <HI>Page 175, 176</HI></ITEM>
<ITEM>The Godly, like the <HI>Palm-Tree,</HI> flouri&s;h under heavy Pre&s;&s;ures, <HI>Page 177</HI></ITEM>
</LIST></ITEM>
<ITEM>Papi&s;ts.
<LIST>
<ITEM><HI>Papi&s;ts</HI> confuted about Tran&s;ub&s;tantiation, <HI>Page 38, 39</HI></ITEM>
<ITEM><HI>Papi&s;ts</HI> &s;piritual Thieves, <HI>Page 246</HI></ITEM>
</LIST></ITEM>
<ITEM>Pilgrims.
<LIST>
<ITEM>Saints compared to <HI>Pilgrims,</HI> opened, <HI>Page 175</HI></ITEM>
</LIST></ITEM>
<ITEM>Prie&s;ts.
<LIST>
<ITEM>Why the Saints are called <HI>Prie&s;ts, Page 200</HI></ITEM>
</LIST></ITEM>
<ITEM>Prince.
<LIST>
<ITEM>The Devil why called <HI>Prince of</HI> Darkne&s;s, <HI>Page 360</HI></ITEM>
</LIST></ITEM>
<ITEM>Planters.
<LIST>
<ITEM>Mini&s;ters <HI>Planters,</HI> why &s;o called, opened in fourteen Particulars, <HI>Page 275, 276</HI></ITEM>
</LIST></ITEM>
<ITEM>Plague.
<LIST>
<ITEM>Sin a <HI>Plague, Page 349</HI></ITEM>
<ITEM>The <HI>Plague</HI> of the Lepro&s;y a Figure of Sin, &s;hewed in &s;even Things, <HI>Page 344</HI></ITEM>
</LIST></ITEM>
<ITEM>Poy&s;on.
<LIST>
<ITEM>Sin compared to <HI>Poy&s;on,</HI> in &s;even things, <HI>Page 350, 351</HI></ITEM>
</LIST></ITEM>
<ITEM>Poor.
<LIST>
<ITEM>Wicked Men <HI>poor</HI> and mi&s;erable, &s;hewed in &s;even Things, <HI>Page 250</HI></ITEM>
</LIST></ITEM>
<ITEM>Providence.
<LIST>
<ITEM><HI>Providence</HI> of God wonderful in pre&s;erving of his People in the&s;e Days, <HI>Page 108</HI></ITEM>
<ITEM><HI>Providence</HI> of God compared to Clouds and Darkne&s;s, <HI>Page 377, 383</HI></ITEM>
</LIST></ITEM>
<ITEM>Prayer.
<LIST>
<ITEM>Saints mu&s;t pray always, what meant thereby, <HI>Page 160</HI></ITEM>
<ITEM>Special Sea&s;ons for extraordinary <HI>Prayer, Page 160</HI></ITEM>
<ITEM><HI>Prayer</HI> a great Ordinance, in &s;ix Things, <HI>Page 160, 161</HI></ITEM>
<ITEM>What hinders the Saints <HI>Prayer, Page 161</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<PB N="440" REF="258">
<HEAD>R.</HEAD>
<ITEM>Race.
<LIST>
<ITEM>WHat a Man mu&s;t do, who would run the &s;piritual <HI>Race,</HI> opened, <HI>Page 162, to 165</HI></ITEM>
</LIST></ITEM>
<ITEM>Rod.
<LIST>
<ITEM>Wicked Men the <HI>Rod</HI> of God, in five Things, <HI>Page 201</HI></ITEM>
<ITEM>Afflictions called a <HI>Rod, Page 379</HI></ITEM>
<ITEM>What Voice is in the <HI>Rod, Page 380</HI></ITEM>
</LIST></ITEM>
<ITEM>Rock.
<LIST>
<ITEM>The Heart of a Sinner compared to a <HI>Rock,</HI> in &s;even Things, <HI>Page 251</HI></ITEM>
<ITEM>How to know a hard and rockie Heart, &s;hewed in five Things, <HI>Page 252</HI></ITEM>
</LIST></ITEM>
<ITEM>Rulers.
<LIST>
<ITEM>Good <HI>Rulers,</HI> their Qualifications, and how cho&s;en, and govern, <HI>Page 287</HI></ITEM>
<ITEM>Mini&s;ters of the Go&s;pel, why called <HI>Rulers, Page 287</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>S.</HEAD>
<ITEM>Salt.
<LIST>
<ITEM>GRace compared to Salt, in &s;even things, <HI>Page 1, 2</HI></ITEM>
<ITEM>Saints compared to <HI>Salt, Page 166</HI></ITEM>
</LIST></ITEM>
<ITEM>Satan.
<LIST>
<ITEM><HI>Satan's</HI> Subtilty in warring again&s;t the Soul, <HI>Page 153</HI></ITEM>
</LIST></ITEM>
<ITEM>Saints.
<LIST>
<ITEM><HI>Saints</HI> Joynt-heirs, and yet every one &s;hall have Po&s;&s;e&s;&s;ion of the whole Inheritance, <HI>Page 145</HI></ITEM>
</LIST></ITEM>
<ITEM>Sepulchre.
<LIST>
<ITEM>Hypocrites why compared to a Sepulchre, in four Things, <HI>Page 115, 116</HI></ITEM>
</LIST></ITEM>
<ITEM>Sickne&s;s.
<LIST>
<ITEM>Sin a <HI>Sickne&s;s, Page 352</HI></ITEM>
<ITEM>What a <HI>Sickne&s;s</HI> Sin is, opened, <HI>Page 352, 353</HI></ITEM>
</LIST></ITEM>
<ITEM>Sin.
<LIST>
<ITEM>The evil and abominable Nature of Sin, large|ly opened, by divers Metaphors, <HI>Page 331, to 350</HI></ITEM>
</LIST></ITEM>
<ITEM>Singing.
<LIST>
<ITEM><HI>Singing</HI> of P&s;alms an Ordinance of God, <HI>Page 107</HI></ITEM>
</LIST></ITEM>
<ITEM>Spirit.
<LIST>
<ITEM>The <HI>Spirit</HI> of a Man, why called the Candle of the Lord, &s;hewed in four Things, <HI>Page 68</HI></ITEM>
</LIST></ITEM>
<ITEM>Ship.
<LIST>
<ITEM>Why the Church is compared to a <HI>Ship, Page 118</HI></ITEM>
</LIST></ITEM>
<ITEM>Shepherds.
<LIST>
<ITEM>Mini&s;ters compared to <HI>Shepherds,</HI> in <HI>8</HI> things. <HI>Page 280</HI></ITEM>
</LIST></ITEM>
<ITEM>Sluggards.
<LIST>
<ITEM>Wicked Men called <HI>Sluggards, Page 207, to 210</HI></ITEM>
</LIST></ITEM>
<ITEM>Stewards.
<LIST>
<ITEM>Every Saint a <HI>Steward,</HI> why &s;o called, <HI>Page 195</HI></ITEM>
<ITEM>Why Mini&s;ters are called <HI>Stewards, Page 272, 273</HI></ITEM>
</LIST></ITEM>
<ITEM>Souldiers.
<LIST>
<ITEM>Saints <HI>Souldiers</HI> of Je&s;us Chri&s;t, largely opened in twenty two Particulars, <HI>Page 149, to 157</HI></ITEM>
</LIST></ITEM>
<ITEM>Spoke&s;men.
<LIST>
<ITEM>Mini&s;ters Chri&s;t's <HI>Spoke&s;men,</HI> opened in &s;ix Things, <HI>Page 268, 269</HI></ITEM>
</LIST></ITEM>
<ITEM>Swine.
<LIST>
<ITEM>The Nature of <HI>Swine,</HI> and why wicked Men are compared to them in many Partic. <HI>Page 216, 217</HI></ITEM>
</LIST></ITEM>
<ITEM>Sleep.
<LIST>
<ITEM>Death why called a <HI>Sleep, Page 394</HI></ITEM>
<ITEM>The Difference between the <HI>Sleep</HI> of the Godly and the &V;ngodly, <HI>Page 394</HI></ITEM>
</LIST></ITEM>
<ITEM>Summer.
<LIST>
<ITEM>Day of Grace called <HI>Summer,</HI> in <HI>5</HI> things, <HI>Page 369</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>T.</HEAD>
<ITEM>Tares.
<LIST>
<ITEM>WIcked Men compared to <HI>Tares, Page 222, 223</HI></ITEM>
</LIST></ITEM>
<ITEM>Thieves, Thief.
<LIST>
<ITEM>Wicked Men called <HI>Thieves, Page 245</HI></ITEM>
<ITEM>Sin why called a <HI>Thief, Page 331</HI></ITEM>
</LIST></ITEM>
<ITEM>Thorns.
<LIST>
<ITEM>Wicked Men why compared to Thorns, <HI>Page 124</HI></ITEM>
</LIST></ITEM>
<ITEM>Trade.
<LIST>
<ITEM>Godline&s;s a <HI>Trade,</HI> opened in thirteen Parti|culars, <HI>Page 371, to 376</HI></ITEM>
<ITEM>The excellent <HI>Trade</HI> of the City of God, <HI>Page 84, 85</HI></ITEM>
</LIST></ITEM>
<ITEM>Truth.
<LIST>
<ITEM>The Excellency of <HI>Truth, Page 7, 8</HI></ITEM>
<ITEM><HI>Truth</HI> taken variou&s;ly, <HI>Page 3</HI></ITEM>
</LIST></ITEM>
<ITEM>Trumpeters.
<LIST>
<ITEM>Mini&s;ters why called <HI>Trumpeters, Page 263, to 267</HI></ITEM>
</LIST></ITEM>
<ITEM>Types.
<LIST>
<ITEM><HI>A Treati&s;e of</HI> Types, Page 413, to the End.</ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>V.</HEAD>
<ITEM>Ve&s;&s;els.
<LIST>
<ITEM>SAints compared to <HI>Ve&s;&s;els, Page 186, 187</HI></ITEM>
</LIST></ITEM>
<ITEM>Vipers.
<LIST>
<ITEM>The Nature of <HI>Vipers,</HI> and why wicked Men are &s;o called, <HI>Page 248</HI></ITEM>
</LIST></ITEM>
<ITEM>Vineyard.
<LIST>
<ITEM>The Church compared to a <HI>Vineyard, Page 99, 100</HI></ITEM>
</LIST></ITEM>
<ITEM>Virgin.
<LIST>
<ITEM>The Church compared to a <HI>Virgin, Page 103, 104</HI></ITEM>
</LIST></ITEM>
<ITEM>Vomit.
<LIST>
<ITEM>What meant by turning to the old <HI>Vomit, Page 354</HI></ITEM>
</LIST></ITEM>
<ITEM>Uncleanne&s;s.
<LIST>
<ITEM>Sin an <HI>unclean</HI> Thing: nothing &s;o unclean as Sin, opened in five Things, <HI>Page 355</HI></ITEM>
<ITEM>The woful <HI>Uncleanne&s;s</HI> of Man by Nature, <HI>Page 356</HI></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<HEAD>W.</HEAD>
<ITEM>Watchmen.
<LIST>
<ITEM>MIni&s;ters why called <HI>Watchmen, Page 263, 264</HI></ITEM>
</LIST></ITEM>
<ITEM>Wells.
<LIST>
<ITEM>Why Fal&s;e-Teachers are called <HI>Wells with-Water. Page 293</HI></ITEM>
</LIST></ITEM>
<ITEM>Willow-Trees.
<LIST>
<ITEM>Why Saints are compared to <HI>Willow-Trees, Page 183</HI></ITEM>
</LIST></ITEM>
<ITEM>Winter.
<LIST>
<ITEM>Afflictions compared to <HI>Winter,</HI> in <HI>8</HI> things, <HI>Page 382</HI></ITEM>
</LIST></ITEM>
<ITEM>Wilderne&s;s.
<LIST>
<ITEM>This World a <HI>Wilderne&s;s,</HI> in eight re&s;pects, <HI>Page 341</HI></ITEM>
</LIST></ITEM>
<ITEM>Wheat.
<LIST>
<ITEM>Saints compared to <HI>Wheat, Page 178, 179</HI></ITEM>
<ITEM>A Trial of <HI>Wheat</HI> from Tares, <HI>Page 177</HI></ITEM>
</LIST></ITEM>
<ITEM>Wormwood.
<LIST>
<ITEM>Afflictions compared to <HI>Worm.</HI> in <HI>3</HI> things, <HI>Page 388</HI></ITEM>
</LIST></ITEM>
<ITEM>Wounds.
<LIST>
<ITEM>What a kind of <HI>Wound</HI> Sin is, opened in ten Particulars, <HI>Page 346</HI></ITEM>
<ITEM>When a <HI>Wound</HI> may be &s;aid to be deadly or incurable, <HI>Page 345, 346</HI></ITEM>
</LIST></ITEM>
<ITEM>World.
<LIST>
<ITEM>The End of the <HI>World,</HI> why called Har|ve&s;t, <HI>Page 392</HI></ITEM>
</LIST></ITEM>
</LIST>
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