English Puritan & Reformed

Tropes and Figures

Benjamin Keach (1640-1704) · 336,974 words · 1498 min

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4. He seeth also, that all his own Righteousness will avail him nothing in point of Justification, and Acceptation with God. Without Christ, his Prayers, Tears, Reading, Hearing, and Alms-deeds, will not save him. To trust to any of these, he sees is the way to make Faith void. The Jews built upon this Foundation, and thereby missed of Salvation.

5. There is in that Soul where true Faith is wrought, or where the Seed of it is sowed, a desire after Christ, not simply after his Merits, but also after Union, and intimate Acquaintance with him. Yea, doubtless, I account all things but Loss, for the Excellency of the Knowledge of Jesus Christ, my Lord; for whom I have suffered the Loss of all things, and do account them but Dung, that I may win Christ, &c. A true enlightened Soul looks first to Christ's Person, as being affected with his Beauty, and Sweetness of his Love; and then to the Goods and Riches he possesseth: As a Woman newly married, looks first to her Husband, and then to the Inheritance, or else is little better than an Harlot.

6. But did I say, a Desire after Christ? Be not mistaken, to think that every Desire after him is a Sign of true Faith. (1.) It is a fervent Desire; such desire him more than all the World. That Soul pants after him, and Union with him, more than after Heaven and Glory. It greatly endears Christ to the Soul. He is the chiefest of Ten Thousand. (2.) 'It is such a Desire, as in a hungry Man, nothing will satisfy him but Bread; so nothing will satisfy a true Believer, but Christ, the Bread of Life.

7. If a Man hath true Faith, he knoweth the Time when he was without it; he knoweth he was once blind, and without God and Christ. I will not say, he knows the very Instant when God wrought it in his Soul; but he can say with the Man whose Eyes Christ opened, Whereas I was blind, I now see.

8. And not only so, but he knows the Way and Means by which he obtained it, viz. either by Hearing, or Reading, or Meditating on the Word of God; either in the free Tender of Christ to Sinners in general, or to dejected, burdened, and heavyladen Sinners, in particular.

9. Faith is usually obtained of God in a constant and laborious seeking and crying to him for it. What Pains hath it cost you, Sirs? Precious Faith is not easily obtained to. What Conflicts have you found within? Satan ever makes strong Resistance, there is nothing he strives to obstruct or hinder more.

10. What Love to God hath thy Faith wrought in thee? True Faith works by Love. Mary believed, and loved much.

11. Hath thy Faith purified thy Heart? Hast thou seen its horrid Filth and Pollution? and dost thou long after Purity? not only to have thy Sins pardoned, but also purged away, and the Power and Dominion thereof destroyed?

12. What Alteration in the Course of thy Life hath Faith wrought? Faith made Jordan go back. There is a Turning the whole Man to God, a glorious Change in every Faculty, in Heart, and also in Life. Half my Goods, saith Zacchaeus, I give to the Poor. And in the Acts 'tis said, Those that used unlawful Arts, burned their Books. If any Man be in Christ, he is a new Creature.

13. Faith leads the Soul to receive Christ in all his Offices, not only as a Savior, but also as a Sovereign: not only as a Priest, to die, and appease the Wrath of God for us, but also as a Prince, to rule and reign in us.

14. What Obedience therefore flows from thy Faith? Dost thou boldly and visibly profess Jesus Christ, following him whithersoever he goeth; not closing in with one of his Precepts only, but obeying all of them from thy Heart, which thou art convinced of, and knowest to be thy Duty. Then shall I not be ashamed, when I have respect to all thy Commandments.

15. What Peace hath Faith brought to thy Soul? Being justified by Faith, we have Peace with God, through our Lord Jesus Christ.

Secondly; From what hath been noted we may infer, There is an absolute Necessity of Faith.

1. In respect of Gospel-Revelation. Without Faith it is impossible to please God.

2. There is no Salvation without it, Rom. 3.26. Thou must be beholden to another for a Righteousness, because thou hast broken the Law, that pronounceth the Curse against thee; thou hast none of thy own that will be accepted in the sight of God. He that believeth not, shall be damned. Unless ye believe that I am He, ye shall die in your Sins.

3. There is a Necessity of Faith, because all Boasting is excluded. God's design in our Salvation is, wholly to exalt his own Free-Grace. It is of Christ's procurement, and thou must go unto him for it, or go without it.

Thirdly; If Faith be much more precious than Gold, then labor for it above Gold; be not contented with a little of it, but wisely provide yourselves with good Store. Grow in Faith, get a strong Faith.

Quest. Will not a small or weak Faith save us, as well as a strong?

Answ. Yea, if it be of the right kind, though never so small, the Person that hath it is as fully justified, as he that hath the greatest degree nd measure of it. Yet it concerns thee to get a strong Faith, for these Reasons following:

1. Because thou mayest meet with strong Assaults and Temptations from Satan, and thou hast no way to resist him but by the Shield of Faith, and it may be a little Faith will not be sufficient to withstand those Exercises and Assaults thou mayest meet with.

2. Because God expects much Faith of those he hath afforded much Means unto: I looked it should bring forth Grapes. God looks for Fruit, answerable to the Cost and Charge he hath been at with a People, or a particular Person.

3. Because God may bring you into such a condition, that you may have nothing else to live upon, The Fig-Tree shall not blossom, neither Fruit be in the Vines, &c. That is a Time for the Saints to live by Faith; and if their Faith be small, what will they do then?

4. Because as thy Faith is more or less, so will thy inward Peace and Joy be in Christ Jesus. He that hath but a small degree of Faith, is often at the foot of the Hill, and under doubtings and becloudings in his own Spirit.

5. Because such as have but little Faith, will find the Way to Heaven harder, and more difficult, than they who have much of it, or are strong in Faith. Weak Folks are hard put to it to get up a high Hill.

6. Because it is a strong Faith that glorifies God most, as it appears in respect of Abraham. He being not weak in Faith, considered not his own Body being dead. — He staggered not through Unbelief, but was strong in Faith, giving Glory to God.

Quest. But what is the Cause that some Christians are so weak in Faith?

Answ. 1. Some are but just brought forth, lately converted, they are like newborn Babes: Can you expect a Child in the Cradle, should be as strong as such as are twenty or thirty Years old?

2. Perhaps some have but little Faith, because they want the Means of it, which others have; It may be they have more Law preached to them than Gospel, more Terror from Sinai, than Joy from Mount Zion.

3. Again, some may be weak in Faith, because they pore more upon their own inward Corruptions, than they meditate on Christ's Righteousness, more on their own Emptiness, than on Christ's Fulness. They see their Debts, but have not their Eyes upon their Surety, who hath discharged and blotted all out.

4. Others may have little Faith, because they do not improve that which they have, they are not industrious Traders, they do not labor after, and cry to God for more Faith. The way to grow rich, is to be diligent. Lord, increase our Faith.

5. Some have no more Faith, because they give way to Temptations, and let their inward Corruptions too much prevail. Weeds will hinder the Growth of precious Flowers: Self-Love, worldly Pleasure, Pride, and Passion, choke and obstruct its Growth. Faith is a tender Herb.

6. Perhaps Christians have no more, because they mind not those precious Grounds and Encouragements, which God in Mercy hath offered for the increase, strengthening, and growing of Faith.

Quest. How may I know a weak Faith from a strong?

Answ. 1. A weak Christian, one weak in Faith, looks more within than without, grounds more on the good Desires and Heavenlinesses of his Affection, than the Covenant and Promise of God: Now a strong Christian looks to Christ. Because I live, ye shall live also. 'It is not because my Affections live, my Obedience lives, or I have Life in Obedience, or performance of external Duties, but because Christ lives, By whom I live. Gal. 2.20.

2. A weak Christian consults more the Power of the Enemy, than he doth the Strength of God, Christ, and the holy Spirit; and is much acted by Sence, in respect of Means, how this or that should be done: Can God furnish a Table in the Wilderness? But a strong Saint believes in Hope against Hope; a strong Faith takes up in the Power, Grace, and Sufficiency of God: The Lord is on my side, I will not fear what Man can do unto me.

3. A weak Faith grows weaker and weaker, and ready to let go its hold at every discouragement. If a Corruption or Temptation prevails, all his Hope of Heaven is almost gone presently. Thus it was with Peter, Help Lord, I perish. But strong Faith is rather strengthened thereby; as appears in the Woman of Canaan. You may judge of a strong Faith by its Power over the Enemy. I have written unto you, young Men, because you are strong, and the Word of God abideth in you, and you have overcome the Wicked One.

4. A weak Faith is much for doing, that so he may have Peace and Comfort within: What must I do? &c. And as his Obedience to God is kept up, so 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 strong Faith, in all it doth, is kept up by Christ's doing, by Christ's Obedience; he sees his Acceptation comes in through the Lord Jesus's Undertaking for him.

5. A weak Faith is subject to rest too much upon the Means, and outward Ordinances. He performs Duty, and is found in the Appointments of Christ, because of the Fat and Sweet of them, or some present Comforts of the Spirit in the performance of them, rather than because commanded of God, and to manifest his Obedience and Subjection unto him; and if he meets not with his expectation, he is ready presently to faint, and be discouraged, and concludes the Ordinances do not belong to him, or he is not a converted Person, &c. or else thinks wholly to neglect them for time to come.

6. A weak Believer is ready to judge of his Justification, by his inward Sanctification. When he finds eminent Power over Sin, then he begins to conclude he may be in a saved State; though I do not say, that a Man is actually justified, before he is in some measure or degree made holy; where the one is, the other will follow, as the Effect the Cause.

Quest. How may a weak Faith or Hand be strengthened, and feeble Knees confirmed?

Answ. 1. Consider, a weak Faith is precious, a little Gold is Gold, a little Water is Water: Thou art a Believer, though thou art but a weak Believer.

2. A weak Faith, being true, may in time prove strong, and grow to be a great Faith.

3. Tho thou hast but a weak Faith, it will save; doubtless some weak Eyes beheld the Brazen Serpent, and were healed.

4. Weak Faith, if it be true, shall never fail totally, nor be taken away: He that is the Author of it, will likewise be the Finisher. Being confident of this very thing, that he which hath begun a good Work in you, will perform it to the Day of Jesus Christ.

Hope compared to an Helmet.

Ephes. 6.17. And take the Helmet of Salvation, &c.

1 Thess. 5.8. And for an Helmet, the Hope of Salvation.

AN Helmet is a Piece of Armor for the Head, commonly called a Head-Piece.

[Hope] the Word is derived from 〈 in non-Latin alphabet 〉 Havah, which signifieth to expect, or wait; and it notes a very vehement Intention both of Body and Mind, in waiting, expecting, or hoping; when a Man waits (as it were) stretching forth his Spirit or his Mind, putting himself out exceedingly to hope or wait for a thing.

Hope is a Divine and Super-natural Grace or Fruit of the holy Spirit, and may be thus described:

First; 'It is a patient and well-grounded Expectation of whatsoever God hath promised. God is the Author of it, called the Hope of Israel, and the God of Hope. The Believer is the Subject of this Hope. The Object, in a strict sense, is God, who comprehends all the Good that Saints dwell in the Faith and expectation of: What wait I for? my Hope is in thee: In a large sense, it is the Good of the Promise not in hand, or already accomplished, but to be performed hereafter: Hope that is seen, is not Hope; for what a Man seeth, why doth he yet hope for it? Futurity is intrinsical to Hope's Object, and distinguisheth it from Faith, which gives a present Being to the Promise, and is 〈 in non-Latin alphabet 〉 , the Substance of things hoped for. The Good of the Promise hath a kind of Substance by Faith in the Soul; it is in Heaven (as it were) in an Interview; it brings the Christian and Heaven together, as if he were there already.

Why Hope is compared to an Helmet, will appear in the following Parallel.

Metaphor.	Parallel.
THe Helmet defends the Head, that eminent part of the Body, from the Dint of Bullet or Sword.	HOpe of Heaven defends the principal Parts and Faculties of the Soul, from the dangerous Assaults of Sin and Satan, particularly the Judgment, which most Expositors understand is intended by the Head. What avails that Faith which Men have, without a well-grounded Hope of future Life? Devils have a kind of Faith, they believe, but have no Hope. Faith eyes the Promises; and Hope preserves the Soul from Satan's Wounds, keeping it in a faithful and steadfast expectation of the fulfilling of them: By which means a Saint is helped cheerfully to suffer the Loss of all other things, and that in Judgment, hoping it will be made up again to him in another World: Like as Hope causeth the Husbandman to cast his choice and precious Seed into the Earth: He that ploweth, ploweth in Hope; he hopes for a greater Increase at Harvest. So a Merchant ventures much Treasure to Sea, as far as the Indies, in Hope; for had he not good Hopes of advantageous Returns, all would account him a Fool so to do.
II. The Helmet maketh a Soldier fearless, and very courageous in the Day of Battle; for if his Head and Heart be well defended, he is in no great danger of his Life.	II. In like manner, Hope of Heaven makes a Saint very courageous for Christ, and his blessed Interest. Hope maketh not ashamed. 'It is the Hope of Heaven, that causeth Saints to endure Afflictions and Persecutions with Patience, and not to fear the Faces of their Enemies: for if the Judgment, Will, Affection, and Conscience of a Believer be preserved from the mortal Wounds of the Adversary, he is safe, and out of Danger, which is all done by this part of the Christian's Armor. How confidently and daringly did Goliath come forth against Israel, with his Helmet of Brass, and other Furniture, as if he had been so enclosed in his Armor, that it was impossible any one should prevail against him. This made him carry his Crest so high, and to defy a whole Host. Tho he was mistaken in his Armor, yet here is an Helmet, &c. that whosoever wears it shall never be put to shame for his holy Boasting. God himself allows him so to do, and will bear him out in the rejoicing of his Hope. They shall not be ashamed that wait for me. Therefore saith David, Tho an Host should encamp against me, my Heart shall not fear, &c. My Head shall be lifted above mine Enemies. Two things make the Head hang down, Fear and Shame; now Hope easeth the Christian's Heart of both these, and so forbids him to give any sign of a desponding Mind, by a dejected Countenance, in the worst of Times: When these things come to pass, then lift up your Heads, for your Redemption draweth nigh.
III. An Helmet tends to the complete harnessing and setting out of a Soldier, to meet his Enemy, by which means he is terrible to behold, as Experience shows; for how fierce doth an Army of Soldiers look, when armed Cap-a-pe? And especially the Head-piece tends to do it. Many have been struck with great trembling, by beholding an Army of Soldiers with Helmets on.	III. A well-grounded Hope of Salvation, and of Victory against the Enemy, tends to the complete harnessing, or fitting out of every true Christian, to meet and encounter with the Adversary, by which means also they are said to be as terrible as an Army with Banners, which Mr. Ainsworth applies to this Armor. The Weapons of our Warfare are not carnal, but mighty through God, to the pulling down of Strong-Holds, &c. Israel being completely furnished with Armor of Proof, who were a People saved 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? Deut. 2.2. The People heard, and were afraid; Sorrow took hold on the Inhabitants of Palestine. The Dukes of Edom were amazed; the mighty Men of Moab, Trembling took hold upon them. — All the Inhabitants of Canaan melted away, and Dread fell upon them. And thus will it be again, when God brings forth the Sons of Zion against the Sons of Greece, every way completely armed, with Shield and Helmet, as an Army with Banners.
IV. An Helmet, as well as other Pieces of Armor, must not be put off, or laid aside, until the Battle be over. There are some Instruments and Engines used in War, that are made use of but now and then; but the Shield, Breast-plate, and Helmet, &c. are necessary continually, when Arms are employed.	IV. So Hope, the Helmet of Salvation, must be taken by every true Christian, and never laid aside, until the Field is won, and all the Enemies subdued. Hence saith the Apostle, Gird up the Loins of your Minds, be sober, and hope to the End, for the Grace that shall be brought unto you at the Revelation of Jesus Christ. Now abideth Faith, Hope, and Charity. We desire everyone of you to show the same diligence, to the full assurance of Hope, unto the end.
V. A Soldier, that hath his complete Armor on, (as the having on the Helmet doth import, because it is usually the last Piece of Armor defensive that is put on) is ready for Service, when his Captain commands 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.	V. So a Soldier of Jesus Christ, having the whole Christian 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 Abraham did, not knowing whither he went. Hope of Salvation particularly maketh a Man very active; it is called a lively Hope; more is expected from him, than from one that is hopeless. Alas! he goes on without any Heart, that hath no grounded Hope of Heaven, and the blessed Enjoiment of God and Christ forever.
Metaphor.	Disparity.
AN Helmet which Men use in War, hath been, may be pierced through, to the loss of the Life of the Soldier that hath it on.	BUt this spiritual Helmet, called the Hope of Salvation, which hath God, and all Good both here and hereafter, for its Object, against this there can be no Assault made, nor Force of Weapon used, to the endangering of the Life of the Soul.
II. An Helmet used in War amongst Men, though it may preserve the Head from Danger, yet it cannot preserve the Breast, but that may be wounded by Sword or Dart.	II. But a well-grounded Hope, the Helmet of Salvation, doth wonderfully preserve the Conscience, as well as the Judgment, from being corrupted by the Wounds of Error, and rotten Principles, carried on by the cunning Craftiness of Men, whereby they lie in wait to deceive.
III. Men may have Helmets on, and yet notwithstanding lose the Day, be overcome, and fly before their Enemies, with Shame and Disgrace.	III. But he that engageth in this spiritual Armor, of which the Helmet is a part, (having on the whole Armor of God) doth not only make a Christian to withstand the Enemy, but also to stand against any Assault. Hope of Salvation maketh not ashamed.

Inferences.

FRom hence you may perceive, how exceeding useful Hope is to all true Christians, in their spiritual Warfare with the Enemies of the Soul.

2. It shows that a Christian's Life is a Life of Hope or Expectation: The Promises of God are not presently accomplished; he seems to stay long, ere he makes good what he hath engaged to give to them.

3. And though he stays long before he performs his Promise to us, yet they shall be accomplished at last, in the best time, to the eternal Joy of their Hearts. Hope deferred makes the Heart sick, but when it comes, it is a Tree of Life. The Vision is for an appointed Time, but at the end it shall speak, and not lie, &c.

4. That though God stays long before he performs his Word and Promise, yet it is our Duty to wait patiently till it is fulfilled. Wait for it, because it shall surely come, &c.

5. That Hope pacifies and quiets the Soul of a Believer, till the Promises are accomplished and fulfilled.

It may also serve to caution every Christian to take heed he does not take a counterfeit Helmet. There is a Hope that will prove like a Spider's Web. Tho a true and lively Hope maketh not ashamed, yet some Men will one day be ashamed of their Hope, &c.

See Hope the Anchor of the Soul.

Hope compared to an Anchor.

Heb. 6.19. Which Hope we have as the Anchor of the Soul, both sure and steadfast; &c.

HOpe is not only compared to an Helmet, but also to an Anchor, as the Soul is compared to a Ship, which Metaphor is opened under its proper Head.

Quest. What is this Hope that is called the Anchor of the Soul?

Answ. 1. Negatively. It is not a Hope of being rich, great, and mighty in the World. They esteem not of things below at such a rate, as to make them their Hope: If I have made Gold my Hope, or have said to the fine Gold, thou art my Confidence, &c. Gold is put here (by a Synecdoche of the Part for the Whole) for all earthly things; so that whereas Job saith, If I have made Gold my Hope, his meaning is, if I have made any good things on Earth my Hope.

There is great difference (saith Mr. Caryl ) between hoping for Gold, and making Gold our Hope; we may hope for worldly good things, but we must not make anything of this Life our Hope.

And further he saith,

'To make Gold, either gotten, or to be gotten, our Hope, implieth these four things:

1. An high Estimation of it, as that which can do great things for us, or stand us instead, beyond any other thing, to make us happy.

2. A longing Desire after it. There is always so much Desire of that we hope for, that the thi • g hoped for is sometimes expressed by the Desire. Hope deferred maketh the Heart sick; but when the Desire (that is, the thing hoped for) cometh, it is a • ree of Life.

3. Utmost and unwearied Endeavors to obtain it. That which a Man makes his Hope, he will make his Work, and never ceaseth working till he hath attained it, or is convinced there is no possibility of attaining it.

4. To make Gold our Hope, implieth much Trouble and Anxiety of Mind, when once we see our Endeavors ineffectual and unsuccessful about the attaining of it.

If Hope deferred makes the Heart sick, (as was hinted before) then when Hope dies, or as Zophar speaks, chap. 11.20. is as the giving up of the Ghost, the Heart must needs die too.

2. It is not Hope of Length of Days: If I wait, the Grave is my House, &c.

But then, 2. Positively, it is a patient and well-grounded Expectation of the Accomplishment of what God hath promised. Faith sees the Promise, and beholds it, though afar off: Abraham saw my Day, saith Christ: But then in comes Hope, and keeps the Soul alive, in a well-grounded expectation of the fulfilling and accomplishment of it. See the Description of it where Faith is compared to an Helmet.

Why Hope is compared to an Anchor, may appear by what followeth.

Metaphor.	Parallel.
AN Anchor is a good Stay and Security to a Ship in a Storm. What would the Mariner do, had he not an Anchor to cast out of the Ship, when he is in danger of Rocks and Sands?	SO Hope in God, through Christ, is a most excellent Stay for the Soul of a Believer, in a Day of Trouble and Persecution. They suffered joyfully the spoiling of their Goods, knowing in themselves, they had in Heaven a better and enduring Substance. We are saved by Hope, &c. It stays the Soul, as an Anchor does the Ship.
II. An Anchor takes hold of something which is out of sight.	II. So Hope, the Anchor of the Soul, takes hold of something which is not seen with carnal Eyes, which is within the Vail, &c.
III. An Anchor, when it takes hold of a Rock, or firm Ground, fastens and stays a Ship more steadily, preserving it from suffering Shipwrack.	III. So Hope, the Anchor of the Soul, taking hold of Christ, who is called a Rock, stays the Soul in a perilous Time most firm and steadily, so that it is safe from spiritual Shipwrack.
IV. An Anchor would be of no use without the Cable to which it is fastened.	IV. So Hope without Faith is of no use, nor can avail the Soul anything in time of Need; those two Graces always co-operate, and work together for the help and succor of a Believer.
V. An Anchor, that it may be of advantage to a Ship, requires Skill rightly to cast it.	V. Hope, the Anchor of the Soul, must be rightly cast, or else it will not profit a Saint anything in the Day of Trouble. It must be cast within the Vail, whither the Fore-runner is for us entered, even Jesus, &c.
Metaphor.	Disparity.
AN Anchor is cast down into the Sea, River, &c.	HOpe, the Anchor of the Soul, is cast upward; the Saint's Hope is in Heaven.
II. An Anchor may let go its hold, or be broke, and so become useless to a Ship, by which means the Ship may be lost.	II. Hope, the Anchor of the Soul, is both sure and steadfast; hence it is said, Hope maketh not ashamed. If their Hope was not firm, or were there any danger of its being lost or broke, the Saints of God were in a sad Condition, and they might turn away with their Faces ashamed. If their Hope should fail them, they would have no Refuge left. If Hope holds, all holds; but it Hope be gone, all is gone. Neither is it to be thought, that the Hope of holy Job, Heman, and others, who in Trouble spake of their Hope being gone, and perished from the Lord, was indeed utterly lost and perished, but that it was only so in their own Apprehension, they being in great depths of Despondency, and under sad Desertion of Spirit. Like as the Church was, when she said, My God hath forsaken me, my God hath forgotten me; which God himself graciously answers, It was not so, nor could be so. A Saint's standing in Christ is firm; the Covenant is ordered in all things, and sure. But to confirm this glorious Truth, and make it yet more clear, and that I may leave no room for an Objection, that Hope is both sure and steadfast, &c. Consider the many strong Bars that are cemented together, (as so many Bars of Iron) hammered by the Spirit, to the making of this blessed Anchor of the Soul both sure and steadfast. First; The Love of God is a sure Ground of the Saints Hope. I have loved thee with an everlasting Love, &c. If his Children forsake my Law, and walk not in my Judgments; if they break my Statutes, and keep not my Commandments: Then will I visit their Transgressions with the Rod, and their Iniquity with Stripes. Nevertheless, my Lovingkindness will I not utterly take from him, nor suffer my Faithfulness to fail: My Covenant will I not break, nor alter the thing which is gone out of my Lips. — The Lord thy God in the midst of thee is mighty, he will save, he will rejoice over thee with joy, he will rest in his Love, he will joy over thee with singing. I am persuaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come, nor Height, nor Depth, nor any other Creature, shall be able to separate us from the Love of God, which is in Christ Jesus our Lord. If the Love of God be from everlasting to everlasting to them that fear him; if he rests in his Love; if he will not remove his Loving-kindness from them, notwithstanding their Sins and Infirmities; if nothing can separate them from the Love of God, which is in Christ Jesus our Lord: then the Hope that Believers have in God is both sure and steadfast. Secondly; God hath chosen, elected, and predestinated Believers in Christ unto eternal Life. For whom he did foreknow, he also did predestinate, to be conformed to the Image of his Son. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. The same Persons that are predestinated, are called; and the very same that are called, are justified; and the very same who are justified, are, or shall be glorified: — Therefore the Hope that Believers have, is both sure and steadfast. Thirdly; Christ's Death is a sure Ground of Hope. Who is be that condemneth? It is Christ that died. I lay down my Life for my Sheep. Christ in an especial manner laid down his Life for those which the Father gave to him, with an absolute Purpose and Intention eternally to save them; and he shall not lose his Purchase, nor miss of the Merit of his most precious Blood: Therefore the Saints Hope is both sure and steadfast. Fourthly; Christ's Resurrection is a sure Ground of Hope. Christ rose again from the Dead, to justify all those who truly believe in him. Who shall condemn? It is Christ that died, yea, rather that is risen again. — Who was delivered for our Offences, and was raised again for out Justification. Thus Christ, by his Resurrection, doth actually justify all that believe in him; therefore the Saints Hope is both sure and steadfast. Fifthly; The Intercession of Christ is a sure Ground of Hope. Who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us. Seeing he ever liveth to make Intercession for us. Father, I will that those also whom thou hast given me, be with me where I am, &c. I have prayed for thee, that thy Faith fail not. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. Christ prays the Father, that all his Children may be kept from falling, that their Faith fail not, that they may have their Sins pardoned, and may be where he is, &c. And he is always heard and answered by the Father: I know thou hearest me always. Therefore the Saints Hope is both sure and steadfast. Sixthly; The Covenant of Grace is a sure Ground of Hope. Although my House be not so with God, yet he hath made with me an everlasting Covenant, ordered in all things, and sure; for this is all my Salvation, and Desire, though he make it not to grow. For the Mountains shall depart, and the Hills be removed; but my Kindness shall not depart from thee, neither shall the Covenant of my Peace be removed, saith the Lord that hath mercy upon thee. The Covenant stands in Christ, 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 stand not in Christ, in the New Covenant, as we stood in Adam, in the Old. Adam was a Person, that might, or might not stand, it was in his own power to stand or fall; but the Covenant of Grace is more firm and sure in many respects, especially in regard of the Excellency, Power, Ability, and Immutability of Jesus Christ, who, as the second Adam, and public Person, hath undertaken for all his Seed. If our standing was in the New Covenant, as Adam 's was in the Old, doubtless we should not continue in our stedfastness one moment: For if he was overcome by Satan, that had no evil or depraved Nature in him, for Satan to fasten a Temptation upon, how should we escape him, that have such 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. I will make an everlasting Covenant with them, that I will not turn away from them, to do them Good: But I will put my Fear into their Hearts, that they shall not depart from me. As God will not turn away from us, so he will not suffer us to depart from him. This is not like the Covenant he first made. Therefore the Saints Hope of Salvation is both sure and steadfast, an Anchor that will hold, and cannot be broken. Seventhly; The Fulness of Grace, which is treasured up in Christ for Believers, is a sure Ground of Hope. It pleased the Father, that in him should all Fulness dwell. And of his Fulness have we all received, and Grace for Grace. Hence it is that all the Wants of Believers are supplied: But my God shall supply all your Needs, according to his Riches in Glory by Christ Jesus. Insomuch that when ever any, though the meanest and weakest Saint, is in need of Support or Help, in time of great and imminent Danger, he may have not only Supply in one respect, but a full and complete Supply in all respects, answerable to the various Exercises that Believers meet with in their Christian Course, to the end they may not miscarry, or suffer Shipwrack; for that in Christ they have a Fulness of Wisdom to instruct and counsel them, a Fulness of Love and Care to guide them, a Fulness of Power and Strength to hold them up, that they may be safe, and to stay them from sinking, as he did Peter, who, when under the fear of miscarrying, cries out to Christ for help; a Fulness of Pity and Comp • ssion, to commiserate them in all their Distresses; and a Fulness of Grace and Mercy, to 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 sure and steadfast. Eighthly; The Mercy of God is a sure Ground of Hope. If the Mercy of God can fail, the Saints Anchor may fail; but the Mercy of God endureth forever. Behold, the Eye of the Lord is upon them that fear him, upon them that hope in his Mercy. I trust in the Mercy of God forever and ever. Where is the sounding of thy Bowels, and thy Mercies towards me? Are they restrained? The Saints of God, as appears from hence, trust in the Mercy of God, and that endureth forever and ever. His Bowels to his People can never fail. Can a Woman forget her sucking Child, that she should not have compassion on the Son of her Womb? Yea, they may, but I will not forget thee. Therefore the Saints Hope is both sure and steadfast. Ninthly; The Promise and Oath of God are a sure Ground of Hope. For Men verily swear by the greater, and an Oath for Confirmation is to them an End of all Strife. Wherein God willing more abundantly to show unto the Heirs of Promise, the Immutability of his Counsel, confirmed it by an Oath: That by two immutable things, in which it was impossible for God to lie, we might have strong Consolation, who have fled for Refuge, to lay hold upon the Hope set before us: Which Hope we have as an Anchor of the Soul, both sure and steadfast. In Hope of eternal Life, which God that cannot lie promised, before the World began. As God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my People. If the Promise and Oath of God be not enough to assure Believers of their safe and first standing in Christ, and of their Assurance of Heaven, nothing is. Therefore the Saints Hope is both sure and steadfast. Tenthly; That Relation which Believers stand in unto God, is a sure Ground of Hope. He is their Father, and they are his dear Children; he is their Husband, they his Spouse: Will a dear Father suffer his dear Children to perish, and be torn in pieces, if he hath Power to help them? or the dear Husband his dear Wife? The Love of God to his Saints exceeds the Love and Pity of either Father or Husband; therefore Hope, the Anchor of the Soul, is both sure and steadfast. Eleventhly; The Power of God is a sure Ground of Hope. My Sheep hear my Voice, and follow me, and I give to them eternal Life, and they shall never perish, neither shall any pluck them out of my Hand. My Father that gave them me is greater than all, and none is able to pluck them out of my Father's hand;—who are kept by the Power of God, through Faith, unto Salvation. If the Power of God be sufficient to keep Believers from falling, and to preserve them to his heavenly Kingdom, then their Hope is both sure and steadfast.

Object. But it is through Faith they stand, and their Faith may fail.

Answ. Christ, as I shown before, hath prayed, that their Faith fail not; and besides, he is the Author, Increaser, and Finisher of it. He that hath begun a good Work in you, will perform it unto the Day of Christ.

Twelfthly; Regeneration is a sure Ground of Hope. That which is born of the Flesh, is Flesh; that which is born of the Spirit, is Spirit. Being born again, not of corruptible Seed, but of incorruptible, &c. Such as is the Seed, such is the Product of it: The Seed being immortal, by which the Saints are regenerated; sure this may be sure Ground of Hope, that they shall not perish. There is in them an holy and Divine Principle, so that they cannot sin unto Death, or lose eternal Life.

Let us now put all these together, and then doubtless we shall conclude, that the Saints Hope of Heaven is no Fancy, but like an Anchor that is both sure and steadfast.

Inferences.

FIrst; Examine yourselves, what Hope you have; there is a false Hope, as well as a true. What is the Ground of thy Hope?

1. Some Men ground their Hope of Heaven upon outward Prosperity. This is the Worldlings Hope. They conclude God loves them, and will give Heaven to them, because he hath given them so much of the Earth, not remembering, that God gives some Men their Portion in this Life: Remember, Son, thou in thy Life time receivedst thy good Things, &c.

2. Some ground their Hopes of Heaven upon Civility, and external Righteousness: They live sober and honest Lives, and are not guilty of any gross Sins. This is the moral Man's Hope, the Pharisee's, the young Man's in the Gospel; the foolish Virgins had this Hope, and yet lost Heaven.

3. Some ground their Hopes of Heaven upon the Merits of their own Works. This is the Papists Hope; for though they place some Hope in Christ, yet they put Confidence in their own Works. Now this is to cast Anchor on the Sands. First; That which merits must be our own; but none of our good Works are our own. They are our own subjective, because wrought in us, and they are ours in regard of the Benefit of them; but in respect of the Original they are none of ours, they are the Fruits of the Spirit; 'tis God hath wrought all our Works in us. Secondly; They must be complete and perfect, or not meritorious; but the best Works performed by us are both impure and imperfect, more Dross than Gold. Thirdly; That which merits must not be due upon any other account; paying Debts is not meritorious: Now there is nothing that we do, or can do, but it is due, 'tis a Debt we owe to God; we owe him all we have, are, or can perform: Therefore saith Christ, When you have done all, say you are unprofitable Servants.

Secondly; It shows, that the Hope of Believers is a glorious Hope; the Apostle saith, a blessed Hope, that is the Stay or Anchor of the Soul, &c.

Thirdly; All those that have not this precious Grace, are at present in a hopeless Condition.

Quest. How may a Man know whether he hath a true and well-grounded Hope?

1. If thou hast a lively Hope, thou art born again; the new Birth entitles to a new Hope. What Hope can a Man have of Heaven, if he be not converted? Unless a Man be born again, he cannot see the Kingdom of God.

2. A true and well-grounded Hope is attended with a Train of other Graces. Tribulation worketh Patience, and Patience Experience, and Experience Hope, and Hope maketh not ashamed, (why?) because the Love of God is shed abroad in our Hearts by the Holy-Ghost. Those that have the Grace of Hope, have the Graces of Faith and Love, and all other Fruits of the Spirit, more or less, in them.

3. Hope purifies the Heart: He that hath this Hope in him, purifieth himself, even as he is pure. If thou hast an unsanctified Heart, never boast of thy Hope; it makes not only the Heart holy, but the Life also.

4. Hope of Salvation is grounded upon the Promises of God. The Promises give Interest, and upon Interest ariseth Hope; therefore he that hath not took hold of God's Promise by Faith, is destitute of Hope, the Anchor of the Soul. Remember thy Word unto thy Servant, upon which thou hast caused me to hope.

5. Hope keeps the Soul in a steady and sure expectation of the Good of Promises, under Affliction and Sufferings; a Saint is hereby stayed and quieted, whilst he is exposed to the Loss of all other things for Christ's sake. They took patiently the spoiling of their Goods, knowing in themselves, they had in Heaven a better and more enduring Substance.

6. True Hope makes a Christian very lively, and valiant for Christ, and his Truth: It fills the Soul full of spiritual Activity, it is called a lively Hope, it makes him bold, and not ashamed of the Cross, &c.

Love compared to Death, and the Grave, and to Coals and Flames of Fire.

Cant. 8.6. Love is strong as Death, Jealousy is as cruel as the Grave: The Coals thereof are Coals of Fire, which have a most vehement Flame.

Verse 7. Many Waters cannot quench Love, neither can the Floods drown it, &c.

THe Grace of Love which Christ hath infused into the Heart of his Spouse, and all gracious Ones, is compared by the Holy-Ghost in these Scriptures to three things, which are of a mighty powerful and prevailing Nature, against whom there is no standing: First, Death; Secondly, the Grave; Thirdly, Coals and Flames of Fire: Which show forth the vehement Power and Force of Divine Love to Jesus Christ; Which cannot be quenched.

First; Love is compared to Death and the Grave.

Metaphor.	Parallel.
DEath and the Grave overcome the strongest Men, it prevails over the most powerful, wise, and learned in the World; neither can the most mighty Monarch encounter Death, or stand before it; there is no discharge in that War.	SO Love, that is in the Heart of a sincere Christian, prevails against all Difficulties and Oppositions, Temptations, Afflictions, and most cruel Sufferings and Torments, that can be exercised upon them, as appeared by the blessed Martyrs. Nothing is too hard for Love, it cannot be subdued, it overcomes all Sin and Suffering whatsoever.
II. Death and the Grave seize upon every part of the corporal or mortal Body.	II. So Love, when shed abroad in the Heart, seizeth upon all the Faculties of the Soul. Hence it is, that true Christians are said to love Christ with all their Hearts, and with all their Souls.
Metaphor.	Disparity.
DEath and the Grave put an end to natural Life, and so cause all Motions or Actions from thence to cease.	BUt Love hath that Virtue, as it is a Grace of the Spirit, that it sets all the Faculties of the Soul upon Acts of a spiritual Life. None are so lively as those that truly love Jesus Christ.
II. Death overcomes and destroys that which we would (if possible) keep, viz. our Lives, that are most dear to us.	II. Love only overcomes that which is offensive and contrary to us, or that stands in opposition to the Soul's Union with Christ, making that which would be injurious to Flesh and Blood, to become profitable and advantageous; yea, though it be to the Loss of Life, yet Love takes away the Fear of Death, and makes the Soul willing to part with Life for Christ's sake.

Love is also compared to Coals and Flames of Fire.

Metaphor.	Parallel
COals and Flames of Fire are of a burning and consuming Quality.	THe Grace of Love kindled in the Soul of a Believer, burns up and consumes that inordinate Desire which is naturally in the Heart, after the Things and Vanities of this World; it eats up and consumes all carnal and sensual Lusts whatsoever; all fleshly and combustible Stuff, or Things that stand in the way, are burnt up and destroyed by it.
II. Coals and Flames of Fire are of a purging and purifying quality.	II. So the Grace of Love purgeth, cleanseth, and purifieth the Soul; the Dross and Filth of the Heart and Life being wasted away, a Christian is made holy, sanctified, and heavenly thereby.
III. Coals and Flames of Fire are of a melting and softening Nature; they make things tender and pliable, meet to receive the Impression of a Seal, &c.	III. So the Grace of Love softens the Heart, and melts it, making it pliable, and very fit and capable to receive the Impression and Divine Image of God.
IV. Some Fire is so vehement, that Water thrown upon it will not quench it, but rather cause it to burn more fierce and vehemently.	IV. The Grace of Love is of such a strong and vehement Nature, th • t it is impossible utterly to quench or extinguish it in the Soul, though the Devil daily useth all his Strength and Skill to do it. Many ways he continually assaults Believers; when Temptations of one sort fail, he trieth others: he offers worldly Pleasures, Honors, Riches, yea, all the Goods (as I may say) of his House; but all is in vain, nothing will quench this Divine Flame; the true Christian utterly contemns him, with all he hath. The grand Design of Satan's courting a Man, with all his Offers, All this will I give thee, &c. is to gain his Love, or draw off his Affections from Jesus Christ. If this Way will not do, he tries another, and brings Afflictions and Crosses upon the Soul; but over these likewise is a Saint a Conqueror. Which makes the Apostle break forth into this holy Triumph: Who shall separate us from the Love of Christ? Shall Tribulation, or Distress, or Persecution, or Famine, or Nakedness, or Peril, or Sword? No, none of these things can: For I am persuaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come; nor Height, nor Depth, nor any other Creature, shall be able to separate us from the Love of God, that is in Christ Jesus our Lord.
V. Fire hath Light with it.	V. So the Grace of Love is attended with the Knowledge of Christ, who is the Object of Love: Ignoti enim nulla cupido.
VI. Coals and Flames of Fire afford Heat, they are of a warming and reviving Nature.	VI. So the Grace of Love heats our cold and frozen Hearts, it warms and revives them with sweet and blessed Love and Zeal for God, and his Glory.
VII. Flames of Fire ascend, or tend continually upwards. See more of the Nature and Quality of Fire, where the Word of God is compared to it.	VII. So the Grace of Love darts the Desires of the Soul Heavenwards: Such have their Affections set on Things above.
Metaphor.	Disparity.
FIre is from beneath, it is earthy, and one of the four Elements.	THe Grace of Love is from above; it is a supernatural Grace, it grows not in Natures Garden: But the Fruit of the Spirit is Love, &c.
II. A violent Fire may be quenched, and all natural and elementary Fire shall be put out. Mount Aetna shall not burn always.	II. But the Grace of Love, this Divine Fire, can never be quenched, it shall burn to Eternity. Charity never faileth, &c.

Inference.

BY these Things, Works, and Operations, we may try whether we have true Love to Jesus Christ or no. And for a further Help therein, see the following Metaphor.

Christ's Love compared to Wine.

Cant. 1.2. For his Love is better than Wine.

WHereas Christ's Love is preferred to Wine, it is to be understood Synecdochically; so Ainsworth. Wine here is put for the most pleasant, joyful, refreshing, and cordial Things; as Bread by the same Figure is frequently put for such things as strengthen, &c.

The Love of Jesus Christ is better than Wine, or whatsoever Men esteem to be good, or to excel in Nature and Virtue.

Metaphor.	Parallel.
WIne is the Fruit of a good Tree, a choice and precious Plant, and 'tis the best of natural Liquors.	THe Love of Christ is the Fruit of the choicest Plant that ever was planted. Men and Angels are not to be compared to him. [See Vine.] And his Love is the best and choicest of Love. Wine is natural, but his Love is Divine and supernatural. None ever loved, as Christ loved.
II. Wine is pleasant, delectable, and sweet to the Taste.	II. There is nothing so pleasant and delectable to a believing Soul, as the Manifestation of Christ's Love; it excels all things for sweetness.
III. Wine is to be had only in some particular Countries; some People never taste of it as long as they live.	III. Christ's Love is not known to many that live in the World; divers never tasted of it, do not know how good it is, died without any sight or assurance of Christ's Love.
IV. Wine is highly esteemed and valued, when the excellent Virtue thereof is known.	IV. Christ's Love is esteemed by all that know his Worth; they value him above Wine, or Gold, or the best of earthly things.
V. Men will not part with Store of the best Wine for Toys and Trifles.	V. Saints will not part with the Love of Christ for all the good things of this World; they are but Trifles and Vanity, in comparison of his Love. If a Man would give all the Goods of his House to a Saint, so that he would part with Christ's Love, it would be contemned.
VI. Wine is of a singular use to revive and make glad the disconsolate Spirit: Give Wine to him that is of an heavy Heart.	VI. The Love of Christ is the most sovereign thing in the World, in the Manifestations of it, to revive and comfort poor disconsolate Souls. Thou hast put more Gladness in my Heart, than in the Time when their Corn and Wine increased.
VII. Wine causes a Man, if he drinks freely of it, to forget his Sorrows.	VII. The Evidence or Manifestation of Christ's Love to a poor Soul, doth cause it to forget all its former Bitterness, Terror of the Law, and Horror of Conscience for Sin, which possibly for a great while it lay under.
VIII. Wine, Naturalists tell us, repairs decayed Nature. A Man may faint by some sudden Qualm, and need a Cordial; and that which may revive the Spirit, may not recover a Man out of a Consumption, or one brought by a languishing Distemper almost to the Grave.	VIII. The Grace and Love of Christ will recover Strength that hath been lost. A Saint may faint, and need a Cordial, by means of a Temptation, when Grace is not much decayed in him. A Draught of Christ's Love, I mean, the Manifestations of it, will recover (in a spiritual sense) a Christian that has been a great while consumptive, whose Vitals are impaired, and he almost dead.
IX. Wine was used in Legal Sacrifices in time of the Law.	IX. The Grace of Love, that Fruit of the Spirit which flows from Christ, is the only Ingredient to stir up our Devotion. We can perform no Services acceptably without Love: Let all your Works be done in Charity. And when the Soul hath sweet Manifestations of Christ's Love to it, how sweetly doth it go on in God's Worship!
X. Wine is good, as it may be used, to heal some sorts of Wounds.	X. The Love of Christ will heal a broken Heart. There is no Salve, both in the Nature and Effects thereof, to cure a wounded Spirit, like Assurance of Christ's Love.
XI. Wine is good to stir up Courage in hostile Encounters; it makes a Man brisk and valiant.	XI. The Love of Christ breaking in upon the Soul, makes a Christian courageous, and very valiant in that spiritual Warfare he is engaged in; he is hereby animated to endure all manner of Hardness, and over all is more than a Conqueror. Nothing shall separate us from the Love of God, which is in Christ Jesus our Lord.
XII. Wine is used at Marriage-Feasts, and in great Banquets.	XII. The Love of Christ is more than a Banquet of the greatest Varieties to a gracious Soul; it affords choice Food, a Feast of fat things, of Wines upon the Lees; of fat things full of Marrow, of Wines upon their Lees well refined.
XIII. Wine may be taken to excess.	XIII. But none can have too much of Christ's Love.
XIV. Wine daily drunk, without fresh Supplies, will not hold out long.	XIV. Christ's Love is like a Fountain of living Water, or an inexhaustible Treasure.
XV. Wine will decay by long keeping; it will wax sour, and become nauseous and unsavory.	XV. Christ's Love, the longer we enjoy it, the sweeter it is, and sweetest of all 'twill be at the last.

Inferences.

BUt from whence is it that Believers do thus prize and esteem Jesus Christ, and his Love?

First; From the Excellency of his Person. [ See Rose of Sharon, and Lily of the Valleys.] He is fairer than the Children of Men.

Secondly; From the sense of his great Love to them: We love him, because he first loved us.

Thirdly; From the Consideration of those hard things he suffered for their sakes.

Fourthly; Because of the Savour of his good Ointment. He hath shed his Love abroad in their Hearts, by the Holy Ghost.

Fifthly; Saints value Christ's Love above Wine, because his Love is beyond all comparison, most sweet and consolatory.

1. His Love was in him early, betimes, before ever the Earth was formed, or the Foundations thereof laid; his Hearts Desire and Love was first set upon us.

2. His Love is of an attracting Nature, (that the Spouse knew well enough.) He is like the Loadstone; he draws all Hearts after him, that have a taste or touch of him.

3. 'It is boundless; like Nile, it overflows all Banks and Bounds; it knows no Limits.

4. It is a delighting Love: His Delight was with the Sons of Men. He takes complacency in the Soul he loves.

5. It is a free Love, without foreseen Merit or Worth in the Object. When Man lay weltering in his Blood, loathsome and filthy, Christ loved him.

6. Christ's Love is hot and fervent; much Water cannot quench it: It hath a vehement Flame.

7. 'It is a matchless Love, far beyond the Love of Jacob to Rachel, or Jonathan to David.

8. 'It is an incomprehensible Love, it passeth Knowledge. You may sooner find out the Depth of the Sea, the Heighth of Heaven, tell the Stars, or accompt the Sands of the Sea-shore, than find out or measure the Love of Christ. It is a lasting, abiding, and eternal Love. His loving-kindness he will never take away. This makes the Church so much to desire the Manifestations of the Love of Christ, and in this is his Love better than Wine.

But who are they that thus prize and esteem the Love of Christ? Take some brief Notes of them.

1. Such cannot tell how to praise Christ, nor set forth his Excellency, as they would; they cannot sufficiently exalt him. 2. Such are in a longing and languishing Condition, till they see him. 3. Cannot be satisfied, till they get to some good and well-grounded Assurance of an Interest in him. 4. Christ runs much in their Minds. 5. Such love Christ, what State soever they are in. 6. Such keep his Word. 7. They love Christ above Husband, Wife, Children, &c. nay, more than Life itself. 8. They love to hear of him, and often from him. 9. They highly value every special Token of his Love. 10. They rejoice in his Presence. 11. They grieve and mourn at his Absence. 12. If they have grieved him, cannot rest till they see his reconciled Face again. 13. They love his Image wherever they see it; love all the Godly, the poorest Saint, as well as the richest. 14. They love to be like him in Grace here, as well as in Glory hereafter. 15. They are troubled when he is dishonored. 16. They are greatly concerned for his Name, Kingdom, and Interest in the World. 17. They often visit him in Closet-Duties. 18. Take great care to please him. 19. Will suffer for his sake, when called to it. 20. Long for his Appearance.

Baptism a Burial. ROM. 6.4. and COL. 2.12. Expounded, and Practically Improved.

Rom. 6.4. Know ye not, that so many of us as were baptized ( 〈 in non-Latin alphabet 〉 ) into Jesus Christ, (that is, into the Profession of his Faith, Confession of his Name, and Communion with his Church) were baptized into his Death.

Col. 2.12. — Buried with him in Baptism, wherein ye are also risen with him, &c.

FOr the opening of this Metaphorical Text, we will show,

1. The Literal Signification of the Word Baptism.
2. The Metaphorical Signification thereof.
3. What Burying literally and tropically is.
4. Give a symbolical Parallel between Baptism and a Burial.
5. Produce some Inferences from the Whole.

In showing the Signification of the Word Baptism, we will with all Impartiality give the Judgment of the Learned. The Word is Greek, and we are to seek its meaning from the Learned in that Tongue, of whose Writings we have carefully examined the most noted, some of which are, Scapula, and Stephanus, Pasor, Minshew, and Liegh 's Critica sacra; Grotius, Vossius, Causabon, Selden, Mr. Daniel Rogers, Mede, Chamier, Dr. Taylor, Dr. Hammond, Dr. Cave, Hesychius, Budaeus, Beza, Erasmus, Buchanan, Luther, Illyricus, Zanchi, Glassius, &c. who with all the Learned of any note, that are impartial, agree with one Voice, That the primary, proper, and literal Signification of 〈 in non-Latin alphabet 〉 , Baptiso, is, M • rgo, immergo, submergo, obruo, item tingo, quod fit immergendo; that is, to drown, immerge, plunge under, overwhelm, as also to dip, which is done by plunging. And 'tis certain the Ancients so understod it, as appears by their constant Practice of dipping such as were baptized; as Tertullian says of his Trine-Immersion, Ter mergitamur, that is, thrice are we dipped. And that the Change of the Rite to Aspersion, or Sprinkling, was invented to accommodate the tender Bodies of Infants, in these Northern Parts, when the Practice of baptizing them prevailed, is ingenuously confessed by Vossius, and most of the Learned.

In a less proper or remote sense, because things that are washed are dipped in, or covered all over with Water, it is put for Washing, Luk. 11.38. Heb. 9.10. Mark 7.4. And we dare modestly assert, That no Greek Author of any Credit, whether Heathen or Christian, has ever put Baptizing for Sprinkling, or used those Words promiscuously. The Greeks have a peculiar Word to express Sprinkling, viz. 〈 in non-Latin alphabet 〉 , which they use when they have occasion; as might be abundantly shewn, if needful.

From this proper Signification arise some Metaphorical Notations: As,

1. From the Signification of Drowning, (they are the Words of Vossius, in Thes. Theol. ) it is put for Affliction, because they that are afflicted are as it were drowned in the Gulf of Calamities, Mat. 20.22. Mark 10.38. Luke 12.50. Baptismus non significat Afflictionem quamlibet, sed vehementem, & forinsecus irruentem, ut sunt in Scriptures undae persecutionum & tribulationum, quibus qui merguntur & abruuntur, baptizari videantur. Estius ad 1 Cor. 15.2 • . That is, Baptism denotes not every light Affliction, but that which is vehement and overwhelming: As there are Waves of Persecutions and Tribulations mentioned in Scripture; so such as are drowned and overwhelmed by them, may seem to be baptized, Mat. 20.22, 23. Mark 10.38, 39. Luk. 12.50. The Reason of the Metaphor is taken from many and deep Waters, to which Calamities are compared. Psal. 18.16. He drew me out of great Waters. Psal. 32.6. Psal. 69.1, 2, &c.

2. It is put for the miraculous Effusion of the Holy Spirit upon the Apostles, and other Believers, in the Primitive Church, because of the Analogical Immersion or Dipping, (for so, as we have proved, 〈 in non-Latin alphabet 〉 signifies): For the House where the Holy-Spirit came upon the Apostles was so filled, that they were (as it were) drowned in it: Or the Reason of the Metaphor may be from the great Plenty and Abundance of those Gifts, in which they were wholly as it were immerged, as the Baptized are dipped under Water. Acts 2.3. Mat. 3.11. Mark 1.8. Luke 3.16. John 1.33. Acts 1.5. & 11.16. When Fire is added, it is a Symbol of external Manifestation.

3. It is put for the miraculous Passage of the Israelites through the Red Sea, 1 Cor. 10.2. which was a Type of Gospel-Baptism.

These Reasons of the Metaphor are evident and convincing Demonstrations, that the Signification of Baptism is to dip or plunge; for Sprinkling can bear no Analogy with them.

The Word is expressed in the Old Testament by the Hebrew 〈 in non-Latin alphabet 〉 Tabal, which the Septuagint (or the Seventy Learned Interpreters) render by 〈 in non-Latin alphabet 〉 , Baptiso, to dip, as these Texts show, Gen. 37.31. Exod. 12.22. Lev. 4.6. & 17.14. & 6.51. & 9.9. Deut. 33.24. Numb. 16.18. 2 Kings 5.14. &c.

Hence also the Baptized are said to be dead and buried, in allusion to the putting of dead Men into the Earth, and covering them therewith; to which we proceed.

What Burial in a natural sense is, every Man knows; and in our Text it is a Metaphor, the Symbolical Analogy of which with Baptism follows in the Parallel.

Metaphor.	Parallel.
WHen one is buried, it imports him to be dead, for none but such ought to be buried.	WHen one is baptized, he ought to be dead to Sin, that is, converted by the Power of God's Word to Gospel-Truth, which always makes the Soul loath and detest Sin, and then that Soul may be said indeed to be dead to Sin. This may be evidenced by this Consideration, That Baptism is an illustrious Symbol of the Death of Christ our Savior, who died for us. I am he that was dead, and am alive; behold, I live for evermore. The true Administration of this Sacrament visibly figures it to us; and to that end it was instituted, viz. to confirm that great and glorious Truth of his being really a Man, and so cabable of suffering or passing through the Death of the Cross, into which Death we are baptized; and then being dead to Sin, and to this World, we are to live in newness of Life amongst the Saints in the Kingdom of God.
II. When one is buried, he ought to be covered all over with Earth, else 'tis no Burial.	II. When one is baptized, he ought to be covered all over with Water, or else 'tis no Baptism. Which fully appears, 1. From the Nature of Burial. 2. From the proper and Metaphorical Significations of the Word, (as is largely opened). 3. From Scripture-Practice, which always was by Dipping, as all the Learned that are impartial acknowledge. 4. From the constant Practice of Antiquity, who retained the right Form until Clinical Baptism, (viz. such who deferred their Baptism till their sick Bed) came to be used about Cyprian 's time, in the third Century. These Clinici (so called, because 〈 in non-Latin alphabet 〉 baptized in their Bed, ) were such as delayed their Baptism until their Death-Beds, because they believed it would take away all Sin, and that there was no Pardon if they sinned after receiving it; yet not daring to go out of the World without this great Badge of Christianity, defer'd it till they thought they were in danger of Death: And since they could not without peril of Life be dipped, Sprinkling was invented to serve the turn. For a like Reason (as was said before) they changed the Mode of Administration with respect to Infants, when their Baptism was introduced, out of regard to their tender Constitutions, especially in cold Countries & Seasons. This was the Original of Sprinkling, and sprung purely from the abuse of Baptism, and the Want of the right Subject; as (by Divine Aid) shall be demonstrated in a particular Sheet, impartially, and from undoubted Authority. One may with as much reason be said to be buried, when Clay or Earth is thrown upon his Head only; as to be baptized, when Water is poured upon his Head or Face: And if the one be no Burying, 'tis as certain the other is no Baptism. And he that affirms, that Sprinkling may represent or symbolically express the Death, Burial, and Resurrection of Christ, does at the same time speak without color of Truth, Word of Sence, and against all the Reason in the World. As breaking of the Sacramental Bread, visibly betokens that Christ's Body was broke; and as the pouring forth of the Sacramental Wine, represents the gushing forth of his Blood: so the Sacramental Dipping in Water, viz. Baptism, represents his Death and Burial; and the coming from under the Water, his Resurrection.
III. Burial precedes the Resurrection, or raising of the dead Body to a State of Immortality.	III. The Immersion of the Party baptized, precedes his Emersion, or coming out of the Water; which symbolizes or answers to two things: 1. The Resur • ection of Christ, 2. Our rising again to Newness of Life: Buried with him in Baptism, wherein ye are also risen with him, &c. as in the Text.

Inferences.

FRom the whole we may rationally conclude, That the Administration of this great Ordinance by Sprinkling, (which comports not with the Literal nor Metaphorical Signification of the Word, nor those great Mysteries represented by it, viz. the Death, Burial, and Resurrection of Christ) is disorderly, and should be rectified.

2. It is a Motive to excite us to admire and reverence the great Grace and Goodness of Christ, who hath given us such a visible Symbol of his Death, Burial, and Resurrection; not only to confirm our Faith, but also to prevent our being deceived by any seducing Spirits.

3. It is not to be wondered at, that such as deny the Man Christ Jesus, but preach up the Light within to be a Savior, should reject these two great Ordinances stated in the Scripture, ( viz. Baptism, and the Lord's Supper) because such as deny the Substance, are necessitated to deny the Sign. Persons of this Judgment may be easily confuted: For when ever the Term Baptism is mentioned, and God or Christ represented as the Agent, it must be understood of the Baptism of the Spirit, in the Sence before spoken of. When ever Baptism is mentioned as the Act of any Apostle or Minister of the Gospel, it denotes Water-Baptism, because these have neither Power nor Commission to baptize with the Spirit, and with Fire. And when ever the Baptism of Blood and Suffering is mentioned, it must be understood of Persecutors, or ungodly Men, who murder, destroy, or afflict the Godly; for neither God (without Blasphemy) nor good Men) without a wrong application of the Term) may be said to baptize that way. So that when we meet with the Act of Baptism, as the Act of a good Man, we must of necessity understand it of Water-Baptism, in the same Method and Mode of Administration, as was practiced by the Apostles and Primitive Christians; and that being a positive Institution, (with respect to the Subject and Manner of Administration) is not to be deviated from, upon any pretence whatsoever, unless we will suppose the Laws of the Almighty to be in the Power of Man, so as that he may dispense at pleasure with them; which is not to be done without sufficient Authority from God himself, which is nowhere to be found.

4. If the Laws of the great unerring Sovereign of all things are to be observed without variation, unless it be by his express Direction; then we are to conform exactly to his Order, in this part of the Evangelical Law, and to practice it no otherwise than he has prescribed, because it was once so delivered to the Saints.

5. We would caution all that would approach to this sacred Evangelical Ordinance, unless they be dead to Sin, that is, such as truly and really hate Wickedness, and the empty Vanities of the World; and unless they have a prospect of, and long to have an Interest in that never-fading Inheritance, promised by our dear Lord Jesus to his Children; not to profane this blessed Institution: Because, if they want the due Qualifications of serious and converted Souls, viz. Faith, Repentance, and good Lives, they are hereby entitled, not real Members of Christ, but Hypocrites, and incur as great a Hazard, as such do who eat and drink unworthily of the Lord's Supper.

The Lord's Supper.

1 Cor. 11.23. For I have received of the Lord, that which also I delivered unto you, That the Lord Jesus, the same Night in which he was betrayed, took Bread:

Verse 24. And when he had given thanks, he brake it, and said, Take, eat, this is my Body which is broken for you: This do in remembrance of me.

THe Papists affirm, That after the Words which they call the Words of Consecration, spoken by the Mass-Priest, the Bread is changed into the real Body of Jesus Christ; and many of the blessed Martyrs, in Queen Mary 's Days, were burned to Ashes for denying this Transubstantiation. Which absurd and monstrous Conceit of theirs hath been learnedly confuted by many ancient and modern Writers, so that it may be thought needless to add anything here upon that account; yet that we may make our way the more plain to these metaphorical and figurative Expressions used by our Savior, when he instituted the holy Sacr meant of the Supper, saying, This is my Body, something briefly we shall offer, in confutation of their pernicious Doctrine; which may soon be done, for they confute themselves, in saying, that the Sacrament is a Feast for our Souls, and not for our Bodies: Now what is my Soul the better, when I eat the very Body of Christ? Christ is eat and received spiritually: Whoso eateth my Flesh, and drinketh my Blood, hath everlasting Life; and I will (saith Christ) raise him up at the last Day. Therefore the eating of Christ's Flesh cannot intend the receiving of the Sacrament of the Lord's Supper; for if it did, it would be a very easy way for the vilest Sinner to go to Heaven.

But to come directly to the Business in hand: Either Christ spake figuratively, when he said, This is my Body, or he did not: And that the Words cannot be taken in a proper sense, is evident; for it is impossible for Words to express anything more plainly, than that by this is meant the Bread. It is said, that Christ took Bread, and brake it, and gave it, and said, Take, eat, this is my Body; where this necessarily relates to that which Christ took, brake, and gave. Also the Apostle saith positively thrice in a Breath, that it is Bread: 1 Cor. 11.26. As often as ye eat this Bread, &c. And whosoever shall eat this Bread. 1 Cor. 1 • .16. The Bread which we break, is it not the Communion of the Body of Christ? Also the Participation of the Sacrament is called, breaking of Bread, Acts 2.46. & 20.7. which Popish Authors themselves understand of the Sacrament. Now can any be so ignorant and foolish, to believe it is Christ's proper and real Body, which the Holy-Ghost calleth so often Bread, after it is blessed, &c.

Object. By this, say some of the Papists, is neither intended the Bread, nor Christ's Body; but in general, this Substance which is contained under this Species.

Answ.

What do they mean? are there anymore Substances under those Species, besides the Bread first, and afterwards the Body of Christ? Do not they affirm, as soon as ever it ceaseth to be Bread, it becometh the real Body of Christ? Then surely if it be a Substance, according to what they say, it must either be Bread, or the Body of Christ, or no Substance at all.

Object. Christ's Body is there after the manner of a Spirit, taking up no room, so that Head, Hands, Feet, are altogether in the least Crumb of the Host.

Answ.

In arguing thus, as a learned Man observes, they plead for the Propriety of Words, and destroy the Propriety of things. How can they say it is properly a Body, which wants the essential Properties of a Body, which is to have quantity, and take up room; take away this, and the Body may properly be a Spirit, for it is that only which differenceth it from a Spirit.

But further, to show how idle and absurd it is to take our Savior's Words in a proper Sence, we shall show that it is utterly against Sense and Reason, as well as contrary to Scripture, as you have heard.

First; It is against Sense. What greater Evidence can there be of things, than what Sense affordeth? But if this which the Papists affirm, about the consecrated Bread being the real Body of Christ, be true, the Senses of all the World are deceived: For since the great Argument for Christianity (as all agree) was the Words that Christ spoke, and the Works which Christ did; now how could we be sure he did so speak, or so work, if we may not credit the Reports of our Eyes and Ears? This was St. Luke 's great Evidence of the Truth of what he wrote, That it was delivered to him by Eye-Witnesses, Luke 1.1, 2. and St. John 's: What we have seen with our Eyes, and our Hands have handled of the Word of Life, 1 Joh. 1.1. And St. Paul 's for the Resurrection, That he was seen of Cephas, then of the Twelve, then of above five hundred Brethren at once, 1 Cor. 15.5, 6. Even Thomas his Infidelity yielded to this Argument, That if he did thrust his hand into Christ's Side, he would believe, Joh. 20.25. Christ judged this was a convincing Argument, when the Apostles thought they had seen a Spirit: Handle me, and see: for a Spirit hath not Flesh and Blood, as you see me have. Luke 24.39.

But now if after the Words of Consecration, there is under the Species of Bread, the Nature and Properties of Flesh, then are the Senses of the wisest of Mortals deceived: And if our Senses be deceived here, they are not (as a late Author observes) to be trusted in any other thing; no, not when they are most sure that we see Father or Mother, or Wife, or Children. Can we be sure, This is my Body, is written in Mat. 26. Mark 14. Luke 22. 1 Cor. 11.? For may not those Words be some other Words? why should we trust our Eyes? What if we should tell the Papists, These Words, This is my Body, are neither in this Chapter, nor anywhere else written in the New Testament, and grow confident of it, and tell them the Words are, This is not my Body, 'It is the Bricks that were laid to build Babel, 'It is the Gates of Solomon 's Porch: This is the Shew-Bread that Abimelech gave to David, the Bottles that Abigail took from Nabal? If they tell us, We are strangely deceived, and the Sense of all that can read will give it against us; may not we tell them as well, when they say, This is the real Body of Christ, (when it is nothing but a Wafer-Cake) That they are strangely deceived, and that the Senses of all, that can either see, taste, smell, or feel, will give it against them? This being so, what reason is there for them to burn us, because we cannot see the Bread to be Christ's real Body, more than there is for us to kill them, because they cannot see that it is the Gates of Solomon's Porch.

Secondly; It is against Reason. And shall any conclude, that is any Principle of the Christian Religion, that is contrary to, and utterly against Reason? For it would make us believe things that are absolutely impossible, and gross Contradictions. Tho some things may be above Reason, yet they themselves confess no Principle of Religion can be against it.

Object. But they say, We imagine many things impossible, that really are not so; and further intimate, If we can prove any real Impossibilities, which this Doctrine forceth them to believe, they will yield to us: For they with us condemn the Lutheran Opinion, That Christ's Body is everywhere, because it is impossible; and therefore expound those Words, I am the Vine, I am a Door, &c. figuratively, (as we do) because it is impossible for him who is a Man, to be a Vine, or a Door, &c. [See Mr. Pool, p. 107.]

Answ. It is no less impossible for the Bread to be Christ's real Body.

Why might not the Vine, as well as the Wine, be by Transubstantiation converted into Christ's real Substance? I think, saith Mr. Pool, the Mother as good as the Daughter: And especially since Christ saith, I am the Vine, might not they have devised another Transubstantiation, to make Christ's Words good?

But to proceed to show how irrational and absurd their Notion is, and what they hold, as you heard, that Christ's whole Body is present in every Crumb of the Bread, &c. and yet do affirm, Christ's Body is entire and undivided, and also believe it is really in Heaven, in such a proportion or bigness as he had upon Earth. Now then, saith Mr. Pool, (according to their Doctrine) the same Body of Christ is bigger than itself, and longer than itself, and which is worse, Christ is divided from himself. I know not what can be more impossible, than to say, That all Christ is at Rome, and all at London, and all in Heaven, and yet not all in the Places between.

Object. All this (the Papists say) may be done by God's Almighty Power.

Answ.

Then by the same Almighty Power, it is possible for any other Man to be in so many places: for it matters not that Christ should be invisible in so many places, and another should be there visibly; or that Christ is there in so little a Bulk, and another must be in a greater. And if this be so, what Monsters follow from hence? Can any devise greater Absurdities than they believe, if in very deed they believe what they say, and daily affirm? Suppose now John to be by Divine Power at the same time at Rome, at Paris, and at London: where ever John is alive, it follows he must have power to move himself, or else no living Creature. Then John at Rome may walk towards London, and the same John at London may walk towards Rome; and so they may meet (shall I say, the one the other) and you may be sure it will be a merry Meeting; it were worth enquiring, how long they will be ere they come together. Then again, at Rome all the Parts of John may be excessively hot, and at London excessively cold, and at Paris neither hot nor cold. This is beyond all Romances that ever were devised. Besides, John may be sorely wounded at Rome, and yet at London may sleep in a whole Skin; John may be feasting at Rome, and fasting at London, in the same moment.

Object. You talk at this rate, because you measure God by yourselves, whereas He can do more than you or I can do.

Answ. There are some things, which it is no dishonor to God to say he cannot do them, because they are either sinful, (so God cannot lie) or absolutely impossible. God himself cannot make a Man to be alive and dead at the same time; God cannot make the Whole to be less than a Part of it; He cannot make Three to be more than Threescore; He cannot make a Son to beget his Father; He cannot make the same Man to be born at several times, (as Papist Authors confess) and therefore in like manner he cannot make the same Body to be in two several places, for this is not one jot less impossible than the other: But they must believe, Christ may have Ten Thousand Bodies at one time, or so many as there are Priests to consecrate the Bread, and distinct Congregations to celebrate the Holy Supper.

Object. These indeed are great Difficulties to human Reason, but Reason is not to be believed against Scripture.

Answ. True; but this is their hard Hap, this Doctrine of theirs is against Scripture, as well as Reason, in as much as it is highly dishonorable to Christ, whose Honor is the great Design of Scripture. What a foul dishonor is it to him, to subject him to the Will of every Mass-Priest, who when he pleaseth can command him down into Bread! And what a Dishonor is it, That the very Body of Christ may be eaten by Rats, or Worms, and may be cast up by Vomit, and the like, as Aquinas affirms, and that their Church in her Missals hath put this amongst other Directions, That if Worms or Rats have eaten Christ's Body, they must be burned; and if any Man vomit it up, it must be eaten again, or burned, or made a Relique. And yet this is no more than their Doctrine will force them to own: for if they will believe Christ's own Words in one place, as well as in another, he assureth us, That whatsoever (without exception) entereth into the Mouth, goeth into the Belly, and is cast forth into the Draught.

Object. What dishonor is this more to Christ, than to have Fleas suck his Blood when he was upon Earth.

Answ. Very great Dishonor! For though in the Days of his Flesh it was no dishonor to him, (as it was necessary for us that he suffered so many Indignities, and died) yet now being risen from the Dead, he dieth no more: And it must needs be a great Wrong, Injury, and Dishonor to him, to be crucified again, and to be brought back to those Reproaches which he long since left; and all this to no purpose, and without any Profit to us. Again, the Scripture approveth and useth this Argument, that his Body cannot be in two places at one and the same time. It is the Angels Argument, He is not here, he is risen; plainly implying, that he could not be here and there too. Or must we say, the Argument used by the Angels of God is weak or deceitful, that theirs may be strong and true?

Object. Have we not many Examples in Holy Scripture, which show that Christ may be in divers Places at one time? Was he not in Heaven when he appeared to St. Paul, Acts 9.23. Paul saith, he was seen last of all of him, and yet was he not then in Heaven?

Answ. What Sight it was that Paul had of Christ, is not declared; however, it is evident it was a Vision that he had of him, for so he calleth it: but that this proves the Body of Christ to be in two places at once, doth not in the least appear. Stephen also saw Christ; and if it should be granted, as some affirm, that he saw his real glorified Body, doth it follow, the Body of Christ was then in two Places? The Heavens might be opened, and his Sight so strengthened, that he might have a sight of the blessed Jesus, whom Stephen said, he saw standing on the right-hand of God.

Object. The Papists say, Christ's real Body is in the Eucharist invisibly and so the Angels might mean, he was not there visibly, when they said, He is not here, he is risen.

Answ. To this saith Mr. Pool, If a Man being sought after, should hide himself in some Corner or Hole of the House, and Pursuers should ask for him; could any with a good Conscience say, he is not here, because he is invisible? (none sure but a Papist, who is so well skilled in Equivocation, would give such an Answer.) Our Savior everywhere makes these two Opposites, his being in the World, and going to Heaven. John 13.1. the Hour was come, that he should depart out of this World unto the Father. It seems they could have taught him the Art of going thither, and remaining here at the same instant. They have an excellent Faculty, as he had, who said, Since he could not give content in going, nor staying; he would not go, nor stay: For they know how a Man may both go from a place, and stay in it, at the same time. I know not what can be more plain, if they did not willfully shut their Eyes. Christ saith expressly, Me you have not always with you: That is, his bodily Presence; for as touching his Divine Presence, so he is always with his People unto the end of the World, Mat. 28. ult. Besides, their Doctrine destroys the Truth of Christ 's human Nature. We read of Christ, He was in all points like unto us, (Sin only excepted.) His Body was like ours, and therefore impossible it should be in a thousand places at once, (which according to their Doctrine it is.) This turns Christ's Body into a Spirit; nay, indeed they make his Body more spiritual than a Spirit; for a Spirit cannot be in several Places, divided from itself. 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 itself, nor from its Body, nor can it be in two Bodies at the same time, as all confess; mu • h less can it be in Ten Thousand Bodies at once. When ever any Angel comes to Earth, he leaves Heaven. So that this quite destroys the Truth of Christ's human Body.

Object. Much of what we say here, the Papists say, was true of Christ's Body in the days of his Infirmity; but when he was risen from the Dead, then he received a spiritual Body, as it is said ours shall be at the Resurrection, 1 Cor. 15.

Answ. This is but a Fig-leaf; for they ascribe these monstrous Properties to Christ's Body before its Resurrection; for they say, the Flesh and Blood of Christ were really in the Sacrament which the Disciples received whilst Christ lived. Secondly; Christ's Resurrection, though it heightened the Perfection, yet it did not alter the Nature and Properties of his Body, nor gave it the being of a Spirit; for after he was risen, he proves that he was no Spirit by this Argument, Handle me, and see: for a Spirit hath not Flesh and Blood, as you see me have. Luke 24.39. By this it appears, that their Doctrine destroyeth the Truth of Christ's human Body; at least it destroys the main Evidence of it against those who affirmed that Christ had only a phantastical Body, namely, that he was seen, and felt, and heard; for the Papists say, that Sense is not to be believed. Again, this Doctrine of theirs destroyeth the Truth of Christ's Ascension into Heaven; for he is not ascended, if he hath not left this World, but is here in the Sacrament. Nothing can be more clear, than that Christ did visibly and locally leave this World, when he went up into Heaven, Acts 1.9, 10. That being once there, the Heavens must receive (or contain) him, until the Time of the Restitution of all things, Acts 3.21. And that at the last Day he shall come visibly and locally from Heaven, 2 Thess. 1.7. But that he should come down a thousand times in a day, at the command of every Mass-Priest, (or that he should have such power to make the Body of his Savior,) is such a Dream as the Scripture speaketh not one syllable of, nor can any rational Man believe it. Besides, their Doctrine destroyeth the very Essence of a Sacrament, which consists of two parts, an outward Element or Sign, and the inward Grace signified by it.

These things being well considered, it is evident these Words, This is my Body, are to be taken figuratively, i. e. This is a Sign of my Body, or this is the Sacrament of my Body; so that from the manner of the Words spoken by Christ, there is no necessity to take them as the Papists do, seeing it is so frequent with the Holy-Ghost to use Metaphors in this kind; I need not name them, considering it is the Subject of our present Work. The seven Kine are seven Years; the seven Ears of Corn are seven Years; the Stars are the Angels of the seven Churches; the seven Heads are seven Mountains, &c. Christ is called a Rock, a Lamb, a Lion, a Door, together with many other things, which we have spoken unto. See the Second Head of Metaphors, Similies, &c.

The Saints are called Sheep, Branches, &c. 'The meaning of all this is, (saith Dr. Preston )

They are like such and such things: But yet it is the manner of the Scripture-Speech, and therefore (saith he) it is not necessary that those Words should be taken in a proper Sence, as they are by the Papists.

Object. But (saith the worthy Doctor) you will object: Yea, but in matter of this moment, as a Sacrament, the Lord speaks distinctly and expressly; there he useth no Metaphor, though in other Cases he doth.

Answ. 'To this (saith he) I answer briefly: It is so far from being true, that he useth them not in the Sacrament, that there are none of all the Sacraments but it is used, viz. in the Sacrament of Circumcision, This is the Covenant, &c. In the Sacrament of the Passover, (which were the Sacraments of the Old Law) the Lamb is called the Passover. In this very Sacrament, to go no further, for instance, take but the second part of it, This is the Cup of the New Testament in my Blood: Here are not one but divers Figures. The Cup is taken for the Liquor in it; the Wine in the Cup is taken for Christ's Blood; This is the New Testament, &c. that is, the Seal of the New Testament.

Here is Figure upon Figure, (saith Mr. Pool ) and yet the Papists have the Impudence to reproach us for putting in but one Figure, which they confess the Holy-Ghost frequently maketh use of. Wonder, O Heavens! and judge, O Earth, whether these Men do not strain at Gnats, and swallow Camels, &c.

This openeth a Way for us to our next Work, which is to run the Parallel concerning those figurative and metaphorical Expressions of the Lord Jesus Christ, used at the Institution of the holy Eucharist, Mat. 26.26. Jesus took Bread, and blessed it, and brake it, and gave to his Disciples, and said, Take, eat, this is my Body.

Metaphor.	Parallel.
CHrist took Bread after he had supped, &c.	THis, in the Judgment of some Divines, notes God's choosing or taking Christ from among Men, to be a Sacrifice for our Sins.
II. Christ blessed the Bread: He took the Bread, and gave thanks.	II. Christ sanctified himself; he was set apart to that glorious Work and Office he came to do.
III. Christ brake the Bread. Corn, we know, is bruised, or ground in a Mill, that so it may become meet Bread for our Bodies.	III. Christ was bruised or pierced for our Sins, he was broken as it were in the Mill of God's Wrath, which was due to us for our Sins, that he might become meet Food for our Souls: It pleased the Father to bruise him.
IV. Christ gave the Bread to his Disciples: He took Bread, and blessed it, and brake it, and gave it to his Disciples.	IV. Signifying not only his giving himself for us, but his giving himself freely with all his Benefits to us.
V. The Disciples took the Bread. Note by the way, 'It is called Bread when Christ took it, 'tis called Bread after he blessed it, and it was Bread the Disciples took.	V. Which holds forth our taking or accepting of Christ the Bread of Life, as the only Food of our Souls.
VI. The Disciples eat the Bread. Bread will do us no good, unless it be taken and eaten.	VI. Unless we receive Christ by a lively Faith, and feed upon him, that is, fetch all our Comforts from him, relying wholly by Faith upon him, he will avail us nothing to eternal Life: Unless ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you.
VII. Bread is the Stay and Staff of Man's natural Life: I will break the Staff of Bread. It is that which preserves the Life of the Body.	VII. Christ is the Stay or Staff of the Life of our Souls: When Christ, who is our Life, shall appear, &c. Christ preserveth the Life of our inward Man: Because I live, ye shall live also.
VIII. Bread is the best of earthly Blessings; hence in Scripture it is sometimes put for all good things.	VIII. Christ is the best and chiefest Blessing that ever God gave to his People; he comprehends all other Good: He that hath Christ, hath everything. All things are yours; why so? because they had an Interest in Christ, Christ was theirs. Hence he is called the chiefest among ten thousand
IX. Bread is of a satisfying Nature; hence God saith, He will satisfy his Poor with Bread.	IX. Christ received by Faith, most sweetly fills and satisfies the Soul of a Believer. He that eateth of the Bread of Life, and drinketh of the Water of Life, shall hunger or thirst no more. Such have what they desire.
X. Bread is made of Seed, or Corn, which before it riseth, or becomes fruitful, or yields increase, it is sowed, and dies. Verily, verily, I say unto you, Except a Corn of Wheat fall to the Ground, and die, it abideth alone; but if it die, it bringeth forth much Fruit.	X. The Lord Jesus, like a Seed of Corn, was sown, did die, that so he might not remain alone, (in the perfect enjoyment of himself) but for great increase, viz. to raise up with him all his Elect; he was content, when his Hour was come, to yield himself up to Death. He died, and rose again, and thereby bringeth forth much Fruit. All that ever were, or shall be quickened, and raised out of a State of Death by Sin, were, and shall be quickened by the Death and Resurrection of Christ. Such hath been the Fruit of the preaching of Christ crucified, that Multitudes of Sinners thereby through the Spirit have been converted to God, whence also hath sprung forth a Seed to serve him, whom he hath accounted to the Lord for a Generation, of all which he will not suffer one Grain to be lost, but will raise it up at the last Day.

A Parallel much like this might be run, in respect of the Cup, or Spirit of the Wine. See Wine.

Inferences.

THe Apostle saith, That what he received of the Lord Jesus, he delivered to the Saints: How the Lord Jesus, the same Night in which he was betrayed, took Bread, and blessed it, &c. And in like manner took the Cup, when he had supped, &c. From whence we infer, That whatsoever we do in the Worship of God, we must see we have a Command from God to warrant our Practice, and also exactly to do it according to the Pattern he hath left us, or Directions he hath given us; we must not add to, nor diminish from, nor alter anything of the Words of the Institution; if we do, God will not hold us guiltless.

II. This rebukes the Papists, who deny the People the holy Cup of our Lord, and give the Sacrament (or holy Ordinance) only in one kind, when that nothing is more clear, than that Jesus Christ gave his Disciples the Cup, as well as the Bread.

Quest. Why did Christ institute this holy Ordinance, and give it to his Disciples, the very Night in which he was betrayed?

Answ. 1. To strengthen their Faith in an Hour of Temptation, that was just at the Door, and ready to come upon them. When is a Cordial more necessary, than when the Patient is ready to faint, and his Spirits fail? Christ saw what a sad Qualm was coming upon his poor Saints, and therefore gives them this Soul-reviving Cordial, to bear up their Spirits.

2. Because the last Words of a dying Friend are mostly kept in mind, or Tokens of Love given by him are chiefly born in remembrance.

Quest. Who ought to partake of the holy Eucharist?

Answ. 1. None but such who are true Converts, or who sincerely believe in the Lord Jesus Christ; for this is an outward Sign of an inward Grace received. Those who have not spiritually received Christ by Faith, ought not to come to the holy Supper of the Lord.

2. It appertaineth to none, but such Converts as are baptized. Those that received the Word, were baptized; and They continued in the Apostles Doctrine and Fellowship, in breaking of Bread, and Prayer. We read of none that received the Lord's Supper, but baptized Persons.

3. Such who are fallen into any gross and scandalous Evil, and under the Suspension or Sentence of the Church, ought not to partake of the holy Supper of the Lord, until they have repented, and given satisfaction to the Church, and are received again into Fellowship.

4. Those who cannot discern the Body of the Lord broken, so as to look unto, and behold Jesus Christ crucified for them, but eat it as common Bread, ought not to come to this Ordinance; such, amongst others, if they come, are unworthy Receivers.

Quest. What is required of Persons who come to partake of this holy Ordinance?

Answ. They ought to examine themselves; it requires due Preparation, which doth consist in these four or five Particulars.

1. A sincere Confession of those Sins, which we find out upon diligent Search and Examination.

2. Godly Sorrow for the same, manifested by putting away the Filth of the Flesh. We must come with clean hands, and a pure Heart.

3. We oughtt to forgive those who have offended us. Christ commands us to be reconciled to our Brother. The Apostle exhorteth us to lay aside all Malice. We must not eat with the •• leavened Bread of Malice and Wickedness.

4. Faith in the Death and Blood-shedding of Jesus Christ.

5. We ought to do it in remembrance of his Death.

(1.) With an affectionate Remembrance. The Sight of our Eyes ought to affect our Hearts.

(2) A sorrowful Remembrance, in contemplaton of what our Sins brought upon our dear Savior: They were the Thorns (as I may say) that crowned him, and the Nails that fastened him to the Cross.

(3.) With a Sin-loathing and self-abhorring Remembrance.

(4.) With a thankful Remembrance. Tho we have cause of Sorrow, considering the Nature of our Sin, and horrid Evil thereof; yet there is great cause of Joy and Thanksgiving, to behold a Savior, who in Bowels of Love died to redeem and save us from them.

Quest. How may a Christian, with much comfort, upon examination, receive the Lord's Supper?

Answ. 1. If there is no Sin in thy Heart or Life, which thou regardest, or doest allow thyself in, bearest with, or connivest at.

2. If thou dost loath Sin, as well as leave it; when 'tis not only out of thy Conversation, but out of thy Affection also. To hate and loath Sin, is more than to leave it; Persons never willingly leave or forsake that they love.

3. If thou canst say in truth, that thou wouldest be made holy, and doest labor after it, as well as to be made happy; to be thoroughly sanctified, as well as to be saved; live to God here, as well as live with God hereafter; to have Sin mortified as well as pardoned.

4. If Christ is most precious to thee, and hath the chiefest Room in thy Heart. If upon Trial thou findest these things are in very deed wrought in thee, thon mayest with much comfort come to the Sacrament.

Quest. Of what Use is the Sacrament of the Lord's Supper to us?

Answ. 1. It shows the horrid Nature and Evil of Sin, in that nothing could expiate it, nor satisfy the Justice of God, or make a Compensation for it, but the Blood of Jesus Christ.

2. It shows the wonderful Love of God to poor Sinners, in giving up his own dear Son, to die the cursed Death of the Cross for us.

3. It shows the wonderful Love of Jesus Christ; who freely laid down his Life for our sakes. Greater Love hath no Man than this, that a Man lay down his Life for his Friend; but Christ hath laid down his Life for us, when we were Enemies to him by wicked Works.

4. It tends to increase our Love to Christ, and our Faith in him.

5. It shows us that Christ is our Life, and how and by what means we come to be saved.

6. It seals the Covenant of Grace to us, giveth us (in the right use of it) much assurance that Christ is ours.

7. There is a mystical Conveyance or Communication of all Christ's blessed Merits to our Souls through Faith held forth hereby, and in a glorious manner received, in the right participation of it.

8. It may animate and encourage us to suffer Martyrdom (when called to it) for his sake.

Christ our Passover.

1 Cor. 5.7. For Christ our Passover is sacrificed for us.

THe Passover, or Paschal Lamb, being a most eminent Type of the Messiah, of which see our Sacred Philology, in the Chapter of Sacred Rites, where you have the Reason of its Typical and Metaphorical Representation, we shall here run an apt Parallel betwixt that illustrious Type, and the most holy Anti-type.

Type.	Parallel
THe Paschal Lamb must be without blemish, entire, whole, sound, not blind, nor broken, not sick, nor bruised.	SHadowing forth the Perfection and Innocency of Christ, in whose Lips were found no Guile: As a Lamb, without blemish, and without spot.
II. He was to be a Year old.	II. Signifying the Experience Christ should have of our Miseries, whereof even a Day's continuance yields sufficient proof; as also that Perfection of Christ in like sort: And that in fullness of time he should come and suffer; a Year being a perfect Revolution of the Sun's Course. Guild.
III. It was to be taken out of the Flock.	III. Christ was taken from amongst Mankind: Forasmuch then as the Children are Partakers of Flesh and Blood, He also himself likewise took part of the same, &c.
IV. It was to be separated from the Flock.	IV. Christ was separate from Sinners.
V. It was to be slain, and that in the Evening.	V. So Christ died (saith Mr. Ainsworth ) in that season, viz. in the Evening of the Day; also in the Evening of Time, in the latter Age of the World.
VI. The Blood was to be sprinkled on the Lintel, and Door-Posts, that the Angel seeing the same, might pass by.	VI. Signifying, that Christ's Blood must be applied by us; and where Christ is received, and the Soul sprinkled by Faith, Sanctification outwardly will appear in the Practice of the Life.
VII. The Lamb was to be roasted with Fire.	VII. Signifying (saith Mr. Guild ) the Agony of Christ 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 Christ offered himself; or of the Fire of God's Wrath, which he suffered when he was made a Curse for us.
VIII. It was to be roasted with Head and Legs, and the Appurtenances thereof; that is, it must be roasted all and whole, not cut in pieces.	VIII. This signifies our full Communion with Christ, whole and undivided. 1 Cor. 13. Gal. 2.20.
IX. No Bone of the Lamb was to be broken.	IX. Os nullum illius Agni frangi voluit Deus, &c It signifies, that not a Bone of Christ should be broken, as it was prophesied of him.
X. The Lamb was to be eaten.	X. Christ is spiritually to be received, and fed upon. My Flesh is Meat indeed, &c.
XI. It was not to be eaten raw.	XI. Noting, that we should be well prepared, when we come to the Sacrament. Guild.
XII. It was to be eaten all, and with unleavened Bread.	XII. Signifying, that in Christ nothing is unprofitable, or to be rejected; and that we ought to eat with the unleavened Bread of Sincerity and Truth.
XIII. It was to be eaten with bitter Herbs.	XIII. Which typified forth the bitter Sorrows and Sufferings of Christ; and that we should eat our Passover with a sense of, and bitter sorrow for our Sins, wherein we were captivated.
XIV. It was to be eaten in every Family, and each Family to this purpose had a Lamb.	XIV. Showing the Unity that ought to be among God's People, they being all Fellow-Commoners in, and Partakers of the Privileges and Blessings of Christ. Every Church and Family of the Faithful, yea, each particular Soul, hath a whole Christ.
XV. The House was to be prepared.	XV. To signify how we should prepare our Hearts. 1 Cor. 11.28.
XVI. If the House was too little, the Neighbor's House was to be assumed; yea, the Strangers were to partake, if they were circumcised.	XVI. To signify, first, the superabundant Virtue of Christ's Death, (for the House may be too little for the Lamb, but not the Lamb for the House) as also the sweet Communion of the Saints in Love, the joyful Vocation also of the Neighbor-Gentiles, and their Admission into the Fellowship of the Faith, being inwardly circumcised, &c.
XVII. They were to eat it with their Loins girded.	XVII. This signifies the girding the Loins of our Minds with Justice, Strength, and Verity.
XVIII. They were to have their Shooes on.	XVIII. This was to figure out the Preparation of the Gospel of Peace, wherewith our Feet should be always shod.
XIX. They were to eat it in haste. The original word signifies to haste away, as with fear and amazement.	XIX. They that come to Christ, must 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 progress towards the Land of everlasting Happiness.
XX. Lastly; In that the Blood of the Lamb was first sprinkled on them.	XX. It shows, that first Christ was made a Sacrifice to God, and then a Sacrament to us. Guild.
Type.	Disparity.
THe Passover signified Christ was to come.	OUr Passover shows he is come, and hath been crucified for us.
II. The Passover only fed the Body.	II. Christ spiritually feeds the Soul.
III. The Lamb being slain and eaten, perished, and nothing of it remains.	III. But Christ, though he was slain, and became thereby spiritual Food for our Souls, yet he is no whit impaired thereby, but liveth and abideth forever in perfect Bliss and Happiness, and remaineth as perpetual Nourishment to his Chosen.
IV. That was a Type or Shadow.	IV. Christ is the Antitype and Substance of it.

Inferences.

GOd gave special Charge to the Israelites, concerning their eating the Passover; He was greatly provoked by the Neglect of it. Numb. 9.13. But that Man that is clean, and is not in a Journey, and forbeareth to keep the Passover, even that Man shall be cut off from his People, &c. What then will become of them who refuse to come to Christ, and eat of this spiritual Passover? Also it may stir up such sincere and godly Souls to look about them, and cause 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 Reason for you to obey the Lord Jesus in this Ordinance, as there was for Israel to obey Moses in keeping the Passover; nay, I may show much greater.

1. From the consideration of what the one was a Sign of, and what the other shows forth, and is a Sign of.

2. From the consideration of the Excellency of Christ (whose Law this is) above Moses, who received that Law, and delivered it to Israel.

3. From the Threats that are denounced against those who refuse to hear Christ in whatsoever he shall say to them. If the Word spoken by Angels was steadfast, &c. If they escaped not, that refused him that spake on Earth; how shall we escape, if we turn away from him that speaketh from Heaven?

And for further Motives, consider,

1. The strict and positive Injunction of Christ, Do this in remembrance of me. He that said, Do not steal, do not commit Adultery, &. Repent, believe, pray always, be holy, &c. said, Do this, &c.

2. It is a perpetual Ordinance, till Christ comes the second time. Paul received it from Christ, after his coming in Spirit according to his Promise, &c. And the Primitive Saints continued in it after that time likewise; therefore the Coming he spake of, must intend his second Coming at the last Day.

3. Consider the great Need there is to remember Christ's Death, and of those profitable Instructions and Blessings comprehended in this Ordinance.

4. Is not the Neglect of a known Duty a great Sin?

5. Is not this in effect to set light by Christ, and to cast contempt upon his Commands, and in effect to say there is no need of them? What signifies, say some, the eating a little Bread, and drinking a little Wine? Wilt thou take upon thee to teach Christ, and exalt thy own Wisdom above his, who is the most wise God?

6. Consider 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 everlasting Commendation? Moses did all things according to the Pattern shown him in the Mount, &c. Zacharias and Elizabeth walked in all the Commandments of the Lord blameless.

7. Dost thou know what spiritual Blessings thou losest by thy Neglect hereof? Is not Loss of Communion with Christ a great Loss?

8. Is not universal Obedience a Demonstration of Grace? Then shall I not be ashamed, when I have respect to all thy Commandments. If ye love me, keep my Commandments.

9. Will not the Thoughts of a willful Neglect of known and indispensible Duties, be bad Death-bed Companions?

10. This preacheth the Gospel to the very Sight of your Eyes; is it not necessary to make use of all Means God hath ordained for your Establishment in the Truth of the Gospel?

11. Will not Omission of known Duties exclude Men and Women the Kingdom of Heaven? Read Mat. 25. Is it not for Sins of Omission, that Christ will condemn and sentence many Souls to eternal Burnings in the great Day?

THE Sixth HEAD OF METAPHORS, SIMILES, And other Borrowed TERMS, Mentioned in the SACRED SCRIPTURES, Relating to the Holy Angels of GOD, AND THE Soul & Spirit of Man, Wherein the Nature, Order, Office, and Ministration of Angels is opened.

THe Creatures of God are divided into Invisible and Visible: The Invisible are Spirits, 〈 in non-Latin alphabet 〉 , (asomatoi) without Bodies; and by them we understand Angels, because being in their Nature incorporeal, they cannot be seen by human Eyes. The Visible, are whatsoever things have existence in the visible World, whether simple or mixed Bodies. In what Notions Metaphors are taken from Good and Evil Angels, see our Sacred Philology, Book 1. p. 101.

1. Angels then in their Natures are Spirits created of God.

2. Called Ministers or Angels, to show their Office.

Take Mr. Ainsworth 's Description of Angels, Gen. 16.17.

Angels, so named of the Greek 〈 in non-Latin alphabet 〉 , Angelos, in Hebrew 〈 in non-Latin alphabet 〉 Maleac, by interpretation a Messenger or Legate, one sent and employed in any Work, whether of God or Man. And those sent of God were sometimes Men, as Haggai is called the Lord's Angel, (or Messenger) Hag. 1.13. and John the Baptist, Mat. 3.1. and generally the Lord's Priests under the Law, Mal. 2.7. and Christ's Ministers under the Gospel, Rev. 1.20. Unto the Angel of the Church, &c. (that is, the Minister or Pastor of the Church.) But in special, Angels are those heavenly Spirits, and fiery Flames, that are wise, 2 Sam. 14.20. excel in Strength, Psal. 103.20. Which are all ministering Spirits, sent forth to minister unto them who shall be Heirs of Salvation, Heb. 1.7, 14. The Hebrew Doctors Opinion of Angels is, That they are (essential) Forms, created without any material Substance or Body. And whereas the Prophet says, he saw an Angel like Fire, and with Wings, &c. it is also spoken of prophetical Visions, and by way of dark Parables. Also that the Angels are lower and higher one than another; 'tis not in the highness of place, as when one Man sits higher or above another; but as we speak of two wise Men, which excel one another in Wisdom, that that Man is higher than this. Likewise that there are ten Names that Angels are called by, and accordingly ten Degrees of them; and the tenth, called Men, are the Angels which spake with the Prophets, and appeared to them in Visions, for which they are called Men, as Maimon. showeth in Misneh Jesudei Ha • ovah, chap. 2. That there are are ten Degrees of Angels, the holy Scriptures show not; but Degrees there are, as the Apostle mentioneth, Rom. 8.38. Col. 1.18. Angels, Principalities, Powers, Thrones, Dominions, &c. Howbeit, we are warned not to intrude into those things which we have not seen, Col. 1.18. Sometimes the Word Angel is given to Christ himself, who is the Angel of the Covenant, and the Angel of God's (Face or) Presence, Isa. 63.1.

In whom God's Name is, Exod. 23.20. Thus Ainsworth. And in another place he saith,

That one of the two Angels that appeared to Abraham was Jesus Christ, whom Abraham called the Judge of all the Earth, Gen. 18.2. who is called Jehovah, v. 13.

It is the Opinion of some of the Learned, that every particular Saint hath an Angel to take care of him; which they gather from that passage, Take heed ye despise not one of these little Ones; for I say unto you, That in Heaven their Angels always behold the Face of my Father, &c. And from that in Acts 12.15. Then said they, It is his Angel. But others rather conclude, That the Saints have many Angels to watch over them, and continually to minister to them. That the Godly are under the Guardianship of the holy Angels, is not doubted or questioned by any worthy Writer.

The Holy Angels compared to Watchers.

Dan. 4.13. I saw in the Vision of my Head, and behold a Watcher, &c.

Verse 17. This Matter is by the Decree of the Watchers, and the Demand by the Word of the Holy Ones.

Metaphor.	Parallel.
A Watcher or Watchman imports such as sleep not, or but little; their Business is to watch, which they cannot do unless they keep themselves awake.	ANgels are not subject to sleep, as Men are; they always are awake, beholding the Evil and the Good, hence said to be full of Eyes.
II. Watchers import such as have a Charge committed to them, of great importance, which they are continually to look after. The Apostle speaking of the Care of Ministers, saith, They watch for our Souls, &c.	II. Angels have a great Charge committed to them, they are employed about great and weighty Affairs; and that, First, in reference unto God; Secondly, in reference unto Saints; Thirdly, In reference unto wicked Men. First; In reference unto God. 1. They are his Courtiers, attending upon Him continually for his Honor, and to set forth his Magnificence. I saw the Lord sitting on his Throne, and all the Host of Heaven standing by him, on his right hand, and on his left hand. 2. They wait for his Word, and do receive Commandment from him. 3. They ofttimes declare God's Mind and Will to Men. Thus they were employed to give the Law on Mount Sinai, and to reveal God's Mind to Abraham, to Hagar, to Lot, to Elijah, to the Virgin Mary, to the Shepherds, to the Apostles, to Philip, to Paul, to John, &c. 4. To govern the Kingdoms of the World; for it is not to be doubted, but God makes use of them upon this account. Hence they are called Princes, yea, glorious Princes, and are much above the Kings and Potentates of the Earth, Dan. 10.13. Eccles. 5.8. 5. They are God's Warriors, to execute his Decrees, whether of Mercy, as 2 Kings 6.17. or of Judgment, 2 Sam. 24.17. 2 Kings 19.35. Rev. 16.7. 6. They are continually employed in praising of God, crying, Holy, holy, holy is the Lord of Hosts. Isa. 6.3. Rev. 4.8. & 7.11, 12. Secondly; In reference to the Church and People of God, they have a great Charge committed to them, and much Business and Work to do. He hath given his Angels charge over thee, to keep thee in all thy ways. 1. They are as Nurses, to bear up and to keep the Godly from Hurt: They shall bear thee up in their hands, lest thou dash thy Foot against a Stone. 2. They are as Stewards, to provide for the Godly in their Need. How graciously was Elijah fed by Angels, with a Cake baked on the Coals, and a Cruse of Water, when he was faint, and ready to die! 3. They are employed as Physicians, as appears by that Passage, John 5.4. 4. As Comforters in Trouble. How sweetly was poor Hagar comforted by an Angel, when she said, I will not see the Death of the Lad! The like was the Prophet Isaiah, Isa. 6.6, 7. Nay, our blessed Savior refused not to receive Comfort from the Angels who ministered to him, when he was in his bloody Agony in the Garden. 5. They are employed as Soldiers to guard them; hence called God's Host, Psal. 34.7. 2 Kings 6.17. 6. They are Encouragers of the Saints in their Duties: And the Angel said unto Elijah, Go down with him, be not afraid, &c. 7. They are employed to rescue, and put the Godly out of Danger; as appears in the Case of Lot. So concerning Daniel, when he was in the Lion's Den, the Angels shut the Mouths of the Lions, so that they did Daniel no harm. The Angel of the Lord opened the Prison-Door, and brought Peter forth, and delivered him out of the hands of his Enemies. 8. As Prophets and Instructors, to teach the Saints. And I heard a Man's Voice between the Banks of Ulai, which called, and said, Gabriel, make this Man understand the Vision, &c. And he said, I will make thee know what shall be in the last Day, &c. They open and reveal hidden Mysteries to the Saints. 9. They rejoice with the Godly at the Conversion of Sinners. Likewise I say unto you, There is Joy in the Presence of the Angels of God in Heaven, over one Sinner that repenteth. 10. They have a Charge to convey the Souls of the Godly, when they die, through the Territories of the Prince of Darkness, ( viz. the Air) and carry them safe to Heaven. And it came to pass that the Beggar died, and was carried by the Angels into Abraham's Bosom. 11. To gather all the Elect together at the last Day. 12. To separate the Evil from the Good, the Chaff from the Wheat. So shall it be at the end of the World, the Angels shall come, and sever the Wicked from the Just. Thirdly; They have a Charge committed to them, in reference to wicked Men. 1. To blind and infatuate them, that they cannot see how to effect that Mischief they would otherwise do. 2. To stop them in their Carreer, that they cannot pursue their wicked Purposes and Designs; as appears in Balaam 's Case, Numb. 22.26. 3. To destroy and cut off the Ungodly, when they combine against the Church. One Angel smote in the Camp of the Assyrians a Multitude of Men.
III. Watchers give warning of approaching Dangers.	III. So the Angels gave warning to Abraham and Lot, of the approaching Judgment that fell upon Sodom and Gomorrah, and the Cities about them.
IV. Watchers are very useful, and oftentimes made a great Blessing to Towns and Cities; many eminent Dangers by their means have been prevented.	IV. Angels are a great Blessing to the Church and City of God, and every particular Member thereof. How secure was the Prophet, whilst he had those fiery Chariots and Horsemen round about him! Quest. But some may say, Why doth God in the preservation of his People make use of the Ministration of Angels? Answ. Not for any Necessity; He is all-sufficient of himself to do all things for them: But to declare his abundant Love to, and Care of his Children, in making more excellent Creatures than themselves to be their Keepers. Object. But God's People often fall into Danger, and many Inconveniences; how then are they attended and kept by Angels? Answ. They are delivered by them from many Evils and Dangers that they know not of: For as we have many Devils about us, continually to do us Mischief; so we have a Multitude of blessed Angels continually about us, to keep and protect us. 2. If at any time God's Children fall into Danger, it is because they are out of their way, or rather God's way, and then the good Angels have no Charge over them. 3. If they suffer in the Custody of the Angels, it is that they may be exercised, tried, and made better thereby: For the Angels keep them from Evil, or keep them in Evil, and at last deliver them out of Evil; so that they are made Gainers by all, according to that Promise, Rom. 8.28.
V. Watchers or Watchmen go up and down to see what the State and Condition of Things is; they take strict Observation of Persons and Things.	V. Angels go about, or rather fly up and down in the Earth, to see what the State and Condition of God's People more especially is. Hence they are said to have Wings, which denote their Swiftness in their Work. We have walked to and fro the Earth, and behold, all the Earth sitteth still, and is at rest.

Inferences.

WHat infinite Grace and Favor doth God manifest to his poor People, in giving his Angels such a strict Charge over them, and to cause such glorious Creatures to watch and keep them day and night?

2. What Honor also hath God conferred on his Children hereby? Every Believer hath greater Attendance, yea, a more glorious Retinue, than the mightiest Prince or Monarch in the World.

The Holy Angels compared to the Morning-Stars.

Job 38.7. When the Morning-Stars sang together, &c.

STars are taken two ways:

First, Properly.
Secondly, Metaphorically.

Some understand by Stars in this place, the Stars which God hath set in the Firmament of Heaven, or Stars in a proper Sence: Others (as Mr. Caryl observes) the holy Angels, which, saith he, may well be called Stars, or Morning-Stars, by a Metaphor, &c.

Metaphor.	Parallel.
MOrning-Stars are full of Beauty, bright, and glorious.	ANgels are very beautiful Creatures, their Glory is wonderful. Hence Stephen 's Face was said to be as it had been the Face of an Angel; and very beautiful Persons are said to resemble or seem like Angels. Tho they have not a visible bodily Beauty, yet they have a better Beauty than any Body.
II. Morning-Stars give Light; they are not only beautiful but shining. The chief Morning-Star, called Lucifer, signifies a Light-bringer.	II. Angels are not only very beautiful Creatures, but also full of Light. We read of an Angel in the Revelations, that the whole Earth was lighted with his Glory. This shows that Angels are very glorious and shining. Tho I understand that is not spoken of a proper Angel; yet it shows that Angels are full of Light, and therefore called Angels of Light.
III. Stars are Guides to Mariners, by which they know how to steer a right Course.	III. Angels are and have been as Guides to the Saints, and spiritual Mariners. They guided or gave direction unto Lot, to escape the Flames of Sodom; and led Peter out of Prison, and thereby saved him from imminent Danger. Abraham told his Servant, God would send his Angel to guide, or prosper his Way, Gen. 24.40.

The Holy Angels called the Sons of God.

Job 1.6. There was a Day when the Sons of God came, and presented themselves before God.

Job 38.7. And all the Sons of God shouted for Joy.

THe Chaldee Paraphrase is express, that the Sons of God here are the Angels: The Armies of Angels shouted for Joy. And the Septuagint (as Caryl observes) are as clear for it, saying, When all my Angels sung for Joy. To this do most Expositors agree.

Object. But some object that Passage of the Apostle, To which of the Angels said he at any time, Thou art my Son.

Answ. 1. Angels are not the Sons of God, as the Apostle there expresseth, i. e. as Christ is the Son of God, viz. by eternal Generation. For so, To which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? Jesus Christ is the Son of God from Eternity.

2. Angels are not the Sons of God by Regeneration, nor by Adoption, as Believers are. The holy Angels need not Regeneration, they never fell from their first Estate. Christ is not to them a Redeemer for their Restoration, but only a Head for their Confirmation.

But why Angels are called Sons of God, will appear in the following Parallel.

Metaphor.	Parallel.
A Son is the Off-spring of the Father.	ANgels are the Off-spring of God: Adam was called the Son of God by Creation; so may the Angels, because created by God.
II. A Son is greatly beloved by the Father.	II. Angels are greatly beloved of the Almighty.
III. Sons attend, honor, and wait upon their Father; they are about his Table, and at his Command.	III. Angels wait upon God, they stand about his Throne, and are always ready to obey his Command, and seek his Glory.
IV. Sons are greatly dignified; they are near to their Father, and have great Power and Authority in the Family.	IV. Angels are greatly dignified; they are very near to God, always beholding his Face, and are mighty in power. Mr. Caryl saith, They are called Sons of God because of Power, being called Principalities, and Powers, &c.
V. Sons serve their Father cheerfully, willingly, and readily; they obey not as Slaves or Servants.	V. Angels serve God with abundance of Cheerfulness and Willingness; they go about their Work with a Filial or Son-like Cheerfulness and Delight.
VI. Sons are like their Father; they have some Resemblance of him in Nature and Qualifications.	VI. Angels have some essential Likeness to God. God is a Spirit, and incorporeal; the Angels are Spirits in their Nature, and incorporeal. Tho the difference between God and them is as great as can be conceived in this respect; God is the creating Spirit, and they are created Spirits; God is an infinite Spirit, they finite Spirits: Yet the Angels bear (as the Learned observe) some resemblance to God in their Essence, as well as in their Qualification, and may in this respect be called the Sons of God likewise.
VII. And lastly, Sons imitate their Father. Do good to them that hate you, (saith Christ) that you may be the Children of your Father which is in Heaven: That is, Imitate God, as some Children do their Fathers; carry it towards evil Men, as God doth; and this will be an Evidence that you are the Sons of God, and he will honor you with the Title of his Sons.	VII. Angels imitate God in Mercy, in Love and Compassion, as also in their good Works; their Ways being all holy, just and good, pure and righteous; and showing much Kindness and Tenderness to the Children of Men. They doubtless are patient towards the froward and undeserving Mortals; they are of most excellent Natures and Dispositions. No Creatures, do imitate God so plainly or fully as they do; and from hence they may be called the Sons of God.

Inferences.

THis may teach us how to carry ourselves towards God, our Father. We should labor to be like the Angels. Our Savior hath taught us to pray, That the Will of God may be done on Earth, as it is done in Heaven. We who are God's Sons on Earth, should imitate the Sons of God in Heaven. We should serve God as cheerfully, and with the like Alacrity of Heart as the holy Angels; and labor not only to imitate the Angels, and be like them, but also to imitate God himself; for He hath set himself before us, for our direct and immediate Example. Mat. 5.44.

And hereby God will not be ashamed to be called our God; He will not grudge us the Honor and Title of Sons, which (as it appears by this) is a most glorious Dignity and Privilege, even such a one that is conferred upon the holy Angels of Heaven, &c.

The Holy Angels compared to an Host or Army.

Gen. 32.1. Jacob went on his way, and the Angels of God met him. Verse 2. And when Jacob saw them, he said, This is God's Host: And he called the Name of that Place Mahanaim, (that is, two Hosts or Camps.)

Luke 2.13. And suddenly there was with the Angel a Multitude of the Heavenly Host, praising God, &c.

ANgels (so named of the Greek, 〈 in non-Latin alphabet 〉 , Angelos, in Hebrew Maleac, Messenger or Legate, one sent or employed in any Work) are in these Scriptures called God's Host or Army, not that he needeth them to protect himself, or suppress his Enemies, being infinitely stronger than all the Armies he himself hath, and then what is the Strength and Force of all the Armies of his Enemies?

Therefore when God is said to have Armies, it is either to signify, First, That he hath all things at his Command, and is full of Power: Or, secondly, That altho he can do all things by himself, yet he will use the Agency of his Creatures to effect his Purpose.

Metaphor.	Parallel.
AN Host or Army have a Prince or General, who is the Head of them.	THe Lord's Host, or Army of Angels, have a Prince or General, who is their Head and Leader, viz. the Lord Jesus Christ, who is c • lled the Head of Principalities and Powers.
II. An Host or Army consists of many Companies, amongst which there are divers Ranks and Orders, and yet all in Subjection to their Prince, and chief Leader.	II. Angels, the Lord's Host, consist of many Companies or Legions: Thinkest thou, that I cannot pray to my Father, and he shall send me more than twelve Legions of Angels? (Christ spake in the Roman Phrase, who reckoned their Armies by Legions, as we by Regiments.) Six thousand six hundred sixty six, was the Number of a Legion; then the Number of twelve Legions was, Seventy nine thousand nine hundred ninety two, a great Army: But how many more, no Man can say. Christ pitched upon a great certain Number, to show (saith Mr. Caryl ) he could have what Number he pleased, if he did but call for them. We are come (saith the Apostle) to an innumerable Company of Angels. The Lord's Camp is very great. The Chariots of the Lord are twenty thousand, even many thousands of Angels. We read of many Degrees or Orders of Angels, which some account to be nine. 1. Cherubims, that is, Angels of Knowledge, as St. Jerome interprets the Word; but others from Cherub, a Figure or Image. Others from Chi, a Note of Similitude, and a Chaldee Word which signifies (Puerum & Juvenem) a Youth. And so, as a learned Writer observes, they were usually represented in the shape of a young Man; to show them to be intellectual Creatures; of a young Man, to express their Vigor and Strength; with Wings, to declare their Agility and Swiftness. These we read were placed at the East End of the Garden of Eden, with a flaming Sword; and their Figures were appointed to be placed over the Mercy-Seat, in the Tabernacle and Temple. 2. Seraphims, the Angels or Zeal. Their Name is from an Hebrew Word, which signifies to burn, or burning, according to that of the Psalms, He maketh his Ministers a Flame of Fire. 3. Thrones, which are Royal Seats of Kings and Monarchs, in their Magnificence and Glory. 4. Dominions, or Lordships. 5. Principalities, connoting special and peculiar Jurisdiction. 6. Powers, such as have Right to execute Authority by God's appointment, and not by his Permission only. 7. Mighties. 8. Archangels. 9. Angels, &c. Others account but seven Orders of Angels, and some but three. The holy Scripture doth not fully open and unfold the Mystery of Angels to us in this respect, therefore it is good for us (as I said before) not to be wise above what is written; though no doubt but there is a most excellent Order amongst them. And probably there are different Ranks and Degrees of them, and yet all are in subjection to our Lord Jesus Christ, who is their Prince, and Supreme Head, whom they all reverence, worship, and adore.
III. An Host or Army is raised to make War, and fight under the Banner of their Prince and Sovereign, and many times do dreadful Execution, and make great Desolation in the Earth.	III. The holy Angels, God's mighty Host, are employed to fight his Battels, and at his Command to fall upon his Enemies, when all Terms of Peace and Reconciliation are rejected, and Sinners are grown incorrigible, &c. What fearful Execution and Desolation have they made in the World, when they have had Commission from the Almighty! Was it not this Host that came against Sodom and Gomorrah, and the Cities about them, We will destroy this Place. One of these Soldiers destroyed no less than an hundred fourscore and five thousand Men in the Camp of the Assyrians. What cause have the Enemies of the Church to tremble, when they consider what a mighty and powerful Army is raised, and always in readiness at God's Command to fall upon them! What is the Power of the proudest Monarch here below, when compared to the Strength of the Lord's Host, or Christ's heavenly Army!
IV. An Host or great Army sometimes breaks in upon a People that are secure, utterly destroying and spoiling them on a sudden.	IV. The Angels of God come upon the wicked Enemies of Jesus Christ, and his Church, sometimes on a sudden; in one Night was that great Host of the Assyrians destroyed. When he cometh up unto the People, he will invade them with his Troops.
V. An Host or mighty Army hath many slaughtering Weapons; if one doth not Execution, another will.	V. So the Angels of God have many slaughtering Weapons, or Ways to dedestroy, sometimes by Famine, sometimes by Plague, sometimes by the Sword, and sometimes make use of all these three together, against a People that God resolves utterly to destroy.
VI. An Host, or victorious Army, sometimes meet with great Opposition, and are fiercely engaged by stout and sturdy Enemies, that will not quickly yield, though at last they are forced to fly, being vanquished.	VI. The holy Angels of God are sometimes opposed by evil Angels, who are fierce, sturdy, and cruel Enemies to them. And there was War in Heaven: Michael, and his Angels, fought against the Dragon, And the Dragon fought, and his Angels, and prevailed not, &c.
Metaphor.	Disparity.
AN earthly Host or Army, though never so victorious at other times, may yet meet with their Match, nay, be sometimes worsted.	THe Lord's Host was never worsted. Tho the evil Angels are mighty in Power, and have been oftentimes too hard for the Saints; yet they are not able to stand before the holy Angels of God.
II. Soldiers of an earthly Host are mortal Men, and may be put to the Sword, or lose their Lives by the hands of their Enemies.	II. The Angels of God are immortal Spirits, and cannot sustain the least Hurt or Wound, much less be slain, in any Wars they are engaged in against their Enemies.

Inferences.

WHat Comfort may this administer to the Godly! May I not say, with the Prophet, Fear not; for they that be with us, are more than they that be with them.

2. And as it affords Comfort to the Saints, it may serve to terrify Sinners, and such especially as are Persecutors of the Church of God. How sad is their Condition, considering who they make War against! Can they stand before the terrible God? God is their Enemy, Christ is their Enemy, and the Angels of Heaven are against them, and their Enemies likewise.

3. Bless God, you that are in Covenant with him, for the sake of these Helpers.

4. This shows us also what great Glory is conferred upon the Lord Jesus Christ, our blessed 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 speak the Word, they come with slaughtering Weapons in their hands, to execute his Wrath and Displeasure upon the World.

The Holy Angels compared to the Faces of a Man, of a Lion, of an Ox, and of an Eagle.

Ezek. 1.6.10. And everyone had four Faces, &c. (that is, everyone of the living Creatures or Angels which the Prophet saw in the Vision.)

FOur particular Angels, as some conceive, which were chief over the rest of the whole Host of Angels. Others, upon better Reason, rather understand it relates to the four Parts of the World, East, West, North, and South; i. e. the Work of Angels laid out in all those Parts. See Mr. Greenhill on Ezekiel, pag. 85.

Observ. 1. God employeth glorious intelligent Creatures in his Service, in the Ways and Workings of his Power and Providence in the World.

Observ. 2. That Angels are in all Quarters of the Earth, taking notice of Men's Works and Ways; they perceive what is done in every Place, by the Just, and by the Unjust. The Consideration of which should make us carry ourselves wisely and holily at all times, and in all Places.

And everyone had four Faces,

1. The Face of a Man.
2. The Face of a Lion.
3. The Face of an Ox.
4. The Face of an Eagle.

In some Pictures (saith Reverend Greenhill ) you may see several Faces so drawn, that which way soever you look, a several Face is presented: So here, before was the Face of a Man, behind the Face of a Lion, on the right side the Face of an Ox, and on the left side the Face of an Eagle. There is not a Face, but is compared to the Face of some principal Creature. Man is the chief of all the rest, a Lion is the King of wild Beasts, the Ox is the chief of the tame Ones, and the Eagle is the chief of the Birds. To these distinctly.

I. The Face of a Man.

Metaphor.	Parallel
THe Face of a Man notes Understanding, and the Excellency of Reason, by which all human Actions are managed.	ANgels have great Knowledge and Understanding. By their Likeness unto Man, is laid before us the Rationality, Knowledge, and Understanding of Angels. They are not ignorant Creatures, but ipsae Intelligentiae, the most understanding Creatures in Heaven and Earth. The Woman of Tekoah said to David, He was wise according to the Wisdom of an Angel of God, to know all things that are upon the Earth: That is, he was very wise, as Angels are, to search out Understanding, and discover things. Therefore Jerome thinks they are called Cherubims, from their much Knowledge; Cherubims, as it were, Rabbies, and Teachers of others. And this Office some Angels have done. Gabriel, make this Man understand the Vision. I am come to make thee understand what shall befall thy People in the latter Day. Angels (saith one) are good Philosophers, they know the Principles, Causes, Effects, Life, Motion, and Death of natural things; they are great Statists, and know the Affairs of Kingdoms. Dan. 10.13. saith Gabriel, I remained with the Kings of Persia, &c. They are said to be full of Eyes before and behind, because they see what is past, and what is to come. Besides, they have much revealed to them by God, by Christ, nay, and understand many things by the Church, as concerning the Mysteries of the Gospel; so Eph. 3.10. 2 Pet. 1.12. Which things the Angels desire (saith Peter) to look into, 〈 in non-Latin alphabet 〉 , the Word notes, bowing down to pry heedfully into a thing. Cherubims were made looking down towards the Mercy-Seat; so here, Angels look into the things of Christ, (as it was there figured forth) in whom are hid all the Treasures of Wisdom and Knowledge. They have much experimental Knowledge, arising from things done daily in the World, and in the Church; Angels love to be at the Congregation, to meet the Saints; they understand partly by their Essence, and partly by Species communicated to their Understandings, as to ours, &c.
II. The Face of a Man hath much Awe and Majesty in it; nothing (as is observed by some Naturalists) carries more Terror in it to sensitive Creatures, than the Face of a Man.	II. Angels are very Majestical Creatures; many have been greatly terrified and astonished at the sight of them. How was Manoah 's Wife, Samson 's Mother, amazed at the sight of the Angel that appeared to her. Then the Woman told her Husband, saying, A Man of God came unto me, and his Countenance was like the Countenance of an Angel of God, very terrible, &c.
III. The Face of a Man notes human Affections, as Mr. Greenhill observes.	III. Angels are of a loving Countenance, and most careful of Men; they have most dear Affections to those they are sent to minister unto.
IV. The Face of a Man denotes Beauty. How amiable and lovely are some Faces of mortal Creatures to look upon! 'It is the Seat (as I may say) of human Beauty.	IV. Angels are very beautiful and lovely to behold; though they have (saith Mr. Caryl ) no visible bodily Beauty, yet their Beauty far exceeds the Beauty of Mortals. See Morning-Stars.

II. The Face of a Lion.

A Lion is a Creature of great Strength, the strongest amongst Beasts, as was said before; he turneth not away for any. What is stronger than a Lion? said the Interpreters of Samson 's Riddle.

Angels are mighty in Strength. An Angel can hinder the blowing of the Wind, stop the Mouths of Lions, break Iron Chains, open Prison Doors, and make Bars and Doors of Brass to fly. Hence they are called mighty Angels. Who can stand before the Angels of God!

III. The Face of an Ox.

I. An Ox accustomed to the Yoke is very tractable, not stubborn, kicking and flying, like as untamed Heifers are. Ephraim is an Heifer that is taught, and loves to tread out the Corn. An Heifer taught, delighting in her Work, doth it willingly.	I. Angels do the Work of God willingly, with much delight; they hearken to the Voice of his Word, they set about their Work with much Cheerfulness, they are very obsequious to God's Commands. If he saith, Go, smite Herod for his Pride, Balaam for his Covetousness, David for his vain Glory, Sennacherib for his Blasphemy, and Sodom for its Uncleanness, presently they go.
II. An Ox doth faithful Service. Horses often deceive Persons in their Service, and throw their Riders; but Oxen, either in plowing or carrying Burdens, fail not, nor deceive their Owners.	II. Angels are faithful in their Ministrations, they fail not in the least Particular. The Angel would not let John worship him. The Angel would not suffer Lot to linger in Sodom. They never betrayed their Trust, as some of the Saints have done.
III. An Ox is a very patient and laborious Creature. They labor hard, and carry heavy Burthens; and yet though never such hard Service be put upon them, they quietly and with much patience bear it, and never seem to complain.	III. Angels are patient in their Ministration, though they meet with much Opposition. The Prince of Persia (saith Gabriel) withstood me one and twenty days, &c. In the midst of all Opposition, whether from Men or Devils, and great Services, they are not at all impatient; though their Work never end, Rev. 4.8. yet they never complain.
IV. Oxen are very useful Creatures; much Increase was brought in by them. No Creature (saith my Author) is more useful to the Support of a Family, than the Ox; for of old all the Plowing was done by Oxen. See 2 Kings 19.19. Job had Oxen plowing in the Field, he had five hundred Yoke of Oxen, no mention being made of Horses. There was a severe Law made against those that stole an Ox, Exod. 22.1. David makes it one part of the Happiness of a Common-Wealth, that the Oxen are strong to labor.	IV. Angels are very useful Creatures; they are useful to God, they continually go on his Errands, execute his Judgments at the Command of his Mouth. They were useful to Christ in the Days of his Flesh; they proclaimed the joyful Tidings of his Nativity, had the charge of him in his Humiliation, whilst his Conflict remained with the evil Angels; they ministered to him in his Temptations, and when he was in his bloody Agony; they declared and made known his Resurrection, He is not here, he is risen. They witnessed to his Ascension, and to his second Coming; Ye Men of Galilee, why stand ye gazing up into Heaven? The same Jesus which is taken from you into Heaven, shall so come, as ye have seen him go into Heaven. They shall come with him, when he comes the second time, without Sin, unto Salvation: He shall come in the Glory of his Father, with all his holy Angels. They shall attend him on the Throne of Judgment, and as Officers execute his righteous Sentence, viz. seize all condemned Sinners, and cast them into the Lake of Fire and Brimstone, &c. Angels are useful to the Saints. We little think what great Good we receive by the Ministration of Angels. See Watchers.

Inferences.

This should instruct us, we should be like Angels in many respects.

1. when God commands, or calls upon us to do any Service or Duty, how ready ought we to be to do it! even say, with Samuel, Here am I, speak Lord, what thou commandest I will do it.

2. It should teach us to be faithful to the Lord, as the holy Angels are.

3. To be patient under Burthens, Reproaches, and all the Oppositions we meet with.

4. To be serviceable to God, and to one another, in the Places and Stations wherein God hath set us, &c. Angels in all they do, seek the Glory of God, and the Profit and great Good of the Saints; let us in this imitate them.

III. The Face of an Eagle.

Metaphor.	Parallel.
I. An Eagle hath a mighty quick Sight; her Eyes behold afar off; from the Top of Rocks, out of Clouds, they are said to behold Fishes swimming in the Sea. So strong is the Sight of an Eagle, that she can a long time behold the Sun with open and steadfast Eyes.	I. Angels are quick-sighted; they, as you hear, have Eyes before and behind, as if they were all Eye; which notes the Excellency of their Sight, and Knowledge of things. They soar aloft, stand before God; they are said to behold the Face of God: Their Angels always behold the Face of my Father which is in Heaven.
II. Eagles are swift in their Flight. Naturalists tell us, no Bird flies more swiftly than the Eagle.	II. Angels are swift Creatures; their Agility, Speed, and Swiftness is extraordinary, moving (saith one) like Lightning, from one end of Heaven to the other; compared therefore to a Flame of Fire, and said from hence also to have Wings with which they fly, Isa. 6. Their Quickness or Agility in Motion proceeds from their spiritual Nature, which is not subject to Weariness; they cannot be hindered by any corporeal Substance; they can pass over and through all Impediments. And besides this, their Agility is much helped forward by their Promptitude and Readiness, Propensity and Zeal, to dispatch their Errand and Ministry upon which they are employed. 'It is not here (saith Ayston) Timor, but, Amor addidit alas. Their Swiftness is very necessary, saith Clark: 1. Because of the vast distance between Heaven and Earth, betwixt which they often pass and repass. 2. Because many of the Saints, whose Necessity requires present Relief, live far asunder. 3. Because the Devils are swift to do Mischief, therefore they are swift to defend, succor, and do us good.
III. Eagles are fresh and lively always; Age and Sickness works not upon them, as upon other Birds. The Eagle in her Age (saith a great Writer) is useful. Pliny saith, they never die with Age, nor Sickness, but by Hunger; her upper Bill groweth so much over the under, that she cannot open her Mouth to take in Sustenance, and so dies. Her Age is said to be renewed by often changing of her Feathers.	III. Angels never grow old, they are always strong and lively, they know no Sickness, their Service doth not wear them out. The Cherubims before the Mercy-Seat, which represented the Angels, were without Beards, to show their Vigor, Vivacity, and Youthfulness. Men soon decay, their Strength and Activity many times on a sudden is gone. Sin hath brought this upon us; if Man had not sinned, he had never decayed, but retained an immortal Vivacity: Angels sinned not, and so retain their first Liveliness.

Inferences.

FIrst; From hence we may infer, that Angels are fit for public and great Service. They have four Faces, a Man's, a Lion's, an Ox's, and an Eagle's; which show they have all that is requisite to great Undertakings. They have Wisdom to consult, to contrive and manage the Affairs of the World prudentially; they have the Strength of a Lion, to execute; they have the Willingness and Faithfulness of the Ox, to rejoice the Heart of the Commander, and Patience to undergo the Difficulties of their Work, and Usefulness of the Public; they are quick-sighted, to discern and prevent the Designs of Enemies, and speedily to dispatch much in a little time, and that with cheerfulness. This is meant by their four Faces; which notes their Perfection, and Fitness for Service in all Parts of the World; in regard of which they are said to have one Face before, and another behind, and one on each side. God sets forth their Serviceableness by these Creatures, both rational and irrational; they have the Shapes of Men, Birds, and Beasts.

Secondly; That suitable Persons ought to be employed in public and great Service. God employs Angels in the Government of the World, who are wise, trusty, strong, and speedy; and you know what Men God calls for in the State, Exod. 18.21. viz. Such as fear God, Men of Truth, hating Covetousness; and in the Church, 1 Pet. 5. Bishops must not lord it over God's Clergy. They are not Lord's, but Servants: they ought not like Princes, to dwell in stately Palaces, in Pride and Idleness; but daily to study, and preach God's holy Word, and labor in God's Harvest, like as an Ox is faithful and laborious to his Owner; not instead of Preaching, and striving to build up God's House, plot and contrive Ways to pull it down; and instead of feeding, undo and ruin such as are faithful in the Land.

Thirdly; Angels are noble and glorious Creatures, and yet disdain not to do Service to them that are far beneath themselves. Man at first, when in his Glory, was but a little lower than the Angels; but since he sinned, he is degraded, and fallen as low as Hell; he hath a vile Body, a defiled Conscience, and a polluted Soul: yet the Angels, that are styled God's, Holy Ones, Elect, that are of the Privy-Council of Heaven, these blessed Creatures are not ashamed to serve and wait upon us, though we have the scent of the Earth and Hell about us, and do often grieve and offend them with our Miscarriages; yet they despise us not, but cheerfully minister unto us. What Pride is it then in Men, that have Parts, Places, Honor, Greatness, Grace, &c. not to stoop to those that are their Inferiors! They have not more Worth in them than an Angel, and Angels condescend to serve us; therefore let us not mind high things, but condescend to Men of low Estate, and not be wise in our own Conceit.

Fourthly; There is one thing more remarkable touching their Faces, viz. the Faces were stretched upward; so Montanus, and others read it, They looked up to him that sat upon the Throne, which was Christ. The Cherubim 's Faces, Exod. 25.20, 21. were towards the Mercy-Seat.

Fifthly; Observe, all Creatures depend upon the Lord Jesus Christ. These Angels have the Face of Men, Lions, Oxen, Eagles, and look up to him. If there were nothing in it but this, viz. Angels in their own Nature look up to Him, it might convince us, that all inferior Creatures do depend upon Him, as well as those noble Ones. But when they come in with the Faces of other Creatures looking up, it is a clear Evidence that all depend upon Christ. By him were all things created, that are in Heaven and in Earth, visible and invisible, whether Thrones, or Dominions, Principalities, or Powers. All things were created by him, and for him, and by him all things consist.

Sixthly; We are to learn from hence to be heavenly-minded, with the holy Angels, to look up.

The Holy Angels compared to the Wind, and to Flaming-Fire.

Psal. 104.4. — Maketh his Angels Spirits, and his Ministers a flaming Fire.

Heb. 1.7. And of the Angels he saith, Who maketh his Angels Spirits, and his Ministers a Flame of Fire.

SOme of the modern Jews deny there is any mention made of Angels, in Psal. 104.4. affirming, that the Subject the Psalmist treats of, are the Winds, with Thunder and Lightning, which God employs as his Messengers and Ministers, to do his Will and Pleasure. But that the Psalmist means the Angels, is evident from the Design and Scope of the Words.

The Consent of the ancient Jews lies against the Sentiments of the modern; both the old Translations, either made or embraced by them, expressly refer the Words unto Angels; so (Dr. Owen observes) do the Seventy; and so doth the Targum, thus rendering the Place: Who maketh his Messengers or Angels swift as Spirits, and his Ministers strong or powerful as a flaming Fire. The Supply of the Note of Similitude makes it evident that they understand the Text of Angels, and not of Winds; and of making Angels as Spirits, and not of making Winds to be Angels or Messengers, which is inconsistent with their Words.

The Word 〈 in non-Latin alphabet 〉 doth usually denote the Angels themselves, and no reason can be given why it should not do so in this place. The Apostle puts it out of doubt positively, saying, And of the Angels he saith, &c. That the Apostle speaketh not here of the Nature and Essence of Angels, but their Dignity, Honor and Employment, is evident; upon which account (saith our Reverend Author) he preferreth the Lord Jesus Christ before them.

Observ. God sendeth his Angels like the Winds, or like a Flame of Fire.

Metaphor.	Parallel.
THe Wind is invisible, who can see it?	ANgels are invisible Spirits; we are daily attended upon by them, but see them not.
II. The Wind blows at God's Command; he is said to hold the Wind in his Fist.	II. Angels go at God's Command, He hath them at his Beck.
III. The Wind is quick, piercing, and powerful in its Operation, the Cause of many gracious Effects, though sometimes sent as a Judgment.	III. Angels are quick, agil, and powerful in their Working; and many great and glorious Blessings Saints receive from their Ministration, though sometimes sent as a Scourge to Nations, and particular Persons, to execute God's Displeasure, as on Sodom, &c.

Flaming-Fire.

I. A flaming Fire is of a burning quality.	I. Seraphims signify Burning, noting that mighty Zeal they are attended with, in doing God's Will.
II. A flaming Fire is of a consuming, destroying, and devouring Nature.	II. So have the Angels of God been to many of God's implacable Enemies, as hath been hinted.
III. A Flaming Fire is a good Defense in a howling Wilderness, especially if it be round about such as dwell therein.	III. The Angels of God are a glorious Defense to the Church, whilst in the Wilderness of this World, where they are daily surrounded by wicked Men, who are compared unto Beasts of Prey. The Angels of God encamp round about them that fear him, &c.

Inferences.

THis may comfort the Godly, who dwell among blood-thirsty Enemies; they are surrounded with a Flame of Fire, viz. the holy Angels of God.

2. Let ungodly Ones tremble; can they stand before a flaming Fire, and not be consumed? God can soon send his Angels to destroy them.

3. It should also stir 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 should do the Will of God on Earth, as the Angels of God do it in Heaven.

The Holy Angels compared to Horses.

2 Kings 6.17. And Elisha prayed, and said, Lord, I pray thee open his Eyes: And the Lord opened the Eyes of the young Man, and he saw; and behold, the Mountains were full of Horses, and Chariots of Fire, round about Elisha.

Zech. 1.8. I saw by night, and behold a Man riding upon a red Horse, and he stood among the Myrtle-Trees that were in the bottom, and behind him were three red Horses, speckled, and white.

BY these Horses all Expositors understand the holy Angels of God are intended. They are compared to Horses and Chariots of Fire, also to Horses of divers Colours. These things seem very dark and mysterious.

1. We shall briefly (however) hint a few things why they may be compared to Horses.

II. Why to Horses and Chariots of Fire.

III. Why to red, speckled, and white Horses.

Metaphor.	Parallel.
A Horse is a strong, and a very courageous and fearless Creature; which God himself elegantly setteth forth, Job 39. v. 19, to 24. Hast thou given the Horse his Strength? hast thou clothed his Neck with Thunder? Canst thou make him afraid? The Glory of his Nostrils is terrible. He rejoiceth 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, &c.	ANgels are mighty in Strength. One of them (saith an eminent Writer) is stronger than all the World. They are called mighty Angels, or God's mighty Ones, Angels of his Strength. They are courageous, and void of Fear; their Necks may be said to be clothed with Thunder; they turn their Backs for none. They fear not the glittering Spear, nor the Shield. Who is able to engage or encounter with one of the glorious Seraphims, or Cherubims? Are any of the Sons of the Mighty a Match for him? What was Alexander, or Julius Caesar, or all the mighty Champions that ever were, to the Angels of Heaven!
II. The Horse is a very useful Creature, useful to carry Burthens, and draw the Chariots of Princes; useful to ride on, useful for War, &c.	II. Angels are exceeding useful. [See Oxen.] They bear up the Saints; they help, support, and carry them along in their Journey to their everlasting Home; they carry their Souls into Abraham 's Bosom: The Beggar died, and was carried by the Angels, &c. The Chariots and Horses of Fire, that parted the two Worthies, (those Princes of the Prophets) and carried one of them to Heaven, were the Blessed Angels of God.

II. They are compared to Horses and Chariots of Fire, to show how fierce, agil, and swift they are in their Motion, and how destructive and amazing to their Enemies.

III. They are set out by red, speckled, and white Horses, to note the different Work and Office they are set about, whilst they are employed in the Workings of Providence, in governing the World.

1. Red, signifies the Sufferings of the Church, together with the Blood and Slaughter, or dreadful Judgments, that Jesus Christ hath to execute on the World by the Ministration of Angels, or a severe Dispensation.

2. Speckled, shows a mixed State or Dispensation of God's Judgments mixed with Mercy.

3. White, notes Peace and Prosperity 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.

The Soul of Man compared to a Ship.

Heb. 6.19. Which Hope we have as the Anchor of the Soul, &c.

HEre observe two Doctrines; one implied, the other expressed.

Doct. 1. The Soul of a Believer (in the Judgment of some Divines) is and may fitly be compared to a Ship.

Doct. 2. Hope, that noble and precious Grace of the Spirit, is and may fitly be compared to an Anchor.

Metaphor.	Parallel.
A Ship is a rare and curious Piece of Workmanship; it shows forth the excellent Wit and Invention of Man.	THe Soul of a Believer is a very rare and curious Piece of God's Workmanship. The Body and Face of a Man doth magnify the Wisdom and Glory of the Creator; but what is the Body without the Soul? it is but the Cabinet without the Jewel.
II. A Ship is a very costly thing; a little will not build, rigg, and fit out a Ship to Sea, especially if it be designed for a long and profitable Voyage, as to the East-Indies, or the like.	II. The Soul of a Believer is a very costly and chargeable thing; God hath parted with much Treasure in building, or rather rebuilding and fitting of it out, to sail through the Ocean of this World, to the Haven of eternal Happiness; hath parted with his Son, with his Spirit, his Grace, his Gospel, &c.
III. Some Ships are built for noble and eminent Service, and are very profitable to the Owners.	III. The Charge that God hath been at in building and rebuilding the Soul of a Believer, is for renowned and eminent Service, viz. the Glory of God, and everlasting Happiness.
IV. He that builds and owns a Ship, doth usually commit the Care and Charge of her to another, who is to sail in her.	IV. So doth God Almighty commit the Charge and Care of our Souls to us. We are employed but as Stewards, or Deputy-Owners, and must be accountable to God, if our Souls are lost.
V. A gallant Ship that is bound for India, or for some noble and eminent Service, is richly fraighted, hath divers rare Commodities in her, &c.	V. So the Soul of a Believer, that it may make a blessed and glorious Voyage, is most richly stored and fraighted with the precious Gifts and Graces of God's holy Spirit, &c.
VI. A Ship ought to have a good Bottom, or the Danger is very great. Whatever she seems to be above Deck, though never so stately and lovely to look upon; yet if her Bottom be naught and defective, she will never make the Voyage.	VI. So ought the Soul of a Christian to have a good Foundation. If not built upon Christ, if not sincere and firm at Heart, what Profession he may make, though never so glorious, will prove fruitless and vain, the Soul is in danger, and will forever unavoidably be lost.
VII. A Ship cannot sail without Wind or Tide.	VII. The Soul of a Believer cannot sail Heavenwards in any Service, Duty, or Suffering, without the sweet Movings and Gales of God's Spirit.
VIII. A Ship ought to have a wise and skillful Pilot.	VIII. So ought the Soul of a Believer; for if it hath not Christ to guide and steer its Course for it, it is impossible to escape the Danger of the Sea of Trouble and Temptation.
IX. A Ship needeth often to be repaired, being very subject to spring a Leak.	IX. So doth the Soul of a Christian need often to be repaired by Prayer and Repentance, or else it will fall under sad and fearful Decays. The Soul is like pared to a leaking Vessel.
X. A Ship is tossed upon the rough and tempestuous Waves, and has its Ups and Downs, and seldom hath rest or quiet, till she has made the Voyage.	X. Thus 'tis with the Soul; it is often tossed upon the boisterous and tempestuous Seas of Temptation, sometimes transported up to Heaven, and then by and by down again to the Depths, and all the Billows of God's Wrath seem to run over it.
XI. A Ship is in danger of being lost, and that many ways, viz. by Rocks, by Sands, by the raging Waves, and by springing of a Leak, &c.	XI. The Soul also is in great danger. Never was Ship in more eminent hazard than the Soul of a Christian, and that many ways, viz. by the Rocks and Mountains of great Opposition, the Sands of Despair, and raging Waves of Persecution, besides the Leaks occasioned by indwelling Sin, &c.
XII. A Ship hath a Compass by which she is steered from place to place, without which no Man can or dares go to Sea.	XII. So likewise the Soul must have a Compass, unto which we are with care and diligence to look, and to be well-skilled in all the Points thereof, viz. the Word and Spirit of God, 2 Pet. 2.19.
XIII. A Ship is exposed to great Danger of being robbed (by Pirates) of all her Treasure.	XIII. So is the Soul of a Believer by that cursed Pirate Satan, who sometimes transforms himself into an Angel of Light, and to trapan the Soul, puts out false Colours; pretends himself a Friend, when his whole Design is Blood and Slaughter, and treacherously to ruin and spoil the Soul. The Flesh is another secret Sea-Thief, and the World; yea, and Sin is as arch a Pirat as any.
XIV. A Ship often meets with sudden Storms; and a good Mariner doth not only look for them, but also provide and prepare for them.	XIV. So must the Soul expect to meet with a dreadful Tempest or Hurricane. The Winds will rise, and a Storm will come upon the Ship where Christ is. David was aware of these Dangers, and saw how to prevent and escape sinking.
XV. 'It is a rare thing to see a Ship sail along before a fresh and prosperous Gale.	XV. 'It is a rare and lovely thing to see a Soul carried swiftly along in the Work and Service of God, being under the powerful Influences, a fresh and prosperous Gale or Wind of the Spirit.
XVI. A Ship is sometimes becalmed.	XVI. So (alas!) it is too often with the Soul of a poor Christian.
XVII. 'It is a Wonder to see a Ship to live in a tempestuous and boisterous Sea.	XVII. 'It is a Wonder of Mercy to see how the Soul of a Saint should live, be preserved, and abide with its Head above Water, in such a disquiet and tempestuous World as this is.
XVIII. Some Ships suffer Shipwrack, are lost, and sink down to the bottom.	XVIII. So doth the Soul of many a Professor, that sets out with much seeming Hopes of Heaven, suffer spiritual Shipwrack, and sink down to Hell.
XIX. A Ship must be well looked to, and kept very clean within and without, or she will not sail with any speed.	XIX. So must the Soul be washed, and kept exceeding clean, within as well as without, or it will go but slowly or heavily towards the Haven, of future Happiness, the Mire and Clay, or Scum and Filth of this World, is so apt to obstruct its way, as it passes Heaven-ward.
XX. A Ship hath its Anchor, and if in the midst of a Storm it be rightly cast, and takes good hold, the Ship is safe.	XX. The Soul hath its Anchor, Hope. Which Hope we have as the Anchor of the Soul, both sure and steadfast. This Anchor being rightly cast upwards, within the Vail, in the midst of the greatest Danger, the Soul is safe.
Metaphor.	Disparity.
A Ship is a lifeless thing built of Timber, &c. by Man.	THe Soul of Man is a Spirit created by the Almighty: He hath formed the Spirit of Man within him.
II. A Ship is a thing visible to corporeal Eyes.	II. The Soul of Man is an invisible Substance, i. e. it cannot be seen with fleshly Eyes.
III. A Ship may utterly be destroyed, nay, and cannot continue long.	III. The Soul of Man cannot lose its Being; that will live when the Body is dead, either in Joy or Misery; it can never be destroyed, so as to die, and lose its being, or suffer annihilation.
IV. A Man that has a Ship, may lose it, yet may not be undone; he may have his Loss repaired, and may get another Ship better than the former.	IV. That Man that loses his Soul is undone forever. No Man hath more than one Soul, and he can have no more; that being cast away, he is eternally ruined, there is no reparation for him, no making up his Loss.
V. A Ship, though it hath never so good a Pilot, may miscarry, and be cast away, such Winds and Storms may arise, or by means of unknown Rocks, Sands, and Shoals it may hit upon.	V. The Soul of a Believer that hath Christ for its Pilot cannot miscarry; the Sea and Winds obey him; he makes the Storm a Calm, so that the proud Waves are still; he will carry it through all the Dangers it meets with, and bring it to its desired Haven.

Inferences.

IS the Soul fitly compared to a Ship, that passeth through the troublesome Ocean, or tempestuous Seas? Then this shows us, that the Life of a Christian is attended with many Difficulties, and eminent Dangers, and that we must expect to meet with sudden Storms in our passage to our eternal Port. Every Believer must resolve to sail through the Straits Mouth, and expect to meet with those cursed Algerines, those mortal Enemies of Christians, I mean the Spirits of Darkness, if ever he would arrive at the Holy-Land.

II. Let it be the Care and Endeavor of every Man and Woman, to set out in this Voyage for Eternity, whilst the Wind of the Spirit blows. My Spirit (saith God) shall not always strive with Man.

III. Caution. And let each Man from hence take heed of his Soul, this Spiritual Ship, lest it be lost. He is but entrusted with it, and must give an account to the great Owner. Besides, the Soul is of very great Worth, far beyond all the Ships that sail on the Ocean; nay, what Value may be compared to the Soul of Man, the Excellency of which we shall briefly hint here, to caution all to take heed.

1. It is capable of Divine Meditation and Contemplation, by which means we come to know there is a God. For the invisible things of Him, from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, &c. I am fearfully and wonderfully made, marvelous are thy Works; and that my Soul knoweth right well. By prying into the Nature and Glory of the Work, the Soul findeth out the Being, Nature, and Glory of the Workman.

2. 'It is capable of Divine Inspiration. But there is a Spirit in Man, and the Inspiration of the Almighty giveth him Understanding. Also of Comfort and Delight, and that when Multitudes of Thoughts are or would be disturbing the Mind.

3. 'It is capable of Divine Impression, to receive the Image of God, as it is rebuilt in Christ Jesus.

4. 'It is capable of Divine Union and Communion with God.

5. Nothing save God himself can satisfy it. The Heathen by this found out the Excellency of the Soul.

6. The Soul must needs be excellent, if we consider the Excellency of the Body, which is but the House or Tabernacle for the Soul. If the Cabinet be of so great a value, and so curiously wrought; then of what transcendent Value must the Jewel be!

7. The Price paid for it was no less than the precious Blood of Christ, the Redemption of the Soul is therefore precious; its Value and Excellency from hence is beyond comparison.

8. The Robes it weareth are a Demonstration of its great Worth and Excellency. O what Cost and Charge is God at, (to speak with a holy Reverence) in clothing and adorning of it! He puts on Robes of Righteousness, and Garments of Salvation, and adorns it with the Ornaments of Grace, and Divine Virtue.

9. From the Charge given us to look to it, and keep it: Only take heed to, and keep thy Soul diligently.

10. From Satan's hunting after it, to destroy it.

11. That 'tis exceeding excellent, appears, in that the Martyrs parted with all, rather than they would wrong, defile, and lose it forever.

12. It is more worth than all the World: What shall it profit a Man to gain the whole World, and lose his own Soul?

13. 'It is immortal; it cannot die, nor be annihilated. Fear not them that kill the Body, but cannot kill the Soul.

The Soul of Man compared to a Candle.

Prov. 20.27. The Spirit of Man is the Candle of the Lord.

Metaphor.	Parallel.
A Candle is made to give Light unto Men in the Night.	THe Spirit of Man, is formed by the Lord, to give Light unto him whilst he lives in the Night of this World.
II. A Candle must be lighted, or receive Light from some other Light, or it will light no Man.	II. The Spirit of Man receives its Light from God, who is called Light. There is a Spirit in Man, and the Inspiration of the Almighty giveth him Understanding.
III. A Candle is but a small Light, in comparison of the Light of the Sun; it giveth Light but a little way, and discovers things but darkly.	III. The Spirit of Man is but a small Light, in comparison of Christ the Sun of Righteousness, and the Light of the glorious Gospel, that discovereth those things that the Light of natural Conscience will not. 1. The Spirit of Man will discover unto him, by the help of the visible Creation, that there is a God that made the World; but it cannot discover that there is a Redeemer, who died to save the World, which the Gospel doth. 2. The Spirit of Man will discover Man's Duty in Morals, to do as he would be done unto; but it cannot teach him in all things his Duty towards God, viz. his Divine Laws and Institutions, and how he ought to be worshipped. 3. The Spirit of Man will convince him of some Sins, but it will not convince him of Sin, because he believeth not in Jesus Christ; for this the Spirit of Truth, and glorious Gospel only convince Men and Women of. 4. The Spirit of Man discovers to him that he must die; but it cannot discover to him, without the Light of the written Word, a Resurrection.
IV. A Candle is oftentimes put out.	IV. So is the Light or Candle of the Wicked. God in a way of Judgment, when Men have abused their Light and Knowledge they have had of Him, giveth them up to vile Affections, as he did the Gentiles, so that they sin without control; Conscience is seared, and asleep as it were, and reproveth them no more. The Candle of the Wicked shall be put out.

Inferences.

THis reproves those that say, The Light which is in every Man that cometh into the World, is God, Christ, and the Holy Spirit; whereas it is evident 'tis Man's Spirit, and called but the Candle of the Lord, and in itself no more than the Light of Man's natural Conscience.

II. It reproves them also for saying, It is sufficient to make known or discover unto Men all things that are necessary to Salvation; and that they should have known by the Light within, all things which the Holy Scriptures declare of Christ, and the Mysteries of the Gospel, if the Scriptures had never been written. Which is easily detected; (1.) By considering of that great Darkness, that is in those Heathen Nations and People that have not the written Word of God, concerning Christ and Salvation; for though they have the Light of this Candle, viz. the Light of their own natural Consciences, yet know nothing of Christ, who was born of the Blessed Virgin, nor of his Death and Resurrection. (2.) By considering the absolute Necessity there is of Gospel-Revelation, and Ministration, to make known to Men those glorious Mysteries, according as it is held forth in divers places of Scripture; for if Man's chief and only Teacher were within him, what need was there for Christ to ordain and send forth his Apostles and Ministers, to preach the Gospel to the World? and why is Faith said to come by hearing the Word preached. (3.) They are disproved by this, viz. they cannot make known any of those other things which Christ did, that were not written.

III. From hence we may perceive what the Substance is, which the Light of Man's Spirit will do; it searches all the inward Parts of the Belly, i. e. makes known the very Thoughts and Intentions of the Heart unto him, and reproves him for not living up to the Light God hath afforded him.

IV. What Fools are they (these things considered) who plead for a Candle-Light, and choose rather to be lighted and directed by it, when the Sun is risen, and shineth clearly (blessed be God) in our Horizon?

Conscience a Witness.

Rom. 9.1. I speak the Truth in Christ, I lie not, my Conscience bearing me Witness in the Holy-Ghost, &c.

1 John 3.20. If our Hearts condemn us, God is greater, and knoweth all things.

Rom. 2.15, 16. Their Conscience in the mean while accusing, or else excusing, in the Day when God shall judge the Secrets of Men by Jesus Christ, according to my Gospel.

COnscience is in these Scriptures called a Witness. We shall,

1. Shew what Conscience is.
2. Run the Parallel.

First; Conscience is a natural Power, with which God hath endued the Soul of Man by Creation; for his Comfort, if he walk uprightly; or for his Torment, if he walk in evil Ways. We do not imagine, that Conscience came not into the World until Adam 's Fall; for this were to suppose Adam in Paradise to be a Man without Conscience. Conscience indeed, as an Accuser and Condemner, came not in until then; for as long as Adam obeyed the Commandments of God, there was no cause that Conscience should accuse him; but as sooon as he had sinned, Conscience flew in his Face.

Secondly; Conscience we (1.) say is a natural Power, which the Soul of Man hath, &c. Now (saith one) whether this Power be in the Understanding only, or partly in the Understanding, partly in the Will, I find controverted amongst the Learned, (some speak of it as a distinct Faculty.) This Power we speak of, I conceive (saith he) to be a reflect Act of the practic Understanding only transcendently. (2.) By the Power of the Holy Ghost. St. John confirms, that it is a reflect Act of the practic Understanding only, where speaking of this Power in the Soul, he saith, And hereby we know that we know him, if we k • ep his Commandments: That is, as if you should say, We do view our Ways by the Word of God, which is an Act only of the Understanding; and finding them to be in some measure level with the holy Rule, we have this comfortable Reflection back upon ourselves, That our Faith is not a Fancy, but a Faith that works by Love, and also sincere and saving. Paul confirms the second, That it is a reflect Act of the Understanding, transcendently seconded by the Power of the Holy-Ghost: My Conscience bearing me Witness in the Holy-Ghost: That is, My Conscience, transcendently s • conded and assisted by the Holy-Ghost, doth strongly testify to my Soul, that I am full of Bowels towards my Kinsmen after the Flesh, and could do anything, or suffer anything for their Good. The Order according to which the Holy-Ghost strikes in with Conscience is this;

The Understanding makes a double Proposition, one grounded in the Word of God, the other in the Heart of Man; as thus: He that keepeth the Commandments of God, truly loves God; but I do keep the Commandments of God: This is grounded in the Heart of Man, and then draws a Conclusion from both, Therefore I do love God truly. This Conclusion, whilst holy, and drawn from Divine Premises, to wit, the Word of God, and true Grace in the Heart, the Spirit of God strikes in with the Soul in making of it, and assists the weak Soul, so that he concludes with strong Confidence, he is sincere, or loves God in truth; and not only secretly assists, but seconds him, and saith the same thing to Man that his own Spirit doth: The Spirit beareth witness with our Spirits, that we are the Sons of God. If the Premises be corrupt which the Understanding makes, (for the Heart makes Propositions suitable to the Light that is in the intellectual Part) then the Devil, that lying Spirit, strikes in, and seconds the Soul in that corrupt Conclusion, which he collects from corrupt Principles concerning himself, thereby to ruin and undo the Soul in Ignorance and Unbelief.

Thirdly; This Faculty or natural Power, called Conscience, only appertaineth to Men, and not to any irrational Creatures. Brutes want Reason, and therefore are not capable Subjects of Conscience; yet against Reason and Conscience Men oftentimes do worse than a Beast.

Fourthly; Conscience is a natural Power in Man, which compares his Ways and Thoughts by some Rule; and according as his Ways agree or disagree with that Rule, so answerably doth it bear witness with or against him.

If the Understanding be enlightened with Truth, to wit, the Word of God, then Conscience compares the Ways of a Man by a perfect Rule. But if the Understanding be enlightened with natural or moral Principles only, then Conscience compares a Man's Ways according to those Principles only, and so by an imperfect Rule.