Tropes and Figures, Treatise 1 · Head 6 – Head 7

Tropes and Figures · Treatise 1 · Head 6 – Head 7

p. 49THE 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, foreign, (aſomatoi) without Bodies; and by them we underſtand Angels, becauſe being in their Nature incorporeal, they cannot be ſeen by humane Eyes. The Viſible, are whatſoever things have exiſtence in the viſible World, whether ſimple or mix'd 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 ſhew their Office.

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

Angels, ſo named of the Greek foreign, Angelos, in Hebrew foreign 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 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. Ʋnto 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. excell in Strength, Pſal. 103.20. Which are all miniſtring 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 p. 50Viſions, 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 excell 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. ſheweth in Miſneh Jeſudei Ha…ovah, chap. 2. That there are are ten Degrees of Angels, the holy Scriptures ſhew 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 Judg 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;Mat. 18.10Matt 18:10 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.

Inferences.

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

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

The Holy Angels compared to the Morning-Stars.

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

STars are taken two ways:

Firſt, Properly.

Secondly, Metaphorically.

Some underſtand by Stars in this place,Caryl upon Job, chap. 38. p. 81. the Stars which God hath ſet in the Firmament of Heaven, or Stars in a proper Sence: Others (as Mr. Caryl obſerves) the holy Angels, which, ſaith he, may well be called Stars, or Morning-Stars, by a Metaphor, &c.

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.

Inferences.

THis may teach us how to carry our ſelves towards God, our Father. We ſhould labour to be like the Angels. Our Saviour hath taught us to pray, That the Will of God may be done on Earth, as it is done in Heaven. Mat. 6.10.Matt 6:10We who are God's Sons on Earth, ſhould imitate the Sons of God in Heaven. We ſhould ſerve God as cheerfully, and with the like Alacrity of Heart as the holy Angels; and labour not only to imitate the Angels, and be like them, but alſo to imitate God himſelf; for He hath ſet himſelf before us, for our direct and immediate Example. Mat. 5.44.

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

p. 55The 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, foreign, 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.

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 Kings 6.16.2 Kgs 6:16

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 ſhews 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,Ezek. 9.2.Ezek 9:2 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 every one had four Faces, &c. (that is, every one 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 Mens Works and Ways; they perceive what is done in every Place, by the Juſt, and by the Ʋnjuſt. The Conſideration of which ſhould make us carry our ſelves wiſely and holily at all times, and in all Places.

And every one 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.

p. 58I. The Face of a Man.

II. The Face of a Lion.

p. 58III. The Face of an Ox.

p. 60Inferences.

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.

Inferences.

FIrſt; From hence we may infer, that Angels are fit for publick and great Service. They have four Faces, a Man's, a Lion's, an Ox's, and an Eagle's; which ſhew 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 p. 61rejoyce the Heart of the Commander, and Patience to undergo the Difficulties of their Work, and Uſefulneſs of the Publick; 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 publick 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 Lords, 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 labour 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 ſtiled Gods, Holy Ones, Elect,Pſal. 8.5.Ps 8:5 that are of the Privy-Council of Heaven, theſe bleſſed Creatures are not aſhamed to ſerve and wait upon us, tho 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, Honour, 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;Rom. 12.16.Rom 12:16 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 ſate 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, Col. 1.16, 17.Col 1:16Col 1:17that 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.

p. 62The Conſent of the ancient Jews lies againſt the Sentiments of the modern; both the old Tranſlations, either made or embraced by them, expreſly refer the Words unto Angels;On Heb. 1.Heb 1 ſo (Dr. Owen obſerves) do the Seventy; and ſo doth the Targum, thus rendring 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 foreign 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, Honour 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.

Flaming-Fire.

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.

p. 63The 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.

II. They are compared to Horſes and Chariots of Fire, to ſhew 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.

p. 642. Speckled, ſhews 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.

Inferences.

IS the Soul fitly compared to a Ship, that paſſeth through the troubleſom Ocean, or tempeſtuous Seas? Then this ſhews 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 Endeavour 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.

p. 67III. 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, Rom. 1.20Rom 1:20from 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, marvellous are thy Works; Pſal. 139.14.Ps 139:14and 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. 'Tis capable of Divine Inſpiration. But there is a Spirit in Man, Job 32.8.Job 32:8and the Inſpiration of the Almighty giveth him Ʋnderſtanding. Alſo of Comfort and Delight, and that when Multitudes of Thoughts are or would be diſturbing the Mind.

3. 'Tis capable of Divine Impreſſion, to receive the Image of God,Pſal. 94 1…Ps 94:1 as it is rebuilt in Chriſt Jeſus.

4. 'Tis 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,Pſal 49.8, 9.Ps 49:8Ps 49:9 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 cloathing and adorning of it! He puts on Robes of Righteouſneſs, and Garments of Salvation, and adorns it with the Ornaments of Grace, and Divine Vertue.

9. From the Charge given us to look to it, and keep it: Only take heed to, Deut. 4.9.Deut 4:9and 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 for ever.

12. It is more worth than all the World:Mat. 16.26.Matt 16:26 What ſhall it profit a Man to gain the whole World, and loſe his own Soul?

13. 'Tis immortal; it cannot die, nor be annihilated.Mat 10.28Matt 10:28 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.

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 it ſelf no more than the Light of Man's natural Conſcience.

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

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

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

p. 69Conſcience a Witneſs.

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

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

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

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

1. Shew what Conſcience is.

2. Run the Parallel.

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

Secondly; Conſcience we (1.) ſay is a natural Power, which the Soul of Man hath,Mr. Lockier. &c. Now (ſaith one) whether this Power be in the Underſtanding only, or partly in the Underſtanding, partly in the Will, I find controverted amongſt the Learned, (ſome ſpeak of it as a diſtinct Faculty.) This Power we ſpeak of, I conceive (ſaith he) to be a reflect Act of the practick Underſtanding only tranſcendently. (2.) By the Power of the Holy Ghoſt. St. John confirms, that it is a reflect Act of the practick Underſtanding only, where ſpeaking of this Power in the Soul, he ſaith, And hereby we know that we know him, if we k…ep his Commandments: 1 Joh. 2 3.1 John 2:3That is, as if you ſhould ſay, We do view our Ways by the Word of God, which is an Act only of the Underſtanding; and finding them to be in ſome meaſure levell with the holy Rule, we have this comfortable Reflection back upon our ſelves, That our Faith is not a Fancy, but a Faith that works by Love, and alſo ſincere and ſaving. Paul confirms the ſecond, That it is a reflect Act of the Underſtanding, tranſcendently ſeconded by the Power of the Holy-Ghoſt: My Conſcience bearing me Witneſs in the Holy-Ghoſt: That is, My Conſcience, tranſcendently 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 any thing, or ſuffer any thing for their Good. The Order according to which the Holy-Ghoſt ſtrikes in with Conſcience is this;

The Underſtanding makes a double Propoſition, one grounded in the Word of God, the other in the Heart of Man; as thus: He that keepeth the Commandments of God, truly loves God; but I do keep the Commandments of God: This is grounded in the Heart of Man, and then draws a Concluſion from both, Therefore I do love God truly. This Concluſion, whilſt holy, and drawn from Divine Premiſes, to wit, the Word of God, and true Grace in the Heart, the Spirit of God ſtrikes in with the Soul 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:Rom. 8 16Rom 8:16 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.

p. 70Thirdly; 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 enlightned 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 enlightned with natural or moral Principles only, then Conſcience compares a Man's Ways according to thoſe Principles only, and ſo by an imperfect Rule.

So far Mr. Lockier, and others, as to what Conſcience is.

Inferences.

THeſe things being conſidered, it may ſtir up all Perſons to take heed how they carry it, at home and abroad, when they go out, and when they come in, when they lie down, or riſe up, becauſe Conſcience obſerves all that is ſaid or done, nay, is privy to all the thoughts of our Hearts, and one day will witneſs for us, or againſt us.

II. Let Chriſtians, whatever they do, labour to keep a good Conſcience. A good Conſcience is better than a good Name, it is better than a good Trade, 'tis better than a good Eſtate. And for further Motives to this needful Duty,

1, Conſider, Conſcience keeps a Regiſter of all thy Thoughts, Words, and Actions; what you forget, and is quite gone out of your Memories, is ſet down in the Book of Conſcience.

2. Conſider, Conſcience is a Witneſs, an impartial Witneſs, an Accuſer of Evil; and tho he lies ſtill a great while, he will rouſe up at laſt, and with his cruel Charges and Accuſations accuſe the Soul; as in the Caſe of Joſeph's Brethren: And they ſaid one to another, Gen. 42.21Gen 42:21Verily we are guilty concerning our Brother, in that we ſaw the Anguiſh of his Soul, when he beſought us, and we would not hear; therefore is this Diſtreſs come upon us.

3. Conſcience is not only a Witneſs, but a Judg, and hath power to condemn the wicked and the guilty Soul; it ſits upon the Throne, as God's Attorney-General, to award Life or Death, as the States and Conditons of Men are. If thy Heart condemn the, 1 Joh 3.20, 21.1 John 3:201 John 3:21God is greater, &c.

p. 734. Conſcience doth often the Work and Office of a Tormentor; wo to them that fall into his enraged hands here, but much more ſad will it be with them whom he ſhall torment in Hell. 'Tis he that is the gnawing Worm that never dies,Mark 9.44.Mark 9:44 where the Fire ſhall never be quenched. But,

5. There is no bearing in this World the Pain and Torment of an accuſing Conſcience. Tiberius the Emperor was ſo followed with Grief and Horror by his own Conſcience, that he confeſſed in the Senate-Houſe he ſuffered Death daily; and Charles the Ninth of France, that Monſter of Mortals, after the dreadful Maſſacre, could never endure to be awaked in the Night without Muſick, ſuch was the dreadful Anguiſh and Horror he found in his own Conſcience. Francis Spira alſo may be here recited among the reſt, whoſe Conſcience terrified him at that rate, that the Account of his fearful Caſe is left to Poſterity. It was Conſcience that put Judas into ſuch an Amaze, and forced him to hang himſelf, after he had betrayed our Bleſſed Saviour. And many other Examples, both ancient and modern, we meet with, both of Men and Women, that have deſtroyed themſelves, as not being able to bear the cruel Torments of an accuſing Conſcience; and others from hence have confeſſed their Guilt, and ſo delivered themſelves into the hands of Juſtice.

6. That Man can never have good Days, that keeps an evil Conſcience.

7. On the other hand, he that hath a good Conſcience needs never be ſad, nor can he be without good Days; for as Trouble and Horror of Conſcience is the greateſt Trouble, ſo Peace of Conſcience is the greateſt Joy. That Man can never want Muſick (ſaith Mr. Caryl) that ſpeaks in Conſort, and is harmonious with himſelf. A good Conſcience is the poor Man's Riches, and the rich Man's chiefeſt Jewel, a Jewel worth keeping. It is (ſaith one) the beſt Pillow to ſleep on, and the beſt Diſh to feed on. A good Conſcience is a continual Feaſt; ſo the Geneva-Tranſlation.Prov. 15.15. Dan. 5.5.Prov 15:15Dan 5:5 A good Conſcience with a Dinner of Herbs, is all Varieties; but a bad Conſcience makes all Feaſts and Pleaſures like the Hand-writing on Belſhazzar's Wall.

8. Labour to get and keep a good Conſcience, becauſe an evil one ſpoils all the good and beſt Actions of thy Life, it renders thy Prayers to be ſinful.

9. Conſider, Conſcience is privy to all thou thinkeſt, knoweth what Evil hath been done by thee in private, ſeeth all the Evil thou haſt committed, and all the Good thou haſt omitted the doing of; and one day, if evil,Rom. 2.15Rom 2:15 it will lay all open before the Eyes of God, Angels, and Men, and come in as a Witneſs, to charge and condemn thee for ever. O therefore get a good Conſcience.

10. Take heed how thou carrieſt thy ſelf towards Conſcience, becauſe it hath a Regal Power in thy Soul, a Commiſſion either to accuſe or excuſe: and if he condemns thee as an Unbeliever, or as a falſe Hypocrite, by the Light and Authority of God's Word,1 John 3.20.1 John 3:20 God will alſo (aſſuredly) condemn thee (unleſs thou doſt repent) in the great Day.

11. Conſider what a glorious Mercy it will be, to have ſuch a Friend as Conſcience witneſs for thee, when thou art wrongfully accuſed and condemned by Men. This was that which bore up Job, and holy Paul, in their Troubles.Job 27.6. 2 Cor. 1.12.Job 27:62 Cor 1:12 My Heart ſhall not reproach me, &c. This is our rejoycing, the Teſtimony of our Conſcience.

Queſt. Some poſſibly may enquire here, How a good Conſcience may be known, or what Characters may be given of it?

Anſw. I ſhall give you ſome Rules to judg of a good Conſcience, both Negatively and Poſitively.

Firſt, Negatively.

1. A blind, ignorant, and miſguided Conſcience is not a good Conſcience. Some think that God concerns not himſelf with their Actions, takes no notice of their Hearts, Words, or Lives. Others think that God is made up wholly of Mercy, and tremble not at his Juſtice, and ſo conclude it is an eaſy thing to get to Heaven. One (that I have heard of) ſaid, That if it were as eaſy to get the Riches of this World, as it was to get Heaven, he would not care; or to that effect: not remembring that it is as hard to enter into the Kingdom of Heaven, (eſpecially for rich Men) as it is for a Camel to go through the Eye of a Needle,Mat. 19.23 1 Pet. 4.18Matt 19:231 Pet 4:18 and that the Righteous ſhall ſcarcely be ſaved. Others think, that thoſe Men are Fools that make ſuch a Stir and Ado about Religion, thinking that is the beſt Religion that is eaſieſt to the Fleſh, and is moſt free from outward Trouble; whereas the Scripture ſaith,1 Tim. 2.121 Tim 2:12 that whoever will live godly in Chriſt Jeſus muſt ſuffer Perſecution. Some think the Laws of Men muſt be p. 74their Rule in all Matters of Faith and Religion; and whatever Magiſtrates command, muſt be done, &c.

2. A drouzy and ſleepy Conſcience is not a good Conſcience. A Conſcience that is not throughly awakened, will let a Man alone in Sin; ſuch can ſleep upon the Brink of the greateſt Danger, tho they are juſt falling into the Gulph of Eternity; yea, can ſleep under the moſt awakening Miniſtry; tho Hell-Fire be thrown (as it were) in their very Faces, yet Conſcience giveth them not one Jog.

3. A guilty Conſcience is not a good Conſcience, when Conſcience flies into a Man's Face for this or that Sin,Tit. 1.15.Titus 1:15 ſome horrid Pollution or other, loved, and lived in.

4. A ſeared Conſcience, a Conſcience that hath no feeling in it, is not a good Conſcience.

5. A deſpairing Conſcience is not a good Conſcience. Such as think their Sins are greater than God can or will forgive,Mat. 12.31Matt 12:31 notwithſtanding Chriſt hath ſaid, All Sins and Blaſphemies againſt the Father and the Son ſhall be forgiven unto Men; and thoſe, that believe not there is Life for them in Chriſt, make God a Liar.

Secondly, Poſitively.

1. That Man hath a good Conſcience, that walks uprightly and faithfully to his Light, according to what he knoweth. If he hath only a natural Light, and walks up faithfully to that, then he hath only a natural good Conſcience; there is Moral Sincerity ſpoken of in the holy Scriptures,Joh. 20.4.John 20:4 as well as Godly Sincerity. Abimelech in this reſpect had a good Conſcience: In the Sincerity of my Heart, and Innocency of my Hands, Gen. 20.5.Gen 20:5have I done this.

Here I might ſhew how a natural good Conſcience may be known from a Conſcience evangelically and ſpiritually good; take two or three Hints.

(1.) He whoſe Conſcience is only naturally good, is uſually a proud Man; Lord, I thank thee, Luk. 18 11.Luke 18:11I am not as other Men, &c. Such ſeek their own Glory, they ſacrifice to their own Net, and burn Incenſe to their own Drag; all centers in Self, the Principle of their Action is Self. A Saint, when his Gifts are higheſt, his Heart is loweſt; when his Spirit is moſt raiſed, his Heart is moſt humble.

(2.) A Man that hath only a natural good Conſcience, his great endeavour is to ſtill the Noiſe, and ſtop the Mouth of it; but never looks to have the Guilt removed, and Filth waſhed away by Chriſt's Blood; he ſeeth no need of a Saviour: I was alive once without the Law, Rom. 7.11Rom 7:11&c. He is like a Child that hath got a Thorn in his Fleſh, who wipeth away the Blood, but taketh no notice or thought how to get out the Thorn. If bare Performance of Duties, whether natural or divine, will ſtill or quiet the Conſcience, the Conſcience is but naturally good.

2. When Conſcience compares a Man's Ways by the perfect Rule of God's Word, by which he walks, and finds it agreeable thereto.

3. An evangelical good Conſcience findeth a Man as careful of his Duty towards God, as he is of his Duty towards Man; and as careful of his Duty towards Man, as of his Duty towards God.Acts 24.16Acts 24:16 Herein do I exerciſe my ſelf, to have always a Conſcience void of Offence towards God, and towards Man.

4. An evangelical good Conſcience always ſtirs up to Obedience and Conformity to God's Word, from the ſight of the Excellency of it, and Purity that is in it: Thy Word is very pure, Pſal. 119.Ps 119therefore thy Servant loveth it.

5. He hath a good Conſcience, whoſe Conviction and Trouble for Sin is univerſal, when it is deep, when the Spirit ſearcheth into the bottom: Come, ſaith the Woman of Samaria, Joh. 4 29, 39.John 4:29John 4:39ſee a Man that hath told me all that ever I did. And they were pricked in their Hearts.

6. He hath an evangelical good Conſcience, who is troubled for Sin, not ſimply becauſe of Shame, or becauſe of inward Guilt, or fear of Puniſhment, but becauſe God is and hath been offended, his Spirit grieved, and his Soul defiled, and made unlike God; his Trouble riſeth from the ſence of the hainous Nature of Sin.

7. When Conſcience findeth that no Conviction, either of Sin or Duty, is ſlighted by the Soul,Pſal. 119.80.Ps 119:80 but tenderly nouriſhed.

8. When a Man will ſuffer any Puniſhment or Loſs, before he will offer violence to his Conſcience, and ſin againſt God.

9. When Conſcience cannot find any Sin hid, ſpared, born with, or connived at in the Soul, no ſweet Morſel under the Tongue.

10. When Conſcience finds a Man the ſame in private that he is in publick, and that he is not of a Phariſaical Spirit, doth nothing to be ſeen of Men, or for vain Glory's ſake.

p. 7511. When Conſcience cannot find any Duty or Ordinance, which the Soul is convinced of, to be neglected, tho he is expoſed to Reproach thereby. To obey God in Baptiſm, is called the Anſwer of a good Conſcience; Conſcience calls for obedience to this, and to all other Ordinances of the Goſpel, when convinced of them.

12. And laſtly; When Conſcience beareth Teſtimony to a Soul, that it loveth God and Jeſus Chriſt above all things in this World, &c. He that hateth not Father and Mother, &c. cannot be my Diſciple. That is, if he hath not a leſſer Love to them; for the leſſer Love in Scripture is called a Hatred, which our Saviour openeth in another place, He that loveth Father or Mother more than me, is not worthy of me; and he that loveth Son or Daughter more than me, is not worthy of me, Phil. 3 9, 10.Phil 3:9Phil 3:10&c. Yea doubtleſs I account all things but Loſs, &c.

Queſt. How ſhall a Man get and keep a good Conſcience?

Anſw. 1. He muſt get his Heart ſprinkled with the Blood of Chriſt.Heb. 10.22.Heb 10:22 Let us draw near with a true Heart, in full aſſurance of Faith, having our Hearts ſprinkled from an evil Conſcience, &c. See that you experience that the Blood of Chriſt hath as effectually purged your Conſciences from dead Works,Heb. 9.14.Heb 9:14 as the Blood of Bulls and Goats ſanctified to the purifying of the Fleſh.

2. He muſt take heed of all ſuch things as offend his Conſcience; Conſcience is a very tender thing, the ſmalleſt thing will make it bleed.

3. He muſt take heed of evil aad corrupt Principles; an erring Conſcience is not a good Conſcience.

4. Labour to fit under a Soul-ſearching Miniſtry.

5. Take heed of vain Glory, and all ſecret Evil; Conſcience prieth into thy moſt inward Thoughts; beware of ſpeculative Sin.

6. Labour to keep thy Tongue. Whoſo keepeth his Mouth, and his Tongue, keepeth his Soul from Trouble.

7. Labour to bring thy Heart into every Duty, beware of Hypocriſy.

8. Do not grieve or offend thy Conſcience in any thing; tho the Matter may be in it ſelf lawful, yet thou muſt not do it, if thou haſt a doubt in thy Spirit about it:Rom. 14.23.Rom 14:23 He that doubteth is damned, that is, condemned in his own Conſcience. But much more take heed of doing that which is by all owned to be utterly unlawful.

9. Labour in all Acts to be ſincere. Conſcience hath power to give in Teſtimony concerning thy Integrity; if thy Heart be unſound, and not upright, Conſcience will ſoon diſcover it, and reproach thee for it, and thou wilt not be able to hold out to the end: and ſad will it be to have thy own Conſcience witneſs againſt thee, when thou comeſt to lie on a ſick Bed; an evil Conſcience will be a bad Death-Bed Companion.

O how doth this reprove thoſe that ſin, and regard not the Checks and Rebukes of their own Hearts! Conſcience in the great Day will be more than ten thouſand Witneſſes againſt them.

p. 76THE Seventh HEAD OF Metaphors, Allegories, and Similes, WITH Other Borrowed TERMS, Relating to the Church of GOD.