Troposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K

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 Mini∣stration of Angels is opened.

THe Creatures of God are divided into Invisible and Visible: The Invisible are Spirits, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (asomatoi) without Bodies; and by them we understand Angels, because being in their Nature in∣corporeal, they cannot be seen by humane Eyes. The Visible, are whatsoever things have existence in the visible World, whe∣ther 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Angelos, in Hebrew 〈 in non-Latin alphabet 〉〈 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 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

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 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 De∣grees there are, as the Apostle mentioneth, Rom. 8.38. Col. 1.18. Angels, Princi∣palities, 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 Abra∣ham 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 An∣gel 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 De∣mand by the Word of the Holy Ones.

Metaphor.	Parallel.
A Watcher or Watchman im∣ports 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, be∣holding 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 com∣mitted 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 Honour, 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 oft-times 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 Saviour refused not to receive Comfort from the Angels who ministred to him, when he was in his bloody Agony in the Garden. 5. They are employed as Souldiers 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 be∣tween the Banks of Ulai, which called, and said, Gabriel, make this Man understand the Vision, &c. And he said, I will make thee know what shall be in the last Day, &c. They open and reveal hidden Mysteries to the Saints. 9. They rejoyce with the Godly at the Conversion of Sinners. Likewise I say unto you, There is Joy in the Presence of the Angels of God in Heaven, over one Sinner that re∣penteth. 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 Go∣morrah, and the Cities about them.
IV. Watchers are very useful, and oftentimes made a great Blessing to Towns and Cities; many emi∣nent Dangers by their means have been prevented.	IV. Angels are a great Blessing to the Church and City of God, and every par∣ticular 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 flie up and down in the Earth, to see what the State and Condition of God's People more especially is. Hence they are said to have Wings, which denote their Swift∣ness 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 Favour doth God manifest to his poor People, in gi∣ving 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, the Stars which God hath set in the Fir∣mament 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 Beau∣ty, 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 shi∣ning. The chief Morning-Star, called Lucifer, signifies a Light-bringer.	II. Angels are not only very beautiful Creatures, but also full of Light. We read of an Angel in the Revelations, that the whole Earth was lighted with his Glory. This shews that Angels are very glorious and shining. Tho I understand that is not spoken of a proper Angel; yet it shews that Angels are full of Light, and therefore called Angels of Light.
III. Stars are Guides to Mari∣ners, 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 ob∣serves) 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 An∣gels 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 Belie∣vers 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, honour, and wait upon their Father; they are about his Table, and at his Com∣mand.	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 cheer∣fully, 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 Like∣ness to God. God is a Spirit, and in∣corporeal; the Angels are Spirits in their Nature, and incorporeal. Tho the diffe∣rence between God and them is as great as can be conceived in this respect; God is the creating Spirit, and they are created Spirits; God is an infinite Spirit, they finite Spirits: Yet the Angels bear (as the Learned observe) some resemblance to God in their Essence, as well as in their Qualification, and may in this respect be called the Sons of God likewise.
VII. And lastly, Sons imitate their Father. Do good to them that hate you, (saith Christ) that you may be the Children of your Father which is in Heaven: That is, Imitate God, as some Children do their Fathers; carry it towards evil Men, as God doth; and this will be an Evidence that you are the Sons of God, and he will honour you with the Title of his Sons.	VII. Angels imitate God in Mercy, in Love and Compassion, as also in their good Works; their Ways being all holy, just and good, pure and righ∣teous; and shewing much Kindness and Tenderness to the Children of Men. They doubtless are patient towards the froward and undeserving Mortals; they are of most excellent Natures and Dispositions. No Creatures, do imi∣tate God so plainly or fully as they do; and from hence they may be called the Sons of God.

Inferences.

THis may teach us how to carry our selves towards God, our Father. We should labour to be like the Angels. Our Saviour hath taught us to pray, That the Will of God may be done on Earth, as it is done in Heaven. 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 la∣bour not only to imitate the Angels, and be like them, but also to imitate God himself; for He hath set himself before us, for our direct and immediate Example. Mat. 5.44.

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

The Holy Angels compared to an Host or Army.

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

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

ANgels (so named of the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Angelos, in Hebrew Maleac, Mes∣senger 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 Num∣ber of a Legion; then the Number of twelve Legions was, Seventy nine thousand nine hundred ninety two, a great Army: But how many more, no Man can say. Christ pitched upon a great certain Number, to shew (saith Mr. Caryl) he could have what Number he pleased, if he did but call for them. We are come (saith the Apostle) to an innumerable Company of Angels. The Lord's Camp is very great. The Chariots of the Lord are twenty thousand, even many thousands of Angels. We read of many Degrees or Orders of Angels, which some account to be nine. 1. Cherubims, that is, Angels of Knowledg, as St. Hierom interprets the Word; but others from Cherub, a Figure or Image. Others from Chi, a Note of Similitude, and a Chaldee Word which signifies (Puerum & Juvenem) a Youth. And so, as a learned Writer observes, they were usually represented in the shape of a young Man; to shew them to be intellectual Creatures; of a young Man, to express their Vigor and Strength; with Wings, to declare their Agility and Swiftness. These we read were placed at the East End of the Garden of Eden, with a flaming Sword; 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; tho 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, wor∣ship, and adore.
III. An Host or Army is raised to make War, and fight under the Banner of their Prince and Sove∣reign, and many times do dreadful Execution, and make great Deso∣lation 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 Ene∣mies, when all Terms of Peace and Re∣conciliation 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 Souldiers 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 rai∣sed, 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 some∣times 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 de∣destroy, sometimes by Famine, sometimes by Plague, sometimes by the Sword, and sometimes make use of all these three together, against a People that God re∣solves utterly to destroy.
VI. An Host, or victorious Army, sometimes meet with great Oppo∣sition, and are fiercely engaged by stout and sturdy Enemies, that will not quickly yield, tho at last they are forced to fly, being vanquished.	VI. The holy Angels of God are some∣times 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, tho 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. Souldiers 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 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, 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.

I. The Face of a Man.

Metaphor.	Parallel
THe Face of a Man notes Un∣derstanding, and the Excel∣lency of Reason, by which all hu∣man Actions are managed.	ANgels have great Knowledg and Understanding. By their Likeness unto Man, is laid before us the Rationali∣ty, Knowledg, and Understanding of Angels. They are not ignorant Crea∣tures, 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 Jerom thinks they are called Cherubims, from their much Knowledg; 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 Prin∣ciples, Causes, Effects, Life, Motion, and Death of natural things; they are great Sta∣tists, 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, be∣cause 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 con∣cerning 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 〉〈 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 Knowledg. They have much experi∣mental Knowledg, 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 sensi∣tive Creatures, than the Face of a Man.	II. Angels are very Majestical Crea∣tures; 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 terri∣ble, &c.
III. The Face of a Man notes human Affections, as Mr. Greenhill observes.	III. Angels are of a loving Counte∣nance, 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! 'Tis the Seat (as I may say) of human Beauty.	IV. Angels are very beautiful and love∣ly to behold; tho 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 tur∣neth not away for any. What is

stronger than a Lion? said the Inter∣preters 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 flie.

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, de∣lighting in her Work, doth it wil∣lingly.	I. Angels do the Work of God wil∣lingly, 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 Com∣mands. If he saith, Go, smite Herod for his Pride, Balaam for his Covetous∣ness, David for his vain Glory, Senacherib for his Blasphemy, and Sodom for its Un∣cleanness, 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 de∣ceive their Owners.	II. Angels are faithful in their Mini∣strations, they fail not in the least Par∣ticular. The Angel would not let John worship him. The Angel would not suffer Lot to linger in Sodom. They ne∣ver betrayed their Trust, as some of the Saints have done.
III. An Ox is a very patient and laborious Creature. They labour hard, and carry heavy Burthens; and yet tho 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 Mini∣stration, tho they meet with much Op∣position. 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; tho their Work never end, Rev. 4.8. yet they never complain.
IV. Oxen are very useful Crea∣tures; 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 labour.	IV. Angels are very useful Creatures; they are useful to God, they continually go on his Errands, execute his Judg∣ments 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 Con∣flict remained with the evil Angels; they ministred to him in his Temptations, and when he was in his bloody Agony; they declared and made known his Re∣surrection, 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 stedfast 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 Knowledg of things. They soar aloft, stand be∣fore 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 extra∣ordinary, moving (saith one) like Light∣ning, 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 flie, Isa. 6. Their Quickness or Agility in Motion proceeds from their spiritual Nature, which is not subject to Weariness; they cannot be hindred 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, Pro∣pensity and Zeal, to dispatch their Errand and Ministry upon which they are employed. 'Tis 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, succour, 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 An∣gels, were without Beards, to shew 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 retai∣ned an immortal Vivacity: Angels sinned not, and so retain their first Liveliness.

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

rejoyce 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 pre∣vent 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 Ser∣vice 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, 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; 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 to∣wards 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 no∣thing in it but this, viz. Angels in their own Nature look up to Him, it might con∣vince us, that all inferior Creatures do depend upon Him, as well as 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 Mi∣nisters, 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, expresly refer the Words unto Angels; 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 Mini∣sters 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 ma∣king 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 〉〈 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, Honour and Employ∣ment, 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, tho sometimes sent as a Judgment.	III. Angels are quick, agil, and pow∣erful in their Working; and many great and glorious Blessings Saints receive from their Ministration, tho sometimes sent as a Scourge to Nations, and particular Per∣sons, 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 consu∣ming, 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 Defence in a howling Wilderness, especially if it be round about such as dwell therein.	III. The Angels of God are a glorious Defence to the Church, whilst in the Wil∣derness of this World, where they are daily surrounded by wicked Men, who are compared unto Beasts of Prey. The An∣gels 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 couragious and fearless Crea∣ture; which God himself ele∣gantly setteth forth, Job 39. v. 19, to 24. Hast thou given the Horse his Strength? hast thou cloathed his Neck with Thunder? Canst thou make him afraid? The Glory of his Nostrils is terrible. He rejoyceth in his Strength. He goeth on to meet the armed Man. He mocketh at Fear, and is not affrighted; neither turneth he back from the Sword, &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 cou∣ragious, and void of Fear; their Necks may be said to be cloathed with Thun∣der; they turn their Backs for none. They fear not the glittering Spear, nor the Shield. Who is able to engage or en∣counter with one of the glorious Sera∣phims, 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 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.

2. 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.

Metaphor.	Parallel.
A Ship is a rare and curious Piece of Workmanship; it shews forth the excellent Wit and Inventi∣on of Man.	THe Soul of a Believer is a very rare and curious Piece of God's Work∣manship. The Body and Face of a Man doth magnify the Wisdom and Glory of the Creator; but what is the Body with∣out the Soul? it is but the Cabinet with∣out 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 ever∣lasting 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 accoun∣table 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, tho 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, tho never so glorious, will prove fruitless and vain, the Soul is in danger, and will for ever 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 skilful 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 boysterous and tempestu∣ous Seas of Temptation, sometimes trans∣ported 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 Moun∣tains of great Opposition, the Sands of Despair, and raging Waves of Persecuti∣on, besides the Leaks occasioned by in∣dwelling 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 Pi∣rates) 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 Mari∣ner 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. 'Tis a rare thing to see a Ship sail along before a fresh and prosperous Gale.	XV. 'Tis 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 prospe∣rous Gale or Wind of the Spirit.
XVI. A Ship is sometimes be∣calmed.	XVI. So (alas!) it is too often with the Soul of a poor Christian.
XVII. 'Tis a Wonder to see a Ship to live in a tempestuous and boysterous Sea.	XVII. 'Tis 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 tem∣pestuous World as this is.

XVIII. Some Ships suffer Ship∣wrack, are lost, and sink down to the bottom.	XVIII. So doth the Soul of many a Professor, that sets out with much see∣ming Hopes of Heaven, suffer spiritual Shipwrack, and sink down to Hell.
XIX. A Ship must be well look'd 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 stedfast. This An∣chor 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 de∣stroyed, 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 ne∣ver 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 for ever. No Man hath more than one Soul, and he can have no more; that being cast away, he is eternally ruined, there is no repa∣ration for him, no making up his Loss.
V. A Ship, tho 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 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 ar∣rive 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.

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, marvellous 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. 'Tis capable of Divine Inspiration. But there is a Spirit in Man, and the Inspi∣ration 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, 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, the Re∣demption 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 Salvati∣on, 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, 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, ra∣ther than they would wrong, defile, and lose it for ever.

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. 'Tis 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 Inspi∣ration of the Almighty giveth him Ʋnder∣standing.
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 Consci∣ence 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 Re∣deemer, 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 Di∣vine 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 Knowledg they have had of Him, giveth them up to vile Affections, as he did the Gentiles, so that they sin without controul; 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 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 Nati∣ons and People that have not the written Word of God, concerning Christ and Sal∣vation; 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?

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 excu∣sing, 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, &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 transcen∣dently. (2.) By the Power of the Holy Ghost. St. John confirms, that it is a re∣flect 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: 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 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, transcen∣dently 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: The Spirit beareth witness with our Spirits, that we are the Sons of God. If the Premises be cor∣rupt 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 often∣times 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 Con∣science 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.

Metaphor.	Parallel.
A Witness gives in Testimony according to his Light, or that Knowledg he hath of things; and if he hath a perfect Knowledg of this or that he speaks and testi∣fies, his Testimony is good, and ought to be received.	SO Conscience gives in Testimony ac∣cording to that Light and Knowledg that is in the Understanding, for it only speaks and makes Propositions according to its Light; if it be misguided by Satan, or corrupt Nature, or false Principles, his Testimony is not good, nor to be regar∣ded, but deceives and abuses the Soul, as a false Witness doth, who appears to speak in the behalf of a guilty Person. And on the other hand, he may, for want of a clear Light and Understanding, condemn such as he should clear. And hence many that are very wicked and vile, both in Practice and Principle, are very confident that their State and Condition is good, and their poor deluded Souls are peremptory many times, and wiser in their own Conceit, than seven Men that can give a Reason. In them is fulfilled that of the Apostle, Their Minds and Consciences are corrupt. And on the other hand, for want of a little Light, some good Men by the Testimony of their Consciences are ready to condemn themselves, and give up all their Hope, not∣withstanding their being justified and accepted by Jesus Christ.
II. A Witness therefore must be throughly examined, to find out how or by what means he comes to know this or that he gives Testimo∣ny of.	II. So must a Man strictly examine his own Conscience, how it comes to have knowledg of things, of which it either accuseth, or excuseth; for this ought al∣ways to be received as an undoubted Truth, That the Word of God is the very Rule and Guide by which Conscience should be steered, and by the clear Light of which it ought at all times to give in its Testimony, either for or against a Man. Saul thought he ought to have done many things against the Name of Jesus of Nazareth; his Heart did not witness against him, when he contented to Stephen's Death, because his Conscience wanted Light, it had not perfect knowledg of things: And hence he saith, that what he did, he did it ignorantly, in Ʋnbelief. But should another Man, who knew that Jesus of Nazareth was the Son of God, and those persecuted People were the People of God, have done so, Conscience would have been Witness against him, and have flown in his Face, yea, condemned him for it, without Repentance, to the lowest Pit of Hell.
III. A good Witness, one that hath perfect knowledg of all things laid to a Man's Charge, if he can make it out that he is wronged, how is such a Witness to be valued!	III. So a good Conscience, I mean a Conscience rightly enlightned by the Word of God, if it gives in Testimony for a Man, that his Heart is sincere, and his Life holy, and that he truly loveth and feareth God, notwithstanding the false Charge of the Enemy; how is the Testimony of such a Witness to be valued by a Christian! Hence Paul saith, This is our rejoycing, the Testimony of our Conscience.

IV. A good and faithful Wit∣ness will speak the whole Truth, and clear the Matter, so far as he knoweth, or can speak to it, up∣on all occasions.	IV. So a good and well-guided Con∣science will speak all the Truth, and clear the Matter between God and the Soul, so far as he hath Light; and will deceive no Man or Woman, if they do but hearken to him.
V. A good and faithful Witness will not be bribed or daunted, but speak in behalf of a Man who is falsly accused, and to the utter Shame and Conviction of the guilty Person.	V. So Conscience, rightly guided by God's Word, will speak Peace to a god∣ly and sincere Person, let who will con∣demn him; and will speak Terror to the wicked and impenitent Sinner, let who will speak Peace and Comfort to him. Conscience will deal plainly, if it may be heard, and be not stifled, or put out of a capacity of bringing in its Testimony.
VI. A just and impartial Witness is greatly dreaded by a wicked and guilty Person.	VI. So Conscience, who is an impar∣tial Witness, is greatly dreaded by some ungodly Souls. O how fain would they fly from those terrible Accusations of their own Consciences, if they knew how! Some from the Horror that ariseth from hence have hanged themselves, and others cut their own Throats, and some have se∣veral other ways laid violent hands upon themselves. So poor Conscience (who is known and daily found to be a true and faithful Witness, one that will not be bribed or corrupted by Frowns or Flatteries, who knoweth all the secret Lusts, Pride, Malice, Treasons, Thefts, Adulteries, that lie in the Heart, and all manner of Wickedness, that vile Sinners are guilty of, and layeth it daily to their Charge) is hated, and much struck at; nay, such is the Wickedness of Men, they endea∣vour to stifle it, and fear its Tongue with hot Irons; nay, and put out his Eyes; nay, so far as they can they endeavour to murther it, that it may not be able to witness against them any more, but that they may sin without controul. Of these the Apostle speaks: Who being past feeling, have given themselves over unto all manner of Lasciviousness, to work all Ʋncleanness with Greediness. — Having their Consciences seared with a hot Iron.
VII. A great and faithful Wit∣ness, who hath perfect Knowledg of things, and will not be bribed, who can and will (as it is believed, and found by experience) speak fully to a Cause, tho it be to the utter Shame and Ruin of all guilty Persons, is many times grievously abused by malicious Men, who hate that their abominable Deeds should be brought to Light, or laid at their Doors; nay, not only so, but some have been stifled, strangled, and traiterously murdered; as the ever renowned Sir Edmond-Bury Godfrey was by bloody Papists, the 12th of October, 1678. whom they knew could witness many things against them, to detect their cursed and never to be forgotten Hellish Plot.
VIII. It is a very great Wicked∣ness, to lay violent hands, or treache∣rously to abuse and stifle the King's faithful Witnesses, especially when called to give in their Evidence in Matters of great Moment, wherein the Honour and Sovereignty of the King is greatly concerned.	VIII. So it is a great and horrible Wickedness, for any Soul or Sinner to go about to stop the Mouth of, or treache∣rously to abuse poor Conscience, who is the great Witness of the King of Heaven and Earth, in this lower Court, and that in Matters wherein his Honour, and glorious Right and Sovereignty is much concerned; nay, not only his Witness, but Judg, to sit upon the Bench, to hear and determine all Causes, if rightly informed, according to the great Law-Book of the Gospel, and to pass Sentence of Life and Death, or to acquit and discharge.

IX. A Witness is required to speak the Truth, (when he comes before a Court of Judicature) the whole Truth, and nothing but the Truth; and he that is a true Wit∣ness will do it. And hereby many times most horrid Evils are brought to light, and publickly detected; yea, secret things are discovered, that the guilty Person thought would never have been known, which makes him ashamed and con∣founded for ever.

IX. So Conscience in the Day of Judgment will speak the Truth, the whole Truth, and nothing but the Truth. Tho now oft-times he is blinded, and at a great Loss, for want of Light, or by being mis-guided, he gives in false Testimony, and quits the guilty, and condemns the innocent; but in that day it will recover such perfect Light and Knowledg, that it will decide the Cause clearly the right way, and will by this means bring to light all the hidden things of Darkness, even all those cursed Abominations of the Heart, all secret things, that it and God Almighty were only privy to, and will lay open all the horrid Evils that have been done in the dark. Then Men shall be forced to confess their secret Adul∣teries, Murthers, Treacheries, Theft, Self-Revenge, together with all their bloody and black Combinations, ConspiracieS, and Hellish Plots, carried on in secret Cabals, managed by ungodly Papists, or others, notwithstanding all their Oaths of Secrecy; Conscience (if it comes not to light before) will in that day lay all open before the Eyes of Men and Angels, to the Shame and eternal Confusion of all ungodly Ones.

X. A just and impartial Witness, that clearly and very fully giveth in Testimony against a Person, in a fair Trial, finally stops his own Mouth, and the Mouths of all others, and leaves the Cause clear, for the Judg to pass Sentence against him.

X. So the Consciences of wicked Men, in the great Day, will give in such clear and full Evidence against them, touching all the Evils they shall then be charged with by the just Judg of Heaven and Earth, that all Flesh shall for ever be si∣lenced, and God shall be clear when he judgeth. Which shew the Works of the Law written in their Hearts, their Conscien∣ces also bearing Witness, and their Thoughts in the mean while accusing, or else excusing one another, in that Day when God shall judg the Secrets of all Men, by Jesus Christ, according to my Gospel. And hereby all the Mouths of Unbelievers will be stopp'd, and they all be found guilty before Christ.

Inferences.

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

II. Let Christians, whatever they do, labour to keep a good Conscience. A good Conscience is better than a good Name, it is better than a good Trade, '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, Verily we are guilty concerning our Brother, in that we saw the Anguish of his Soul, when he besought us, and we would not hear; therefore is this Distress come upon us.

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

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

5. There is no bearing in this World the Pain and Torment of an accusing Con∣science. 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 Tor∣ments 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 Trou∣ble, 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 Con∣science 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. 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, it will lay all open be∣fore 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, 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. 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, 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, that whoever will live godly in Christ Jesus must suffer Persecution. Some think the Laws of Men must be

their 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, 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, 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, as well as Godly Sincerity. Abimelech in this respect had a good Conscience: In the Sincerity of my Heart, and Innocency of my Hands, have I done this.

Here I might shew how a natural good Conscience may be known from a Consci∣ence 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, I 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 Princi∣ple 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, &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. 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, therefore thy Servant loveth it.

5. He hath a good Conscience, whose Conviction and Trouble for Sin is uni∣versal, when it is deep, when the Spirit searcheth into the bottom: Come, saith the Woman of Samaria, see 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, 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.

11. When Conscience cannot find any Duty or Ordinance, which the Soul is con∣vinced 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 ano∣ther 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, &c. Yea doubtless I ac∣count 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. 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 effectu∣ally purged your Consciences from dead Works, as the Blood of Bulls and Goats sancti∣fied 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: 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.

Notes

• Mat. 18.10
• Ezek. 1.18
• Heb. 13.17
• 1 Kings 22.19. Act. 7.33. Gen. 16.7. & 10.12. 2 Ki••g. 1. L••••. ••.26. Acts 10.3. & 1.11. & 8.26. & 27 24. Rev. 1.1.
• Psal. 91.11
• Psal. 91.12
• 2 Kings 19.4, 5.
• Gen. 21 17
• Luk. 22 43
• 2 Kings 1.15.
• Gen. 19.16 Dan 6.22. Acts 5.19.
• Dan. 8.16. & 9 22.
• Luke 15.10.
• Luke 16.22.
• Mat. 13.49
• 2 King. 19.35.
• Gen. ••9.
• Psal. 91.11
• Zech. 1.11
• Caryl upon Job, chap. 38. p. 81.
• Acts 6. ult.
• Mat. 18.10
• Mat. 6.10.
• Mat. 26.53
• Psal. 68.17
• Gen. 3.24. Exod. 25. 1 Kings 1.6. Ezek 10. Psal. 104.4
• Col. 1.16.
• 1 Thess. 4.16.
• Gen. 19 13 2 Kings 19 35.
• Hab. 3.16.
• Ezek. 9.2.
• Rev. 12.7.
• 2 Kings 6.16.
• Ezek. 9.2.
• Greenhill.
• 2 Sam. 14.20.
• Dan. 8.16.
• Col. 2.3.
• Judg. 13.6
• Prov. 30.30.
• Judg. 14.18.
• Rev. 18 21.
• 2 Thess. 1.7
• Psal. 103.20.
• Rev. 22.8, 9.
• Dan. 10.3.
• Greenhill.
• Job 1.3.
• Luk. 2.9, 10, 11.
• Mat. 26.6.
• Acts 1.10, 11.
• Mat. 18.10
• 2 Sam. 1.23.
• Heb. 1.7.
• Psal. 8.5.
• Rom. 12.16.
• Col. 1.16, 17.
• On Heb. 1.
• Psal. 103.20.
• Psal. 34.7.
• 2 Kings 2.11, 12.
• 1 Pet. 1.18.
• Deut. 4 9. Prov. 4.23.
• Heb. 2.1.
• Psal. 107. v. 23, to 28.
• Zech. 4.7.
• 2 Cor. 11.15.
• 1 Pet. 2.1••.
• Psal. 55.8.
• 1 Tim. 1.19.
• Heb. 6.19.
• Zech. 12.1
• Mat. 10.28.
• Psal. 107.28, 29, 30.
• Rom. 1.20
• Psal. 139.14.
• Job 32.8.
• Psal. 94 1••
• Psal 49.8, 9.
• Deut. 4.9.
• Mat. 16.26.
• Mat 10.28
• Job 32.8.
• Rom. 1.20
• Prov. 24.20.
• Mr. Lockier.
• 1 Joh. 2 3.
• Rom. 8 16
• 1 Tim. 1.13.
• 2 Cor. 1.12
• Eph. 4.19.
• 1 Tim. 4.2
• 1 Cor. 4 5.
• Rom. 2.15, 16.
• Gen. 42.21
• 1 Joh 3.20, 21.
• Mark 9.44.
• Prov. 15.15. Dan. 5.5.
• Rom. 2.15
• 1 John 3.20.
• Job 27.6. 2 Cor. 1.12.
• Mat. 19.23 1 Pet. 4.18
• 1 Tim. 2.12
• Tit. 1.15.
• Mat. 12.31
• Joh. 20.4.
• Gen. 20.5.
• Luk. 18 11.
• Rom. 7.11
• Acts 24.16
• Psal. 119.
• Joh. 4 29, 39.
• Psal. 119.80.
• Phil. 3 9, 10.
• Heb. 10.22.
• Heb. 9.14.
• Rom. 14.23.