corruptible things as Silver and Gold which perish FAith is a divine and precious Grace or a supernatural thing 't is from above wrought in the Soul by the Operation of the Spirit of God and therefore incorruptible an heavenly Principle or Seed that shall never fail till we receive the end of our Faith the Salvation of our Souls II. Tried Gold may make a Man renowned and great on Earth and adorn the Body or Habitation where he dwells but it avails not the Soul any thing it will not enrich or make honourable or beautify that c. II. Faith true Faith Faith tried in the Fire makes Believing Men and Women renowned in Grace and Godliness and adorns the Soul Church and People where it is None shine forth in that Beauty and Splendor as those do who have much Faith III. Tried Gold may be utterly lost a Man may have much of it to day and none to morrow Thieves may rob him of it c. III. True Faith cannot be utterly lost A Man may lose somewhat of the Strength of it he may decay in this Grace as well as in others but he can never lose the Habit the Seed or Truth of Faith it self I have prayed for thee Luk. 22.31 32. that thy Faith fail not Inferences FIrst Information How greatly are some mistaken about this precious and most noble Grace For we may infer from hence 1. That true Faith is not a simple or bare believing there is a God the Devils have this kind of Faith they also believe and tremble 2. That it is not a meer or bare believing the Truth of the holy Scriptures The Jews believed the Scriptures and thought by them to have eternal Life and yet were Enemies to Jesus Christ 3. That it is not a bare believing Christ died for Sinners most ungodly People in England believe that 4. That cannot be a true Faith which Swearers Drunkards Whoremongers and all other ungodly and prophane Persons have 5. That a Man may leave all gross Sins and assent to many Truths of the Gospel and yet have no true Faith 6. Nay that a Man may be baptized take upon him the Profession of the Gospel and suffer many things and yet not have one dram of saving Faith as appears by the foolish Virgins Judas and Simon the Sorcerer and many others 7. Nay a Man may seem to hear the Word with Joy and yet have no true Faith A temporary Faith is not the Faith of God's Elect or that Faith that is more precious than Gold c. Quest How may a Man know true Faith from that which is common and meer counterfeit Answ 1. There is in that Person who savingly believes in Christ a true Knowledg of God and of Jesus Christ the true Saviour it takes hold on the right Object Dost thou believe on the Son of God Joh. 9.24 9.35 Rom. 10.14 Who is he Lord c. How shall they believe on him of whom they have not heard 2. There must be a true Knowledg of and a free and full Assent and Consent to the Truth of that which is contained in the Holy Scriptures concerning God Christ and Salvation and all other essential Principles of true Religion It is not enough to believe as the Church believes as some ignorantly teach and affirm 3. He that hath obtained true Faith hath had his Understanding enlightned to see what his State and Condition was by Nature Acts 2.37 2 Cor. 7. he hath been under Humiliation for Sin 4. He seeth also that all his own Righteousness will avail him nothing in point of Justification and Acceptation with God Without Christ his Prayers Tears Reading Hearing and Alms-deeds will not save him To trust to any of these he sees is the way to make Faith void Rom. 3.8 Rom. 10.2 3. The Jews built upon this Foundation and thereby missed of Salvation 5. There is in that Soul where true Faith is wrought or where the Seed of it is sowed a desire after Christ not simply after his Merits but also after Union and intimate Acquaintance with him Yea doubtless I account all things but Loss Phil. 3.8 for the Excellency of the Knowledg of Jesus Christ my Lord for whom I have suffered the Loss of all things and do account them but Dung that I may win Christ c. A true enlightned Soul looks first to Christ's Person as being affected with his Beauty and Sweetness of his Love and then to the Goods and Riches he possesseth As a Woman newly married looks first to her Husband and then to the Inheritance or else is little better than an Harlot 6. But did I say a Desire after Christ Be not mistaken to think that every Desire after him is a Sign of true Faith 1. It is a fervent Desire such desire him more than all the World That Soul pants after him and Union with him Psal 75.25 more than after Heaven and Glory It greatly endears Christ to the Soul He is the chiefest of Ten Thousand 2. 'T is such a Desire as in a hungry Man nothing will satisfy him but Bread so nothing will satisfy a true Believer but Christ the Bread of Life 7. If a Man hath true Faith he knoweth the Time when he was without it he knoweth he was once blind and without God and Christ I will not say he knows the very Instant when God wrought it in his Soul but he can say with the Man whose Eyes Christ opened Whereas I was blind I now see Jon. 9.25 8. And not only so but he knows the Way and Means by which he obtained it viz. either by Hearing or Reading or Meditating on the Word of God either in the free Tender of Christ to Sinners in general or to dejected burthened and heavy-laden Sinners in particular 9. Faith is usually obtained of God in a constant and laborious seeking and crying to him for it What Pains hath it cost you Sirs Precious Faith is not easily obtained to What Conflicts have you found within Satan ever makes strong Resistance there is nothing he strives to obstruct or hinder more 10. What Love to God hath thy Faith wrought in thee True Faith works by Love Mary believed and loved much 11. Hath thy Faith purified thy Heart Hast thou seen its horrid Filth and Pollution and dost thou long after Purity not only to have thy Sins pardoned but also purged away and the Power and Dominion thereof destroyed 12. What Alteration in the Course of thy Life hath Faith wrought Faith made Jordan go back There is a Turning the whole Man to God a glorious Change in every Faculty in Heart and also in Life Half my Goods saith Zacheus Luk. 19.8 Act. 19.19 I give to the Poor And in the Acts 't is said Those that used unlawful Arts burned their Books If any Man be in Christ he is a new Creature 13. Faith leads the Soul to receive Christ in all his Offices not only as
pure Psal 119. therefore thy Servant loveth it 5. He hath a good Conscience whose Conviction and Trouble for Sin is universal when it is deep when the Spirit searcheth into the bottom Come saith the Woman of Samaria Joh. 4 29 39. 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 Psal 119.80 but tenderly nourished 8. When a Man will suffer any Punishment or Loss before he will offer violence to his Conscience and sin against God 9. When Conscience cannot find any Sin hid spared born with or connived at in the Soul no sweet Morsel under the Tongue 10. When Conscience finds a Man the same in private that he is in publick and that he is not of a Pharisaical Spirit doth nothing to be seen of Men or for vain Glory's sake 11. When Conscience cannot find any Duty or Ordinance which the Soul is convinced of to be neglected tho he is exposed to Reproach thereby To obey God in Baptism is called the Answer of a good Conscience Conscience calls for obedience to this and to all other Ordinances of the Gospel when convinced of them 12. And lastly When Conscience beareth Testimony to a Soul that it loveth God and Jesus Christ above all things in this World c. He that hateth not Father and Mother c. cannot be my Disciple That is if he hath not a lesser Love to them for the lesser Love in Scripture is called a Hatred which our Saviour openeth in another place He that loveth Father or Mother more than me is not worthy of me and he that loveth Son or Daughter more than me is not worthy of me Phil. 3 9 10. c. Yea doubtless I account all things but Loss c. Quest How shall a Man get and keep a good Conscience Answ 1. He must get his Heart sprinkled with the Blood of Christ Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience c. See that you experience that the Blood of Christ hath as effectually purged your Consciences from dead Works Heb. 9.14 as the Blood of Bulls and Goats sanctified to the purifying of the Flesh 2. He must take heed of all such things as offend his Conscience Conscience is a very tender thing the smallest thing will make it bleed 3. He must take heed of evil aad corrupt Principles an erring Conscience is not a good Conscience 4. Labour to fit under a Soul-searching Ministry 5. Take heed of vain Glory and all secret Evil Conscience prieth into thy most inward Thoughts beware of speculative Sin 6. Labour to keep thy Tongue Whoso keepeth his Mouth and his Tongue keepeth his Soul from Trouble 7. Labour to bring thy Heart into every Duty beware of Hypocrisy 8. Do not grieve or offend thy Conscience in any thing tho the Matter may be in it self lawful yet thou must not do it if thou hast a doubt in thy Spirit about it Rom. 14.23 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 THE Seventh HEAD OF Metaphors Allegories and Similes WITH Other Borrowed TERMS Relating to the Church of GOD. The Church called the City of God Psal 87.3 Glorious things are spoken of thee O City of God Selah Psal 46.4 There is a River the Streams whereof shall make glad the City of God the holy Place of the Tabernacle of the Most High Isa 26.1 We have a strong City c. Isa 33.20 Look upon Zion the City of our Solemnity c. Isa 62.12 And they shall call them the holy People c. And thou shalt be called a City sought out not forsaken Mat. 5.14 Ye are a City set on a Hill that cannot be hid IN these places of the Holy Scripture Sion or the Church of God is called a City Sion was a Fort or Mount in Jerusalem and the Temple was built upon it hence the Church of the Jews was called as some conceive by this Name Zion because there they assembled but after it was a Name or Title given to the Church whether Jews or Gentiles Heb. 12.12 Ye are come to Mount Sion to the City of the Living God the heavenly Jerusalem God's People may be called by the Name of Sion or Jerusalem 1. Because we were naturally like Jerusalem the Forts of the Jebusites viz. Sinners and Enemies to God 2. Because by Grace we are overcome and conquered like as Jerusalem was by the true David 3. Because the Church is fortified by the Almighty for his own use and chief Place and Residence in this nether Creation 4. In respect of her Renown and Glory As Jerusalem was renowned above all Cities so God's Church is now above all People and Societies in the World 5. Because it is viewed and gazed upon by all Strangers she may well be compared to a Looking-glass as Zion signifies 6. In respect of her Laws for as the Law and publick Worship were at Jerusalem so Christ's Laws and publick Worship are maintained in the Church Hence God is said to love the Gates of Zion more than all the Dwelling-Places of Jacob. Psal 87.2 Observ The Saints or Church of God is the City of God or may fitly be compared to a City In opening of this Metaphor we shall shew the Nature Trade Government Privileges and Glory of the City of God Metaphor Parallel A City is a Place built by Men for a People to inhabit or dwell in THe Church is built by Christ for a Habitation for God Mat. 16.18 Vpon this Rock will I build my Church c. In whom ye are builded together for an Habitation of God through the Spirit Eph. 2.22 II. A City is usually compassed about with Walls that it may thereby become
Way the Truth and the Life John 14.6 3. The Statutes Precepts and Promises of the Law of Moses Thy Commandments are Truth Psal 119.151 v. 142. 4. The whole Word of God both Law and Gospel Thy Word is Truth John 17.17 Whereof you heard before by the Word of the Truth of the Gospel Col. 1.5 5. The Light of Nature in Man since the Fall to help him to know God so far as to leave him without excuse Which with-hold the Truth in Vnrighteousness Rom. 2.18 6. True Religion taught and contained in the Gospel Who hath bewitched you that you should not obey the Truth Gal. 3.1 Tit. 1.1 7. Truth of Grace Sincerity void of Deceit in Heart and Life I have walked before thee in Truth Isa 30.3 Thou lovest Truth in the inward Parts Psal 51.6 8. Fidelity and Faithfulness between Man and Man Jer. 5.1 2. 9. Judgment and true Justice Truth is fallen in the Streets 10. Most true far from all Deceit The Judgments of the Lord are Truth 11. Truth signifieth Sincerity from the Heart with assent of the Mind Psal 19.9 as one truly purposeth c. without Hypocrisy 1. But that which is principally intended by the Girdle of Truth according to Expositors is first the true Doctrine of the Gospel called the Word of Truth 2. Truth of Grace and Sincerity of Heart called 1 Cor. 5.8 The unleavened Bread of Sincerity and Truth By Loins is meant the Mind Gird up the Loins of your Mind c. A Christian should be of a sound Judgment he should be girt about as with a Girdle with Truth and Sincerity Hold the Mystery of Faith in a pure Conscience 1 Tim. 3.9 Maintain the true Religion and be sincere and upright in the Profession of it Why Truth in both these respects is compared to a Girdle will appear by what follows Metaphor Parallel A Girdle was of use in former times by Souldiers it was part of their Habit or Armour THe true Doctrine of the Gospel or the holy Principles of Religion and Sin erity are of great use among all Christ's Spiritual Souldiers in order to the arming of them compleatly II. A Girdle cleaves close to a Man when 't is well girt to him and it is not easily unbuckled by an Adversary II. So thâ— Truth of Christ should be fastened in â—ur Hearts and Judgments that we may not be wavering in our Minds Stand fast in the Faith c. 1 Cor. 16.13 Sincerity ought to cleave to our inward Parts as a Girdle doth to the Loins of a Man III. A Girdle compasseth a Man about III. So the Truth of Christ and Sincerity of Heart should compass Christians about they ought to keep always in the bounds of Truth and Uprightness God hath set Bounds to his People out of which they must never go we must not swerve aside to the Right-hand or Left nor play the Hypocrite for such that do so cannot be said to be girt about with Truth IV. A Girdle strengthens the Loins of a Souldier or him that is well girt therewith Jer. 1.7 Gird up thy Loins and arise and speak unto them all that I command thee 2 Sam. 22.40 be not dismaied as much as if God should say Isa 45. be strong for thy Work Thou hast girded me with Strength c. Their Loins shall be loosed Job 12.21 I will loose the Loins of the Kings He weakeneth the Strength of the Mighty the Girdle of the strong so the Heb. IV. The true Doctrine of the Gospel or that Religion that is according to Godliness joyned with Sincerity of Heart is the strength of every Christian or Souldier of Christ if he hath not this Girdle on his Loins are loose and weak and he is as unstable as Water as Jacob speaks of Reuben Let Truth go nay Gen 49.2 3. one Truth go and how doth it weaken our Hands or profess it with a false and deceitful Heart and how unable are such to stand against the Assaults of the Enemy On the other hand when a Person is well girt with Truth in both these respects he is thereby made strong and couragious V. A Girdle was used to gird on the other parts of the Souldiers Armour Let not him that girdeth on his Harness boast himself as he that putteth it off 1 King 20.11 V. Truth is that which fastneth or girdeth on every part of the Christian's Armour Sincerity compleats and perfects all what will a Man's Faith Hope Righteousness signify without the Girdle of Truth unless he keeps within the Bounds of Christian-Doctrine and is sincere and upright in the Profession thereof VI. Girding up the Loins notes a Preparation for Battel and War Thus David spake of Christ Gird thy Sword on thy Thigh Psal 45.3 O most Mighty Let not him that girdeth on his Armour boast c. VI. So the Apostle would have Saints stand or be ready to engage their spiritual Enemies Eph. 6.14 having their Loins girt about with Truth Such a Person is prepared to encounter with all Adversaries of the Soul We should be girt with the Truth and girt for the Truth that is as another Apostle speaks to contend for the Faith once delivered to the Saints Jude 3. We should be ready to dispute fight make War as good Souldiers of Christ Opponents are like Combatants Controversial Divinity saith Mr. Caryl is called Polemical Divinity Caryl on Job 38. pag. 35. Disputes are Word-Wars and there have been as hot Wars made by the Pen as ever were by the Sword Gird up now thy Loins c. saith God to Job The Lord seems to send him a Challenge to the Battel by a further Debate Arm thy self like a mighty Man get ready for the Duel for I am resolved to trie what a Man thou art in arguing A Saint being girt with Truth and Sincerity is fitted for any Conflict VII We read of girding up the Loins for Travel or when a Man is to take a Journey Thus Elisha said to Gehazi 2 Kin. 4.29 Gird up thy Loins and take my Staff in thine hand and go thy way It was the Fashion in those Eastern Countries where they wore their Garments long and ordinarily loose to gird them up by which they could travel the better VII So Christians should have their Loins girt about with Truth and Uprightness that they may be fitted and prepared to travel Heaven-wards God's People are Strangers and Pilgrims whilst in this World and are travelling to their own Country and to have their Minds well girt up with Truth will be a great Help to them in their Journey A Storm of Persecution may soon blow away the loose Garment of Profession if a Person be not girt with the Girdle of Truth and Sincerity VIII There is mention made of girding up the Loins in order to serving and attending on Business Which of you saith Christ having a Servant plowing or feeding Cattel will say unto him by
Thess 1.3 3. It is called the Faith of God's Elect Tit. 1.1 4. It is called unfeigned Faith 1 Tim. 1.5 2 Tim. 1.5 5. It is called Faith that works by Love Gal. 5.6 6. It is called Faith of the Operation of God Col. 2.12 7. It is called precious Faith 2 Pet. 1.1 8. It is called holy Faith 9. It is called the Faith of the Son of God It s excellent Names set forth its transcendent Nature 2. Faith is precious in respect of the Means of its procurement or the Price that was laid down for the obtaining of it viz. the precious Blood of Christ for had not Christ died we should never have had one dram of it it is given to us as the Fruit and Effect of his glorious Undertaking 3. Faith is precious in respect of the Fountain from whence it proceeds 4. Faith is precious in respect of the Means by which it is wrought in the Soul viz. by the Word and Spirit of God in a wonderful manner Eph 1.19 20. even like as God wrought in Christ when he raised him from the Dead 5. Faith is precious in respect of the Object it takes hold of or fasteneth upon viz. God the Father the Holy Spirit but more immediatly Christ crucified Ye believe in God believe also in me 6. Faith is precious in that it joins or unites the Soul to Christ it makes us one with him as it were Flesh of his Flesh Bone of his Bone a lively Member of that Body whereof he is the Head 'T is that which ties the Conjugal Knot between him and every Believer 7. It is the Eye of rhe Soul no Man without it can behold Jesus Christ nor the fulfillings of future Promises Abraham by Faith saw the Day of Christ 8. Hereby a Christian is made a Child of God To as many as received him Joh. 1.12 Gal. 3.26 to them gave he power to become the Sons of God even to them that believed on his Name Ye are all the Children of God by Faith in Christ Jesus 9. It is the only way or means God is pleased to take to deliver the Souls of Men from Sin Wrath and eternal Death 10. It is that which interests the Soul into all the sweet and precious Promises of the Covenant of Grace See Light 11. It is the Instrument of Salvation Believe in the Lord Jesus and thou shalt be saved 12. Faith is a most excellent and precious thing upon the account of the Fruits of it viz. Life Light Peace Purging Boldness at the Throne of Grace Joy in the Holy-Ghost Hope and good Assurance of eternal Life 13. Faith is precious in respect of that glorious Power and Virtue that is in it 'T is medicinable and the most Sovereign Antidote and Cordial in the World 1. It will expell Poyson 2. 'T will perfectly as it applies the Blood of Christ cure a wounded Conscience 3. It will bear up and revive a fainting Spirit Mat. 8.23 I had fainted unless I had believed 4. It is good against the Feebleness of the Knees and Weakness of the hands 5. It is a most excellent thing against Fear and Tremblings of the Heart But when he saw the Wind boysterous he was afraid and beginning to sink Luk. 8.23 Mat. 14.30 he cried saying Lord save me And immediatly Jesus stretched forth his hand and caught him and said unto him O thou of little Faith 6. Ezek. 36.26 It is a precious Remedy against the Stone of a hard Heart it will dissolve it break it in pieces and cure the Soul perfectly of it 7. It cures all manner of inward Deadness it may well be called lively Faith or Faith of the Operation of God 8. Col. 2.12 It is good against the Dimness of the Eyes it helps them that cannot see afar off 9. It is a most Sovereign Thing against evil Spirits it will resist the Devil and make him flie 10. It is excellent good to purge and work out all those noxious and evil Humors of the inward Man cleansing and purifying the Heart 11. It is good against the Falling-Sickness Believers stand by Faith but if through a Temptation they should fall Faith will help them up again David and Peter had not so much Faith as to keep them from from falling yet they had enough to raise them up again when they were fallen It is an universal Remedy it cures all the Diseases of the Soul so that we may say with the Woman let the Distemper be what it will If I can but touch the Hem of his Garment I shall be healed 14. Faith is precious because it shields and gloriously preserves the whole Soul from all Dangers it is that which works with and tends to the perfecting of all other Graces in us 15. It was by Faith that Saints in every Age of the Church Heb. 11. were enabled to undergo and suffer all those hard and bitter Tortures and Torments they met with for Christ's sake 16. It is that which helps the Godly to overcome the World 1 Joh. 5.4 He that is born of God overcometh the World and this is the Victory which overcometh the World even our Faith VI. Gold is often tried and refined in the Fire we read of Gold seven times refined The Refining-Pot is for Silver Prov. 17.3 and the Furnace for Gold VI. Faith is often tried in the Fire or Furnace of Affliction 1 Pet. 3.12 Think it not strange concerning the fiery Trial which is to try you c. He shall sit as a Refiner's Fire Mal. 3.2 3 and as a Purifier of Silver c. and purge them as Gold and Silver c. God this way tried Abraham's Faith together with the Faith of many others of whom we read I will bring the third part through the Fire and I will try them as Gold is tried Zech. 13.9 VII Tried Gold is much better than that which is not tried nor refined in the Fire VII Faith that is tried is of wonderful value much more to be prized than that which was never brought under Exercise How excellently did Abraham's and Job's Faith shine when tried The Trial of your Faith is much more precious than Gold tho it be tried in the Fire c. VII Gold tried in the Fire is of an enriching Nature if a Man has much of it it enriches him greatly We esteem him a very rich Man that hath great Store of tried Gold in his own Possession VIII So Faith that is tried in the Furnace is of a Soul-enriching Nature he that hath much of this Faith is a very rich Man a rich Saint James 1 5 God hath chosen the Poor of this World rich in Faith and Heirs of the Kingdom See more of the Nature of Gold in the Metaphor Gold where the Word of God is compared to it Metaphor Disparity GOld is naturally an earthy Sort of Metal 't is from beneath and therefore corruptible Not with
Iron 1 Tim. 4.2 VII A great and faithful Witness 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 Wickedness to lay violent hands or treacherously 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 treacherously 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 Witness 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 confounded 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 1 Cor. 4 5. 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 Adulteries 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 silenced and God shall be clear when he judgeth Rom. 2.15 16. Which shew the Works of the Law written in their Hearts their Consciences 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 't is better than a good Estate And for further Motives to this needful Duty 1 Consider Conscience keeps a Register of all thy Thoughts Words and Actions what you forget and is quite gone out of your Memories is set down in the Book of Conscience 2. Consider Conscience is a Witness an impartial Witness an Accuser of Evil and tho he lies still a great while he will rouse up at last and with his cruel Charges and Accusations accuse the Soul as in the Case of Joseph's Brethren And they said one to another Gen. 42.21 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 condemn the 1 Joh 3.20 21. 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 'T is he that is the gnawing Worm that never dies Mark 9.44 where the Fire shall never be quenched But 5. There is no bearing in this World the Pain and Torment of an accusing Conscience Tiberius the Emperor was so followed with Grief and Horror by his own Conscience that he confessed in the Senate-House he suffered Death daily and Charles the Ninth of France that Monster of Mortals after the dreadful Massacre could never endure to be awaked in the Night without Musick such was the dreadful Anguish and Horror he found in his own Conscience Francis Spira also may be here recited among the rest whose Conscience terrified him at that rate that the Account of his fearful Case is left to Posterity It was Conscience that put Judas into such an Amaze and forced him to hang himself after he had betrayed our Blessed Saviour And many other Examples both ancient and modern we meet with both of Men and Women that have destroyed themselves as not being able to bear the cruel Torments of an accusing Conscience and others from hence have confessed their Guilt and so
their Pasture X. Cant. 1 7 So the Saints and Church of God have a blessed Resting-place in the Time of the greatest Heat Temptation Affliction and Persecution or whatsoever may cause Disquiet and grieve them in the midst of which saith Mr. Ainsworth Christ giveth sweet Repose unto his Sheep they have Peace in Him tho Tribulation in the World Joh. 16.33 Isa 47.10 Psal 57.1 Isa 33.2 They shall not hunger nor thirst neither shall the Heat nor Sun smite them c. Vnder the Shadow of thy Wings will I make my Refuge until these Calamities be over-past Hence Christ is said to be as the Shadow of a great Rock in a weary Land XI Sheep have many Enemies as Lions Wolves Bears Dogs Foxes and the like and all their Safety stands only in the Care of their Shepherd otherwise these cruel Beasts besides Men who kill many in a Night would soon tear them to pieces XI So God's poor Flock have many strong and cruel Adversaries who would soon tear them in pieces and utterly destroy them were it not for the precious Love and Care of Jesus Christ Rom. 8.36 We are killed all the day long and accounted as Sheep for the Slaughter Zech. 11.4 hence called the Flock of Slaughter XII A Flock of Sheep love to feed and lie down together it is a difficult thing to scatter and divide them If they are frighted by an Enemy or pursued by Dogs Foxes or Wolves and should be separated they would soon get together again XII So the Saints of God do greatly love to assemble together Mal. 3.16 They that feared the Lord spake often one to another c. They that fear thee saith David Psal 119.74 will be glad when they see me because I have hoped in thy Word It is a hard thing to divide Christ's choice Sheep their Hearts are knit one to another as Jonathan's was to David's And if wicked Men like Dogs and Wolves do endeavour to scatter them by Persecution they will soon get together again as is signified Acts 4.23 And being let go they went to their own Company c. XIII A Flock of Sheep are subject to take Soil and Filth and therefore have need of washing XIII So the Godly and Faithful in Christ Jesus are very subject as they are in themselves to contract much Guilt and Pollution Sin being of a defiling Nature and therefore it is they are washed by their Shepherd If I wash thee not Joh. 13. thou hast no part in me The believing Corinthians are said to be washed they were before very unclean and filthy Such were some of you but ye are washed 1 Cor. 6.11 but ye are sanctified but ye are justified in the Name of our Lord Jesus and by the Spirit of our God who hath loved us and washed us from our Sins in his own Blood Rev. 1.5 XIV Sheep will live where other Beasts cannot they will live upon very hard and barren Commons where the Grass is exceeding short and yet seem very well contented XIV So the sincere and truly gracious Soul can live by Faith in a Time of Want and Scarcity when the Hopes of other Men die and pine away And tho the World frown upon them and they cannot see which way by an Eye of Sense they should subsist yet they make a good Shift to live upon the Providence of God who careth for them and are very contented and satisfied with such Pasture that God is pleased to put them into Altho the Fig-Tree shall not blossom Hab. 3.17 18. neither shall Fruit be on the Vine the Labour of the Olive shall fail and the Fields shall yield no Meat the Flocks shall be cut off from the Fold and there shall be no Herd in the Stall Yet will I rejoyce in the Lord and joy in the God of my Salvation XV. There are oftentimes in a Flock of Sheep some Goats XV. So in the Church of Christ are some evil and corrupt Members Mat. 13.47 or such who are none of Christ's Sheep Hypocrites such as are unsound at Heart who are also called Goats XVI Sheep are very fruitful they multiply in a little Time exceedingly tho many are killed by Butchers XVI So the Church of God is fruitful Acts 12.40 41. from a few they have often encreased to a great Multitude Nay tho they have been many of them slaughtered by the persecuting Butchers of Babylon yet they have rather multiplied the more from whence that Maxim grew The Blood of the Martyrs is the Seed of the Church VII In a Flock of Sheep are likely some fat and strong and some lean Ones and the strong are sometimes observed to run upon and abuse the weak being grown very wanton these sometimes leap over the Fold and the Shepherd hath much trouble with them XVII So amongst the Flock of Christ are some fat and rich Saints and some poor and lean Ones who do not thrive you may take it both in a temporal and spiritual Sence There are also some whom God rebukes and threatens who are grown so head-strong that they are waxed wanton and haughty that they oppress and abuse the Poor and these God saith he will destroy Ezek 34.16 they being grown fat like Jeshurun kick against the Lord and will not live in subjection to his Church nor abide in the Fold XVIII Sheep are sometimes separated from the Goats for some special occasion known to the Shepherd XVIII So the Sheep of Christ in the last Day shall be separated from the Goats Mat. 25.32 33. by the Lord Jesus Before him shall be gathered all Nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats and he shall set the Sheep on his Right-hand and the Goats on his Left Metaphor Disparity SHeep may be lost and torn in pieces and utterly destroyed by Lions Bears c. BUt none of Christ's Sheep can be lost nor perish Mat. 10.28 Joh. 10.27 28. tho the Enemy may kill or destroy their Bodies yet they cannot destroy their Souls My Sheep hear my Voice and I know them and they follow me and I give them eternal Life and they shall never perish neither shall any pluck them out of my hand My Father that gave them me is greater than all and none is able to pluck them out of my Father's hand Touching other Properties and Things relating to Christ's Sheep see the Metaphor Christ the good Shepherd The Church compared to a House 1 Tim. 3.15 But if I tarry long that thou mayest know how thou oughtest to behave thy self in the House of God which is the Church of the Living God c. Heb. 3.6 But Christ over his own House whose House are we c. THe Church of Christ is compared to an House the great God whose Throne is above hath also a Dwelling-place here below Metaphor Parallel See Vartue's Parallels p. 400. A House
Judgment make haste their Consciences being thereby awakened by the Lord to get into that Place of Security God hath provided for them viz. the Rock Christ who is called an Hiding-Place Isa 32.2 IX There are many Sorts of Worms IX So there are many Sorts of Men Worms 1. Some great and some small Ones and yet all are but Worms 1. So there are some great Men mighty Ones of the Earth as Kings c. and some small or poor Men but yet all are but Worms weak and contemptible Creatures in God's sight David called himself a Worm I am a Worm and no Man c. Psal 22 6. 2. There are some Dunghil-Worms who love to abide or live in Dung and Muck of the Earth 2. So there are some Men whom we commonly call Muck-worms who delight in nothing more than in the Dung or Filth of the Earth or Muck of this World their Hearts and Hands are always in the Earth Take them out of this Filth and they are as dead Men and let them alone and you shall presently see them craul to their old Delights Nothing but the World is in their Mouths they wallow in their filthy Lusts and Earthly-mindedness as the Swine tumbles in the Mire III. There are some Worms very loathsom such as breed in rotten putrified Flesh which are called Carrion-Worms 3. Such a Worm is a wicked Man a Vermine a Worm that breeds in Corruption as it were a loathsom Creature in God's Sight See the Head of the Metaphor 4. There are some Worms that deceive the Eye seeming to be what they are not Many have thought they had seen Fire in the Night when they have cast their Eye upon them in the place where they have lain These are called Glow-worms R. W. tells us a Story of a Parson that in the Night being drunk casting his Eye upon one of these Worms having his Pipe of Tobacco filled went bodily towards it crying out Fire I hope Fire I hope When the Light comes these appear to all to be but Worms 4. There are some Men who deceive their Neighbours They take them to be holy and good Men precious Saints of God and yet are greatly mistaken in them they being no better than painted Sepulchers meer Hypocrites and notwithstanding their outward Shew of Holinesss and Sanctity are but Earth-Worms having the World viz. external Advantage or vain Glory in their Eye as the great Thing they aim at in their Profession and in the Day of Christ they will appear to be what in truth they are 5. There are some very hurtful Worms who spoil Trees Flowers and the Fruits of the Earth See Joel 1.4 Amos 4.9 Such are the Palmer-Worm the Caterpillar and the Canker-Worm Which Sort of hurtful Vermin God hath often brought upon a People and Nation as a Punishment of their Sins 5. So there are some Men who like to these Worms are of a very hurtful Nature and endeavour to spoil Christ's spiritual Trees Flowers and precious Fruit c. They are called Locusts or Caterpillars by the Holy-Ghost Rev. 9.3 they are said to come out of the Bottomless Pit And to them was given Power as the Scorpions of the Earth have Power c. By these Locusts are meant as Franciscus Claudius a Carmelite Fryar and others expound the Place as is noted by Mr. Wilson ' those great Swarms of Popish Priests Friars Monks Cardinals even the whole Popish Hierarchy and Pontificial Clergy These are fitly likened unto Locusts which are a little vile Vermine springing as some say out of Smoke c. And truly this is made too evident of that Sort of Men this day in England and other Nations of Europe Never were a more destructive Generation of vile Vermine in the World none make or threaten to make greater Spoil of Christ's Vineyard and precious Fruit-Trees than they And in that they are let in upon us we may plainly read God's Displeasure against us thereby and nothing but unfeigned Repentance and Reformation will doubtless free this poor Nation from them for at this very time we are sadly plagued and pestered with them See God an Husbandman 6. There are also some profitable Worms who are very laborious and cloath the World with Silk and they are called Silk-Worms 6. This Sort of Worms resemble the laborious and faithful Ministers of Christ who spend themselves in Preaching and in divine Prayer and Meditation that so they may enrich Mens Souls with Grace and true Vertue These as Instruments in God's Hand may be said to cloath Men and Women with Silk or gloriously adorn their better Part tho hereby through Zeal and faithful Industry for God's Glory they waste and consume their own Carcases spending and being spent as the Apostle speaks X. The House or Place of divers Worms is the Earth they lie hid in the Ground X. So Man who is a Worm must take up his Place for a short time in the Earth The Grave is my House saith Job Job 17.13 the Place appointed for all Living This Worm must go to his Fellows to the Worms Inferences BY this we may see what a poor thing Man is The mighty Ones of the Earth who boast of great Matters are but Worms And if Man be but a Worm why doth he swell above the Clouds as if he would make his Nest among the Stars when as he must shortly fall among the Clods and be eaten of Worms 2. Take heed of having Mens Persons in Admiration it is a vain thing to give flattering Titles to others As it becomes us not to reproach or vilify any Man tho all Men are but as Worms so it is a God provoking Evil to flatter Men thereby creating high thoughts in them of themselves as some once served Herod crying out It is the Voice of a God and not of a Man But the Almighty Acts 12.22 to shew how much he abhorred such as gave not him the Glory made them know he was but a Worm and therefore the Angel of the Lord smote him and he was eaten up of Worms 3. Be not envious at others tho more rich and honourable than thee The greatest of Men are but Worms and tho some sparkle and shine in outward Glory and Splendor and seem to excell every way yet they may be but like Glow-worms 't is but for a Night they seem like Stars in the Morning they will appear like others 4. Let us learn from hence not to overvalue our selves nor our Lives What is the Life of a Worm 5. What Fools are the Wicked of the Earth to muster up their Force against God's People Whom do they come out against It is but against a Worm Could they prevail what Honour would they gain by it Is it so great a matter to destroy a Worm for so Jacob in his low Estate is called Fear not thou Worm Jacob. But let them know this Worm hath a mighty God to take its part I will help
House of the Lord all the days of my Life c. XII A dear Child will strive to imitate his Father and walk in his Steps in all things that are just and right Thus Solomon was exhorted to follow the good Example of his Father David XII So a dear Saint takes care to follow God Be ye Followers of God Eph. 5.1 as dear Children Be ye holy for I am holy That is the Precept and a sincere Soul labours so to be it is his great desire to be like God and Christ as near as he can Be ye Followers of me as I am of Christ Jesus 1. A Saint strives to follow God and Christ in Love We are taught of God to love one another 2. In Humility What a Pattern hath God in Christ laid before us herein Mat 11.28 Phil. 2.5 6 Learn of me saith our Saviour for I am meek and lowly in Heart c. Let the same Mind be in you which was also in Christ Jesus 3. In being merciful and kind to all Be ye merciful Mat. 5.45.48 as your Father that is in Heaven is merciful 3. In hating and abominating that which is evil God loaths Sin and so doth every sincere Christian 5. In Forgiveness they strive to be like God in this He is ready to pardon forgive and forget Injuries done to him and so ought his Children Eph. 4.34 And be ye kind one to another and tender-hearted forgiving one another as God for Christ's sake hath forgiven you God forgiveth freely universally and for ever so must they Inferences LAbour to follow God as dear Children 1. Sincerely not in Hypocrisy not for Loaves 2. Speedily do not defer it I made haste saith David c. 3. In whatsoever he commands you 4. Diligently 5. Follow him through all Difficulties and Hardships as Caleb did c. and as Ruth followed Naomi 6. Follow him humbly 7. Follow him joyfully 8. Follow him when others leave him 9. Follow him constantly even to the end 10. And lastly follow none but him forsake all those that would lead you astray Christ's Sheep will not follow Strangers they will follow God and not Baal II. From hence every one may perceive whether they are God's Children yea or no. III. This shews also what great Dignity God hath conferred upon Believers Behold what manner of Love is this God hath bestowed upon us 1 Joh. 3.1 2 that we should be called the Sons of God If David thought it no small thing to be Son in Law to an earthly King what an Honour hath God conferred on us Rom. 8. IV. Saints may from hence read their Privileges If Children then Heirs Heirs of God and Joynt-Heirs with Christ. Saints compared to Heirs Rom. 8.17 If Children then Heirs c. Rev. 21.7 He that overcometh shall be Heir of all things Note The Saints of God are Heirs Heirs of God Heirs of all things c. Heirs Parallel THe First-born had a Princely Power and Dominion over their Brethren who bowed down before them they were next their Fathers in Honour THe Saints are made Kings to God are called Kings and Princes Isa 32.1 A King shall reign in Righteousness and Princes shall decree Judgment They shall have Dominion over the Mighty of the Earth in their Day They are next to Christ in Honour Rev. 3.21 and shall sit upon the Throne with him II. The First-born were Priests in their Father's Family till the Levites came in II. The Saints are Priests as well as Kings to God Rev. 1.6 1 Pet. 2.5 He hath made us Kings and Priests c. They are called an holy Priesthood to offer up a holy and acceptable Sacrifice unto God III. The First-born had the Inheritance the rest had but a Piece of Money And to this day we see that Men use to make their Inheritance over to the First-born and besides the Inheritance they had a double Portion of Goods III. The Saints have the eternal Inheritance made over to them the World hath but a small Allowance for all they have amounts to no more than Vanity God giveth himself and all he hath to Believers they have a double Portion an Hundred-fold in this Life and in the World to come Life everlasting IV. An Heir sometimes stays a great while before he comes to the full Possession of the Inheritance and until then he is under Tutors and Governors and differeth but little from a Servant IV. The Saints patiently wait a while being under Age before they come to the full Possession of the Inheritance purchased for them by Christ and until they come to full Age they are under Tutors and Governors who deal hardly with them and they seem not to differ from Servants V. The First-born had a peculiar Sort of Apparel whereby they were distinguished from others such was Esau's goodly Raiment which Rachel put upon Jacob. V. The Saints are cloathed with a goodly Raiment viz. the Righteousness of Christ Holiness is the Saints Livery whereby they are distinguished from the rest of the World VI. The First-Born had the Blessing annexed to them and unless they were supplanted as Esau was by Jacob they were blest of their Father especially when their Fathers were at the point of Death VI. The Saints are the Blessed of the Lord none can take either Birth-right or Blessing away from them they are blessed and shall be blessed The Lord Jesus blessed them at his Departure and that Blessing shall never depart from them Heirs Disparity AMong Men all a Man's Children are not Heirs nor can they fully possess the same Estate entirely to themselves as if but one had it BUt all the Saints are Heirs together they are all Joynt-heirs and yet every one hath all to himself They have all one and the same Father one and the same Christ one and the same Spirit the same Apparel the same Grace all one Faith Hope c. all the same Promises same Attendance viz. the holy Angels the same Crown Kingdom and Eternal Inheritance II. Heirs among Men have but a small Inheritance What is all this World Luther called all the Turkish Empire but a Crust God casts to a Dog II. But the Saints are Heirs of all Things Heirs of Heaven and Earth too Heirs of God And what is there more what can a Man ask or desire to have would he have more than all III. An Heir among Men is often deprived by Force or Craft of his Title and turned out of all III. But the Saints cannot by Force or Fraud be deprived of their Title to Eternal Life That it may be sure and firm to them it is made over to them by the Oath of God See Light in the First Volume Saints compared to Eagles Isa 40.31 But they that wait upon the Lord shall renew their Strength they shall mount up with Wings as Eagles Psal 103.5 Who satisfieth thy Mouth with good Things so that thy Youth is renewed like the
Word of God because the Wind blows or it rains or he hath wearied himself the day before and so cannot rise early enough or it is a great Way and the Ways are bad c. Yet he knows in his Conscience that if there were but a good Bargain to be bought or some worldly Advantage to be had tho it were not above the Value of half Five Pound all these Obstructions would be nothing But perhaps some Sluggards may get over these things and yet if there lie other Difficulties in the Way they cannot hold the Plough of the Gospel if there is a Blast of Persecution feared he knows not how to encounter with that And thus the Sluggard discourages himself VIII The Sluggard tho he is so slothful as to hide his hand in his Bosom and is grieved to bring it again to his Mouth yet he is wise in his own Eyes Prov. 26.16 The Sluggard is wiser in his own Conceit than seven Men that can render a Reason VIII So the spiritual Sluggard tho he is monstrous idle prays as if he prayed not and reads as if it were a Burthen to him and hears the Word with no delight his Heart is asleep and perhaps his Eyes too yet he is very wise in his own Conceit Notwithstanding he is such a poor carnal worldly Wretch he hath high Thoughts of himself and cries out when reproved I know as much as you mind your own Matters every Tub shall stand upon its own Bottom why do you trouble your self with me Thus every Man is right in his own Eyes but the Lord pondereth the Heart Prov. 21.2 IX The Sluggard is a Man that seems to desire but a little time and then he will awake Yet a little Sleep yet a little Slumber yet a little folding of the hands to sleep c. As much as if he should say Let me alone yet a little I will sleep but a little longer let me have a little more Sleep c. IX So the spiritual Sluggard seems also to desire but a little time to gratify his Flesh and please his sensual Appetite to walk in ways of Vanity and sin against God I will saith an ungodly Person repent or 't is my purpose to reform my Ways but let me alone a little longer 't is time enough yet 'T is a great while to Day saith the Sluggard when one comes to awake him early in the Morning so saith the Sinner 'T is a great while before Christ will come or before old Age and Death will come in his Heart therefore he is resolved to continue in his evil and ungodly Courses a little longer Yet a little Sleep yet a little Slumber yet a little folding of the Hands to sleep Pray observe how sweet Sleep seems to be to a Sluggard so the Ways of Sin and Vanity seem sweet to an unconverted Man And as hard Labour is grievous to such a Person so is Godliness I mean strict and real Godliness Godliness in the Power of it to an unsanctified Heart X. Lastly A Sluggard cannot abide to be disturbed O let me lie let me sleep what ado you make is the Voice of a slothful Man X. A Sinner or spiritual Sluggard cannot endure to be disturbed the Thoughts of Death are to him like the Hand-writing on the Wall Dan. 5. he loves not that Conscience should call upon him to awake him nor Ministers nor any Friends he hath nay such as would or do strive to rouse a Sinner are the unwelcomest People in the World to him Repent repent what ado is here saith the graceless Soul can you not let me alone pray do not trouble me You know who sent away Paul being unwilling to hear any more at that time Inferences THis shews what a sad and dangerous Condition Sinners are in they are not only asleep but in a dead Sleep and know not how near eternal Ruine they are II. We shall endeavour therefore to awaken the Sinner out of his deep Sleep 1. Sinner God calls aloud upon thee Awake thou that sleepest and arise from the Dead How long wilt thou sleep O Sluggard 2. God hath called not only loud but long upon you Consider what Danger you expose your Souls unto you put an Opportunity into the Devil's hands to destroy you How easy is it for a weak Enemy to destroy a mighty Champion when he is asleep Jael a Woman soon destroyed Sisera when he was asleep 3. May I not say Sinner the Philistines are upon thee and thy Soul is in danger of being made a Prey for ever 4. Many ways hath God used to awaken thee He hath employed his Ministers he hath set Conscience on work he hath brought forth many dreadful Judgments and all to awaken thee and shall all Means fail and be insufficient 5. Thou losest many choice Blessings by lying thus asleep in thy Sin 6. There is Grace offered you Pardon offered you Peace offered you and will not this stir you up Nay more than all Christ is offered you Heaven offered you a Kingdom and Crown of endless Glory is offered you Soul rouse up and look about consider the Opportunity that is now in your hands will not Life and Light Pardon and Peace God and Christ Heaven and Happiness do you much Good Prov. 6 8 9 7. 'T is Harvest-Time Go to the Ant thou Sluggard consider her Ways and be wise She provideth her Meat in the Summer and gathereth her Food in the Harvest And shall such a small and contemptible Animal be wiser than you 8. The Harvest will soon be gone the Day of Grace be over and then it will be too late Jer. 8.20 The Harvest is past the Summer ended and we are not saved 9. If you will not sow now because it is cold you are like to begin Harvest and have nothing viz. at the End of the World and then you will say Lord Lord open unto us and he will say Verily verily I know you not depart from me ye Workers of Iniquity 10. Let me tell thee thou art just ready to drop into Hell thou sleepest in a dangerous Place awake Sinner or thou art damned If thy House were all on fire and thy Neighbours should not cry out to thee to save thy self thou wouldest conclude they were without all Bowels of Humanity Sinner this is thy Condition thy Soul is on a flame see what Sin that evil Spark hath done I can do no less than cry out Fire Fire wilt thou sleep and be burnt for ever The Lord awaken thee III. Let Saints bless God they are awakened out of their sleepy State IV. Let not Satan this World nor any other Enemy lull you asleep again Let us not sleep as do others Christians are subject to fall into a spiritual Drouziness see Mat. 25.1 2 3 4 5 6 7. O cry therefore with David Lord open thou mine Eyes lest I sleep the Sleep of Death Quest Some may say From whence doth it arise
down the Cudgels they set their Wisdom against God's Wisdom and try if they can counter-work him in the Ways of his Providences Now what a folly is this God is as a consuming Fire and Man is as Stubble fully dry See what Jehovah himself saith upon this account Who would set the Bryars and Thorns against me in Battel I would go through them Isa 27.4 I would burn them together Now is not he that takes up Arms against such an Enemy that commands Heaven and Earth a Fool He whom all the Forces of Earth and Hell are not able to withstand who at a Word of his Mouth makes Frogs invade Pharaoh and Stars to fight against Sisera who makes the Hills and Mountains quake and tremble before him c. He is wise in Heart and mighty in Strength Job 9.4 who ever hardned their Heart against him and prospered V. Is not he a Fool that hath not Wisdom enough to direct himself But then what will you say of him that will not follow the Counsel and Direction of the Wise Tho he is told the Way that he is in will bring him into a Lion's Den or if he step one Step further he will fall into a Furnace of Fire yet resolveth to go on notwithstanding he confesseth he hath no ground to question the Truth of that which is in Faithfulness told him V. Wicked Men have not Wisdom enough to direct themselves but that which adds to their Folly is this They will not take the Counsel of the wise God nor the Direction of his faithful Ministers Tho they are told day by day that if they proceed and go on in the Ways they are in viz. swear lie whore be drunk c. they must perish and be damned for ever and that they know not but the next time they commit any of those Sins they may fall into the Lake that burneth with Fire and Brimstone yet they will go on and continue in their Sins contemning all Advice and Counsel tho they have not the least ground to question the Truth of what is declared to them since the Word of God saith positively Except ye repent ye shall all likewise perish And that the Vnrighteous shall not inherit the Kingdom of God neither Fornicators nor Idolaters nor Adulterers nor Effeminate c. nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners And now tho they know they are guilty of some of these or the like Sins yet they resolve to live in them and therefore are Fools VI. Is not he a Fool that is not able to judg of the Nature of Things or of Times or Occasions and from hence is angry with every thing that sutes not with his Nature or foolish Humor He will be angry with the Sun if it shine hotter than he would have it and with the Winds if they blow harder than he would have them he likes not the Winter nor would have it ever rain VI. Wicked Men are such Fools that they know not the Nature of Things Times nor Occasions He is offended with those Ways of God that cross his sinful Appetite he would fain have God yield to him and order Things that suit his filthy Lusts If the Word forbid all Sin and would if it might kindle upon his Heart and Conscience burn up and destroy all his Lusts presently he cries out 'T is too hot and therefore strives to put it out In a word he would be saved in a way of Sin i. e. have his Wounds healed and yet the Sting let alone in the Flesh he would be well but take no Physick would go to Heaven but never walk in the way to it he would not be naked and yet will put on no Clothes c. and therefore a Fool. To vex and be angry at the Troubles that fall upon us or at the Hand of God which sends them is a high Point of Folly VII A Fool will take Brass Counters for Gold and be pleased with Bugles more than with Diamonds When an Heir saith Mr. Caryl is impleaded for an Ideot Caryl on Job c. 5. p. 182. the Judg commands an Apple or a Counter with a Piece of Gold to be set before him to try which he will take and if he take the Apple or the Counter and leave the Gold he is then cast for a Fool and unable to manage his Estate for he knows not the Value of Things or how to make a true Election VI. Wicked Men are thus foolish and more for when Bugles and Diamonds Counters and Gold are set before them they leave the Diamonds and the Gold and please themselves with those Toyes and Baubles when which is infinitely more sottish Heaven and Hell Life and Death are set before them they chuse Hell rather than Heaven and Death rather than Life they take the mean transitory trifling Things of this World before the Favour of God the Pardon of Sin a Part in Jesus Christ and an Inheritance amongst the Saints in Light they prefer a Moment's time of sinful Ease and Pleasure before an Eternity of Joy and Glory in Heaven they prefer the Creature above the Creator they labour more for the present Good of their Bodies than for the eternal Good of their Souls which are ten thousand times of greater Worth And do not these things demonstrate fully that they are Fools VIII Is not he a Fool that feeds on Husks Gravel and Ashes and yet thinks he feeds on the best Food he lives among Swine and feeds as they feed and yet is contented VIII Wicked Men are said in the holy Scriptures to feed on Husks Gravel Isa 45.20 and Ashes by which is meant the Pleasures Profits and Honours of this World for what is it that they feed upon or take delight in but these Things Take away their outward Enjoyments or the Comforts of this World and their Hearts like Nabal's will die within them or like a Man that pines away for want of Food for alas they have nothing else to support their Spirits And whilst they feed upon these things they conclude they feed upon the best Food and enjoy the chiefest Good yet they never have a real Taste of the Love of God in Christ nor do they know how good the Lord is nor will they make Trial tho they are invited to come and buy and eat that which is good and let their Souls delight themselves in Fatness The Prodigal would fain have filled his Belly with Husks that the Swine eat Luk. 15.16 wicked Men being intended by the Swine in that Place but no Man gave to him IX Is not he a Fool that thinks 't is time enough to sow when he should reap When he should gather in his Harvest he begins to sow his Seed or when he sows Tares thinks to reap Wheat That Work that would take up the whole Time of his Life he thinks may be done on a Death-Bed or in an Hour or two at the end of
have paid the utmost Farthing Inferences HOw may this humble sinful Mortals What little cause have any of the Chrildren of Men to boast of their Riches Alas they are whether they know it or no exceedingly in Debt they are worth nothing and whether they believe it or not Death will convince them of it 2. It may stir up the Hearts of the Godly to pity Sinners when you see poor Prisoners that are in Prison for Debt crying out of the Grates Bread Bread for the Lord's sake how ready are you to pity them but how more doleful is that Cry of the rich Glutton in Hell for a drop of Water to cool his Tongue and none is given to him 3. It speaks much Comfort to Believers who have through that redemption that is in Christ obtained the forgiveness of all their Debts Oh! what a Blessing these things being considered is pardon of Sin Let thy Soul with David Bless the Lord and all that is within thee praise his holy Name who forgiveth all thine Iniquities Psal 103.1 2 3. who healeth all thy Diseases who hath freed thee from thy Sins and the Punishment of them Wicked Men the Rod of God Isa 10.5 O Assyrian the Rod of mine Anger THe Ungodly and bloody Persecutors of the Lord's People are called his Hand his Rod and his Sword Deliver my Soul from the Wicked which is thy Sword from Men of the World which are thy Hand O Lord Psal 17.13 14. Parallels I. A Man smites such as have offended him with his Hand and with a Rod or Sword So God makes use of the Wicked as an Instrument to chastize his Children when they transgress his Law and grievously sin against him II. As a Hand or Rod lays on harder or softer Blows according to the Pleasure and Purpose of him that strikes So God lets the Wicked out upon his own People to oppress and afflict them as he fees good either in a milder or more severe manner III. When a Father hath chastized his Children sufficiently and throughly humbled them he sometimes casteth the Rod into the Fire So when God hath by the Wicked who are his Rod throughly humbled his People and taken away their Sin he will throw the Wicked their bloody Persecutors into the Fire of his Wrath For yet a very little while Isa 10.25 and the Indignation shall cease and mine Anger in their Destruction Wicked Men compared to Tares Mat. 13.38 The Tares are the Children of the Wicked One TAres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Varineus quia amet triticum illud ut umbra corpus sequitur imitatus simul arescit ac si esset de tritici genere i. e. Because it loveth the Wheat and imitates it as the Shadow imitateth the Body and groweth up with it as if it were of the same kind with the Wheat It should not saith one be translated Tares but evil Seed It is that which we call the deaf Ears that grow up with the good Corn and cannot be discerned till the Harvest Liegh's Crit. Sacr. and then it proves naught for Tares and Fitches are soon discerned and pluck'd up The Enemy sowed Tares v. 15. i. e. corrupted Ungodly Men are compared to Tares Tares saith a noted Writer is a Sort of Grain that groweth in the Eastern Country therefore those that are called Tares amongst us I suppose are not the Tares our Saviour alludes to Metaphor Parallel TAres are a low and base Sort of Grain of little worth or esteem in comparison of Wheat and some other Grain SO the Children of the Wicked One are a base and contemptible Sort of People in comparison of the Children of God II. If Tares are sown amongst Wheat it is done by the Hand of an Enemy out of spite and malice to the Injury and Loss of the Owner of the Field II. So the spiritual or metaphorical Tares viz. the Children of Belial that grow in the Field of this World were first sowed by the Devil he is that Enemy who did it i. e. He infused by his Spirit through the Corruptness of Mortals that evil Seed into their Hearts from whence these Tares spring out of spite and Malice to God himself whose is the Field and also out of spite and malice to Mankind III. Tares growing among Wheat do hurt and prejudice the Wheat hindering its growth and flourishing III. So the Ungodly or Children of the Wicked One dwelling with or among the Saints hurt and greatly prejudice them hindering their Growth in Grace and Godliness Saith David Psal 120.6 Wo is me that I sojourn in Mesech that I dwell in the Tents of Kedar It is a hard Matter to keep our Garments clean and no way to defile them living in the midst of a wicked and ungodly Generation Who can touch Pitch and not be defiled therewith The Israelites dwelling among the wicked Natives of the Land of Canaan Psal 10 6.35 36. 't is said learned their Works and served their Gods IV. Tares as Wilson observes are so like Wheat whilst they are in the Blade as hardly the one can be discerned from the other IV. So Hypocrites seem so like true and sincere Christians that for a while the one can hardly be known from the other V. The Man who had Tares sown amongst the Wheat in his Field whilst Men slept would not suffer his Servants to pluck them up lest some of the Wheat should be pluck'd up with them but let them grow together until Harvest and then commands the Reapers to separate the one from the other and the Wheat to gather into his Barn but the Tares to cast into the Fire from whence it appears that those Tares were good for nothing but Fuel for the Fire c. V. So the Almighty tho there be many Hypocrites Hereticks and Reprobates in the World would not have Magistrates or others to pluck them up for their Errors or Heresy only that is destroy them or take them away by corporal Punishment and Death lest they pull up and destroy some of his precious Saints with them instead of those Children of the Evil One but would have them live or grow together in the Field of the World until the Harvest that is the End of the World The Field is the World Mat. 13.38 39 40 41. the good Seed an the Children of the Kingdom but the Tares the Children of the Wicked One. The Enemy that sowed them is the Devil the Harvest is the End of the World and the Reapers are the Angels As therefore the Tares are gathered and burnt in the Fire so shall it be in the End of the World The Son of Man shall send forth his Angels to gather out of his Kingdom all things that offend and them that do Iniquity And shall cast them into a Furnace of Fire there shall be weeping and gnashing of Teeth Inferences THis may put every Christian upon the Search and Examination of
come upon them partly by the Pride abominable Lust and Extravagancy of their Parents and partly by their own Idleness Lust and Prodigality Even so the spiritual Want and Poverty of Men was in part brought upon them by the Sins of our first Parents and partly by their own actual Sins This is the State of unregenerate Persons they are all even thus poor and miserable And happy are they who see this to be their Condition Mat. 5.3 Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Those who see their own Wants Poverty and Misery shall out of the Fulness of Jesus Christ be supplied with whatsoever they need for tho Man naturally be so poor that he hath nothing can do nothing and hath no earthly Friend or Brother that can do any thing for him and besides he owes ten thousand Talents and is worth no regard nor pity yet the eternal God hath found out a Way for the manifestation of his own glorious Grace and Bounty to enrich him and make him happy for ever 2 Cor. 8.9 He that was rich became poor that we through his Poverty might be made rich Disparity POor Men are full of Complaints they commonly bewail their Poverty and would gladly have all their Wants supplied and be made rich if they knew but which way it might be done But wicked Men tho they are poor so poor and miserable as hath been shewn yet they are contented being wofully blinded by the Devil c. So that tho they are daily told how they may be made rich yet they slight all Advice and Counsel and stubbornly refuse the Riches of Grace and Glory The Heart of a wicked Man compared to a Rock Jer. 23.29 And like a Hammer that breaks the Rock in pieces Ezek. 11.19 And I will take away the stony Heart c. Luke 8.6 And some fell upon a Rock c. Zech. 7.12 They made their Hearts as an Adamant-Stone NOte The Hearts of Sinners are like Rocks or wicked Men have stony and rocky Hearts Parallels A Rock is a barren and fruitless Place what will grow upon a Rock So the Hearts of wicked Men are barren and unfruitful to God they bring forth no spiritual Fruit to him II. Rain cannot enter nor soak into a Rock but as it falls so it glides off and runs away So the spiritual Rain of Heaven viz. God's Word tho it falls never so powerfully upon ungodly Men it will not enter into their Hearts My Word hath no place in you saith Christ c. Good Doctrine and heavenly Counsel glides off of these spiritual Rocks like Rain from a Rock or high Mountain III. Rocks and Stones are naturally rough and unfit for use until they are hewed and squared c. So the Hearts of wicked Men are naturally rough and unfit for any spiritual use until they are hewed by the Ax and Hammer of the Word Hos 6.5 I have hewed them by the Prophets IV. A little thing will not break a hard Stone or a flinty Rock c. So a little Matter will not break a stony or rocky-hearted Sinner God strikes often and strikes hard gives many a Blow upon their Hearts by his Word and by his Spirit and sometimes by Afflictions before their Hearts will yield or break in pieces V. He that will break a Rock in pieces or hew Stones to make them fit for use must have a meet and convenient Instrument So God makes use of a right and fit Instrument to break in pieces the hard and rocky Hearts of ungodly Men viz. his blessed Word in the hand of the Spirit Is not my Word like a Hammer Jer. 23.29 that breaks the Rock in pieces VI. A Man many times employs Workmen to break a Rock and hew Stones So God employs his Ministers as Work-men in his hand to break these spiritual Rocks and hew these rough and ragged Stones to make them fit to lay in his spiritual Building I have hewed them by the Prophets Hos 6.5 VII Seed that falls upon a Rock or stony Place tho it doth spring up it soon withereth away if the Fowls of Heaven do not pick it up So the Word of God if it be sown upon stony and rocky-hearted Sinners tho it may seem to spring up yet it soon withers for want of Root They believe for a while Luk. 8.13 but in time of Temptation fall away Inferences NO marvel Ministers Work is so hard and laborious they are God's Stone-cutters or Rock-hewers nay and it fares worse with them than with other Work-men that work in Stone-Pits or hew Stones they labour all Day and go home at Night and come again in the Morning and find their Work as they left it But God's Workmen hew and take pains and leave their People and come again and find them worse than before their Hearts many times growing more hard and obdurate c. II. Let not Ministers notwithstanding all this be discouraged for they know not but at last God may set a Word home that may do the Business and make the hard-hearted Sinner tremble and cry out as they did Acts 2.36 Men and Brethren what shall we do Quest But some may say From whence doth it arise or what is the Cause of this spiritual Hardness that is in the Hearts of Men. Answ 1. Naturally the Sinner's Heart is hard and like a Rock we all brought a flinty and churlish Nature into the World with us such is the Effect of original Sin 2. There is also an acquired Hardness Pharaoh hardned his own Heart and the Prophet saith Zech. 7.12 They have made their Hearts as an Adamant-Stone 3. There is a judiciary Hardness of Heart which is inflicted by God as a Judg. Men harden their own Hearts against God and God at length resolves they shall be hard indeed and therefore he withdraws the common Influences of his Grace from them and deprives them of all gracious means of softning And when all these three meet together in a Man Isa 48.4 he is irrecovâ—rably hard and sinful His Neck is an Iron Sinew and his Brow brass 4. A Man is hardned in his Sin gradually and as he grows harder and harder so nearer and nearer to eternal Ruine 1. He takes leave to meditate on Sin he rolls it up and down in his Thoughts as it were a hard Heart lets vain Thoughts dwell in it 2. He takes some Tastes of the Pleasure and Delight of Sin it seems to him as a sweet Morsel under his Tongue and this is a Sign of a further degree of Hardness 3. The third Step is Custom in sinning it argues great Boldness to venture often 4. And then in the next place he defends and maintains his Sin he has got some Plea or Argument for it he is an Advocate for Sin 5. He is angry with them and secretly hates them in his Heart that reprove him for his Sin or advise him against such
moment II. It may raise our Hearts to admire the Grace and Goodness of God in sending Christ to satisfy for our Sins III. Let us also from hence be stirred up to cry for Pardon and Forgiveness of our Sins Forgive us our Debts Quest What is it we desire of God in this Petition Answ 1. We pray that God would not require or exact Payment and Satisfaction for our Sins of us for if he should pass by Millions of Sins and set down but one hundred nay come so low as to charge but ten nay forgive us all save only one that one would sink us down to the lowest Hell Should God require us to make satisfaction but for one evil Thought we should be utterly undone 2. We pray saith Mr. Burges that God would lay our Sins upon Christ or accept of Satisfaction in and through him for seeing saith he God hath declared his Will that Man shall die for Sin if we should pray that he would absolutely forgive our Sins it would be to pray that he might be unjust Therefore in this Prayer thus we may argue O Lord we call not upon thee to repeal any Threatning to nullify thy Word to become unjust but thy Wisdom hath so found out a way that we may be pardoned and thou satisfied c. 3. We pray that through Christ's Atonement or the Propitiation of his Blood our daily Sins and Infirmities may be forgiven us and we kept in a State of Justification for if our former Sins should be forgiven and not our present and future our Case would be desperate for Sin like Sampson's Hair tho cut it will grow again And as we sin daily so we ought to pray for Pardon through Christ's Mediation for Sin is not actually forgiven before committed nor before we have the true Sense and Sorrow of it upon our Hearts Where God gives Remission he gives a broken Heart Acts 5.31 4. We pray that God would account or impute Christ's Righteousness unto us for Pardon 5. We pray for the sense and feeling of the Grace and Blessing of Pardon in our own Souâ—s for it is one thing to be pardoned and another thing to know or have the feeling sense of it our selves We are in this Case saith an eminent Person like some Heir or Prince that hath many temporal Dignities but by reason of his infancy doth not understand it We pray principally 1. For the real Exhibition of Pardon and 2. For the Declaration and Manifestation of it in our Consciences Some say That God from all Eternity hath pardoned Sins past present and to come and that when we believe or repent our Sins are pardoned declaratively only to our Consciences but now I say We pray not only for Assurance and Manifestation of Pardon but for Pardon it self The Reasons are 1. We might by the same Rule interpret all the other Petitions in regard of Declaration only and not of Exhibition When we pray for Sanctification and Glorification in that Petition Thy Kingdom come it might be as well said that we are sanctified and glorified from all Eternity and therefore when we are saved and glorified in Heaven this is but to our sense and feeling And thus Men make the Decrees of God to be from Eternity with the Execution of them in Time How ridiculous would it be to expound that Petition Give us this day our daily Bread thus viz. Not that God should give us our daily Bread but make us to see and feel that he hath given it to us 2. A second is from the Nature of Forgiveness it self When Sin is pardoned it is said to be blotted out now can any think that blotting out is only in a Man 's own Conscience and Feeling It is more immediatly out of God's Book it being a Metaphor taken from blotting or crossing Debts out of a Book of Accounts c. and not only the Guilt that lies upon our Hearts therefore these are very separable the one from the other A Man may feel no Weight or Burthen of Sin upon him and yet it stand in red Characters in God's Book and on the contrary a Sin may be blotted out there yet be very heavy and terrible in a Man's feeling and apprehension So Sin pardoned is said to be covered or hid not in respect of us as if it were taken from our Sight but from God's Sight and he is said to cast our Sins behind his Back 3. This Explication as the whole Sence of the Petition would overthrow all other Scriptures which make no Pardon of Sin to be but where the Subject hath such Qualifications as this in the Text viz. forgiving others c. 4. This which these Men say would make no difference between Sins repented of and Sins not repented Where do we read that God doth like the Pope antedate his Pardon before the Sin be committed or repented of Burges 6. We pray That as God doth forgive Sin so also he would release the Punishment and take away all the Wrath that doth belong to it It is but a Mockery which Papists make about Pardon as if indeed God did pardon the Sin but not the Punishment that that abides still and we must work out a Release from that by our own selves It is true God tho he doth pardon Sin yet he may grievously afflict but these are only fatherly Chastisements and not judicial Punishments But in this Prayer we desire as the Sin is removed so also whatsoever Troubles Afflictions or Chastisements do remain that they likewise may be taken away that as the Gulf of Hell is removed so every Cloud also may be dispelled 7. We pray not only for Pardon but also for the gracious Concomitants and Effects of it which are Peace with God and Joy in the Holy-Ghost c. Rom. 1.5 From the Whole we may infer I. That Man is a guilty Sinner nay that Believers are not without Sin as they are in themselves Man as considered in his fallen State is accused and charged by the Law and must plead and he cannot plead Not guilty being under the Impeachment of his own Conscience Ille noscens se damnat quo peccat die This might have been the Plea of Adam before his Fall but none else 1 Kings 8.46 There is no Man that sinneth not Eccles 7.20 1 John 1.8 Our Plea then must be Guilty and in this Case we must plead Mercy for the sake of Mercy or Mercy for the sake of Christ or upon the account of the Satisfaction he hath made II. There is ro pleading Mercy for the sake of Mercy for as one well observes that were not to plead but to beg nor were it at all to be justified but meerly pardoned it were to be dealt with alone upon the Score of Grace and not at all upon the Score of Righteousness whereas Justification is an Act of Justice rather than Mercy tho it is true in the Salvation of Sinners both Grace and Justice as hath been shewed
and nothing that is given him will go down neither Food nor Physick or if he doth take it yet it will not stay with him 't is a very bad sign so when a Sinner refuseth all good Counsel that is given him and instead of vomiting up by true Repentance his Sin he vomiteth up the Physick and Food of his Soul that should do him good and despises all Reproof Prov. 28.1 hardning himself against it he is near to Destruction 6. And Lastly When a Man is wounded and that Balsam Means or Medicine that seldom fails to work a Cure in others yet will do him no good but contrary-wise whilst in Cure and under the best Means he grows worse and worse there is little hopes of him so when a Sinner under a powerful and Soul-saving Ministry and divers sore Afflictions is not at all reformed but grows worse and worse his Condition is bad it may be that Sermon that works no change at all in him hath tended through the Mercy of God to the Conversion of several Souls who were as sorely wounded as he If a Physician gives the best Medicine he has and lays on a most Soveraign Plaister and yet the Patient saith Sir that which you prescribed hath done me no good I wonder saith he it seldom fails me I fear your Condition I must give up I have done what I can for you the Lord pitty your Soul you are no Man for this World 't is an Argument that Wound or Sickness will be unto Death when the best Preaching the best Means that can be made use of will not work upon a Man's Heart he is under Losses and Affliction and divers melting Providences but nothing will do Inferences IS Sin a Wound or doth it wound the Soul wound the State Nation and Church of God We may then infer from hence the Folly of Men and Women who love and hug their Sin Wilt thou O Sinner hug a Serpent in thy Bosom that strives to sting thee to Death what Fools are wicked Men 2. Let us learn from hence to bewail the Condition of our sinful Relations let the Husband mourn over his unbelieving Wife and the Wife mourn over the unbelieving Husband Fathers grieve for their unconverted and wounded Children and Children grieve for their wounded and unconverted Parents c. What are they that thou lovest so dearly and who lye in thy Bosom mortally wounded and wilt thou not be troubled for them what not one Sigh nor Tear come from thee for them be astonished O Heavens what a hard Heart hast thou 3. Seek out for help you that are unconverted delay not and let such who are healed do what they can to get help and Cure for their Friends if a Husband a Wife a Father a Child or Brother be dangerously sick or wounded externally how ready are you to enquire for some skilful Physician or Chyrurgion and what speed will you make and will you not be as tender and as careful of their Souls 4. Take heed you do not draw others into Sin What not only wound thy own Soul but be cruel also to the Souls of others wilt thou murther thy self and murther thy Friend too 5. What blind Wretches are they that make a mock at Sin See Fools 6. Let it be also matter of caution to all to take heed they rest not satisfied with slight healing Jer. 8.11 They have healed the hurt of the Daughter of my People slightly c. This may be done many ways 1. Some rest satisfied and lick themselves whole with the thoughts of federal Holiness think they are in Covenant with God through the Faith of their Parents thus the Jews Mat. 3.9 We are Abraham 's Seed we have Abraham to our Father my Parents were Godly and so they might and yet thou a Child of the Devil and be damned for all that 2. Some fly to their Godly Education but that will never heal their Wounds 't is not what a Godly Family thou wast brought up in and what good Instruction thou hadst but what thou art and what a change there is in thee what Faith and Fear of God is there wrought in thy Soul 3. Others apply the Mercy of God when they begin to feel Conscience to terrify them Exod 34.6 and their Wounds appear but never consider his Justice remember God is graciâ—us and merciful c. but will in no wise clear the Guilty 4. Others trust to a partial Reformation of Life they are other Men to what they were once Soul 't is not Reformation or leaving all manner of gross scandalous Sins but a change of Heart and Regeneration thou must seek after 5. Some apply the Promises of God to Sinners before their Wounds were ever lanced or their Sores laid open and the Corruption let out this is but skinning over the Sore and to leave it to fester and rancle inwardly the proud Flesh must with some corroding Plaister be taken down thou wantest through Humiliation for Sin 6. Many satisfy themselves because they are not such great Sinners as some are Remember Luk. 13 3 5. I tell ye nay except ye repent ye shall all likewise perish 7. Some fly to their Duties they sin and are wounded and they think Prayer will make them whole 8. Some boast of their Knowledg and Experiences c. they can discourse and talk well nay and will tell you they are Members of the Church too and this may be and yet they die of their Wounds and go to Hell O take heed you are not slightly healed Quest Well but it may be you will say What should we do to be throughly healed Answ There is but one Physician can heal these Wounds none but the Lord Christ only has the healing Medicine his Blood is the Balsam which thou must apply by Faith And if thou wouldest have a perfect Cure thou must be put to pain He that would be healed must suffer his Wounds to be lanced and searched to the bottom 2. Take the Physician 's Counsel and carefully follow his Directions come to him presently whilst it is to day or thou art a dead Man 3. If it be so that he says thy right Hand must be cut off bear the Pain or thy right Eye must be pulled out submit to him Whatsoever is dear to thee that hinders the Cure thou must deny thy self of 4. A Purge thou must take or thy Wounds cannot be healed the evil Humors or the Filth and Corruption that is in thy Heart must by the Spirit of Grace be purged out John 3.3 5. Thou must become a new Creature Except a Man be born again he cannot see the Kingdom of God Sin a Plague 1 Kings 8.38 What Prayer and Supplication soever be made by any Man or by all thy People Israel which shall know every Man the Plague of his own Heart c. Levit. 13.2 3 4 5 6. And it be in the Skin of the Flesh like the Plague of
no place free Sin is a Disease that afflicts every part Isa 5. the whole Head is sick and the whole Heart faint IV. The Distemper which we call the Sickness or Pestilence is very mortal and sweeps away thousands Sin is such a Sickness no Pestilence like it Sin is the Plague of Plagues That which is most opposite to God is the greatest Evil but Sin is most opposite and contrary to God and therefore the greatest Evil. That which separates Man from and deprives him of the greatest Good must needs be the greatest Evil or the Plague of Plagues but Sin doth this therefore the greatest Evil. That which is the greatest Judgment to be left unto is the worst of Evils but 't is the greatest Judgment in the World to be left or given up to the Lusts of our own Hearts Ergo c. When God designs to bring his severest Wrath upon a People or a particular Soul when he resolves to afflict them to the uttermost he doth not say I will bring Plague or Sickness or Famine upon them but I will deliver them up to their Sins Israel would have none of me c. and what then Psal 81.11 Rom. 1.26 â—8 So I gave them up to their own Hearts Lusts c. Thus he gave up the Gentiles to vile Affections That Sickness Plague or Pestilence that destroys most that kills Millions which is so infectious that none amongst Thousands nay Millions of Thousands can escape is the Plague of Plagues but such a Sickness is Sin More shall be damned than shall be saved nay but few comparatively enter in at the strait Gate and so find Life Now all that are damned are damned or destroyed by Sin and therefore it is the worst of Evils That which kills or destroys Body and Soul too is the Plague of Plagues but Sin destroys Body and Soul too Ergo Sin is the Plague of Plagues V. Many of those who have the Disease we call the Sickness have Spots upon them which are of two sorts one of which are called the Tokens and when they appear they look upon themselves as dead Men So Sin this spiritual Plague and Sickness of the Soul Deut. 31.4 marks some Men out for eternal Death Their Spot saith the Lord is not the Spot of my Children that is their Sin is not a Sin of Infirmity such as appear upon the Children of God Any Spot is bad but some are worse very bad they are deadly Spots they have the Tokens of Death and Wrath upon them 1. The Sin or Spot of a godly Man is rather a Scar or Wound that is healed or almost healed But Sin in some of the Ungodly is like a rotten putrifying Sore in the Flesh 2. The Spots of the Godly are not so contagious or infectious as the Sins or Spots of the Wicked The Sins of the Ungodly make their very Persons and Prayers loathed and hateful in God's sight now God tho he hates the Sins of his own Children Psal 109.7 yet he loves their Persons 3. Sin in a Saint is his Sorrow 't is that which he hates it wounds and grieves his Soul Rom. 7.3 he is sick of his Sin but the Wicked love their Sin Sin is in a godly Man's Conversation and that is his Trouble but Sin is in a wicked Man's Affection which renders it to be a deadly Spot 4. Sin reigns and predominates in the Hearts of the Wicked But Sin tho it may sometimes tyrannize in a Saint yet he obeys it not he is not the Subject or Servant of Sin The one yields and subjects to Sin the other opposes and resists it every Faculty of his Soul is set against it and not only so but against every Sin VI. Sickness brings oft-times utter Weakness upon the Body So Sin brings Weakness upon the Soul I am feeble c. It makes a Christian very faint See Leprosy VII Some Sickness is very grievous to be born So Sin is grievous to a true Christian who is made sensible of it VIII A Man that finds himself very sick and like to die will soon look out for Help or send to a Physician So the Soul that is sin-sick will seek for Help viz. hasten to Jesus Christ for none else can cure the Sickness of the Soul Inferences ARt thou sick and ready to die and insensible of any Illness doth nothing ail thee This is sad II. Art thou sick and greatly afflicted is thy Soul weary of its Groanings Haste to the Physician go to Christ 1. The more sick the more need of Physick the greater Sinner thou art the more need of a Saviour thou hast 2. The longer thou delayest the more hard and difficult will thy Cure be besides the Danger thou runnest Death may be at thy Door 3. Consider you must have a Cure and be freed from this Sickness this Stone in the Heart this Unbelief or what-ever else the Disease be or else be damned 4. Christ came from Heaven on purpose to be thy Physician He came not to call the Righteous but Sinners to Repentance 5. Soul let me tell thee as it was once said to blind Bartimeus Be of good cheer Mat. 11.28 29. Christ calls thee Come to me all ye that are weary c. Luke 10.30 6. Thou mayest have Physick and Cure very cheap Tho thou hast no Money Christ will do all freely if thou wilt cast thy self upon him 7. Christ is able to cure all Diseases Tho thou art never so sick he is able to make thee whole Heb. 7.25 He is able to save to the uttermost all that come to God by him 8. Christ is willing as well as able See Mat. 8.2 Mark 1.41 9. Christ can do the Work when all other Means fail Mark 5.26 when Purposes fail good Desires fail Prayers fail and good Works and Moral Righteousness fails c. 10. Christ is such a Physician that rather than thou shouldest go without Cure he hath shed his own Blood to make thee whole and free thee from thy Sickness 11. If Christ undertakes the Cure he will never leave thee till he hath perfectly restored thee to Health again But remember there is no Cure but by his precious Blood He died that we might live Canst thou be sick and such a Doctor by Thou canst not live unless thy Doctor die Strange kind of Grief that finds no Med'cine good T' asswage the Pain but the Physician 's Blood Fr. Quarles Sin compared to Vomit Jer. 48.26 Moab also shall wallow in his own Vomit c. 2 Pet. 2.22 The Dog is turned to his Vomit again c. A Wicked Man or one who turns to his old evil and wicked Courses is compared to a Dog and Sin to Vomit which a Dog licketh up Parallels A Vomit is a very loathsom Thing but a Dog's Vomit is most detestable So Sin is a very loathsom Thing but Apostacy is the worst of Sins no Sin is more abominable in God's
were upon Ephraim Answ 1. One was Strangers had devoured his Strength Their Support and chief Stay that which should uphold comfort and succour them was gone Wicked Men were let in upon them and such who sought to spoil them of their Rights Liberties and Estates or spiritually Sin prevailâ—d strange Lusts had devoured their Strength Hos 2.5 Ephraim was fallen in love with other Lovers his Affection was set upon Strangers Saints should keep their Hearts close to Christ or else the Love of the World will soon steal away their Strength and make them decay in Godliness The Whoredom of Ephraim was doubtless one of those gray Hairs he had upon him 2. The Pride of Ephraim was another gray Hair The Pride of Israel doth testify to his Face and therefore shall Israel and Ephraim fall in their Iniquity Hos 5.5 3. Their Goodness was as the Mâ—rning-Cloud and as the early Dew it passed away Hos 6.4 Which might be another of his gray Hairs By their Goodness doubtless is meant their Goodness and Kindness to God and one towards another They were false-hearted unconstant and fickle like a Morning-Cloud their Words were empty Sounds like Clouds withouâ— Water they dealt treacherously with God and deceitfully with their Brethren 4. They were like a silly Dove without a Heart they let their dearest Enjoiments go like as a silly Dove parts with her Young and did not like the Hen strive to preserve them This might be another of his gray Hairs A Dove is easily caught with a Net so was Ephraim easily ensnared by his Enemies A Dove will keep her Nest tho you take it away and thereby take her captive O how unwilling are some Men to part with their Lusts They will not leave their Sins or Company tho it prove their Ruine They are like the silly Dove 5. The great Things of God's Law were accounted strange Things to Ephraim tho God himself wrote them yet he liked them not but rather derided at them that owned and subjected to them This was another gray Hair Hos 7.8 6. Ephraim was as a Cake not turned he was not through for God he stood halting between two Opinions did not know what Religion to be of Or he was so perverse that tho he lay under heavy Judgments and was ready to be burned on the Coals yet he sought not to prevent the Danger Hâ—s 7.14 and escape the Fire he cried not to God in his Affliction And this was another of his gray Hairs 7. Ephraim was as an empty Vine he brought forth Fruit to himself God received but little from Ephraim all his Labor and Doing was for himself to enrich himself and lay up for himself he cared not for the Interest of God An empty Vine He had Juyce and Sap enough to bring forth Fruit to himself but was barren towards God They cannot spare Time nor have they leisure to wait upon his Service They can't spare Money to further the Interest of Godliness tho they can give two three four or five hundred nay a thousand Pounds to such a Son or such a Daughter and maintain them bravely when some of Christ's Ministers want Bread They love alas their Sons and Daughters more than Christ They are empty Vines they bring forth Fruit to themselves O what a base Spirit and Principle are some Professors of They are like Ephraim And this was another of his gray Hairs Hos 12.1 8. He was broken in Judgment he fed on the Wind and followed after the East Wind He pursued after Vanity and the empty Things of this World And that was another of his gray Hairs Many more I might mention they were indeed thick upon him he was become very gray in Wickedness Inference LEt us take heed we have not gray Hairs upon us and know it not Is not England and the Church of God in England grown here of late gray-headed O what Signs and Symptoms of Ruine are there upon us I will leave you to find them out Where is that Love and Zeal that was once Is not the World got into the very Hearts of Professors Do they not follow after the Wind and pursue the East Wind Are they not like an empty Vine Doth not every one mind his own carnal Interest Have not Strangers devoured our Strength Are we not become like a silly Dove without an Heart Is not Whoredom and Superstition amongst us Doth not our Pride testify against us And is not our Goodness like the Morning-Cloud Where is that Love and Bowels which should be in us towards one another Are not some of the Things yea the great Things of God's Law accounted by us as strange Things Search further and more gray Hairs will appear Are we not divided and broken in Judgment Can a Nation divided against it self long stand Are there not many faithful Ministers snatch'd away in a short time Is not this the Fore-runner of some dismal Calamity Have not we had many fearful Signs in the Heavens And are not the Evening-Wolves come out of their Holes Besides all this let every Soul search and see what gray Hairs he hath upon himself Metaphors Similes AND Other Borrowed TERMS CONCERNING The Devil or Evil Angels The Devil called the God of this World 2 Cor. 4.4 In whom the God of this World hath blinded the Minds of them which believe not THE Devil here is called a God not that he is a God either by Nature or hath this name conferred upon him by the Almighty in respect of his Office but rather he is called so in respect of wicked Men who serve and obey him as their God and in whom he rules and works effectually as in his own People and Subjects Properly there is but one God tho there are many who are called Gods yet they are not Gods by Nature I am God and none else Vnto us there is but one God one eternal immense Isa 45.22 infinite and incomprehensible Majesty And this God is either considered Essentially God is a Spirit Joh. 4.24 or else Personally viz. the Father the Son and the Holy Spirit There are three that bear Witness in Heaven c. and these three are one Improperly 1. Idols are called Gods 2. The Ark 1 Sam. 4.7 3. Magistrates I have made the a God to Pharaoh Thou shalt not revile the Gods Exod. 7.1 Exod. 22.28 the Chaldee saith Rab that is a Master the Hebrew Elohim God as Mr. Ainsworth observeth upon the place is attributed to Judges and Magistrates I said ye are Gods these are Gods by Office 4. Satan Psal 82.6 as in this Text who would be look'd upon and worshipped as a God he is properly an Angel once an Angel of Light God created him and before he fell he was a good Angel as other Angels are who kept their first Estate he is called a God but there is one Word that confines his Power and Soveraignty and greatly degrades him limits him
Paul determined to know nothing so much as Christ and him crucified When we know Christ better we shall understand this Mystery better Christ is the Mystery wrapt up in all the Gospel he is the Scope of all the Scripture the Pearl hid in the Field every Line is drawn to him as the proper Center all the Types and Shadows pointed to him and all the Promises run in him Jesus Christ is really and truly God and yet very Man God and Man in one Person and is not this a Mystery 1. Is it not a Wonder that a Woman should compass a Man 2. That he that made the World should be born of a Woman 3. That the Ancient of Days should become a Child of a Day old 4. That Blessedness it self should be brought under a Curse for Sinners Christ was made a Curse for us Gal. 3.13 as it is written Cursed is every one that hangeth on a Tree 5. That he that was the Heir of all things Heir of both Worlds should be laid in a Manger 6. That he who was God over all should have no where to lay his Head 7. That he should become poor who was so rich and by his Poverty make others rich is not this a Mystery 8. He by dying destroyed Death and unless he had died we could not live and by Death he brought us to Life 9. And is it not a Mystery that a Person should be capable to die and yet by his own Power raise himself up again from the Dead 10. Is not this a Mystery that the Physician should die to cure his Patient nay and unless he die the Sin-sick Soul could not live and that his Blood should be the Balsam Is it not a great Mystery that the offended Saviour should suffer to free the offending Sinner 11. Is it not a Mystery that the Nature of Man should be so joined to the Divine Nature of God that both should make but one Christ and that our Nature should be exalted above the Nature of the Angels that Man should sit at God's right hand that Man should be very God and God very Man in one Person O how great is â—he Mystery of Godliness Acts 2.23 chap. 4.28 12. Is it not a Mystery that Christ suffered according to the Decree and determined Counsel of God and yet the Jews did wickedly in putting him to Death Secondly The Mystery of Christianity appears to be great 1. in God's casting off the Jews who followed after Righteousness and in calling the Gentiles who followed not after Righteousness That God should not be found of them that sought him and be found of them that sought him not 2. That God should chuse poor and contemptible Ones into his Service and reject the Wise the Noble and the Learned and that by weak Things he overcame the Mighty and by Folly confounded the Wisdom of this World Thirdly There is a great Mystery in Election in Justification in Sanctification in Renovation c. Nay what Branch or Part of the Doctrine of Godliness is not full of Mystery Fourthly There is a Mystery in every Grace 1. In Faith As 1. That a Sinner should believe i. e. go out of himself and be carried above himself to believe Things impossible to Man's Sense and above his Reason that he should seek for Justification by the Righteousness and Obedience of another for a Man as one would think to have a great deal of Holiness and good Works and yet to throw it as it were all away and be dead to it in point of Trust and Dependence is not this a Mystery 2. To believe when every thing is opposite to it To work for Life and to oppose some Sin a natural Man is ready to do but to believe in Christ for Life and Holiness to relie upon his Doings his Works and Merits this the Heart of Map is averse to nay and Satan opposeth it the World mocks at it and accounts it Foolishness 3. That a Man should believe and not see nay believe as Abraham did in hope against hope 2. There is a Mystery in Love that a Man should love him with an endeared Affection with a superlative Love whom the World can see no beauty in nay thus to love him whom their natural Eyes never beheld nay love him who is able to make great and save from all Misery and yet suffers his People and best beloved Ones to lie amongst the Pots and to be hated and persecuted in the World and to appearance to be of all Men the most miserable A Saint knows the Reason of these Things but 't is a Mystery to others The Love of Christ turns the Affections another way it drives as it were Jordan back it makes the Waters ascend and run up hill Is it not a Mystery to see a Saint who hath a Hundred nay it may be Five Hundred a Year a gracious Wife many sweet and lovely Children enjoying much Health and living in all Prosperity yet if he hath lost the Light of God's Countenance or Christ be withdrawn from him he is cast down and greatly distressed and afflicted in his Spirit and crying out Ah! what is all that I possess sith I want the Love of Christ the Presence of Christ what 's an Estate and no Christ Wife and Children and no sight of Christ Christ saith he is all to me and all is nothing without him This is a Mystery to carnal Hearts they wonder at it Nay to see a Man that hath all the Comforts of the World expose himself to cruel Mockings Loss of Goods to Imprisonment and Death it self for Christ's sake is a strange thing to worldly Men they think the Man is mad 't is a Mystery to them c. Fourthly The Effects and Operations of Grace and Godliness are a Mystery 1. That God should make Men wise by teaching them to become Fools 1 Cor. 3.18 2. That the way to become rich very rich eternally rich is to become poor This is a Mystery yet this Mystery is taught us in the Person of Christ David was a King and very rich yet cries out I am poor he was poor in Spirit This poor Man cried There is that maketh himself rich yet hath nothing there is that maketh himself poor Prov. 13.7 and yet hath great Riches 3. That the way to have all is to lose all and that a Man gains most when he loses most Is not this a Mystery 4. That Men must die to live or that the way to live is to die nay that God kills by making Souls alive and yet by that killing and death brings them to life And is not this a Mystery Sin must die and we must die to Sin Sin revived and I died Rom. 7.11 yet by that Death he revived and lived A Man must die to Self or he can never live himself 5. God makes Men blind by giving Sight and turns that Darkness into Light and is not this a Mystery 6. The way
Emblem of Power c. And because in ancient Times as the Learned observe they were wont to make Scepters of such Rods and all Scepters have the Form or Shape of a Rod therefore the Original expresses the Rod and the Scepter by the same Word Gen. 49.10 The Scepter Shebet the Rod shall not depart from Judah c. This Scepter saith Mr. Caryl denotes two things 1. Authority to judg or command 2. Power to correct or punish 3. The Word sometimes refers to Ecclesiastical or spiritual Discipline or Censure of the Church Shall I come with a Rod c. 4. The Word is often used in Scripture to signify Punishment or Correction because Correction is often given with a Rod and therefore to be under the Rod is to be under Punishment or Affliction c. The Rod and Reproof give Wisdom Prov. 29.15 There is a Divine Rod of Chastisement for the Godly and an Iron Rod of Wrath and Vengeance for the Wicked And in this Sence the Words are to be taken in the above-cited Texts Parallels A Rod puts to pain if it be sharply laid on it makes the Person to smart and cry out c. So Afflictions are grievous and painful to Flesh and Blood they wound and pain the outward Man whilst the inward Man takes pleasure in them 2 Cor. 12.10 I take pleasure in Infirmities in Reproaches in Persecutions in Necessities in Distresses for Christ's sake Yet in another place the same Apostle saith No Affliction for the present seemeth to be joyous but grievous Heb. 12.11 As the Spirit would not do those Evils which the Flesh would and doth so the Flesh would not endure those Evils of Sorrows and Afflictions which the Spirit gladly yieldeth to As a Believer delights in the Law of God after the inward Man when the Flesh is vex'd and troubled at it So he delights in the Rod after the inward Man when his corrupt Part is most impatient and unquiet under it Rejoyce when ye fall into divers Temptations that is Jam. 1. into divers Afflictions The Flesh hath its Sense and feels Smart but the Spirit is armed with Faith which overcomes the Smart Afflictions were not so much as a Rod Caryl if they did not pain and make smart and we are not so much as Christians if we cannot bear the Smart with Patience c. II. A Rod is used to correct not to kill Affliction is called a Rod in regard of the Hand that useth it a Sword is in the hand of a Judg and a Rod in the hand of a Father God deals with his People as a Father with his Children in chastizing them When we offend him he doth not take a Sword into his hand to slay us but a Rod to scourge us III. A Rod is used by a Father when no other Means will reclaim the Child So God never afflicts his People but when he sees there is need of it he seeing no other Means will do He doth not willingly afflict nor grieve the Children of Men. Lam. 3.33 IV. A Father hath divers Rods if one will not do and make the Child bow submit and humble himself another shall So God hath divers Rods He sometimes corrects with the Rod of Sickness Losses Crosses c. Sometimes with the Rod of Poverty sometimes with the Rod of Desertion and sometimes he uses the Wicked in his hand as a Rod to afflict and chasten his own People which is one of the worst of God's Rods and therefore David chose rather to fall into the immediate Hand of God than to be scourged with the Rod of the Enemy The Assyrian is called the Rod of God's Anger Isa 10.5 V. In using the Rod the tender Father always designs the Good of the Child So God in afflicting and chastening his People designs their great Good 'T is not for his Pleasure Heb. 12.8 but our Profit that we might be Partakers of his Holiness Inferences LEt those Christians who are under the Rod confess they have deserved it He hath not punished us according as our Sins have merited at his hands II. Let us from hence also learn to submit to the Rod and not strive and struggle with God O how uneasy are some Men and Women under Affliction O I could bear saith the Soul any thing but this Alas is it necessary that thou shouldest chuse thy own Rod God will correct us with what Rod he pleases according to his good pleasure it must be for the degree and kind of it too and are you troubled at the Rod at this Rod It may be you had rather God should afflict you some other way but God sees this is the best and no other will do the work upon your Hearts It may be if we had committed some other Sins and not such and such a Sin we should have been corrected but with such and such Rods and not with this which seems most cross and grievous to us Lam. 3 40. III. Let us labour to find out what God speaks to us by the Rod Let us search and try our Ways Many times we may find out our Sin in the Punishment of it Jer 8.6 Psal 51.4 IV. Let us confess our Faults when we are under the Rod God hearkens to hear what we say Against thee only have I done this thing and in thy sight V. Let us labour to be throughly humbled when under the Rod. Quest Some may say Why does God use the Rod Answ 1. Because Believers are his Children Fathers will look after the Good of their Children Prov. 22.15 To spare the Rod may be the Ruin of the Child Amos 3.2 2. Because the Sins of God's own People are grievous in his Sight You have I known above all the Families of the Earth and therefore will I punish you for your Iniquities VI. Hear the Rod The Lord's Voice crieth to the City and the Man of Wisdom shall see thy Name Hear ye the Rod and who hath appointed it 1. The Man of Wisdom is one that fears God Prov. 9.10 A holy Man is a wise Man and a Sinner is a Fool Holiness is the best Wisdom and Wickedness is the greatest Folly 2. He that escapes the greatest Evil and chuses the greatest Good is a Man of Wisdom 3. He that prefers the Good of his Soul before the Good of his Body is a Man of Wisdom 2. The Man of Wisdom will hear the Rod. 1. He will commune with his own Heart to find out the Cause of God's Anger the Cause of Affliction 2. He will tremble at God's Judgments 3. He will justify God under the Rod. 4. He is one that finds out God's Name in the Rod He finds out Anger in the Rod Mercy in the Rod Wisdom in the Rod Power in the Rod Faithfulness in the Rod c. 3. A wise Man under the Rod will endeavour to turn away and pacify the Anger of God There is it appears a Voice
long they are but for a season a Thaw will come So the afflicted State of a godly Man tho it be unpleasant yet 't is not lasting to be sure not everlasting Tho some Frosts hold longer than others yet none hold always Summer will come And usually where Winter is fiercest Summer for a Recompence is pleasantest Our Modern Geographer having described the Sharpness of Winter in Muscovia Heylin 's Geography concludes thus Such is their Winter c. Neither is their Summer less miraculous for the huge Seas of Ice which in a manner covered the whole Surface of the Country are at first approach of the Sun suddenly dissolved the Waters dried up and the Earth dressed in her Holy-day Apparel such a mature Growth of Fruits such flourishing of Herbs such chirping of Birds as if it were a perpetual Spring Even thus after a cold Winter of Affliction shall the Church or a particular Soul be relieved by a sweet and comfortable Summer of Prosperity Inferences THis may help the Godly to bear up under Afflictions and Sufferings in this World What tho they be pinching and troublesom whilst they last yet they have a very good Effect Like as Frost mellows the Earth and after it the Clods crumble easily whereas if there was no Winter no Frost they would be more stiff and not fit for the Husbandman So thy Heart is hereby made mellow and more meet and fit to receive the good Seed Frost dries up the ill Humors of the Earth so do Afflictions those of the Soul c. The Winter-Frosts kill the Weeds and Worms which eat the Roots and hinder the Growth of Herbs and Corn So Afflictions tend to kill our Lusts those Weeds and Worms that breed and grow in our Hearts always hindering our Fruitfulness in Grace and true Godliness II. You know Fire does well in Winter to warm the Blood c. So the Fire of the Spirit will warm and heat thy Soul in and under Afflictions and Temptations get therefore near it and labour to experience its powerful Operations See The Word and Spirit compared to Fire in the First Volume III. It may reprove such who are discontented under Afflictions they would not be in such and such a troubled Condition c. Alas Soul will a wise Man be angry and offended with the Winter Wouldest thou have all Summer and no Winter all Peace and Prosperity and no Adversity Consider how necessary Winter is Affliction compared to Darkness Isa 8.22 Behold Trouble and Darkness c. Lam. 3.2 And brought me into Darkness c. Joel 2.2 A Day of Darkness c. DArkness is taken properly or metaphorically 1. Properly Darkness is nothing else but a Privation of Light Caryl 't is no positive Creature it hath no Cause in Nature but is the Consequent of the Sun's Absence 2. Metaphorically or improperly it signifies divers Things 1. The State of Nature or Unregeneracy or deep Alienation from the Life of God Ye that were sometimes Darkness c. 2. Several Sins wherein wicked Men live 3. Desertion 4. The Grave Eph. 5.8 Eph. 5.11 5. Hell 6. Afflictions Note Afflictions Calamities and spiritual Desertions may be compared to Darkness Parallels DArkness is a Judgment thick Darkness was one of the Plagues of Egypt So some Calamities and severe Afflictions are brought upon a People or Nation as a just and dreadful Judgment of God II. Natural Darkness is occasioned by the Absence of the Sun and Obscurity of the other Luminaries of Heaven So some Afflictions and Calamities are occasioned by the absence of the Light of God's Word and hiding of his Face When the Gospel is taken away from a People that People are presently involved in thick Darkness which is a most sore and fearful Judgment III. Darkness is very uncomfortable 't is a dolesom thing to have no Light So to be under some Afflictions especially Desertion is the most uncomfortable State in the World IV. Darkness causeth a Man to lose his Way and wander about and exposeth him to many Dangers So spiritual Darkness causes a Man to stumble Walk whilst you have the Light lest Darkness come upon you for he that walketh in Darkness John 12.35 knoweth not whither he goeth Give Glory to the Lord your God Jer. 13.16 before he cause your Feet to stumble upon the dark Mountains and whilst you look for Light he turn it into the Shadow of Death V. There are Degrees of Darkness Darkness and thick Darkness and the Blackness of Darkness c. One degree of Darkness may attend the Day a Day may be dark but not like the Darkness of the Night and some Nights are darker than others as Experience shews And hence we read of Darkness and of the Shadow of Death Psal 23.4 Tho I walk through the Valley of the Shadow of Death I will fear no Evil c. That is the greatest Darkness and Evil that can befall a godly Man The Shadow of a Thing in Scripture saith Mr. Caryl denotes the Power of a Thing and to be under the Shadow of a Thing is to be under the Power of it To be under the Shadow of the Almighty is to be under the Power of the Almighty c. To be under the shadow of Death is to be under the power and reach of it Tho I may be so near Death that it may seem to others to be really Death and that it is impossible to escape Death yet I will fear no Evil. Some Afflictions threaten Death upon God's People and upon his Concerns and Interest in the World and Christians may seem to be under the Influence of Death The Influences of Death are those Fears and Doubtings Divisions Distractions and Vexations of Heart and Mind Cries and Confusions which usually accompany or prepare the Way for Death Job 3.5 Let Darkness and the Shadow of Death stain it c. That is such Darkness as dwells with Death such Darkness as fills the House of Death the Grave Such Darkness as this Heman complained of I am accounted with them that go down into the Pit c free among the Dead Psal 88.4 5 6 7. like the slain in the Grave whâ—m thou remembrest no more and they are cut off by thy Hand Thou hast layed me in the lowest Pit in Darkness in the Deep Thy Wrath lieth hard upon me and thou hast afflicted me with all thy Waves Selah He seemed to be under the greatest Darkness so sorely deserted that he saw no Light he sate in the very Shadow of Death Caryl viz deadly Darkness thick Darkness stifling Darkness such as is in deep Pits and Mines under the Earth where Vapors and noisom Damps do many times strike Men with Death in the most deplorable State and Condition imaginable 'T is one thing to have some Afflictions and some Doubtings of Mind and Spirit and another thing to be in these great Deeps of Affliction and Desertion VI. No natural
true Christians have of it VIII The Blood of the Lamb must be sprinkled upon the Lintel and Sides of the Doors of the Israelites which held forth that the Blood of Christ must be applied by Faith for our Justification stands not only in the shedding of Christ's Blood but also in the sprinkling of it upon our Consciences IX It must be sprinkled upon the Posts and Doors so as the Israelits could neither go out of Doors nor come in but they must see on all sides the Blood of the Lamb signifying that they and we should both at home and abroad going forth and coming in and on all occasions have the Passion of Jesus Christ before our Eyes in holy Meditation and Contemplation X. It was not enough for the Jews to have the Lamb slain and the Blood shed within the House but the Blood must be sprinkled without Doors signifying as some observe If Christ's Blood i. e. the Merits of it be received into our Hearts for Justification the sprinkling of it will appear and be seen outwardly in a holy Life and real Sanctification Verse 22. XI The Blood of the Lamb was to be sprinkled with a Bunch of Hyssop dipp'd in it which might signify that such who would be sprinkled with Christ's Blood must obtain true Faith for Hyssop bears a Resemblance to Faith in threee things 1. It is a ground low and weak Herb Faith in it self and as it is in Believers is weak and teacheth Humility 2. It will grow on a Rock or Wall So Faith roots it self in Christ that true spiritual Rock 3. Hyssop hath a cleansing and healing quality So Faith purifies the Heart and Life of a Sinner and heals all the Sores of a wounded Conscience XII They were to eat the Flesh of the Lamb to signify that we must spiritually feed upon Jesus Christ viz. believe on him which is called an eating of his Flesh and drinking of his Blood XIII Every particular Lamb was to be eaten in one House signifying the Unity of the Church of God or the spiritual Conjunction and Agreement of all the Faithful in one Bread and one Body 1 Cor. 10.17 XIV Only Israelites and not Strangers were to eat of it to shew that none but the true Seed viz. Believers have Right to Christ and the blessed Rites of his House XV. They were to eat it with bitter Herbs to signify that Repentance and godly Sorrow for Sin ought to be in those who come to receive and partake of Jesus Christ and that they should remember with Grief of Soul what their Sins brought upon their Saviour and what the filthy and bitter Nature of Sin is XVI They were to eat it with unleavened Bread to signify that those who come to the true Passeover should keep that Feast with the unleavened Bread of Sincerity and Truth hating false Doctrine Hypocrisy and every evil Work XVII They must eat it in remembrance of their Deliverance out of Egypt So those who come to the true Passeover ought to remember how God hath by Christ's Blood delivered them from Wrath and Hell XVIII They were to eat it with their Loins girt and their Staves in their hands and their Shoes on their Feet to shew that we who feed upon our Passeover should have the Girdle of Truth and our Feet shod with the Preparation of the Gospel of Peace and that we are but Strangers and Pilgrims here XIX They were not to eat the Paschal Lamb until they had purged all Leaven out of their Houses which shews what Care every Christian should take to purge out the Leaven of Malice and Wickedness out of their Hearts The Jews were to search for Leaven and not suffer a Crum or small Morsel to remain in their Houses So careful should all those be to purge out every Sin and let no Iniquity remain in them who come to the Lord's Table WHEREIN the Brazen Serpent was a Type of Christ as also the Manna and divers others Types we have shewed in the First Volume And the Parallels of the First and Second Temple we have insisted upon under the Head of Metaphors concerning the Church of God to which we refer you And finding to what a Bigness this Second Volume is swollen I must be forced to break off and leave these my poor Labours to the Blessing of God praying they may prove to the Advantage of his despised and afflicted Church desiring what Profit any Christians may receive here-from they would not forget to give the Honour to God who only deserves it to whom be Glory in the Church by Christ Jesus throughout all Ages World without End Amen FINIS Philologia Sacra The Second Part WHEREIN The SCHEMES or FIGURES in Scripture are reduced under their proper HEADS with a Brief Explication of Each Together with A TREATISE OF The TYPES PARABLES ALLEGORIES c. in the Old and New Testament CHAP I. Of the Figures of a Word THE Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schema principally and properly signifies the Garb Habit or Ornament of the Body and by a Metaphor is translated to signify the Beauty or Ornament of Speech as * Lib. 3. Rhet. cap. 8. Aristotle and * In Bruto Orat. perf Cicero say The Latines render it Figure as some say because Stage-Players by the variation or shifting of their Habit represented divers Figures of Men These Figures are called Rhetorical Lights and Ornaments and do not change the sense of Words as Tropes do but give an Imbellishment or Beauty to Speech There are Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Word and Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Sentence the first belong to the Matter or as it were the Body of an Oration the latter to the Form or as it were the Soul of a Sentence The former are when a Speech is figured in Words repeated in a certain order or that mutually agree in sound for Emphasis or Ornament's sake The latter are such whose Emphaticalness consists not in Words singly but in the things themselves giving weight and gravity to the Speech * Lib. 5. Instit Orat. c. 1. Vossius says That a Scheme properly signifies two things viz. The exterior Garb and the Gesture of the Body as Dancers who caper at the noise of musical Instruments For Schemes of Words may in this be resembled to Habit or Garb because without them the Speech is naked as a Man without his Cloaths and Schemes of Sentences may be compared to Artificial Gestures because without these it will be like a Man who moves or walks in his natural Place or Posture of the first we will produce some Examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conjungo to joyn together 1. Epizeuxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Subjunctio is when the same word or sound is continued or repeated in the same Sentence as Exod. 34.6 The Lord the Lord a God merciful and gracious c. Deut. 23.43 The Stranger that is in thy
my Fathers Kingdom Here the first word Drink is properly understood but the latter Metaphorically denoting their partaking together of the Joys of Heaven Joh. 1.10 The World was made by him and the World knew him not The former World notes the whole Universe the latter Vnbelievers c. see Joh. 2.23 24. and Joh. 4.31 32 34. Rom. 2.26 28 29. Rom. 3.21 27. Rom. 7.23 Rom. 9.6 They are not all Israel which are of Israel that is all who are born of Israel according to the Flesh are not true spiritual Israelites Rom. 12.13 14. where there is an Antanaclasis in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.24 the first breaking is taken properly the second breaking Metaphorically for the Passion of Christ as Luk. 22.19 See Isa 38.13 c. and 1 Cor. 15.28 Mat. 5.19 Matth. 5.19 Whosoever shall break one of these least Commandments shall be called least in the Kingdom of Heaven the first least expresses the sense of the Pharisees who esteemed some of the Precepts of Christ amongst the least the second least alluding to the former signifies the same with none or not at all viz. He shall be none in the Kingdom or he shall not enter there at all Mat. 18.1 Matth. 18.1 The Disciples say unto Jesus Who is the greatest in the Kingdom of Heaven V. 4. Christ answers Whosoever shall humble himself as this little Child the same is greatest in the Kingdom of Heaven The first word greatest in the sense of the Disciples signifies him that hath Preheminence over others the second greatest alluding to the former denotes a Participation of the Kingdom of God without respect to inferiours the sense is whosoever humbles himself shall injoy his part in the Kingdom of Heaven Mat. 19.16 Matth. 19.16 The Young Man saith unto Christ Good Master c. Ver. 17. Christ answers Why callest thou me good there is none good but one that is God The first good denotes any Goodness communicated to the Creature by the Lord such as may be found in a meer Man for such the Young Man judged Christ to have the latter good alluding to the first expresses the Essential Goodness of God who is the Fountain and Original of all the Good in the Creature The sense therefore of the words of Christ is Either call me not good or believe me to be the true God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man See Joh. 4.31 Joh. 6.28 Acts 26.28 Sometimes there happens an Ellipsis in this Figure the latter being understood by the former as Joel 2.13 Rend your Hearts and not your Garments here is a double Proposition 1. Rend your Hearts 2. Rend not your Garments the first is Metaphorical the other Proper CHAP. IV. Of the Figures of a Sentence in Logism WHat these are we have before defined They are distingush'd thus 1. Such as are in Logism or in a Sentence without Collocution or talking together 2. Such as are in Dialogism or by way of Dialogue or mutual Conference There are five of the first sort viz. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exclamation is a pathetical Figure Exclamation ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exclaim whereby the Speaker expresses the Passion or vehement Ardor of his Mind by various Interjections expressed or understood to move the Affections and Minds of those he speaks to O! Alas Behold are Signs of it this Figure is made in Scripture 1. In way of Admiration Psal 84.1 How amiable are thy Tabernacles O Lord of Hosts Psal 133.1 Behold how good and how pleasant it is for Brethren to dwell together in Vnity Rom. 11.33 O the depths of the Riches and of the Wisdom and of the Knowledg of God! How unsearchable are his Judgments and his Ways past finding out see Psal 8.1 144.15 2. In a way of Wishing or Praying 1 Chron. 11.17 O that one would give me Drink of the Water of the Well of Bethlehem which is at the Gate Psal 14.7 O that the Salvation of Israel were come out of Sion See Psal 42.2 Isa 64.1 Rom. 7.24 O wretched Man that I am who shall deliver me from the Body of this Death See Gal. 5.12 Job 6.8 Psal 55.6 3. In Praise Mat. 15.28 O Woman great is thy Faith Mat. 25.21 23. Well done good and faithful Servant 4. In a way of Sorrow and Complaint Psal 22.1 Mat. 27.46 My God my God why hast thou forsaken me Isa 6.5 Wo is me for I am undone 5. In way of Commiseration or Pity Josh 7.7 Alas O Lord God wherefore at all hast thou brought this People over Jordan to deliver us into the hand of the Amorite to destroy us Ezek. 9.8 Ah Lord God wilt thou destroy all the Residue of Israel in thy pouring out thy Fury upon Jerusalem Luke 13.34 Lam. 1.1 6. In a way of Indignation Detestation and Reproof Isa 1.4 Wo to the sinful Nation a People laden with Iniquity a Seed of Evil-doers c Ezek. 16.23 Wo wo to thee saith the Lord God c. See Mat. 11.21 17.17 Luke 24.25 Jer. 44.4 Acts 13.10 O full of all Subtilty and Mischief thou Child of the Devil thou Enemy of all Righteousness wilt thou not cease to pervert the right ways of the Lord Acts 7.51 Rom. 9.20 7. In a way of Joy and Exultation as Psal 57.7 135.21 Blessed be the Lord out of Sion which dwelleth at Jerusalem Hallelujah that is praise ye the Lord See 1 Cor. 15.55 8. In a way of Obsecration or Beseeching Psal 118.25 Save now I beseech thee O Lord O Lord I beseech thee send now Prosperity Rev. 22.20 9. In a way of Reprehension Gal. 3.1 O foolish Galatians who hath bewitched you c. See Acts 7.51 52 c. 10. In a way of Derision Mat. 15.29 Of Fear 1 Tim. 6.11 c. Epiphonema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acclamation and is wont to be subjoyned to an Exclamation as a certain species of it It is a little Clause or apt Sentence added after the thing is expounded From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamo to cry out exhibiting a certain Emphasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 briefly and concisely as Psal 2.12 Psal 3.8 Mat. 22.14 Luke 10.30 Acts 19.20 Mat. 19.27 Mark 7.37 c. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epanorthosis Correction or Amending is the Reinforcement of the Clause last uttered by what follows or a re-calling of what one said to correct it From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—orrigo to correct It is stated in a threefold manner 1. When that which was said is wholly disown'd and corrected by a more apt more proper and significant Expression as Mark 9.24 when the Father of the Child that was possest with a dumb Spirit said Lord I believe but recollecting himself and confessing his Infirmity immediately subjoyns help thou mine Vnbelief Joh. 12.27 John 12.27 Christ prays to be saved from Death Father save me from this hour yet immediately correcting that Prayer which shews the