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
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
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
Death Secondly the Grave Thirdly Coals and Flames of Fire Which shew forth the vehement Power and Force of Divine Love to Jesus Christ Which cannot be quenched First Love is compared to Death and the Grave Metaphor Parallel DEath and the Grave overcome the strongest Men it prevails over the most powerful wise and learned in the World neither can the most mighty Monarch encounter Death or stand before it there is no discharge in that War SO Love that is in the Heart of a sincere Christian prevails against all Difficulties and Oppositions Temptations Afflictions and most cruel Sufferings and Torments that can be exercised upon them as appeared by the blessed Martyrs Nothing is too hard for Love it cannot be subdued it overcomes all Sin and Suffering whatsoever II. Death and the Grave seize upon every part of the corporal or mortal Body II. So Love when shed abroad in the Heart seizeth upon all the Faculties of the Soul Hence it is that true Christians are said to love Christ with all their Hearts and with all their Souls Metaphor Disparity DEath and the Grave put an end to natural Life and so cause all Motions or Actions from thence to cease BUt Love hath that Virtue as it is a Grace of the Spirit that it sets all the Faculties of the Soul upon Acts of a spiritual Life None are so lively as those that truly love Jesus Christ II. Death overcomes and destroys that which we would if possible keep viz. our Lives that are most dear to us II. Love only overcomes that which is offensive and contrary to us or that stands in opposition to the Soul's Union with Christ making that which would be injurious to Flesh and Blood to become profitable and advantagious yea tho it be to the Loss of Life yet Love takes away the Fear of Death and makes the Soul willing to part with Life for Christ's sake Love is also compared to Coals and Flames of Fire Metaphor Parallel COals and Flames of Fire are of a burning and consuming Quality THe Grace of Love kindled in the Soul of a Believer burns up and consumes that inordinate Desire which is naturally in the Heart after the Things and Vanities of this World it eats up and consumes all carnal and sensual Lusts whatsoever all fleshly and combustible Stuff or Things that stand in the way are burnt up and destroyed by it II. Coals and Flames of Fire are of a purging and purifying quality II. So the Grace of Love purgeth cleanseth and purifieth the Soul the Dross and Filth of the Heart and Life being wasted away a Christian is made holy sanctified and heavenly thereby III. Coals and Flames of Fire are of a melting and softning Nature they make things tender and pliable meet to receive the Impression of a Seal c. III. So the Grace of Love softens the Heart and melts it making it pliable and very fit and capable to receive the Impression and Divine Image of God IV. Some Fire is so vehement that Water thrown upon it will not quench it but rather cause it to burn more fierce and vehemently IV. The Grace of Love is of such a strong and vehement Nature thâ—t it is impossible utterly to quench or extinguish it in the Soul tho the Devil daily useth all his Strength and Skill to do it Many ways he continually assaults Believers when Temptations of one sort fail he trieth others he offers worldly Pleasures Honours Riches yea all the Goods as I may say of his House but all is in vain nothing will quench this Divine Flame the true Christian utterly contemns him with all he hath The grand Design of Satan's courting a Man with all his Offers All this will I give thee c. is to gain his Love or draw off his Affections from Jesus Christ If this Way will not do he tries another and brings Afflictions and Crosses upon the Soul but over these likewise is a Saint a Conqueror Which makes the Apostle break forth into this holy Triumph Who shall separate us from the Love of Christ Shall Tribulation or Distress Rom. 8.35 36 37 38. or Persecution or Famine or Nakedness or Peril or Sword No none of these things can For I am persuaded that neither Death nor Life nor Angels nor Principalities nor Powers nor Things present nor Things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God that is in Christ Jesus our Lord. V. Fire hath Light with it V. So the Grace of Love is attended with the Knowledg of Christ who is the Object of Love Ignoti enim nulla cupido VI. Coals and Flames of Fire afford Heat they are of a warming and reviving Nature VI. So the Grace of Love heats our cold and frozen Hearts it warms and revives them with sweet and blessed Love and Zeal for God and his Glory VII Flames of Fire ascend or tend continually upwards See more of the Nature and Quality of Fire where the Word of God is compared to it VII So the Grace of Love darts the Desires of the Soul Heavenwards Such have their Affections set on Things above Col. 3.1 2. Metaphor Disparity FIre is from beneath it is earthy and one of the four Elements THe Grace of Love is from above it is a supernatural Grace it grows not in Natures Garden But the Fruit of the Spirit is Love c. II. A violent Fire may be quenched and all natural and elementary Fire shall be put out Mount Aetna shall not burn always II. But the Grace of Love this Divine Fire can never be quenched it shall burn to Eternity Charity never faileth c. Inference BY these Things Works and Operations we may try whether we have true Love to Jesus Christ or no. And for a further Help therein see the following Metaphor Christ's Love compared to Wine Cant. 1.2 For his Love is better than Wine WHereas Christ's Love is preferred to Wine it is to be understood Synecdochically so Ainsworth Wine here is put for the most pleasant joyful refreshing and cordial Things as Bread by the same Figure is frequently put for such things as strengthen c. The Love of Jesus Christ is better than Wine or whatsoever Men esteem to be good or to excell in Nature and Virtue Metaphor Parallel VVIne is the Fruit of a good Tree a choice and precious Plant and 't is the best of natural Liquors THe Love of Christ is the Fruit of the choicest Plant that ever was planted Men and Angels are not to be compared to him See Vine And his Love is the best and choicest of Love Wine is natural but his Love is Divine and supernatural None ever loved as Christ loved II. Wine is pleasant delectable and sweet to the Taste II. There is nothing so pleasant and delectable to a believing Soul as the Manifestation of Christ's Love it excells all things for sweetness III. Wine is to be
III. A Heart of Flesh cannot bear a great Weight a heavy Burden will crush and mar it exceedingly Lay never so great a Weight upon a Stone and that will bear it you cannot crush that nor make the least Impression in it what Weight soever you lay upon it but a Heart of Flesh or that which is of a soft Substance is of another Nature a Weight will bruise crush and mar it immediatly So a tender-hearted Christian cannot bear the Weight of Sin he feels the Burthen so heavy that he is sorely crushed down and oppressed under the Guilt thereof and grievously bruised Thus it was with David Psal 38. I am sore broken I am bowed down greatly c. IV. A Heart of Flesh I mean a living Heart for 't is such a one of which the Text speaks is a sensible Heart So a tender-hearted Christian or a Man or Woman that hath a Heart of Flesh is very sensible Such are sensible of their own Vileness and loath themselves before the Lord cannot bear the Thoughts of God's Displeasure it goes to their very Heart to think that the holy and infinite God should be displeased and offended with them they are sensible of their own Sorrows and of the Sorrows and Miseries of others A tender-hearted Person will grieve for the Afflictions of his Brethren and Sisters if his Mother or any dear Relation is distressed and in great Misery O how sensible is he of it and how sorely troubled and disquieted in his Spirit And thus it is with a tender hearted Saint O how is he grieved for the distressed Saints and for distressed Sion c. V. A Heart of Flesh i. e. a tender Heart will take any Impression you please So a tender-hearted Christian will take any Impression from God He is like Wax melted that will take the Impression of the Seal They are ready to take the Stamp of the Word the Image of God which is Righteousness and true Holiness The Spirit and Word of God can mould these Hearts into any Form or Fashion God pleaseth c. Saints compared to Stewards Luk. 16.2 Give an account of thy Stewardship c. 1 Pet. 4.10 As good Stewards c. Note Every Saint is the Steward of God Parallels I. A Steward is a Person that hath Goods or Moneys committed to his Charge So every Christian hath many Goods called Talents committed to him Mat. 25.14 15. both Spirituals and Temporals II. A Steward cannot say the Riches which are committed to him are his own no he is but the Steward of them in Trust they being the proper Right of another Man or his Lord's Goods So a Christian cannot say any thing he hath is his own all he is and hath is the Lord's III. A Steward ought to dispose of every thing committed to his Charge according to the special Command of his Master who possibly orders him to pay so much to such an one and so much to such an one and so much to such Poor that dwell in the Parish c. So every Christian ought to dispose of all his Lord's Goods according to his express Command laid down in his Word or he is no faithful Steward So much he is required to dispose of to the Ministers of the Gospel that may tend to make their Lives comfortable and free them from the perplexing Cares of this Life which greatly hinder them in their Ministry The true Minister's Maintenance is jure divino of divine Right So hath the Lord ordained 1 Cor. 9.14 that they that preach the Gospel should live of the Gospel Also they are required to give to the Poor that they may not want c. Their Charity ought to be according to their Ability and the Poor's Necessity and not only to give but to give cheerfully with a willing Heart c. IV. Stewards are required to improve their Lord's Money c. So Christians ought to improve all those spiritual Gifts and Graces Time and Strength Wisdom and Knowledg Whatsoever God hath given to them he expects they should improve it to his Glory and to the Profit of their Neighbours V. 'T is a great and horrible Evil in a Steward to mind his own Business and Concerns more than the Concerns of his Lord and Master So 't is an utter Fault and that which may justly call in question the Truth of his Sincerity and Christianity for a Christian to mind the World and his own private Interest more than the Interests and Concerns of Jesus Christ Some care not what becomes of Christ's Labourers or of the poor Saints nor of the Interest of the Gospel so that they have all things to their Hearts Content They eat the Fat and drink the Sweet and lay up great Store of Treasure for their own Children c. they have perhaps their Hundreds and Thousands by them and in the mean while many faithful Ministers hard put to it to get Bread Is it not an abominable Evil in a Steward to live like a Lord himself upon his Master's Goods and let his Master's Children want Bread and also to keep back the Right of his faithful and painful Labourers for whose sake he intrusted him with so much Substance VI. A Steward must expect to be called to an Account Give an Account of thy Stewardship c. So must every Christian expect to be called to an Account by Jesus Christ concerning his Stewardship and what will they have to say who have embezelled much of their Lord's Goods and converted the rest to their own private Use Let all take heed and so demean themselves that they may have their Accounts to give up with Joy Saints compared to Stones 1 Pet. 2.5 Ye also as lively Stones are built up a spiritual House an holy Priesthood c. THe Saints of God are compared to Stones to the Stones of a a Building c. Parallels I. SOme Stones that Men build with are very rough and rocky as they are taken out of the Quarry and therefore need much Hewing and Squaring before they are fit for the Building So naturally the Hearts of Sinners are rocky and like rough Stones Hos 6.5 and to this the Lord alludes I have hewed them by the Prophets Ministers are God's Tools by which He does his Work upon Mens Hearts II. Stones are fit Materials to build a House withal So God sees Believers are the only fit Materials to build his spiritual House III. Stones in a Building are well knit and united together So should the Saints in Love c. IV. Stones are durable so are the Saints Disparity I. NO Builder builds his House with preeious Stones But Believers are called precious Stones This notes the Richness and Excellency of the spiritual Building 1 Cor. 3.12 Now if any build upon this Foundation Gold Silver precious Stones c. II. No earthly Stones have Life in them they are not living but dead Stones But the Saints are living Stones Eph.
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
very mysterious so vast a Depth so great a Light so strange a Mystery is this Mystery that God reveals it now a little and then a little Adam had the first Discovery of it The Seed of the Woman shall break the Serpent's Head Abraham had more of it made known to him Moses had a greater Revelation of it than the Prophets And then John Baptist who saw more than all that went before him and upon that account was called the greatest Prophet that ever arose amongst them that were born of Women and yet he saw but a little of this great Mystery Luke 7.28 comparatively to what those saw who were in the Kingdom of Heaven viz. the Gospel-Church after the Death and Resurrection of Jesus Christ 6. That which all the wise Men of the World meerly by all their natural Wisdom Arts and Sciences could never find out nor arrive at the true knowledg of is a great Mystery But all the wise Men of the World meerly by all their Arts and Sciences and human Learning could never arrive to the true knowledg of Christ and real Godliness Ergo the Principles of true Godliness and the Mysteries thereof are out of the reach of meer humane Reason tho not against or contrary to Reason yet they lie above Reason Reason must stoop to Faith in these things The Gospel is called Wisdom as opposite to the Wisdom of Men and the Apostle saith positively That it was Wisdom in such a Mystery that none of the Princes of this World knew Nay the Spirit says one Sydenham jeers all the Learned of the World in this very thing because of their gross Ignorance Where is the Scribe where is the Wise where is the Disputer of this World 1 Cor. 1.20 Hath not God made foolish the Wisdom of this World Verse 18. Hence the Preaching of the Gospel was accounted by the learned Greeks but Foolishness Natural Men may understand natural Religion but true Godliness consists in the Light of Divine Truth and in the Life of Grace God manifesting himself in the Light of Truth and working the Life of supernatural Grace by his Spirit in the Heart True Godliness doth not consist in the Knowledg of the Letter of the Gospel A natural Man may have the historical or notional Knowledg of the Gospel and Christianity he may arrive to the most exact understanding of things as far as Letters and Words can express them that is he may know the true sence and meaning of things in the Gospel according to what either the History or Tenor of such Words will import and know the Grammatical Sence of Words better than many true Christians But this is not the spiritual and true Knowledg of Religion and Godliness for that consists in the saving and experimental Knowledg of God and Jesus Christ The Mystery of the Gospel and Power of Godliness is the Discovery of God's Glory in it self and the working of it gloriously in the Soul it lies not in the bare Expression or Knowledg of Words nor in the external Form of Profession of these Words but it lies in the Divine Glory of God which is wrapt up in these Words and the gracious Conformity Disposition and Affections of the Soul to these things 'T is an easy matter to confess Jesus Christ to be the Son of God and to read the Scriptures to pray c. but to see the Mystery of that Glory which is in this that Christ is God's Son and to have the powerful Influences of it upon the Heart whereby the Soul is brought into the Image or Likeness of Christ's Death and Resurrection this is a Mystery 7. That which the most wise and knowing in the same Art or Mystery can reach or understand but part of must needs be a great Mystery As suppose a School-master nay the ablest in the World who professes to know and teach such or such an Art or Mystery is forced to confess he sees and knows but little of it or sees but in part 't is so hard and difficult to find out all would conclude that Art or Science was a Mystery indeed But so it is here for the holy Apostles who had as great a knowledg of these Mysteries as any ever had in the World nay we may modestly conclude a greater yet they declare they knew but in part and saw but in part they saw comparatively but a little way into these Mysteries For we know but in part Now we see through a Glass darkly 1 Cor. 13.9 12. Now I know in part Ergo These are great Mysteries 8. That which the holy Angels desire to pry into nay look into with the greatest Earnestness and Desire imaginable and are contented the better to understand to learn of the Church and yet when all is done do admire and stand as it were astonished at is a great Mystery But the Angels do pry into these Mysteries with the greatest earnestness and are contented to learn of the Church that they may the better or more fully understand them and after all stand and wonder to behold the Depth of this Grace of this Love and the Strangeness of this Mystery Ergo the Gospel or Doctrine of Godliness is a great Mystery Now to make this Argument good pray consider these Texts of Scripture 1 Pet. 1.12 Which things the Angels desire to look into The word desire signifies the utmost coveting or longing after a thing which a Man cannot be without Desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Word signifies bowing down to pry heedfully and narrowly into a Thing 1. The Angels are greatly taken with this Mystery with this Grace and Love in Jesus Christ manifested to fallen Man they look and pry into it Exod. 25.20 according as it was typified of them by the placing of the Cherubims looking down towards the Mercy-Seat 2. That they are content to learn of the Church see Eph. 3.10 To the intent that now unto the Principalities and Powers in heavenly Places might be known by the Church the manifold Wisdom of God 3. That they after all stand as it were amazed and wonder at these Depths see 1 Tim. 3.16 Seen of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of a bare Sight but a Sight which astonishes the Understanding and takes up the Heart He was seen with admiration and wonderment Thus Dr. Sibbs 9 That which the glorified Saints shall admire when they arrive to a perfect Knowledg must needs be a great Mystery But the glorified Saints shall admire at the Mystery of this Grace and Love in the Day of Christ nay it will be the matter of their wonder to all Eternity See 2 Cor. 1.10 Therefore the Doctrine of Godliness is a great Mystery 10. This will be further manifest by considering wherein the greatness of this Mystery doth consist First Now the Mystery of Godliness principally consists in the Person of Christ God manifest in the Flesh 1 Cor. 2.2
and by when he is come from the Field Go and sit down and will not rather say Gird thy self and serve me c. From hence we may see Girding is preparatory to Serving or Waiting It also denotes Preparation for our Labour or Work VIII Truth and Sincerity prepares and fits the Mind for Christ's Work and Service Let your Loins be girt about Luk. 12.35 and your Lights burning and ye your selves like unto Men that wait for their Lord. He is always well girt with Truth and Uprightness that is ready to wait upon or do Work for the Lord Jesus Careless slothful and unsound Persons are ungirt and so unbless'd A Saint in doing of his Work whether it be Heart-Work or Hand-Work ought to be well-girt viz. perform all in Truth and Uprightness Ministers must preach nothing but Truth and as they must preach nothing but Truth so they must preach in Truth or in Sincerity of Heart Some preach Christ saith the Apostle but not sincerely Phil. 1.16 Their Minds were not girt with Truth All our Prayers ought to be put up in Truth God is near to all that call upon him in Truth Psal 145.18 All Works of Charity ought to flow from a pure Heart viz. to be done in Uprightness and Simplicity according to the Direction given by the Lord in his Word both for matter and manner IX A Girdle is a great Ornament used to be put on uppermost to cover the Joints of the Armor which if seen would cause some uncomeliness for tho the Armor was closely knit and clasped together yet some gaping was subject to be betwixt piece and piece and therefore they used to put over these parts a broad Belt or Girdle which did serve not only to fasten the other Armor together but it made the Souldier appear more comely in his Harness and Accoutrements IX Sincerity is a glorious Ornament A Christian hereby appears very comely in the sight of God and it greatly tends to hide and cover all the Infirmities of his Life for the Saints Graces are not so close nor their Lives so exact but in the best are found Defects and Weaknesses which are as so many Gaps or Clifts in his Armor but Sincerity covers all so that he is not put to shame by them 1. Sincerity covers all outward Blemishes or want of outward Beauty that great Idol of the World Sincere Persons if they be not so fair and comely as some others yet being holy and upright sincere and vertuous Ones how amiable are they rendred hereby in the sight of all good Men It covers all things that seems to render a Saint dishonourable or uncomely 2. Mean Parentage or a low Descent is much despised in the World but how base soever the Stock and ignoble the Birth be when true Grace and Sincerity comes it makes the House and Person illustrious and very glorious Since thou wert precious in mine eyes thou hast been honourable Isa 43.4 Sincerity sets a Mark of Honour upon a Person or a People If you see this flourishing tho in a mean Cottage it tells you a great Prince nay an Heir of Heaven dwells there Sincerity brings the Creature into Alliance with the most high and glorious King of Heaven and Earth Who dares say a Child of God the Spouse of Christ and Heir of Heaven is of an ignoble Birth and Pedigree 3. It covers Poverty which exposeth to great Contempt There 's none so rich as a godly sincere Person he is daily let into God's Treasury Christ's Storehouse is always open unto him All is yours 1 Cor. 3.22 4. To want Parts and to be a Person of no Name and of small Endowments exposeth to disdain none are more contemptible in the eye of the wise and vain-glorious World than such But alas an honest Heart one that is sincere excells beyond all comparison the proudest most renowned and applauded for human Wisdom Parts and Elegancy in the World 5. It covers all sinful Uncomeliness and all the Godly Man's Failings whether they be Sins of Omission or Commission for Sincerity is that excellent quality to which pardoning Mercy is annexed 'T is Christ in a proper sence that covers all Sin but he will cover the Sins and Failings of none but such as are sincere Psal 32.2 Blessed is the Man whose Sins are covered c. The upright Man's Righteousness is accepted through Christ tho he be never so infirm or attended with Miscarriages Tho God doth not like his Sin for his Sincerity yet God will not un-saint him because of his Sin Ainsworth X. The Priest under the Law wore a Girdle which was made of fine Linnen and of Blew Purple and Scarlet the Hebrew Doctors say it was about three fingers broad it was curiously woven as Josephus observes Josephus Antiquit. Book 8. cap. 2. with Pictures of Flowers This Girdle saith Ainsworth signified the girding up the Loins of our Minds with Strength Justice and Vertue Eph. 6.15 Also we read of Christ's being girt with a Golden Girdle Rev. 1.13 X. Truth and Sincerity is not only an Ornament but a most glorious Ornament being that which was figured out by the Priest's Girdle rarely made with curious Flowers This is as a choice Golden Girdle curiously wrought by the Spirit of God 1 Pet. 2.5 which all the Priesthood of Christ have on It is made of a Complication of every Grace Sincerity is not alone many choice Divine Flowers are interwoven together in making of the Girdle of Truth Metaphor Disparity BEsides other great Disparities betweeen other Girdles and the Girdle of Truth this is one viz. Other Girdles may be lost or be corrupted they may rot and pass away like that which Jeremiah had Jer. 13.1 2 c. which was marred and profitable for nothing BUt the Girdle of Truth can never be lost Sincerity in the Heart of a Believer is so fast tied to him or twisted about him that he can never lose it I never yet read of a Man that was perfect and upright in Heart and Life in the sight of God that ever lost his Sincerity so as to die an Hypocrite tho he may in some things be guilty of Hypocrisy yet he cannot absolutely become an Hypocrite This Girdle cannot rot or be corrupted II. Other Girdles are only made for the Body II. But Truth and Sincerity is a Girdle for the Soul by which the Mind is stayed and strengthned Inferences THis should teach every Professor to labour after if they have not yet got the Girdle of Truth 1. Because the Design of Satan is to corrupt Men in their Judgments and make them zealous for false Ways Paul's Jealousy of the Corinthians was 2 Cor. 11.1 2 3. lest the Old Serpent should beguile them through his Subtilty and corrupt their Minds from the Simplicity of the Truth 2. Because of the damning Nature of Heresy and Hypocrisy which our Saviour 2 Joh. 9 10 2 Thess 2.10 2
stead beyond any other thing to make us happy 2. A longing Desire after it There is always so much Desire of that we hope for that the thiâ—g hoped for is sometimes expressed by the Desire Prov. 13.12 Hope deferred maketh the Heart sick but when the Desire that is the thing hoped for cometh it is a â—ree of Life 3. Utmost and unwearied Endeavours to obtain it That which a Man makes his Hope he will make his Work and never ceaseth working till he hath attained it or is convinced there is no possibility of attaining it 4. To make Gold our Hope implieth much Trouble and Anxiety of Mind when once we see our Endeavours ineffectual and unsuccessful about the attaining of it If Hope deferred makes the Heart sick as was hinted before then when Hope dies or as Zophar speaks chap. 11.20 is as the giving up of the Ghost the Heart must needs die too 2. It is not Hope of Length of Days If I wait the Grave is my House c. But then 2. Positively it is a patient and well-grounded Expectation of the Accomplishment of what God hath promised Faith sees the Promise and beholds it tho afar off Abraham saw my Day saith Christ But then in comes Hope and keeps the Soul alive in a well-grounded expectation of the fulfilling and accomplishment of it See the Description of it where Faith is compared to an Helmet Why Hope is compared to an Anchor may appear by what followeth Metaphor Parallel AN Anchor is a good Stay and Security to a Ship in a Storm What would the Mariner do had he not an Anchor to cast out of the Ship when he is in danger of Rocks and Sands SO Hope in God through Christ is a most excellent Stay for the Soul of a Believer in a Day of Trouble and Persecution Heb. 10.34 They suffered joyfully the spoiling of their Goods knowing in themselves they had in Heaven a better and enduring Substance We are saved by Hope c. It stays the Soul as an Anchor does the Ship II. An Anchor takes hold of something which is out of sight II. So Hope the Anchor of the Soul takes hold of something which is not seen with carnal Eyes which is within the Vail c. III. An Anchor when it takes hold of a Rock or firm Ground fastens and stays a Ship more steadily preserving it from suffering Shipwrack III. So Hope the Anchor of the Soul taking hold of Christ who is called a Rock stays the Soul in a perilous Time most firm and steadily so that it is safe from spiritual Shipwrack IV. An Anchor would be of no use without the Cable to which it is fastened IV. So Hope without Faith is of no use nor can avail the Soul any thing in time of Need those two Graces always co-operate and work together for the help and succour of a Believer V. An Anchor that it may be of advantage to a Ship requires Skill rightly to cast it V. Hope the Anchor of the Soul must be rightly cast or else it will not profit a Saint any thing in the Day of Trouble It must be cast within the Vail Heb. 6. whither the Fore-runner is for us entred even Jesus c. Metaphor Disparity AN Anchor is cast down into the Sea River c. HOpe the Anchor of the Soul is cast upward the Saint's Hope is in Heaven II. An Anchor may let go its hold or be broke and so become useless to a Ship by which means the Ship may be lost II. Hope the Anchor of the Soul is both sure and stedfast hence it is said Hope maketh not ashamed If their Hope was not firm or were there any danger of its being lost or broke the Saints of God were in a sad Condition and they might turn away with their Faces ashamed If their Hope should fail them they would have no Refuge left If Hope holds all holds but it Hope be gone all is gone Neither is it to be thought that the Hope of holy Job Heman and others who in Trouble spake of their Hope being gone and perished from the Lord was indeed utterly lost and perished but that it was only so in their own Apprehension they being in great depths of Despondency and under sad Desertion of Spirit Like as the Church was when she said My God hath forsaken me my God hath forgotten me which God himself graciously answers It was not so nor could be so A Saint's standing in Christ is firm the Covenant is ordered in all things and sure But to confirm this glorious Truth and make it yet more clear and that I may leave no room for an Objection that Hope is both sure and stedfast c. Consider the many strong Bars that are cemented together as so many Bars of Iron hammered by the Spirit to the making of this blessed Anchor of the Soul both sure and stedfast First The Love of God is a sure Ground of the Saints Hope Jer. 31.3 Psal 89.30 31 32 33. I have loved thee with an everlasting Love c. If his Children forsake my Law and walk not in my Judgments if they break my Statutes and keep not my Commandments Then will I visit their Transgressions with the Rod and their Iniquity with Stripes Nevertheless my Loving-kindness will I not utterly take from him nor suffer my Faithfulness to fail My Covenant will I not break nor alter the thing which is gone out of my Lips Zeph. 3.17 The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing I am persuaded that neither Death nor Life Rom. 8.38 39. nor Angels nor Principalities nor Powers nor Things present nor Things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. If the Love of God be from everlasting to everlasting to them that fear him if he rests in his Love if he will not remove his Loving-kindness from them notwithstanding their Sins and Infirmities if nothing can separate them from the Love of God which is in Christ Jesus our Lord then the Hope that Believers have in God is both sure and stedfast Secondly God hath chosen elected and predestinated Believers in Christ unto eternal Life For whom he did foreknow he also did predestinate Rom. 8.29 30. to be conformed to the Image of his Son Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified The same Persons that are predestinated are called and the very same that are called are justified and the very same who are justified are or shall be glorified Therefore the Hope that Believers have is both sure and stedfast Thirdly Christ's Death is a sure Ground of Hope Who is be that
delivered themselves into the hands of Justice 6. That Man can never have good Days that keeps an evil Conscience 7. On the other hand he that hath a good Conscience needs never be sad nor can he be without good Days for as Trouble and Horror of Conscience is the greatest Trouble so Peace of Conscience is the greatest Joy That Man can never want Musick saith Mr. Caryl that speaks in Consort and is harmonious with himself A good Conscience is the poor Man's Riches and the rich Man's chiefest Jewel a Jewel worth keeping It is saith one the best Pillow to sleep on and the best Dish to feed on A good Conscience is a continual Feast so the Geneva-Translation Prov. 15.15 Dan. 5.5 A good Conscience with a Dinner of Herbs is all Varieties but a bad Conscience makes all Feasts and Pleasures like the Hand-writing on Belshazzar's Wall 8. Labour to get and keep a good Conscience because an evil one spoils all the good and best Actions of thy Life it renders thy Prayers to be sinful 9. Consider Conscience is privy to all thou thinkest knoweth what Evil hath been done by thee in private seeth all the Evil thou hast committed and all the Good thou hast omitted the doing of and one day if evil Rom. 2.15 it will lay all open before the Eyes of God Angels and Men and come in as a Witness to charge and condemn thee for ever O therefore get a good Conscience 10. Take heed how thou carriest thy self towards Conscience because it hath a Regal Power in thy Soul a Commission either to accuse or excuse and if he condemns thee as an Unbeliever or as a false Hypocrite by the Light and Authority of God's Word 1 John 3.20 God will also assuredly condemn thee unless thou dost repent in the great Day 11. Consider what a glorious Mercy it will be to have such a Friend as Conscience witness for thee when thou art wrongfully accused and condemned by Men. This was that which bore up Job and holy Paul in their Troubles Job 27.6 2 Cor. 1.12 My Heart shall not reproach me c. This is our rejoycing the Testimony of our Conscience Quest Some possibly may enquire here How a good Conscience may be known or what Characters may be given of it Answ I shall give you some Rules to judg of a good Conscience both Negatively and Positively First Negatively 1. A blind ignorant and misguided Conscience is not a good Conscience Some think that God concerns not himself with their Actions takes no notice of their Hearts Words or Lives Others think that God is made up wholly of Mercy and tremble not at his Justice and so conclude it is an easy thing to get to Heaven One that I have heard of said That if it were as easy to get the Riches of this World as it was to get Heaven he would not care or to that effect not remembring that it is as hard to enter into the Kingdom of Heaven especially for rich Men as it is for a Camel to go through the Eye of a Needle Mat. 19.23 1 Pet. 4.18 and that the Righteous shall scarcely be saved Others think that those Men are Fools that make such a Stir and Ado about Religion thinking that is the best Religion that is easiest to the Flesh and is most free from outward Trouble whereas the Scripture saith 1 Tim. 2.12 that whoever will live godly in Christ Jesus must suffer Persecution Some think the Laws of Men must be their Rule in all Matters of Faith and Religion and whatever Magistrates command must be done c. 2. A drouzy and sleepy Conscience is not a good Conscience A Conscience that is not throughly awakened will let a Man alone in Sin such can sleep upon the Brink of the greatest Danger tho they are just falling into the Gulph of Eternity yea can sleep under the most awakening Ministry tho Hell-Fire be thrown as it were in their very Faces yet Conscience giveth them not one Jog 3. A guilty Conscience is not a good Conscience when Conscience flies into a Man's Face for this or that Sin Tit. 1.15 some horrid Pollution or other loved and lived in 4. A seared Conscience a Conscience that hath no feeling in it is not a good Conscience 5. A despairing Conscience is not a good Conscience Such as think their Sins are greater than God can or will forgive Mat. 12.31 notwithstanding Christ hath said All Sins and Blasphemies against the Father and the Son shall be forgiven unto Men and those that believe not there is Life for them in Christ make God a Liar Secondly Positively 1. That Man hath a good Conscience that walks uprightly and faithfully to his Light according to what he knoweth If he hath only a natural Light and walks up faithfully to that then he hath only a natural good Conscience there is Moral Sincerity spoken of in the holy Scriptures Joh. 20.4 as well as Godly Sincerity Abimelech in this respect had a good Conscience In the Sincerity of my Heart and Innocency of my Hands Gen. 20.5 have I done this Here I might shew how a natural good Conscience may be known from a Conscience evangelically and spiritually good take two or three Hints 1. He whose Conscience is only naturally good is usually a proud Man Lord I thank thee Luk. 18 11. I am not as other Men c. Such seek their own Glory they sacrifice to their own Net and burn Incense to their own Drag all centers in Self the Principle of their Action is Self A Saint when his Gifts are highest his Heart is lowest when his Spirit is most raised his Heart is most humble 2. A Man that hath only a natural good Conscience his great endeavour is to still the Noise and stop the Mouth of it but never looks to have the Guilt removed and Filth washed away by Christ's Blood he seeth no need of a Saviour I was alive once without the Law Rom. 7.11 c. He is like a Child that hath got a Thorn in his Flesh who wipeth away the Blood but taketh no notice or thought how to get out the Thorn If bare Performance of Duties whether natural or divine will still or quiet the Conscience the Conscience is but naturally good 2. When Conscience compares a Man's Ways by the perfect Rule of God's Word by which he walks and finds it agreeable thereto 3. An evangelical good Conscience findeth a Man as careful of his Duty towards God as he is of his Duty towards Man and as careful of his Duty towards Man as of his Duty towards God Acts 24.16 Herein do I exercise my self to have always a Conscience void of Offence towards God and towards Man 4. An evangelical good Conscience always stirs up to Obedience and Conformity to God's Word from the sight of the Excellency of it and Purity that is in it Thy Word is very
pure Psal 119. 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
to have always a Conscience void of Offence towards God and towards Men. The eighth thing is Sanctification or a holy Life they who trade not in this Commodity are none of the true Sons and Citizens of Zion Ninthly the Pearl of great price worth more than ten thousand Worlds Tenthly The last thing that I shall mention is Eternal Life 1 Pet. 1.4 a Crown of Glory that fadeth not away X. A City whose Commerce lies principally in a Foreign Trade or Merchandizing hath usually a navigable River belonging to it by which Means their Commodities or those Goods they deal in are brought home to their very Doors as we see by experience What infinite Profit doth the River Thames yield this famous City and what would its Trade be worth were it not for it X. The City of God whose Trade lies in spiritual Merchandize fetch'd from afar hath a most glorious River belonging to it which may indeed be said to run through every Street thereof viz. the holy Spirit and Word of God The Spirit in several places of Scripture is called a River and by means of these blessed Streams are all divine and sacred Commodities which the Godly deal in brought home to their very Doors viz. Gifts Graces Pardon Peace and Joy in the Holy-Ghost c. whâ—â—h are very excellent Merchandize And were it not for this River what would become of this City we should soon be impoverished and undone It is the holy Spirit that enriches and chears the Hearts of all gracious Souls There is a River the Streams whereof make glad the City of God Psal 46.4 the holy Place of the Tabernacle of the Most High It may not be amiss here to consider 1. From whence this River comes See River under the 3d head of Metaphors c. 2. The Nature of the Water 3. The divers Streams thereof First The River comes 1. From a Rock Numb 28.8 11. This Rock was first smitten and then the Water came out abundantly 2. It comes from an infinite inexhaustible Fountain Rev. 22.1 't is said to proceed from the Throne of God and the Lamb. Secondly Touching the Nature of this River tho we have spoken of it under the Third Head of Metaphors in the first Volume yet we will touch a little upon it here It hath besides other Properties of spiritual Water these divers Qualities 1. It will heal all the Diseases of the inward Man it will soften and make very tender and pliable and break in pieces a hard Heart 2. It will cure the Soul of spiritual Blindness nay it will open the Eyes of him that was born blind 3. It will infallibly cure all spiritual Consumptions that spiritual Waste or Decay of Faith Love Zeal Hope c. which seizeth sometimes upon many Christians 4. It will bring down the Tympany of Pride and make a Man very humble and little in his own Eyes the more of the Spirit the more humble 5. It will cure all manner of spiritual Deadness or Deafness making a Man very lively and diligent to hear good Counsel and Instruction as Lydia experienced Acts 16 14 6. It is good against the Tremblings of the Heart and will make a Man bold and couragious in the Cause of Christ in evil Times We cannot but speak the things which we have both seen and heard Acts 4.20 7. It is an excellent Remedy to purge out all noxious and evil Humors of the Soul from whence many Distempers flow making a Man sound at Heart and holy in Life 8. It will effectually restore a lost Appetite and make a Man relish well the Food of God's Word causing it to be sweeter to him than Honey Psal 119.103 or the Honey-Comb 9. It will preserve from the Plague of Sin of what sort soever it be tho a Christian be amongst infected Persons every day 10. It will revive a fainting and drooping Spirit 11. It will set and make whole all broken Bones Psal 27.13 as David and thousands others have found by experience 12. It will cure the Leprosy and all old running Ulcers and also all fresh Wounds of the Soul tho never so deep stinking and loathsom 13. It is good against Weakness of the Hands and Feebleness of the Knees 1 Thess 5.14 2 Pet. 1.9 14. It is sovereign good against spiritual Barrenness making the Godly to bring forth much Fruit. 15. It will clear the Sight and make a Man to see afar of 16. It infallibly cures the sleepy Disease or the spiritual Lethargy of the Soul 1 Thess 5.6 so that they shall not sleep as others do 17. It cures all Diseases of the Tongue and Mouth and an unsavoury Breath Jam. 3.5 6. that common Sign of a foul Stomach 18. It cures all spiritual Lameness it causeth a lame Man to leap as an Hart Isa 35.6 and never halt any more between two Opinions 19. It perfectly cures all Distempers of the Head occasioned by Error and erroneous Principles that corrupt the Understanding 20. It is Water of Life he that drinks of it shall never die Joh. 4 14. Thirdly This River hath three special Streams 1. The Stream of Ordinances 2. The Stream of heavenly Graces 3. The Stream of Divine Promises Sinners come to these Waters O come before the Stream be turned another way See River and Water of Life XI In a glorious City usually is the King's Palace or his chief Place of Residence which tends much to its Honour and Renown XI The Church is the Habitation of God The Lord dwelleth in Zion Psal 9.11 Isa 8.18 Psal 76.1 2 3. Psal 132.13 14. Isa 57.15 in Judah is God known his Name is great in Israel in Salem also is his Tabernacle and his Dwelling-place in Zion This is for the everlasting Honour and Renown of the Church The Lord dwelleth in Zion Sing praises for the Lord hath chosen Zion he hath desired it for his Habitation This is my Rest for ever tho he be the high and lofty One that inhabiteth Eternity yet he dwelleth with them that are of an humble and contrite Spirit The special and most gracious Presence of God is with his People XII A City hath some certain Privileges Freedoms and Immunities belonging to it which Strangers have nothing to do with Foreigners may not dwell within the Walls of some Cities XII So the Church of God hath many glorious Privileges and Immunities belonging to it which unconverted Sinners have no Right to The first Privilege or part of that Freedom that belongs to the City of God is Pardon of Sin Isa 33.24 The Inhabitants shall not say I am sick the People that dwell therein shall be forgiven their Iniquity 1. This is a glorious Privilege and Freedom if we consider the abominable and hainous Nature of Sin which is opened in the first Volume under the third Head of Metaphors 2. Because of that which is couched and comprehended under the Blessing of
tender and dear Wife is greatly troubled when her Husband seems to be offended and angry with her and strives to pacify him again and is never at Rest or Peace until she finds his Love towards her as formerly and all things right between them IX So a gracious Soul if Christ be offended and withdrawn from him is greatly cast down and grieved Cant. 5.6 Thou hiddest thy Face and I was troubled I opened to my Beloved but my Beloved had withdrawn himself and was gone My Soul failed when he spake I sought him but I could not find him I called him but he gave me no Answer Isa 63.15 64.9 Where is the sounding of thy Bowels and thy Mercy towards me are they restrained Be not wroth very sore O Lord neither remember our Iniquity for ever behold we beseech thee we are thy People X. The Wife by her Marriage with her Husband is delivered from Arrests for Debts no sooner is she married but her Husband is liable to that Danger it falls upon him he must see to satisfy and pay what she owed X. So in like manner no sooner is a Soul espoused or married to Christ but all his Debts to Law and Justice fall upon Christ and he pays all He stands between Wrath and us Justice and us He keeps off all Danger of Arrests and Fear of Imprisonment He hath Riches enough All is cleared the day the Soul closes in with him tho whole Mountains of Guilt were upon us before XI The Wife that is married to a Prince or mighty Potentate is thereby greatly exalted or raised to Honour becomes a Queen the same day the Marriage is consummated and hath the Attendance of his Servants XI So the Church being married to Christ the Lord Jesus the Prince of Heaven and Earth is raised to the greatest Honour imaginable she is made hereby a Princess and hence called a Queen On thy right-hand did stand the Queen Psal 45 9. in Gold of Ophir The Saints also have the Attendance of Christ's Servants the holy Angels They are sent forth to minister to them that are Heirs of eternal Life Heb. 1.14 XII The Wife that is married to a rich and godly Husband is thereby freed from much Care and Trouble for he provideth for her and manageth all her Concerns It is true altho every Husband is bound by the Law of that Relation to provide for his Wife and free her from Care as much as he can yet some are poor and unable to do it and hence the Wife is involved in as much Care and Trouble as he XII Christ frees his People from all inordinate and unnecessary Care 1 Pet. 5.7 Cast all your Care upon him for he careth for you He manageth all our Concerns in Heaven always appearing before God for us 1 Joh. 2.1 We have an Advocate with the Father Jesus Christ the Righteous And he manageth all our Affairs on Earth in a way of Grace and Divine Providence Isa 27 12. works all our Works in us and for us He gives and loves saves and feeds us and will never leave us till he hath brought us to Heaven He became poor 2 Cor. 8.9 but we were no Losers thereby for by his Poverty we are made rich XIII A Wife brings forth Children and is many times very fruitful to her Husband and when she hath brought them forth takes care of them feeds and nurseth them XIII So the Church is fruitful to Christ bringing forth many Sons and Daughters to him whom she takes care of feeds and nurseth as the Mother does her Children For thus saith the Lord Behold Isa 66.12 13. I will extend Peace to her like a River and the Glory of the Gentiles like a flowing Stream Then shall ye suck ye shall be born upon her sides and dandled upon her Knees as one whom his Mother comforteth c. See Mother XIV A Wife hath the Privilege to know her Husbands Mind for many things which are kept secret from others are made known to the Wife XIV Psal 25.14 So the Secrets of the Lord are with them that fear him and he will shew them his Covenant Eye hath not seen 1 Cor. 2.9 10. nor Ear heard nor hath it entred into the Heart of Man to conceive the things which God hath prepared for them that love Him But God hath revealed them to us by his Spirit Metaphor Disparity A Wife may soon lose her Husband Death we see many times takes him away and she is thereby made a Widow and her Children fatherless BUt the Church cannot lose her Husband Christ dieth no more Rev. 1.18 he is immortal and therefore she can never be a Widow nor her Children fatherless I will not leave you comfortless Joh. 14.18 the word is Orphans He is an everlasting Husband Inferences STand and wonder Doth Christ espouse and take to Wife such a poor and contemptible Creature as Mankind What disproportion is there between a King and a Beggar between an Ant and an Angel a far greater disproportion there is between Jesus Christ and Sinners He is high and great but we are base and vile He is blessed and glorious we are wretched and miserable He is a mighty King King of Kings and we poor Slaves and Vassals yea the worst of Slaves Vassals and Slaves to Sin and Satan 2. From hence you may perceive the unspeakable Nearness there is between Christ and his People can there be a sweeter and more glorious Union than this If we consider the Properties of it it is a spiritual a real an operative an enriching an intimate an indissoluble Union to be Bone of his Bone and Flesh of his Flesh What can any Soul desire more What greater Happiness what more glorious saith one of the Ancients than this Union 3. What Doctrine can yield greater Comfort to Believers who are thus happily espoused and married to Jesus Christ We say such and such are well disposed of happily married O Soul how well art thou disposed of What! married to Christ to the Son of God to the King of Heaven and Earth 4. This may shew the Saints their Duty and put them in mind of their Covenant Soul thou hast vowed and canst not go back 5. And may he of use especially to all that stand related as Husband and Wife in the Church for Husbands to make Christ their Pattern in their Carriage and Deportment towards their Wives and likewise Wives to make the Church their Example in their Behaviour towards their Husbands as the Apostle giveth direction Eph. 5.21 ult 6. Lastly What Terror doth this speak to the Enemies of the Church If the Church be the Wife of Christ what will they do that so much abuse her and continually seek her Life Let them know He will appear in Wrath and Vengeance to save and deliver her and will tear them in pieces in a short time The Church compared to a Bush on
Places might be known by the Church the manifold Wisdom of God Hence God is said to love the Gates of Zion Psal 87.2 viz. the Place of his visible Worship more than all the Dwellings of Jacob. Can there be a greater Reproach to a Church or any thing more provoking to God than to have Prayer and other Branches of Publick Worship and Devotion wholly neglected among them X. All the Family yea every particular Person thereof ought to be called together and they diligently to obey that Call and come together at the Time of Devotion or when Prayer is solemnly performed therein X. So the whole Church I mean each Community of Christians yea every particular Member thereof ought to be called together and they diligently to obey that Call at all Times when Prayer or any other part of Church-Service Devotion and Worship is to be performed Heb 10.25 Not forsaking the assembling of your selves together as the manner of some is c. Acts 2.1 They were all with one accord in one Place XI Some Families are exceeding great consisting of many Persons especially if it be the Family of a Prince or noble Person XI The whole Family of Christ the great Prince of Heaven and Earth I mean the whole universal Church both Militant and Triumphant is exceeding great the one part of which is in Heaven and the other on Earth Eph. 3.15 16. For this Cause I bow my Knees unto the Father of our Lord Jesus Christ of whom the whole Family in Heaven and Earth is named c. Ephes 3.15 16. XII It is exceeding commendable and honourable for all that belong unto a Family to be truly and cordially affectionate one to another to be ready and willing to do all Offices of Love and Kindness so far as the Law of such a Relation doth require of each in their respective Places and Callings XII So the Lord Jesus the Head and Governor of his Church hath strictly commanded and doth exceedingly commend the Grace of Love in and among all his Family The Church is never more desirable or comely in this World than when the Love of each Member doth abound one towards another when Ministers love the People and the People heartily love them and when every one in the Station wherein God hath set him is ready and willing to do any Office of Love How amiable upon this account is the Church of God! Inferences THis shews that the Church of God are a choice and peculiar People such who have given up themselves in the Order and Fellowship of the Gospel walking together in Love as a holy religious and united Family according to the Order and Discipline Christ hath left in his Word having sweet Acquaintance and Intimacy one with another And now to conclude with this Head from the Whole we may infer I. That God's Church is most dear and precious in his Sight or a People that he hath most choice Love and Affections to and takes great Care of II. That the Church of God under the Gospel-Dispensation is not National Parochial c. III. That the Church of God are a People separated from the World in respect of the Worship Traditions and sinful Customs thereof c. Non-conformity to the World in these respects is an indispensible Duty Be not conformed to this World Rom. 12.2 Come out from amongst them and be ye separated saith the Lord and touch not the unclean thing c. 2 Cor. 6.17 IV. That the true Church of God is a Number of sincere and godly Christians who have solemnly covenanted and given up themselves to walk in the true Order and Fellowship of the Gospel according to the exact Rule of God's Word amongst whom the Word of God is truly preached and the Sacraments are duely and in a right manner administred V. That God's Church hath many Enemies and yet in despite of them all shall abide and the Gates of Hell shall never prevail against her And tho for a time she may be low and under great Sufferings yet she shall arise to a great Degree of Glory in the latter Day THE Eighth HEAD OF Metaphors Allegories and Similes WITH Other Borrowed TERMS That respect MEN. I. Of Men in general II. Of the Godly or good Men. III. Of Sinners or wicked Men. Men compared to Earth Jer. 22.9 Hear O Earth Earth Earth Psal 33.5 Let all the Earth fear the Lord. Let all the Earth keep Silence Rev. 12. But the Earth helped the Woman BY Earth in these Scriptures we are to understand Men dwelling upon the Earth Earth Parallel THe Earth is far from Heaven there is a vast Difference between them ALl Men whilst they remain unconverted or abide in a State of Nature are said to be far from God tho not in respect of Place yet in respect of Condition Men being by reason of Sin in a State of Enmity Eph. 2.13 Ye that sometimes were afar off are now made nigh by the Blood of Christ II. The Earth is a heavy lumpish and gross Body II. So Man naturally is Earth-like a heavy and lumpish Piece being taken out of the Earth and the Off-spring of red Earth As is the earthy 1 Cor. 15.48 such are they that are earthy III. The Earth hath its great Dependency upon the Heavens did not the Rain from above water it and the Sun shine upon it how hard and barren would it soon be II. So Man hath all his Dependency upon God neither the spiritual Man nor the natural Man can subsist unless the Heavens send down Blessings upon them All humane as well as divine Growth and Fruitfulness comes from above IV. Earth turns and cleaves to Earth as its proper Center Tho a Piece of it may by force be lifted up or thrown upward yet by an innate Propensity to descend it naturally falls down again IV. So Man naturally cleaves to and takes delight in earthly Things He that is after the Flesh Rom. 8.5 minds the Things of the Flesh He that is not born anew born of the Spirit but is wholly an earthly Man the Earth is his proper Center tho sometimes his Heart may in an artificial way as it were be lifted upwards yet down he falls again to his own Center V. What a dark Dungeon would the Earthly Globe be did not the Heavens shine upon it V. So what a dark Dungeon is Man's Heart and in what Egyptian Darkness would all Men and Women be involved were it not for the Light of the God of Heaven his Word and blessed Spirit VI. Those Things that are fed and nourished by the Earth are Earth and we see go or return to Earth again VI. So the Body of Man which is fed from the Earth which was taken out of the Earth we daily see goeth to the Earth again and therefore Man may be called Earth Earth Earth Jer. 22.29 that was his Original Earth he was and Earth he is and to Earth he
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
their Hearts lest instead of good Wheat they should at last prove evil Tares 2. It also reproves those Magistrates who in a blind Zeal persecute Men for Religion and Conscience sake pretending they do it to destroy the Tares viz. Hereticks c. whereas they know not but that those they persecute may be good and faithful Christians Besides 't is a Work that belongs not to them God would have both tho one Sort may be very vile and impudent Hereticks Schismaticks c. to live together to the end of the World Wicked Men compared to Chaff Psal 1.4 The Vngodly are not so but are like the Chaff which the Wind driveth away Mat. 3.12 But he will burn up the Chaff with unquenchable Fire Wicked Men are compared to Chaff Simile Parallel CHaff before it is separated from the Wheat cleaves close to it and the Wheat must be trod or threshed before the one can be separated from the other SO some wicked Men I mean Hypocrites seem to cleave close to the Saints and to be in perfect Union or Oneness with them And the Godly must be trod upon or threshed with the Flail of Persecution before they as sacred Wheat can be separated from the Chaff viz. counterfeit Christians II. Chaff is of little worth or value to the Wheat Jer. 23.28 What is the Chaff to the Wheat 'T is a low mean and contemptible thing one Bushel of Wheat is worth many Bushels of Chaff II. So wicked Men and Hypocrites are of little worth and value in the sight of God he esteems one true Christian worth thousands and ten thousands of Hypocrites I give Egypt for thy Ransom Isa 43.3 Ethiopia and Seba for thee Since thou wert precious in my sight thou hast been honourable c. III. Chaff is light and airy 't is no ponderous Thing and therefore the Wind carries it away with a Blast III. So the Wicked whatever shew they make of Religion and Piety they are light as Chaff they are not weighty nor ponderous their Lightness and Levity is discovered by their Words and Behavior and when the Blast and Tempest of Persecution comes it drives them away from the seeming Zeal and Religion they pretend to and at last the Wind of God's Wrath will drive them into the lowest Hell there to be burned with unquenchable Fire Inferences THis shews what a great difference there is between the Godly and the Ungodly also what the woful Condition of Hypocrites is and what will be in the End Wicked Men compared to Thorns Numb 33.55 They shall be Pricks in your Eyes and Thorns in your Sides c. Josh 23.13 But they shall be as Snares and Traps unto you and Scourges in your Sides and Thorns in your Eyes c. Cant. 2.2 As a Lilly among Thorns Nah. 1.10 For whilst they are folden together as Thorns c. THorns as Glassius and others observe in these Places of holy Sripture signify wicked mischievous Men. Numb 33.55 Simile Parallel THorns came in with the Curse Cursed is the Ground for thy sake Gen. 3.18 Thorns also and Thistles shall it bring forth unto thee c. Had not Adam sinned we should not have been troubled with Thorns SO wicked Men came in with the Fall and as the Fruit of the Curse Had not Adam sinned the World had never been troubled with these Briars and Thorns but ever since the Curse for Adam's Sin the World hath been full of these Thorns II. A Thorn is no tender Tree but contrary-wise sturdy hard knotty and full of Knobs and Pricks dangerous to meddle or have to do with II. Clopham So the Wicked these Sons of Belial Belegnol without Yoke that is such as will not come under the Yoke of Obedience or Beli Gnalah not ascending because their Males prospered not These Thorns wicked Men 2 Sam. 23.6 are hard-hearted knotty-conditioned full of pricking and stinging Words and Works What can he expect that meddles with a Thorn or Briar but to be scratch'd prick'd and wounded in his so doing So that Man that has to do with some wicked Men shall be scratch'd or prick'd in his good Name and Estate one way or other III. Thorns are Trees of little worth low and base Things hurtful to Fields Gardens and Vineyards c. III. So wicked Men are of little worth and value in God's sight they are of a base Spirit and Principle Lovers of Pleasure more than Lovers of God preferring Earth above Heaven Prov. 10.20 The Heart of the Wicked is little worth And as they are unprofitable and little worth in themselves so they are offensive and prejudicial to God's Garden they hinder the Growth of the Saints as much as in them lies wounding the Lilly that groweth among them See Lilly among Thorns IV. Thorns nevertheless do serve sometimes to make a Hedg to keep out wild Beasts from breaking into a Field or Vineyard IV. So some of these wicked Ones God now and then makes use of to be a Hedg to his People to keep out a more bloody and cruel Adversary Rev. 12 The Earth helped the Woman that is Wicked Men Men of the Earth stood up for and sided in with the Church and People of God and so proved as a Wall of Defence or Hedg to them Besides God makes use of them sometimes as a Hedg to stop his People in their evil Courses by suffering these Sons of Belial to afflict them I will hedg up her Way with Thorns Hos 2.6 V. Thorns and Briars when they are grown to any height are oft-times by the Owner cut down and cast into the Fire V. So the Wicked and Ungodly when they are grown to a great height of Wickedness provoking God against themselves are cut down and cast into Hell That which beareth Briars and Thorns is near unto Cursing whose end is to be burnt He 8.6.8 VI. Thorns and Briars are not able to stand before a devouring and consuming Fire VI. So the Wicked are not able to stand before the dreadful and angry God For while they be folden together as Thorns Nah. 1.10 and whilst they are drunken as Drunkards they shall be destroyed as Stubble fully dry Isa 27.4 Who would saith God set the Briars and Thorns against me in Battel I would go through them I would burn them together Inferences IS it not a strange and marvellous thing that God's People are no more scratch'd and prick'd with these troublesom Thorns considering what a Multitude of them are amongst us 2. It may caution all true Christians how they meddle with these pricking Thorns 3. It shews the Folly of the Wicked who strive with the Almighty and set themselves in Battel against Him who is a consuming Fire and they but Thorns and Briars or like Stubble fully dry Wicked Men compared to Mountains Isa 41.15 Thou shalt thresh the Mountains and beat thm small c. Isa 2.14 Vpon all high Mountains that are lifted up
the matter to renounce the whole Gospel it is all one as to deny that Adam was created in the Image of God which he lost or that Sinners are spiritually dead in Sins and Trespasses and that we are renewed into the Image of God by Jesus Christ 2. Whatsoever the Soul acts in spiritual Things by its Understanding Will Affections c. as deprived of or not quickned by this Principle of spiritual Life it doth it naturally not spiritually c. Disparity A Man naturally dead is altogether uncapable to make any opposition against the supernatural Power of God put forth in order to quicken him or raise him to Life he can no way directly or indirectly oppose it But a Man who is dead spiritually dead in Sin when God in a gracious way comes to use Means to quicken him or raise him to a State of Life he makes opposition nay and doth greatly resist and strive against the good Motions of the Spirit and Workings of God in order to his Vivification So that the Power of God is more manifestly seen in the quickning of one spiritually dead than in quickning one dead naturally Inferences FRom hence we may perceive the evil and destructive Nature of Sin It is spiritually the Death and Ruine of the Soul and will without the infinite Mercy of God destroy it for ever II. It shews also particularly what the Nature of Adam's Sin was and what it did incur upon his Posterity viz. not only natural Death but spiritual Death likewise III. It sets forth the Riches of God's Grace in the second Adam that quickning Spirit in raising poor dead Souls to Life again IV. Here is much Comfort for all sincere Christians who are raised from Death to Life by Christ in that there is so great a difference between the State of Adam in Innocency and our standing in Christ viz. The Principle of Life in Adam was wholly and entirely in himself It was the Effect of God's good Will and Power 't is true but it was left to grow on no other Root but what was in Man himself it was wholly implanted in his Nature and therein did its Spring lie But in the Life whereinto we are renewed by Christ Jesus the Fountain and Principle of it is not in our selves but in him as a common Root of Head He is our Life Because I live ye shall live also He is the Spring and Fountain of it He by Covenant also hath undertook to maintain Life in us he doth renew and encrease this Life in us so that it is impossible that we should spiritually die for ever V. A Man also from hence may easily perceive whether he be made alive or quickned by the Spirit or no. 1. A Man that hath Life in him breaths So he that is spiritually alive breaths forth his Soul in fervent Desires to God Prayer as some have observed being the Breath of the new Creature Hence God when he would convince Ananias that Saul was regenerated said Behold he prayeth 2. There is in him Heat spiritual Heat and Zeal God-ward 3. He hath his spiritual Senses he can see feel hear c. 4. 'T is a full Evidence a Man is alive when he rises up and walks So a spiritual Man rises up and walks in neweness of Life 5. A Man quickned hath his Beauty restored again So a Man spiritually quickned hath the Image of God restored he is holy heavenly c. Wicked Men blind Luk. 6.39 Can the Blind lead the Blind c. Mat. 23.26 Thou blind Pharisee c Rev. 3.17 Miserable poor and blind c. An unconverted Man or Man in his natural State is blind Parallels SOme Men are born blind All Mankind spiritually may be said to be born blind for as they are under a Privation of Life it follows they are blind that is their Understanding is darkned II. Some Men are blind casually either by Age or some Accident Adam before his Fall could see originally Man's Eye-sight was good but Sin hath put his Eyes out III. Blind Men have not the comfortable Benefit of the Sun So wicked Men receive not the heavenly and sweet Benefit of the Sun of Righteousness Tho the Sun shines never so bright a blind Man is never the better for it unless his Eyes were opened So tho the Gospel be preached never so powerfully yet wicked Men see not nor can they till the Eyes of their Understanding are enlightned IV. Blind Men stumble and know not many times at what they stumble they also are in great Danger without a sure Guide So wicked Men know not what they stumble at they stumble at God himself and at Christ when they stumble at his Truth and his People They know not whither they go nor the dreadful Danger they are in they think they are in the right Way to Heaven and yet are in the broad Way to Hell they are led oft-times by those who are as blind as themselves And if the Blind lead the Blind they will both fall into the Ditch V. Some Mens natural Blindness hath been by the just Judgment of God upon them for their Sin So God in a way of Judgment blinds the Eyes of some Men after common Illuminations Job 12.40 Isa 44.18 Rom. 11.8 He is said to blind their Eyes and harden their Hearts that is he denies them his Grace and withdraws those common Influences of it from them suffering Satan to take full Power of them leaving them to their own Hearts Lusts and so consequently to final Impenitency Disparity MEn who are naturally blind would gladly see they lament nothing more than the Loss of their Eye-sight But wicked Men are willingly blind they love Darkness rather than Light and refuse the Means God is pleased to afford them in order to the opening their Eyes II. Men who are naturally blind do gladly accept of a faithful and sure Guide But wicked Men who are spiritually blind refuse that Guide God directs them to viz. his holy Word they are neither thankful to God nor good Men for any Help afforded them nay they vilify such as would take them by the hand to save them out of the Pit of eternal Misery There is no Blindness like spiritual Blindness Call upon wicked Men and entreat them never so often and earnestly Pray do not go that Way take heed Man O take heed there is a Pit before you alas you are going into the Lion's Den nay worse into everlasting Fire to Death and Hell Yet these blind Wretches will go on live or die sink or swim all is one no Advice or Warning will be received Wicked Men compared to Mad Men. Eccles 9.3 Yea also the Heart of the Sons of Men is full of Evil and and Madness is in their Hearts whilst they live c. Luke 15.17 When he came to himself he said How many hired Servants of my Father have Bread enough and to spare c. WIcked Men are set forth in the
sometimes to prevent their doing of hurt are shackled and penn'd up who by that means grow rather the more fierce and mad and would do the greater mischief could they get loose VI. So wicked Men sometimes are by the Almighty restrained many ways from running at and spoiling of the Lord's People Ezek. 34.4 he puts Shackles as it were upon their Legs and Hooks into their Jaws which doth greatly enrage them fain would they be revenged and vent their cruel Malice upon the Saints but cannot their Ways are so block'd up Inferences I. This further shews the base and cruel Nature of the Ungodly II. It serves to inform us what a Mercy 't is they are restrained III. It may teach us also to cry to God to shackle and pen them up and break their Horns viz. destroy or take away their Power Wicked Men compared to Lions Job 4.10 The Roaring of the Lion and the Voice of the fierce Lion and the Teeth of the young Lions are broken 2 Tim. 4.17 I was delivered out of the Mouth of the Lion Psal 57.4 My Soul is among Lions THe Lion in Hebrew as Writers observe hath several Names as Ari and Ariel they call the Male Lion Labi and the Female Lebia Behold my People shall arise like Labi and be lifted up like Ari. There the Caldee Translation rendreth Labi Leta the Arabian Jebu the Persian Scher and Munster saith that Labi is an old Lion In Job 38. Labaim signifieth Lions in Psal 57. Lebaat signifieth Lionesses in Nah. 2. Laisch is by the Hebrews translated Lion and the same Word Isa 30. is by the Caldees translated Lions Whelp The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to see The common Epithetes of a Lion are these viz. Wrathful maned fierce deadly stout great preying ravening stubborn snatching cruel bloody terrible swelling stony-hearted frowning violent c. Expositors seem to be of a mind that Paul in saying 2 Tim. 4.17 he was delivered out of the Lion's Mouth means Nero who with open Jaws was ready to devour and destroy him However it is evident wicked Men or cruel Tyrants are often in holy Scripture called Lions in respect of some of the Properties of a Lion for one Metaphor as Glassius well observes is brought to signify several Things with respect to their different Qualities and Attributes Thus saith he 1. Christ is called a Lion Rev. 5.5 because noble heroick and unconquerable 2. The Devil is called a Lion because roaring and devouring 3. Wicked Men and Tyrants are called Lions because they are fierce outragious and cruel to weaker Men as Lions are to weaker Creatures c. Metaphor Parallel THe Lion is a proud and stately Creature SO some wicked Men and Tyrants are very proud and stately II. Lions are couragious and undaunted in their Acts of Cruelty they will do what they list let who will look on II. So some wicked Men and Tyrants seem to act in Ways of Oppression and Cruelty undauntedly with great Courage and Boldness Couragiousness saith Mr. Caryl in any noble or good Way or Cause in which Sence Prov. 28.1 The Righteous are as bold as a Lion is the Courage of Saints But to be valiant and couragious in doing Mischief in wronging and oppressing the Weak and Innocent is the Courage of a Beast That Courage which is out of the Way of Truth and Justice is a Lion-like Courage III. Lions are very strong the strongest of all Creatures what is stronger than a Lion III. Some Tyrants have been very strong Caryl Tyranny must have Strength to back it Hence they who mean to oppress fortify themselves with Titles and Priviledges with Honours and Relations Solomon considering the Oppressions that were under the Sun observes Tears on the one side and Strength on the other Eccles 4.2 On the side of the Oppressor there was Power IV. A Lion is a crafty and very subtile Creature and hence said to lurk in secret places and lyeth in wait secretly in his Den. IV. So Tyrants as hath been shewed are very subtile they have a great stock of Policy as well as Power Tho as Mr. Caryl notes we usually oppose the Lions Skin and the Foxes Skin yet many times they meet both in one some are double Skin'd as well as double Cloath'd Psal 10.9 Hence we have that Phrase when David compares a Wicked Man to a Lion He lieth in wait secretly as a Lion in his Den Like as a Lion that is greedy of his Prey Psal 17.12 and as it were a young Lion lurking in secret places They will as Naturalists observe hide themselves in the Dens lest Passengers should be afrighted at them V. Lions especially are cruel Blood-sucking and devouring Polybius affirmeth that he saw them besiege and compass about several Cities of Africk they will devour both Man and Beast setting upon Troops of Horse-Men destroying Flocks and Herds of Cattel carrying some alive to their young Ones killing five or six at a time c. V. So Wicked Men are great Tyrants and have always been very cruel and Blood-thirsty What bloody Wretches were Nero Caligula c. And what Tyrants and devouring Monsters have the Popes and bloody Papists been For besides the many thousands of Innocent Christians they have inhumanly butcher'd History shews they destroyed in America See Clark's Examples Vol. 2. no less than fifteen Millions of poor Heathens sparing no Sex young nor old cutting Men Women and Children in pieces flaying their Skins off and Roasting them alive and burning them to Ashes making Children to kill their own dear Parents c. VI. Lions will roar terribly When the Lion roareth all the Beasts of the Forrest tremble The Naturalists observe Gesner that tho many Creatures are swifter of Foot than the Lion yet when he roars they all fall down and he overtakes them with his astonishing Voice when a Lion is angry he beateth his Tail against the Ground VI. So Tyranical Men with their roaring Words their loud and terrible Threatnings often afright and daunt poor timerous Christians what said the tyranical King of Babylon Whosoever falleth not down and worshippeth the Golden Image Dan. 3.11 shall be cast into the midst of a burning fiery Furnace And now Act. 4. 1 Pet. 3. Lord behold their Threatnings c. Be not afraid of their Terrour c. VII Lions are of a fierce sower and stern Countenance Gesner Topsel p. 370. and in the sight of Men 't is said he is seldom found without Rage VII 'T is said of the fourth Beast his Looks was more stout than his Fellows Dan. 7. Wicked Persecutors and Tyrants look oft-times upon the Godly with an angry Countenance Much of Man's Heart is known by his Face Frowns are as Blows hence we call it Brow-beating The Love of God saith Mr. Caryl is exprest by the pleasantness of his Face and the Light of his Countenance so also
is the Love of Man And we may see what the intent of a Person is by his Looks many are in this respect Lion-like They have as Aristotle saith of the Natural Lion Clouds and Storms hanging about their Eye-Brows it was a threatning against the Jews in case of Disobedience that God would send against them A Nation of a fierce Countenance Deut. 28.50 which should not regard the Person of the old nor shew favour to the young VIII Lions are hungry and greedy Creatures VIII So are Wicked Men and Tyrants They have set their Eyes bowing down to the Earth Psal 17.11 12. like as a Lion that is greedy of his Prey Disparity THere are many excellent Qualities in a Lion which no way agree to Wicked Men and Tyrants which we shall leave to the Reader to find out upon which account God and Christ are compared in the Scripture to a Lion See pag. 40. 135. Book 2. of the first Volumn Inferences THo these Lions are very strong and powerful yet God is stronger than they and he is against them And he in a special manner desires saith Caryl Caryl on Job ch 4. p 65 66 67 68. to be dealing with these for they in the Pride of their Spirits think themselves a Match for God tho indeed their Strength is but Weakness and their Wisdom notwithstanding their Fox-like Craft but Foolishness yet in their own conceit they are stronger and wiser than God himself Hence like Pharaoh they send Defiance to Heaven and say Who is the Lord When God sees the Hearts of Men swoln to this height of insolent Madness he delights to shew himself Exo. 5.11 and graple with them that their Pride may come down What are all these Lions to the Lion of the Tribe of Judah if the Lord do but roar if the Lion of the Tribe of Judah do but come forth against these Lions they will run to hide themselves and call to the Rocks and Mountains to cover them c. God is said in the Holy Scripture to destroy these Lions by Degrees Rev. 6.15 16. he proceeds gradually against them First he stops the roaring of the Lions they shall not be able to make such a dreadful noise as heretofore their roaring may be stopt when their Voice is not tho they can speak yet they shall not yell Secondly In the second place He breaks the Voice of the Lions they shall only not roar but they shall not so much as speak either against the Lambs or against the Sheep or for themselves The Voice of the fierce Lion shall be taken away God is able to silence Lions and stop their Mouths not only from devouring and roaring but from speaking Thirdly When their Voice is taken away and their roaring yet their Teeth will remain and they will be biting and tearing still tho they have done roaring and yelling therefore at the third Stroak God breaks out their Teeth The Teeth of the young Lions are broken So the Psalmist prays Psal 58.6 Break their Teeth in their Mouths break out the great Teeth of the young Lions O Lord that is take away the Instrumenâ—s by which they oppress the means by which they tear and rend as Lions with their cruel Teeth Fourthly Christ deals further with these Lions he not only breaks their Teeth by which they used to hurt others but he takes away their Prey and their Meat they shall not have wherewith to live themselves they were wont to suck the Blood of the Slain and to eat the Flesh of the Poor but now the Lord will pluck away their Prey they themselves shall be starved or pinched with Hunger Lastly Not only shall their Meat be taken away but they themselves shall be scattered and dispersed this is the last step of their calamity Their Dens shall be broken up and their lurking places shall be opened they shall run from place to place from Nation to Nation this is the Judgment of the Lord upon Lions and the Portion of the cruel Enemies of our God Who hath not seen the Truth of all this in our days We have had Lions roaring Lions rending tearing Lions amongst us It was usual among the Heathen in their Persecutions to cry out Away with the Christians to the Lions this we have often seen in the Figure poor Christians sent to the Lions put under the Power of Men as cruel as bloody as Lions Many an one might say as David Psal 57.4 My Soul is among Lions When the Watchmen in the Prophet was asked Watch-man what of the Night he answered A Lion my Lord Isa 21.8 Our sorrowful Watch-men standing upon their Towers considering these sad times being asked What of the Day have answered We see a Lion a company of Lions tearing and rending in many parts of the Nation not Bodies and States only but Souls and Consciences God hath wonderfully delivered his Darling from the Lions his Daniels from the Lions Den. He hath already delivered so far that the Lions dare not roar as they were wont the Teeth of many of the young Lions are broken many of the old Lions are ready to perish for want of Prey and not a few of their Whelps are scattered abroad God hath raised up Sampsons to tear these Lions which roared upon us he hath stirred up Davids to smite these Lions and rescue the Prey out of their Teeth and tho many Lions are amongst us yet they dare not roar much less tear as they have done tho the Beasts be alive yet for the most part the Lions are dead they are Beasts still as base vile and bloody in their Natures as ever but their powerful Lion-like Strength is abated That glorious Prophecy is in some sence and in some part fulfilled at this day The Wolf dwells with the Lamb the Leopard lies down with the Kid and the Calf and the young Lion and the fatling together and a little Child may lead them they cannot they dare not hurt nor destroy in all our Mountain Isa 11.6 8. I am sure we may set our Seal to this Truth of Eliphaz we have seen Lions and fierce Lions old Lions and young Lions even the stout Lions Whelpâ— some scattered abroad some destroyed some consumed by the mighty Power of God Further It is here said in the Text That the old Lion shall perish for want of Prey It is a strange Expression Lions have the greatest Power to get Provision to satisfy their Hunger yea their Appetites and Humour yet these shall want these Lions who have all their life time preyed upon the States of other Men even these shall want Note hence the Justice of God Such as have made others want shall at last come to want themselves they shall perish for want of Prey they shall have nothing to eat When thou ceasest to spoil thou shalt be spoiled saith the Prophet And when thou shalt make an end to deal treacherously they shall deal treacherously with thee
the Fulness thereof And Christ saith he is appointed Heir of all Things Joh. 16.15 Joh. 13.3 All Things that the Father hath are mine He knew that the Father had given all Things into his Hands 3. They set forth not only the Greatness and Riches of Christ but also his admirable Beauty He is fairer than the Children of Men. Psal 45. 4. They set forth the Greatness of his Love so far as they can conceive of it or make it known for the Breadth Length Depth and Heighth of it is wonderful Eph. 3 18 19. Mat. 28. as Paul shews and passeth Knowledg 5. They set forth his Power and Sovereignty He has all Power in Heaven and Farth He is the Prince of the Kings of the Earth nothing is too hard for him to do Men and Devils Wind and Seas are at his Command 6. They set forth his great Wisdom He is the Power of God and the Wisdom of God saith the Apostle In him are hid all the Treasures of Wisdom and Knowledg 1 Cor. 1.24 Col. 2.3 7. They set forth his great and glorious End in coming into the World which was that we might have Life and to betroth us to himself for ever 8. They set forth the Greatness of his Sufferings his wonderful Abasement the Nature of his bloody Agony and Anguish he suffered upon the Tree What! doth not this Jesus saith the Servant of God that comes to you through a Sea of Blood deserve your Affection c. 9. They use Arguments of another nature such as are taken from the Consideration of the Sinners dead cursed and miserable State without him the Blessedness of such as do embrace him and espouse themselves to him and divers others too many here for me to reckon up IV. A faithful Spokesman is not satisfied to see the Person to whom he is in the behalf of his Master a Suiter to be only ready to hear and seem to approve of the Motion he makes unless she at last be brought to a ready and willing Compliance and say with Rebekah Gen. 24.58 I will go along with this Man that is I am resolved to become Isaac's Wife IV. So Christ's faithful Ministers are not satisfied to see Sinners hearken to the Word and seem pleased with the Doctrine of the Gospel which they daily preach unless they leave their Sins and become new Creatures and close in in good earnest with Christ giving themselves to him 'T is said of the Saints They gave themselves to the Lord. If a Man be a Suiter to a Damsel and she seem to like him and be pleased with the Motion he makes and yet never consent to become his Wife will this please him surely no Neither doth it please Christ nor his Ministers to see Sinners go from place to place to hear Sermons and write Sermons and commend this and that Preacher if they do not make a real Contract and become espoused to the Lord Jesus 'T is nothing less than a thorow Work of Grace Regeneration or a true Conversion that will satisfy one of Christ's faithful Spokesmen V. It grieves a faithful Spokesman when he finds his Master is slighted and his dear and noble Lord that sent him rejected and a base and poor Fellow entertained and delighted in instead of him who is so worthy V. So it grieves a faithful Minister when Sinners slight the Message and Tenders of Grace in the Gospel when Christ is not embraced nor closed in with when they only take him into their Lips but keep him out of their Hearts O this wounds their Souls Shall Sin saith the Servant of God that base and filthy Enemy of my Master be entertained and delighted in Shall the Devil have the Rule and Preheminence in you and the Love of the World be so sweet which is Enmity to God And shall Christ who died for you on the Cross he who is so excellent who is able to make you happy for ever be slighted and rejected by you What! will you prefer your base Lusts above all that unconceivable Good there is in God the Father in Christ his only begotten Son in the holy Spirit and in the Way of Holiness VI. A Spokesman when he sees he cannot prevail returns and gives his Master or Friend that sent him an account how Matters go VI. So Christ's faithful Ministers in the Day of Judgment shall doubtless be brought in as Witnesses against stubborn and impenitent Sinners to whom they preached the Gospel Gen. 24.49 And now said Abraham's Servant if you will deal kindly and truly with my Master tell me if not tell me that I may turn to the right hand or to the left That is that I may give my Master an account of my Errand what shall I say to him that sent me So saith Christ's Servant If you will deal kindly and truly with my Master tell me if not tell me that I may turn c. I must declare to the Lord Jesus in the great and dreadful Day how you have slighted or not regarded the Message I am sent about how you are resolved to keep to your other Lovers and remain in your Sins being carnal loose ungodly and that Christ is not precious in your Eye nor will you be persuaded to forsake all and follow him nor be made sensible of that Glory and Beauty that is in Holiness And what a sad thing will this be when a Minister must appear against this Man and that Man and say Lord I spoke to them again and again I preach'd an hundred Sermons to them to engage their Hearts to thee but none of them would take place as thou seest upon their Hearts c. Ministers compared to Clouds Deut. 32.2 My Doctrine shall drop as the Rain c. Isa 5.6 I also will command the Clouds that they rain no more Rain upon it CLouds have divers Metaphorical Notations in the holy Scriptures 1. For Calamities or great Afflictions How hath God covered the Daughters of Zion with a Cloud Lam. 2.1 2. Because of the Number and Multitude of Clouds for in tempestuous Weather a great Plenty of thick Clouds appear so an innumerous Company of Witnesses are compared to Clouds Heb. 12.1 3. They are also used in Comparison Behold he shall come as Clouds that is his Army will I make a vast Appearance the Targum says as a Cloud which comes up and covers the Earth Ezek. 38.9 4. For Vanity and Inconstancy or Emptiness hence false Teachers are compared to Clouds without Rain 5. And upon divers accounts true Ministers of the Gospel may be compared to Clouds for as false Teachers are like Clouds without Rain so true Ministers are as Clouds full or filled with Rain c. How fitly Christ's Ministers may be compared to Clouds will appear by what follows Ministers Parallel CLouds are fit Receptacles for the Water they receive their Water as it is drawn up out of the Fountain of the great Deep For God hath
forbidden but now through Christ there is a free Trade opened again to Heaven Convinced and repenting Sinners may be stored with all Things they need as Pardon Peace Union and Communion with God and eternal Life even all the Riches of Grace and Glory Ho every one that will Come buy and you that have no Money come buy Isa 55.1 and â—at yea come buy Wine and Milk without Money and without Price VI. Those that honour an Ambassador honour the Prince that sent him but those that abase slight or despise him do also despise the Prince or State that sent him We cannot despise this Messenger and yet honour his Master saith Mr. Gurnal VI. So those who receive and shew all due respects to Christ's faithful Ministers honour Christ whose Deputies they are and whose Person they represent Few are so bold as to say with that proud King Who is the Lord Exod. 5.2 that I should obey him Yet many dare say Who is the Minister that I should obey his Message or repent at his Summons or tremble at the Words he speaks What 's he Do I not know him What 's he better than us Shall I mind what he says A Rush for his Doctrine c. But let such read that Word He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me VII An Ambassador should take heed he cast no Indignity upon his Office by any base or unworthy Practice he should behave himself with all Wisdom and Gravity and avoid all dirty and unseemly Actions for in so doing he would bring much Honour and Renown not only to himself but to his Master also that sent him VII So Ministers must be holy Men that they bring not themselves and the Dignity of their Function into Contempt A wise grave and gracious Behavior exceedingly becomes a Minister Paul saith he magnified his Office O then let others take heed they do not vilify and debase it That which another Man may do without much Reproach you cannot do but it will be to your great Blemish and Dishonour nay and to the Dishonour of Christ and of his Truth also VIII An Ambassador is to do his uttermost endeavour to negotiate and accomplish such Matters he is sent about he must see to his Charge For if the Treaty of Peace or Marriage or Ambassy for Commerce and Trade succeed not the Ambassador is sure to be called to an account how he hath discharged his Place c. VIII So Ministers must see the Work of their Place and Function They are saith Gurnal ' called Ambassadors in regard of their Duty as well as Dignity where there is Honor there is Onus Places of Honour are Places of Trust Many like well enough to hear the Ministers Dignity with Diotrephes they love Preheminence yet would willingly be excused the Work that attends it None have a greater Trust reposed in their Hands than Ministers 't is tremendum Onus a Weight that made the Apostle tremble under it I was among you saith Paul with much fear and trembling They have the Charge of Souls committed to them one of which is more worth than all the World no less than the Price of Blood the precious Blood of Jesus Christ To them is committed the Word of Reconciliation Hence they pray and beseech and use all Means imaginable to bring the Souls of Men to Terms of Peace and Reconciliation with God through Christ they knowing the sad and dreadful Effects if they speed not in their Ambassy Knowing the Terror of the Lord we persuade Men. And in another place saith Paul We pray you in Christ's stead be you reconciled to God For if the Treaty of Peace between God and Sinners doth not succeed the Minister is sure to be called to an account how he discharged his Trust in the Business c. IX An Ambassador is to keep close to his Instructions he is in nothing to act contrary to or derogate from his Commission IX So Ministers must see they keep close to the Word of God they had need to take their Errand well before they come into the Pulpit or Assembly of God's People I have received of the Lord what I delivered unto you They must speak nothing require nothing preach nothing but what is according to the Authority of God's Word which is above the Church Senates General Councils or any Authority whatsoever These Ambassadors must act and do exactly according to their Commission c. X. An Ambassador must not only act according to his Commission as to Matter but must deliver his Message also with much Zeal and with all due respect had to his Master or Prince that sent him He must not prosecute his Business coldly or after he hath had Audience give himself to the Pleasures of the Court where he is resident and mind his Affairs no more or not regard how his Master's Business succeeds What Answer will he be able to return Surely if he should do thus he could not say he had done the Work of a faithful Ambassador c. X. So Ministers must be fitted with Zeal and act diligently in their Places or prosecute their Business vigorously their Hearts must be deeply engaged in their spiritual Ambassy They are to preach with all fervency as having the Sense of Christ's Honour and the Worth of immortal Souls upon their Hearts and not only say Thus and thus saith the Lord and be satisfied to see People willing to give them the hearing Tho they may thank them for that Civility yet they must not quit them unless they see they accept of the Terms of Peace and Reconciliation offered to them in Christ's Name through the Gospel They must shew them the Profit that will accrue to them if they do comply and the Danger on the other hand if they do refuse and that it will be more tolerable for Sodom and Gomorrah in the Day of Judgment than for them XI It behoveth an Ambassador to be faithful in all things to his Master's Interest and not to become a Pensioner to a Foreign Prince for such an onâ— is utterly unworthy of such an honourable Employment XI So Ministers must not comply with Christ's Enemies or seek for Reward from them such as would betray his Interest whatever is proffered them But as we are allowed of God to be put in Trust with the Gospel even so we speak 1 Thess 2.4 5. not as pleasing Men but God which trieth our Hearts For neither at any time used we flattering Words as ye know nor a Cloak of Covetousness God is Witness XII An Ambassador ought to seek the Interest of his Fellow-Subjects and shew much Love Care and Tenderness to them so far as the Interest of his Prince will bear and not to do any thing to the spoiling of their Trade c. XII So Ministers ought to seek the Good and Welfare of all the Saints and
the Word reflects back upon himself as it were Physician heal thy self Paul could say in the truth of his Heart to the Saints It is not yours but you I seek This was the beastly Sin which God so loathed in the Prophets and Rulers of Israel You are greedy Dogs which can never have enough that cannot understand they all look to their own Way every one for his Gain from his Quarter Compared with that of Micah 3.11 The Heads thereof speaking of Zion judg for Reward and the Priests teach for Hire and the Prophets divine for Money yet will they lean upon the Lord and say Is not the Lord amongst us VI. Faithful Rulers are a great Blessing to a People and ought to be cheerfully obeyed reverenced and submitted to 'T is a great Sin to speak evil of Dignities or despise Dominions Râ—m 13 1. Let every Soul be subject to the higher Powers c. Submit your selves to every Ordinance of Man for the Lord's sake 1 Pet 2.13 14. whether it be to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Foundation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the People the Foundation of a People as Supreme or unto Governors c. VI. So Ministers faithful and able Ministers are no small Blessing and Sign of God's Favour to a People yea great Benefit we receive by them in many respects as might be shewn They feed guide counsel and pray for us as well as rule and govern us and therefore they ought to be with all readiness obeyed Obey them that have the Rule over you Heb. 13.17 and submit your selves for they watch for your Souls as they that must give an Account c. And to speak evil of Ministers is to despise their high and holy Function 't is a God-provoking Evil. There were some in the Apostle's Times who were crept into the Church who like Corah spake against the Dignity and Power of the Apostles and Ministers of Christ who in a sence are said to be the Foundation of God's People whom the Apostle characterized and shews what their End is like to be Who were presumptuous self-willed and were not afraid to speak evil of Dignities Their Hearts rose against the Servants of God for exercising Authority in Christ's Name which is given to them What said Korah All the Lord's People are holy c. as if he should have said Is this Moses more than others But we see what became of him Numb 16. VII Some Rulers or chief Magistrates do not cannot pass any Act or Law such is the Nature and Constitution of the Government where they live without the People No Law can be made but with the Assent and Consent of the People in their Representatives in Parliament as it is here in the English Nation VII So Christ's Ministers or Pastors of Churches cannot by virtue of any Authority given by the Lord Jesus pass any Act either for the receiving in or casting out of Members c. without their Brethren c. They must have the Assent and Consent of the Church Many Reasons might be given for it which I shall omit If he neglect to hear the Church Mat. 18.17 let him be unto thee as an Heathen Man or Publican VIII Rulers should rule their People in Love shewing all Tenderness and Bowels to the Disobedient like tender-hearted Fathers unless it be towards those that are notorious Criminals VIII So should Ministers labour to act in their places towards the Saints in Love and to shew all Tenderness and Meekness with Compassion to such who through weakness transgress See Fathers and not to be severe to any unless obstinate and capital Offenders on such Justice ought to be executed IX Rulers that rule well are worthy of double Honour IX So faithful and laborious Ministers that rule God's House well ought to be greatly respected 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double Honour X. Rulers are very needful there is a great Necessity in all Societies and Communities of Men of Government and Rulers What is a Nation City or Family without Rule Rulers or Government but Disorder and Confusion X. The Need there is of Rulers in God's Church is very great God being a God of Order and not of Confusion in all the Churches of the Saints The Necessity of them appears by considering the Nature of divers of the Metaphors we have opened concerning them What would become of a Flock of Sheep if they had no Shepherd c. Rulers Disparity RUlers or earthly Governors are commonly Noble-men Men of great Name cloathed with outward Glory and Grandure CHrist's true Ministers are of little or no esteem in the eyes of the Men of the World they are commonly accounted base low and contemptible c. Ye see your Calling Brethren 1 Cor. 1.26 27 28 29. how that not many wise Men after the Flesh not many mighty not many noble are called But God hath chosen the foolish Things of the World to confound the wise and God hath chosen the weak Things of the World to confound the Things that are mighty and base Things of the World and Things which are despised hath God chosen yea and Things that are not to bring to nought Things that are that no Flesh should glory in his Presence II. Many earthly Rulers are Lords and lord it over their Brethren II. But Christ's Ministers are contented to be Servants Even as their Lord and Master came not to be ministred unto but to minister and was on Earth as him that served So his Ministers must not assume the Title of Lords nor must they lord it over God's People Neither as being Lords over God's Heritage but being Ensamples to the Flock 1 Tit. 5 3. Inferences ANd now to conclude with this Head from the Whole we may infer these Particulars following 1. That a true Minister of Christ is one that is truly converted a gracious holy and sincere Person one that hath the experience of the real Work of God upon his own Heart 2. A Member of a true constituted Church i. e. a Community of godly Christians that have given up themselves in a solemn Covenant in the Fear of God to walk in Fellowship and Communion together according to the Rule of the Gospel amongst whom the Word of God is truly preached and the Ordinances duly and in a right manner administred 3. That he ought to be chosen by the Church according to the Direction left by the Apostle 1 Tim. 3.1 to 6. Tit. 1.5 to 9. 4. That he ought to be a discreet Person endued with considerable Gifts and Abilities by the Holy-Ghost 5. If called to be a Pastor or Elder he ought to be ordained by the laying on of hands of the Presbytery or Eldership 1 Tim. 4.14 1 Tim. 4.14 6. That he ought to be very laborious and give himself wholly to the Work of the Ministry making the Word of
to fight against and slaughter his deceived Nations of whom it is said The Lord shall go forth and fight against those Nations Zech. 14. as when he fought in the Day of Battel Which will be so dreadful a Fight or Battel as never yet was fought for Slaughter and Blood and so destroy this vile Person with the Brightness of his Appearance to fulfill 2 Thess 2. and cast him as the Son of Perdition into the burning Flames to fulfill Rev. 19.20 And the Fowls of Heaven shall be filled with their Flesh And here is the Mind that hath Wisdom The Beast that was and is not and yet is is of the seventh Head and is the eighth and goeth into Perdition V. The first Beast or Head of the Caldean Kingdom or Literal Babylon did invade Judea besiege Jerusalem take the City and trample it under foot till raised again by an Edict from the next great King of Persia V. The last Beast or Head of the Roman Kingdom call'd Mystery Babylon doth invade Sion the Gospel-Church hath closely besieged her and block'd up her Privileges and trampled under fâ—ot the holy City for a long space of Time Rev. 11.2 VI. The first Beast or Power of the Caldean Kingdom call'd Literal Babylon did take away the two Olive-Trees that stood before the God of the whole Earth VI. The last Beast or Power of the Roman Kingdom hath taken away or endeavoured to slay the two Witnesses that bore up the Light and Testimony of God to the World VII Caldea or Literal Babylon did set up Image-Worship commanding upon pain of Burning the Worshippers of the true God to fall down Jer. 5.38 Dan. 3.6 It is the Place of graven Images and they are mad upon their Idols And whoso falleth not down and worshippeth shall the same Hour be cast into the midst of the burning fiery Furnace VII Rome or Mystery Babylon requires Worship to be given to the Crucifix the Image of the Virgin Mary and other Saints but especially to the Idol of the Mass so that whosoever will not own that most ridiculous Idolatry of a piece of consecrated Bread coming out of the Priest's unhallowed Hands to be their God and Saviour shall be burned at a Stake as many blessed Men and Women young and old were in the Marian Days See Fox 's Acts and Monuments VIII Caldea or Literal Babylon was the Place of Captivity and Spoil for she carried the Servants of God away captive and made a Spoil of their Treasures and rejoiced in so doing Jer. 52.28 29 30. Ezek. 1. Dan. 1. Here we shall find Ezekiel and Daniel and Thousands more in Captivity here we shall find the Spoils of Jerusalem and the Enemy rejoicing in the Spoil Because ye were glad because ye rejoyced at the Destruction ye are grown fat as the Heifers at Grass and bellow as Bulls c. VIII Rome or Mystery Babylon is become the place of Captivity and Spoil for 't is by her Orders Dictates and Influence that the Servants of God have been carried away captive and their Goods and Possessions made a Spoil of in all parts of the Christian World In her Dominions it was where we find John Hus Jerome of Prague the Noble Lord Cobham and thousands more captivated and destroyed 'T is in their Jails we find good Men imprisoned in Popish Countries we find the Inquisition and other cruel Usages For who is it in all the Christian World besides that imprisons spoils and destroys Men for their Religion that persecutes the People of God but the Vassals of this sinful City of Rome Her wicked Sons did not only kill and spoil in Bohemia Piedmont and other Countries but they rejoyced in their horrid Wickedness as appears in the Histories of the Saints Sufferings written by Mr. Fox Mr. Clark Sir Sam. Moreland and others c. IX Caldea or literal Babylon notwithstanding her great Wickedness yet was the most lofty and proud of all Countries besides called the Lady of Kingdoms and the Glory and Beauty of Excellency for which God doth severely threaten her Isa 13.19 Behold I am against thee O thou most Proud saith the Lord God of Hosts Jer. 50.31 For thy Day is come the time that I will visit thee IX Rome or Mystery Babylon notwithstanding her great Crimes and most horrid Wickedness yet hath been the most Proud of any City or People in the Christian World who saith in her Heart I sit a Queen am no Widow shall see no Sorrow for which Haughtiness and Pride of hers the Lord will remember her with Judgment and Severity when he comes to make Inquisition for Blood and avenge upon her the Injury done to Sion Rev. 18.7 How much she hath glorified her self and lived deliciously so much Torment and Sorrow give her c. X. Chaldea or literal Babylon was not only a People of great Pomp Pride and Covetousness but of great Riches and Treasures Thou that dwellest upon many Waters Jer. 50.37 51.13 abundant in Treasures thine end is come the end of thy Covetousness X. Rome or Mystery Babylon is not only a People of great Pomp and Pride arrayed with Purple Scarlet Gold Pearl and precious Stones but she sits upon many Waters is Covetous as well as Proud and full of Treasures and indeed it must needs be so for besides the Gifts that were first given in the time of Constantine as is pretended she hath made a Prey upon Nations a Spoil upon Saints had the Gifts of Kings had vast Revenues setled upon her Orders and Clergy she has peeled the People by selling Pardons and Indulgences raising Peter-Pence and the like so horribly covetous is she that she is not willing any should go to Heaven without the Gift of Money to holy Church by which slight she is grown so exceeding Rich and full of Treasure that she can afford a golden Cup to present her intoxicating Wine in to be clothed with Scarlet deck'd with Gold Pearl and precious Stones she makes the Merchants of the Earth rich that do trade with her she hath indeed as a full answer to her Type Lam. 1.10 stretch'd forth her hand upon all the pleasant things of those Countries and Kingdoms where she hath sate as a Queen XI Caldea or literal Babylon did spoil the meetings of God's People made the Ways of Sion to mourn because Men could not come to the solemn Assemblies Lam. 1.4 The Ways of Sion do mourn because none can come to her solemn Feasts or Assemblies All her Gates are desolate her Priests or Ministers do sigh her Virgins are afflicted and she is in Bitterness c. XI Rome or Mystery Babylon hath spoiled the Meetings of God's People the true Professors of the Religion of the Holy Jesus by driving the Gospel Sion or Church into the Wilderness and oftentimes burning and plucking down their Meeting-Places and persecuting her Ministers driving them into Corners frighting and dispersing their Auditors by Fines Imprisonments
before this Division was but low and small being confined to his Episcopal Power over the Church till by his Arts he had got up gradually to the Regal Seat and Power of the Temporal Sword which he managed with so much Craft and Policy that afterwards he enlarged his Dominions but is very rightfully in his Infancy stiled a little Prince Power or Horn arising up amongst or after the rest which began presently after the Death of Julian about the Year 365 in which Time was a most fearful Earthquake the like never known before betokening the Decay of the Fourth Kingdom in its Civil State or Power by a Division or falling of Nations who set themselves against the Power of Rome and harrassed wasted and destroyed the Provinces thereof for near forty five Years together See Mede lib. 3. p. 659. III. This little Horn after his Rise to Temporal Power plucks up three of the ten Horns by the Roots Dan. 7.8 Before whom there were three of the first Horns pluck'd up by the Roots III. The Papal Power having gained the Temporal Sword tho but a little Horn at his beginning did practise and prosper so that betwixt the Year 365 and the Year 456 or soon after when Rome was sack'd by Gensericus he gained such Enlargements that he came to possess about three parts of ten of the former or old Roman Dominions according to the Rules or Measure of the Compass as we find in Mr. Mede lib. 3. p. 658. and famous Du-Moulin ubi suprà Upon which three Characters of the little Horn we frame this short Argument If the Pope of Rome did arise to Temporal Power upon the weakning of the Caesarean Dominion which before did hinder him in his aspiring Usurpation was but little in his first Rise and Appearance did enlarge and grow to a Possession of about a third part of the old Roman Dominion Then the Pope of Rome is the little Horn the Wicked Power and vile Person set forth by the Prophet Daniel But the Antecedent is true Ergo so is the Consequent IV. This little Horn hath Eyes like the Eyes of a Man c. IV. The Pope of Rome hath Eyes like the Eyes of a Man the Resemblance of a humane Look but a Heart like the Dragon out of which foul Mouth he utters presumptuous Things His Predecessors had Eyes like a Leopard a Bear a Lion a Dragon but this hath Eyes like a Man In which there are three things to be noted 1. He looks higher 2. Sees further and 3. Is more enticing than those that went before him 1. He looks higher that is makes a pretence of Piety and Design for Heaven 2. Sees further that Deceit Flattery and Policy will do more than Strength 3. Is more enticing to Kings and People than the Eyes of a Leopard Lion or Dragon or the former Powers in their Heathen State V. This little Horn hath a Mouth speaking great or presumptuous Things above the rate of ordinary Men. Dan. 7.8 V. The Pope of Rome hath a Mouth speaking great or presumptuous Things above the ordinary rate of Men. This is evident in many respects of which we shall give you but a few Instances out of many 1. That he is the highest Deputy of God above all the Kings of the Earth 2. That he is infallible and cannot err which is an incommunicable Attribute of the Most High 3. That he is universal Head and Bishop of the Catholick Church 4 He assumes the Attributes of his Holiness and holy Father such an Oracle that has Right or Power to give Laws to the World to which all ought to subscribe and yield obedience and none ought to dispute Greater and more loftily can no Man speak unless he will say I am the Supreme Being and there is no God in Heaven or Earth above my self which would be so highly ridiculous that every Ideot would be able to detect it VI. The little Horn had his Looks more stout than his Fellows Dan. 7.20 Whose Looks were more stout c. VI. The Pope of Rome has Looks more stout than the Horns that have been contemporary with him which appears in three things 1. In his terrible Bulls that he makes to roar and stare most dreadfully 2. In his Power and Acts of deposing Princes 3. In asserting himself to be God's Vicegerent against whom no Person upon any Cause or Pretence whatsoever ought to lift up Hand or Tongue upon the Penalty of a total Ruine in this World and an eternal Ruine in the World to come VII The little Horn makes War with the Saints Dan. 7.21 I beheld and the same Horn made War with the Saints and prevailed against them and that for a long Time even to the wearing out of the poor Saints of the Most High Verse 25. VII The Pope of Rome hath made War with the Saints and prevailed against them and that to their Ruine as to Liberty Estate and even Life it self as the true Witnesses of Christ have most sadly experienced in many Countries in divers by-past Ages even for such a Series of Time that may be properly called a wearing out of the Saints of the Most High for his Cruelty ended not in a Month or a Year but hath lasted for many hundred Years So that for Length of Time Numbers of Countries and Multitude of Persons there is no Power that ever reigned hath out-done or equalized this vile and bloody Monster upon which we frame this Argument If the Pope of Rome may be more fitly said to have Eyes like the Eyes of a Man a Mouth speaking presumptuous Things and Looks more stout than his Fellows to have made War with the Saints to have prevailed against them and wore them out more than any other Power that ever yet reigned Then he is the little Horn or vile Person under Consideration But the former is true Ergo so is the latter VIII The little Horn is diverse from the rest of the Horns Dan. 7.24 And he shall be diverse from the first and shall subdue three Kings VIII The Pope of Rome is diverse from the rest of the Potentates in these four respects 1. The Manner of his Rise 2. His Pretensions to Power 3. In his progress to his Height of Dignity 4. In his Management of the Power he has usurped 1. He was small or little in his Rise but an ordinary Bishop before he came to be a Temporal Prince 2. He pretends not to hold his Kingdom by Inheritance or Gift of the People as other Kings do but by a special and Divine Patent 3. In his progress to the Height of his Dignity by leaving his fixed Station as Pastor of a Church and by Deceit Treason and Violation of all Laws mounts the Throne of Imperial Grandure 4. He rules by a supreme Ecclesiastical Power as well as Temporal pretends to the Keys of Heaven as well as the Sword of Justice on Earth shewing himself to be the Beast that hath two Horns
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
corrupted the whole Lump of Mankind Adam had no sooner sinned against God but the spiritual Poyson and Venom thereof struck to his Heart corrupting every Faculty of his Soul and not only so but also the Souls of all his Posterity See Wounds IV. 'T is noted by Plutarch that when an Asp stings a Man it doth first tickle him and makes him laugh till the Poyson by little and little gets to the Heart and then it pains and torments him more than ever it delighted him before So doth Sin it may please a little at first Though Wickedness be sweet in his Mouth Job 20 12 tho he hide it under his Tongue though he spare it and forsake it not but keepeth it still within his Mouth Yet his Meat in his Bowels is turned it is the Gall of Asps within him Forbidden Profits and Pleasures are very delightful to carnal Men and many love to be medling with these poysoning Morsels of Sin Many eat that on Earth which they digest in Hell Men must not think to dine and dance with the Devil and then to sup with Abraham Isaac and Jacob in God's Kingdom V. Poyson in a Toad or Serpent suits and agrees well with their Nature but Poyson in a Man's Stomach makes fearful Work it being of a contrary Nature So Sin in a wicked Man one that hath no spark of true Grace in him seems to be suitable and agree well with him his whole Nature being so grievously corrupted and changed into the evil Nature thereof he having used himself so long in sinful Ways that Sin viz. open Prophaneness Superstition and Error is habitual and become natural to him as Poyson to a Toad Naturalists say That if a Man take a little quantity of Poyson at a time and so accustom himself to it ☜ it will at length become so natural to him that he may take it as Food Even so wicked Men by a continual Course and evil Custom in Sin drink it down as pleasant Liquor like as the Fish drinks Water But now Sin to a true Christian is like much Poyson in a Man's Stomach 't is contrary to that new Nature and divine Principle which is wrought in him by the Spirit of God he cannot bear nor endure it he hates every false Way Rom. 7. That which I hate that do I. VI. Poyson is deadly in its own Nature and of a killing and destroying Quality if not timely vomited up by taking some fit and proper Antidote c. So Sin whether fleshly or spiritual viz. sensual Debauchery or Heresy will kill and destroy all where-ever it is both Body and Soul eternally except by true Repentance it be vomited up Tho Men take it down as sweet Wine Prov. 23.31 and are not presently sensible of any harm yet at last it will bite like a Serpent and sting like an Adder VII Oil will expel Poyson and it is often given to Persons who have taken it to cause them to vomit it up So the Oil of Gladness viz. the Spirit of God is the best Antidote in the World to expel and work out the Poyson of Sin in the Soul See Oil of Gladness in the First Volume Book 2. Inferences WHat do Sinners mean will they poyson themselves are they void of Understanding to take down the Poyson of Dragons Will they wilfully murther themselves What Blindness and Folly is in their Hearts II. O how should this stir up the Godly to pity wicked Men and to strive as much as lieth in their Power to prevent their sinning and endeavour to turn away their Wrath III. It may also caution Believers to take heed of Sin and of the Venom of an evil Tongue as also of the Poyson of Heresy and Error IV. Let Sinners also learn from hence timely to look out for Help O get a fit Antidote to save you from this Poyson Ah! what is Sin 't is Poyson in a Cup That 's gilt without and Men do drink it up Most earnestly with joy and much delight Being pleasant to the carnal Appetite Sin 's sweet to him whose Soul is out of taste But long alas its Sweetness will not last Sin 's sweet to th' Flesh that does it dearly love But to the Soul it doth rank Poyson prove Hast thou suck'd this most deadly Venome in And dost not see thy vital Parts begin To swell Art poyson'd Soul Look look about To get an Antidote to work it out Before it be too late the Poyson 's strong Don't stay a Week twelve Hours is too long One drachm of Grace mix'd with repenting Tears The Grace of perfect Love that casts out Fears Mix'd with that Faith which kills all Unbelief Took down with speed will ease thee of thy Grief 'T will purge the Soul and work by Vomit well And all vile Dregs of Venome 't will expell Unless thou vomit up each Dreg be sure No hope of Life one Sin will Death procure Eternal Death Repentance is not right 'Till Sin nay every Sin 's forsaken quite Not only left but as a poysonous Cup Thou must it loath 't is hateful spue it up Sin a Sickness Isa 1.5 The whole Head is sick and the whole Heart faint c. Mat. 9.12 The whole need not a Physician but they that are sick SPiritual Sickness is twofold 1. To be sick with Sin 2. To be sick of Sin as Sin wounds the Soul so it makes sick and this is Man's Misery but to be sick of Sin viz. to be sensible of the Evil and cursed Nature thereof this is a Mercy Parallels THE Causes of Natural Sickness are divers sometimes it arises from some inward and sometimes from some outward Cause to know from whence the Distemper grew or did arise is very necessary whether it be Chronical or Acute i. e. that which hath seized on the Patient on a sudden by Heats Cold or from the Corruption of the Blood by an infectious Air c. which an able Physician is diligent to pry and search into Now as touching the Sickness of the Soul 't is evident the Original Cause thereof was by eating of the forbidden Fruit which surfeited the whole Lump of Mankind or if you please it was occasioned by Poyson by the Poyson of the old Serpent Deadly Poyson makes a Man very sick and corrupts the whole Mass of Blood And as 't is needful to find out if possible the Cause of Sickness so 't is as necessary to find out the Cause of Spiritual Sickness the Cause being discovered the Cure is easy If a Man doth not see what his state is as considered in the first Adam nor the evil and damning Nature of Sin in general nor the particular Plague of his own Heart he is in no hopeful way of help and healing II. Some Sicknesses or Diseases are Epidemical Sin is a Sickness or Disease so universal and a Contagion so catching that none have escaped nor are totally free from it III. Some are so sick that they have
sight than that II. A Vomit is cast up sometimes by reason of the Sickness of the Stomach So a Christian being very sick of his Sin casts it up or vomits it out by Repentance III. Some Men finding themselves oppressed by means of some Obstructions or by reason of the Foulness of their Stomachs take something to make them vomit to free themselves of that which otherwise may endanger their Health if not their Lives So a Christian being sensible of internal Obstructions and Pollutions of his inward Man takes a fit Antidote of Christ's preparing by which means he vomits up the Filth and Pollution of his Heart and Life and thereby attains a healthy Soul and flourishes in Godliness IV. Some Men on a sudden are made to vomit by eating something that offends or agrees not with their Stomachs So many Sinners by hearing of a Soul-searching Sermon and by the Rebukes and continual Gnawings of their own Consciences vomit up some of the Sins of their Lives but in a little time they grow more sick of Religion than ever they were of their Sins and so with the Dog they lick up their old Vomit again i. e. turn to their former Ways of Sin and Error V. What is more hateful or causeth greater Shame than to see a Man wallow in his own filthy Vomit So 't is hateful to see a wicked and an ungodly Apostate who hath turned his Back upon Christ and his Ways wallowing in all his former Sins and brutish Lusts Inference Let this teach us to hate Sin and Apostacy Sin an Vncleanness Ezek. 36.29 From all your Vncleannesses c. Zech. 13.1 In that day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for Sin and for Vncleanness Eph. 4.19 To work all Vncleanness c. SIN is compared to an unclean thing and Man by reason of Sin is said to be defiled who can bring a clean thing out of an unclean the Hebrew Tama as Mr. Caryl observes comes near the Word Contaminatum which is used by the Latines for Uncleanness and it speaks the greatest Uncleanness Pollution Sordidness and Filthiness imaginable as of Habit Goar of Blood the Muddiness of Water or whatsoever is loathsome or unlovely noisom or unseemly such an Uncleanness is Sin Note Sin is an unclean thing They who see the Face of Sin in the Glass of the Law see it the most ugly and deformed Object in the World If Vertue could be seen she would attract all Eyes to her and ravish all Hearts to behold her Vertue is an invisible Beauty so if Sin could be seen all Eyes would turn away from it and all Hearts loath it Sin is an invisible Deformity The Spirit of God doth as it were strive for Comparisons to set out the ugliness of Sin it is compared to the Blood and Pollution of wretched new-born Infants Ezek. 16. Rom. 3.13 Isa 1.5 6. Jam. 1.27 to the Corruption and Putrefaction of a rotten Sepulchre to the Scum of a Seething-Por to loathsome stinking and putrifying Sores to the superfluity of Naughtiness to the Leprosy c. all these Comparisons shew forth the ugliness of Sin but alas 't is filthy beyond compare Parallels SOme things are so unclean and filthy that they defile every thing they touch Sin is such an Uncleanness who can touch it meddle with it and not be defiled by it 't is an infectious Uncleanness as Good is so much the better by how much the more it is diffusive so Sin is so much the worse by how much it is the more infectious and diffusive Sin is diffusive two ways 1. By Propagation from Adam to all his Posterity 2. By way of Imitation II. Some things are full of Uncleanness they abound in Filth and Pollution such a Defilement and Uncleanness is Sin it is not in one Part only but in and upon the whole Man it goes quite through there is not the least part free from Head to Heel Caryl They are all gone out of the way and become vile vile all over There is a double universality of this Uncleanness 1. It defiles all Men. 2. All of Man not one Man in the World but is unclean by Sin and not one part in Man but is unclean view him in his Understanding Will Judgment Memory Affection Conscience Eyes Hands Tongue Feet all parts of the Body and Powers of the Soul are unclean III. Some Uncleanness is active prevailing and powerful it encreaseth and grows worse and worse and defiles and pollutes more and more such an Uncleanness is Sin Man is unclean as he comes into the World but this Uncleanness grows and prevails more and more upon him by actual Sin he becomes worse and worse and is more defiled every day it strives to captivate and bring the Souls of all Men under the defiling Power and Pollution of it Rom. 7.23 IV. Some Uncleanness is so loathsome that it causes such things to stink as come near it Sin makes the Sinner stink his Person stink his Life stink and his Services and Prayers and all his best Actions to stink in the Nostrils of God Prov. 15.8 The Sacrifices of the Wicked are an Abomination to the Lord. V. Some Uncleannesses are inward hidden obscure appear not to the external Eyes Sin is not a Spot in the Garment or visible Pollution in the Face or rottenness in the Flesh tho that 's bad and sometimes the effects of this Uncleanness but it is rottenness in the Heart all a Man's Intrals are as it were corrupted Man as you heard and every part of Man is defiâ—ed and yet externally this uncleanness doth not appear the Sinner seems as beautiful and comely to the outward Eyes as other Men this Uncleanness is internal As Saints internally are glorious and beautiful so Sinners internally are foul filthy and deformed their Heart Tit. 1.15 Liver and Conscience is defiled Disparity WHat Pollution and Filth is so fixed and abiding that all the Nitre and Fuller's Soap in the World cannot wash it off nor the hottest Fire purify purge it out or consume it But such an Uncleanness and Pollution is Sin that all the Water in the mighty Ocean cannot wash it out nay could a Man bathe himself in bâ—inish Tears of godly Contrition Jer. 2.22 it will not cleanse or take away the Filth of his Transgression Tho thou wash thee with Nitre and take unto thee much Soap yet thy Iniquity is markâ—d before me saith the Lord. All the Fire of Hell cannot burn it out Hell-Fire shall never as saith Mr. Caryl consume this Filth those who are not purged in this Life shall never be purged in the next The Wicked shall ever be in punitive Flames but shall not find as Papists dream any purgative Flames the Fire and Brimstone of Hell shall never fetch this Uncleanness out of the Damned II. What Uncleanness and abominable Filth and Pollution is ensnaring Men and Women are
God waits upon them and strives with them to bring them over to the Knowledg of the Truth is the Time of Light and when God takes away the Means of Grace and the Gospel from a Kingdom Nation or particular Soul that is a Time of Darkness and then it may be said the Day is gone and Night is come upon them III. 'T is Day when the Sun rises and Night when the Sun sets So 't is the Sinner's Day whilst the Gospel-Sun shines and the Means of Grace are continued to them but Night then when the Ministration of the Gospel is taken away and no more Means of Grace afforded to them IV. The Day is Man's working Time Labourers in the Field when the Day is ended go home they can work no longer So whilst God affords the Gospel and Means of Grace Sinners should like faithful Labourers work hard work out their own Salvation labour for the Meat that perisheth not for when that is gone no Man can work then the Things of their Peace will be hid from their Eyes like as it fell out with Jerusalem V. The Day brings great Light with it which makes great Discoveries of Persons and Things whilst the Night lasts Men cannot see what is near them neither the Good they may receive nor the Evil they should refuse and escape from but the Day discovers all and makes every thing manifest So the Gospel-Day brings Light and the Light thereof discovers the Evil that is in the Hearts Works and Lives of Men by this Light they see their Sins and the Danger they are in thereby and also the Way to be delivered from them Christ is the Way which the Day-Light makes manifest In the Night of Popery Men lost the blessed Path to Peace and Way of Life and ran to the Merits of their own Ways and to Popish Pardons and what not but the Day of the Gospel in England hath discovered their Mistake and shewed them the plain Way to Heaven c. Ecclâ—s 11.7 VI. The Day is comfortable 't is a pleasant thing for the Eyes to see the Sun So are the Means of Grace and the Day of Gospel-Light O how sweet and pleasant a thing it is to see this Day wherein the Word of God is powerfully and plainly preached amongst us VII The Day sometimes is over-cast and the Light darkned So the Gospel-Day is sometimes as a Judgment upon a People or particular Soul darkned and Clouds seem to cover the glorious Heavens even as at this Time O what thick and black Clouds seem to arise VIII Some Days prove stormy and high Winds arise So sometimes the Day of Gospel-Grace proves stormy and high Winds of Persecution arise upon a People nay not only Winds of Persecution but also strange Whirl-winds of Delusions abound in it which make it very perilous IX A Day hath its Morning its Noon and its Evening So hath the Day of Gospel-Grace in a Nation and to a particular Soul who improves it not God threatned his People of old Mich. 3.6 That the Sun should go down over the Prophets and the Day should he dark over them X. The Day suits not with some Men they are for the Night they are said to rebel against the Light they hate the Light the Night is for them such are the Thief and Adulterer Pov. 7.9 The Whorish Woman waits for the Twilight even for the black and dark Night So many Sinners love not the Day of Gospel-Light they are for the Night of Ignorance and Error They had rather have Popery come or any Thing come than to have the Gospel or the powerful Preaching thereof it suits best with their carnal Hearts they love that Religion that indulges them in their brutish Lusts XI There are many ways to know when the Day draws towards an end and Night approaches As 1. When the Heat of the Sun abates 2. When the Shadows grow long or are stretched forth 3. When the Harvest-Men begin to go home apace 4. When the Evening-Wolves begin to lurk out of their Holes Now when these Signs are upon a People in a spiritual sence their State is bad they may fear Night approaches upon them 1. When the Gospel in its powerful Preaching abates in its Heat and blessed Influences upon Mens Hearts so that but a few are warmed and effectually wrought upon by it 2. When Religion is more in Shew than in Substance when the Shadow is long and the Substance little Men being more zealous for the Form than concerned for the Power of it 3. When many powerful or painful Ministers and Labourers are called home 4. When the Romish Wolves who have lain long in their Holes and dark Caverns or lurking Places begin to come boldly abroad and impudently shew themselves 't is a Sign of Evening-Tide and that the Day is near expiring Is not this thy State O England The Means of Grace compared to the Summer Jer. 8.20 The Summer is ended c. By Summer is doubtless meant that Time that God allows Men to gather in and lay up spiritual Good for their precious Souls The Time of Gospel-Light or Means of Grace is compared to the Summer Parallels THe Summer is the chief Time of the Year that Season which generally all Men prize long for and rejoyce in So the Time of Gospel-Grace and Gospel-Light is the chiefest and choicest Season in the World The Time of the Gospel the Dispensation of the Gospel was the Time which the Prophets and many good and righteous Men of old longed for and which all sincere godly Persons do prize and rejoyce in II. Summer is the Season that ripens the Fruits of the Earth were it not for the Heat and Influence of Summer what would become of the Husband-man's Labour So the Means of Grace or Ministration of the Gospel ripens the good Seed which is sown in the godly Man's Heart nay it maketh all fit and ready for the Harvest and for cutting down It ripens the godly Man for Heaven and the ungodly Man for Hell The Word is either a Savour of Life unto Life or else the Savour of Death unto Death it either softens or hardens It hath the same Effects upon Mens Hearts that the Sun hath in the hottest Time of Summer upon that which it sends forth its Influence upon III. The Summer is the poor Man's working Time 't is the Season in which he is to provide himself for Winter with such things he wants The Day of Gospel-Grace is the Saints Summer 't is the Time in which he works hard gathers in and lays up for his immortal Soul He learns of the Ant who provides her Meat in Summer c. Prov. 6. IV. In Summer every thing looks green the Herbs Grass Plants Trees and all the Fruits of the Earth are in their Beauty and greatest Glory So in the Day of Gospel-Grace whilst God affords Means of much Light and Knowledg when Seasons Sabbaths Sermons and Ordinances in a
under sore and bitter Afflictions Answ 1. Consider that all your Afflictions tho never so bitter are less than your Sins deserve He hath not dealt with us after our Sins nor rewarded us according to our Iniquities 2. Consider that tho God chastize a godly Man very sorely yet it is not in a way of Wrath to destroy him but contrariwise for his great Good and Advantage 3. Consider there is not one Dram of Gall in the bitterest Cup thou dost partake of but what God the most wise Physician put into it and if less Gall would do thy Potion should not be so bitter All our Afflictions are proportioned to us by the Almighty both for kind and quantity 4. Consider thy Afflictions are not so bitter as the Afflictions of many of God's Children were of whom we read who were far more worthy and deserving than thee or I are What are thy Afflictions compared with holy Job's 5. Consider the bitter Potion Jesus Christ drunk up for thy sake He never offended and yet suffered and his Sufferings were intolerable no Mortal is able to express the Nature of his Grief and Sorrow Shall Christ suffer willingly for us who sinned not and shall we be troubled at the bitterness of our Sufferings who are so grievously defiled with Iniquity and many times suffer for our Sins 6. Consider that all the Bitter a godly Man meets with or ever shall will be in this World As wicked Men have all their Sweet here and shall have nothing but bitter hereafter So godly Men have all their Bitter here and shall have nothing but Sweet hereafter 7. Consider how gracious God is to his own Children in intermixing all their Bitter with Sweet 'T is not like the Bitter some wicked Men have in this World Isa 27.7 Hath he smitten him as he smote those that smote him Or is he slain according to the Slaughter of them that are slain by him 8. Consider all the Bitter thou meetest with in this Life will be turned into Sweet John 16.20 Ye shall be sorrowful but your Sorrow shall be turned into Joy Afflictious God's Arrows Job 6.4 For the Arrows of the Almighty are within me c. Lam. 3.13 He hath caused the Arrows of his Quiver to enter into my Reins AN Arrow is a deadly Engine so called in the Hebrew from its Effect Cutting or Wounding Taken properly it is an Instrument out of a Bow of Wood or Iron either for Sport or Fight but figuratively it signifies divers Things in the holy Scripture 1. The Word of God Thine Arrows are sharp in the Heart of the King's Enemies Psal 45.5 whereby the People fall under thee that is thy Words are sharp and piercing 2. Bitter and reproachful Words They bend their Bows to shoot their Arrows Psal 64.32 Psal 120.4 even bitter Words 3. Any evil or mischievous Purpose which a Man intends or aims to hurt his Brother When he bendeth his Bow to shoot his Arrows let them be as cut in pieces Psal 58.7 Zech. 9.15 4. Any kind of Affliction or Punishment And the Lord shall be seen over them and his Arrows shall go forth as Lightning c. Parallels ARrows are shot out of a Bow by some Man some Arm must bend the Bow and shoot the Arrow or the Arrow moves not So all Afflictions come from God who is the efficient Cause of them hence called the Arrows of the Almighty II. Arrows flie swift and wound suddenly So Afflictions come very speedily oftentimes with a glance as an Arrow quick as a Thought III. Arrows come unexpectedly oftentimes and wound a Man So Afflictions come many times upon a Person or People unexpectedly When they cry Peace and Safety then sudden Destruction comes upon them IV. An Archer hath commonly many Arrows his Quiver is full of them So God hath many Judgments we read of his Quiver too He can send one Arrow after another Psal 91.5 1. He hath the Pestilence this is one of his Arrows Thou shalt not be afraid for the Terror by Night nor for the Arrow that flieth by Day nor for the Pestilence that walketh in Darkness c. Ezek. 5.16 2. He hath Famine this is another of his Arrows When I shall send upon them the Arrow of Famine c. 3. He hath the Sword This is another Arrow of the Almighty and this Arrow God shot at Job Job 1.15 He brought upon him the Sabeans who slew his Servants with the Edg of the Sword 4. He hath Thunder-Bolts and Hail-stones which are also some of the Arrows of his Quiver and these are in readiness against the Day of Battel 5. The withdrawings of God from a Soul or People are also part of the Arrows of his Quiver psal 38.1 2. and these go deepest of all they go to the very Heart For thine Arrows stick fast in me saith David V. Arrows flie secretly and make no Noise they are felt before they are seen So many Afflictions flie silently upon a Man stealing upon him and wounding him unobserved and unseen VI. Arrows are sharp Things and made sometimes more sharp than ordinary as the Archer sees cause So Afflictions are very sharp and bitter Things and sometimes God makes them sharper than at another time I will make mine Arrows drunk with Blood Arrrows are Instruments drawing Blood Deut. 32.42 and some Rebukes and Judgments of God are like unto them The Arrows of the Almighty are within me Job 6.4 the Poyson whereof drinketh up my Spirit Job seems to allude to the Custom of those cruel Men Caryl who when they pursued the Enemies with deadly Hatred and would wound them incurably used to dip the Heads of their Arrows the Top of their Spears and the Point of their Swords c. in Poyson that so every Wound might be Death The Poyson of such Arrows c. drinks up the Spirit and corrupts the Blood Job compares the Arrows God shot at him not to ordinary Arrows which kill only by piercing but to poysoned Arrows which kill by infecting Afflictions like Arrows put a Man to great Pain When a Man hath Terror without and Terror within Terror coming from the Wrath of Man and Terror coming from the Wrath of God his Potion is bitter Such Arrows are sharp and tormenting THE Twelfth HEAD OF METAPHORS SIMILES AND Other Borrowed TERMS CONCERNING The VVorld the Life of Man AND THE Four Last Things The World compared to a Wilderness Cant. 3.6 8.5 Who is this that cometh out of the Wilderness leaning upon her Beloved c. WIlderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tohu A Wilderness is properly a wild Place a Place without shape or order Moses hath this Word Gen. 1.1 to express the Chaos The Earth was without form and void 1. Metaphorically 't is taken sometimes for Affliction Hos 2.14 Rev. 12. 2. For this World and so understood generally by Expositors in this and other places i. e. for the
of Satan c. See Sleep Disparity SOme Men enjoy Rest but in part they have no perfect Rest But a godly Man at Death hath perfect Rest nothing shall disturb or disquiet him any more II. Some Men have Rest but for a little time a short Rest But the godly Man's Rest is for ever at Death he enters into God's everlasting Rest III. Some Rest from Labour is not honourable 't is a Reproach to a Man to take his Rest when he should be at work But the Rest of a godly Man at Death is honourable 't is a Rest that Christ himself entred into when he had finished all his Work Of the Resurrection The Resurrection compared to the Morning Psal 49.14 And the Righteous shall have Dominion over them in the Morning Parallels THe Morning comes after the Night is gone So the Resurrection will come after the Night of this World is gone the Time of this World's Continuance is called Night in the Holy Scriptures The Night is far spent c. II. The Morning is longed for many watch and long for the Morning So the Godly long for the Resurrection all the Faithful ever waited for and greatly desired that Day III. The Morning brings Light and makes Things manifest which lie hid or appear not what they are in themselves in the Night-Time So the Resurrection will make manifest all the hidden Things of Darkness which appear not to the Sight of Men that glorious Morning will sooon discover all 1. It will make manifest all the horrid and cursed Designs of the Ungodly which they from time to time have contrived and endeavoured to carry on against the Saints and Church of God many of which God in his gracious Providence prevented from taking place and so they were never known but that Morning-Light will discover all those hidden Things of Darkness 2. The Light of that Morning will discover all the Secrets of every Man's Heart all the Evil Lust Envy Pride Revenge c. or what else hath been harboured in the Bosoms of Men. See 1 Cor. 4.5 3. It will discover all the filthy Actions and Abominations of the Wicked that are not known to Men nor fit to be mentioned Eph. 5.12 For it is a Shame to speak of those Things that are done of them in secret 4. That Morning will discover all Persons as well as Things then it will appear who are God's People and who are not who they were that served God in Truth Mat. 3. ult and who were Hypocrites c. IV. Towards the Morning the Morning-Star appears which gives notice the Day approacheth So towards this Morning there will appear many Signs to give warning to the World that the Day of the Resurrection is at hand Mat. 24.33 So likewise when ye shall see all these Things know thâ—t it is near even at the Door V. When the bright Morning is come the Sun rises and shines forth gloriously So when that Morning is come Jesus Christ the Sun of Righteousness will appear in his Glory and shine forth to the amazement of all the World VI. The Morning brings Joy and Gladness with it it makes the Birds to sing and send forth their warbling Notes So the Morning of the Resurrection will bring Joy and Gladness to all the Righteous then shall the Saints sing for Joy of Heart and be glad in the Lord. VII In the Morning Men arise out of their Beds So in the Morning of the Resurrection shall all the Saints of God be raised out of their Graves Thy dead Men shall live Isa 26.19 together with my dead Body shall they arise c. The Dead in Christ shall rise first VIII We commonly give a guess what kind of Day it will be by the Morning So by the Morning of the Resurrection the Godly will perceive what kind of Day the Day of Eternity or Glory of Christ's Kingdom will be IX In a springing Morning Things look fresh and very beautiful and also send forth a most sweet and fragrant Scent So in the Morning of the Resurrection the Earth will appear in its Bâ—auty and the Saints in their Glory Mat. 13.43 Then shall the Righteous shine forth as the Sun in the Kingdom of their Father c. Disparity IN the Morning of a natural Day here wicked Men receive like Benefit with the Righteous The Sun rises upon the Just and upon the Vnjust But in the Morning of the Resurrection it shall not be so the Ungodly shall not partake with the Saints of any of the Blessings and Comforts of that Morning then that Word shall be made good The Righteous shall have Dominion over them in the Morning Psal 49.14 In many other respects that Morning will differ from all other Mornings that ever were before it The Resurrection compared to awaking out of Sleep Dan. 12.2 And many of them that sleep in the Dust of the Earth shall awake c. Parallels DEath we have already shewed is called a Sleep and after a Man hath had his full Sleep he awaketh So when the Dead have lain their full Time appointed by the Almighty in the Grave they shall be quickned and come to life again II. Some fall into such a sound Sleep that they must when there is occasion for it be awakened So the Dead are fallen into such a fast or sound Sleep that they must be awakened John 5.28 Marvel not at this for the Hour is câ—ming in the which all that are in the Grave shall hear his Voice III. When a Man is throughly awakened he rises up So when the Dead are quickned by the mighty Power of God they shall rise up out of the Grave Sea or wheresoever else they lay asleep IV. There is a great difference between one Man's awaking out of Sleep and anothers some are awakened before they are willing and arise up with great horror and amazement when others awake in a sweet peaceable and quiet manner c. So there will be a great difference between the awaking of the Godly and the Ungodly at the last Day 1 Cor. 15. 1. The Godly shall arise sooner than the Ungodly The Dead in Christ shall rise first 2. The Saints of God shall awake in Christ's likeness their vile Bodies shall be fashioned and made like Christ's glorious Body But the Wicked shall appear base and vile in that Day Let them lie down in never so great Pomp and external Grandure yet alas when they awake they will appear most vile and contemptible 3. The Godly shall awake with glorious Robes upon them fit for the Consummation of their Marriage with the Lamb the Prince of the Kings of the Earth But the Wicked shall awake in a poor miserable and naked Condition What Robes shall they have on unless they be the filthy Rags of their own Righteousness with which they were cloathed whilst they lived in this World 4. The Godly shall have sweet and heavenly Company about them
the Holiest of all viz. Heaven it self Heb. 9.23 before the Throne of Mercy pleading for us Levit. 16.16 IV. The Priest was to make an Atonement for the Holy-Place because of the Uncleanness of the Children of Israel And so he shall do saith the Text for the Tabernacle of the Congregation c. This shewed the horrible Nature of Sin For tho the People never came into the Holy-Pâ—ace much less into the Most Holy Place yet such was the Power of their Iniquities that the holy Altar Ark and Sanctuary it self was defiled in the Sight of God and could not be cleansed without Blood So our Sins do defile God's Church and his most holy Ordinances therein performed so that neither we nor any of our best Services can meet with acceptance but by the means of Christ's Blood and Merits V. No Man was to be in the Tabernacle when the High-Priest went in to make Atonement only the High-Priest himself c. plainly signifying that Jesus Christ our High-Priest hath no Partner with him in working our Salvation He his own self bare our Sins in his Body on the Tree 1 Pet. 2.24 c. VI. The Altar of Incense was sprinkled with the Blood of the kill'd Goat shadowing that Christ through the shedding of his own Blood should be consecrated our Intercessor and by the Means and Merits thereof our Prayers should be accepted Heb. 8.6 VII The High-Priest was to cast off his glorious Garments when he made this Atonement Verse 4. Phil. 2. signifying that Christ should be abased and lay aside as it were his glorious Robes or vaâ—l his Deity and appear in the Form of a Servant that so he might finish the Work of our Redemption VIII The Day of Atonement shall saith the Text be a Sabbath for ever shadowing thereby that through the Atonement and Expiation of Christ he hath obtained everlasting Rest for us and that in his Death all typical Sacrifices should end IX Once only in a Year this Atonement was made to shew that not often but once for ever without repetition Christ should make a perfect Atonement for us by his own Blood Heb. 9.24 and thereby enter into the highest Heavens to appear in the presence of God for us The Scape-Goat a Type of Christ Levit. 10.20 c. THe Scape-Goat called in Hebrew Azazel that is the Goat gone away c. was so called because he escaped alive representing Christ Jesus alive in his Divine Nature tho put to death in his Humane Nature or alive after he rose again from the Dead II. He was presented alive that by him Reconciliation might be made and this after the other Goat was sacrificed signifying acccording to the Learned two Things 1. The Resurrection of Christ 2. Our rising with him from the Death of Sin to a Life of Grace by the operation of the Spirit c. III. Aaron shall put or lay both his Hands upon the Head of the live-Goat and confess over him all the Iniquities of the Children of Israel Levit. 16.21 c. and he shall bear them c. Figuring thereby how Christ should bear all our Sins viz. the Punishment due to them The Lord hath laid on him the Iniquities of us all Isa 53. IV. And so the He-Goat was sent into the Wilderness or Land not inhabited which the Greek calleth Abaton wayless or inaccessible figuring the utter abolishing of our Sins by Jesus Christ both from the Face of God that so they may not appear before him against us to condemn us or be imputed or charged upon us nor have any Dominion or Power over us They were to confess upon the Head of the Goat all their Iniquities signifying if we would have our Sins câ—rried away and for ever to be forgot we must confess them c. By this saith Ainsworth it appeareth that as the killed Goat figured Christ killed or put to death for our Sins so this living Goat figured him also who bore our Griefs Isa 53.4 5 6. and carried our Sorrows c. And because Christ was not only to die for our Offences but also to rise again for our Justification and because these two Things could not fitly be shadowed by one Beast which the Priest having killed could not make alive again therefore God appointed two that in the slain Beast Christ's Death and in the live Beast his Life and Victory might be shadowed See the like Mystery in the two Birds for the cleansing the Leper The Sacrifice of the Red Heifer Numb 19. a Type of Christ THe Colour of this Beast was red As other Sacrifices of Beasts prefigured Christ so this saith Ainsworth in special figured him Red signified his human Nature and Participation of our Afflictions and the Bloodiness of his Agony and grievous Passion II. She must be without blemish and upon whom never Yoak came This signified the perfect Holiness of Christ who never bore the Yoak of Sinfulness nor was subject to the Laws or Precepâ—s of Man III. The Heifer was burned without the Host and her Blood sprinkled seven times before the Tabernacle of the Congregation which signified Christ's Suffering without the Gates of Jerusalem Heb. 13.11 12. Circumcision what it was a Type of CIrcumcision was the cutting off the Foreskin of the Flesh signifying the cutting off the Lusts of the Heart and Life or parting with the Corruption of Nature Col. 2.11 which rebells against the Spirit II. Circumcision puts the Body to pain Gen. 43.25 So those who come under the Circumcision of the Heart are sensible of much spiritual Pain upon the account of Sin III. As that Part cut off was never set to the Body again but was taken quite away So in this spiritual Circumcision Sin must not be parted with for a time only but must be cast off for ever IV. The Circumcised Person was admitted into the Church and Family of God So he that is spiritually circumcised becomes a fit Person for Baptism and so to be admitted into the Church of God V. Such who were not circumcised were not to be admitted to the Privileges of the Church and outward Worship of God So the Uncircumcised in Heart and Life ought not to be admitted unto the spiritual Privileges of the Gospel and Communion of the Saints VI. The uncircumcised Person was looked upon by God's People as an hateful Person see with what contempt David beheld Goliah upon this account 1 Sam. 17. This uncircumcised Philistine c. So those who are not circumcised in Heart are hateful to God VII Circumcision was a Sign of the Righteousness of Faith So the spiritual Circumcision of the Heart i. e. putting away the Body of Sin c. is a Sign of the Truth of Grace and of an Interest in the Righteousness of Christ Jesus The Rock which was smitten out of which came Water Exod. 17. was a Type of Christ 1 Cor. 10.4 And that Rock was Christ viz. a
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
reading of which we are carefully to heed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Circumstances of every Text and the Speaker that the Fallacy of Composition and Division may be avoided Jer. 26.17 18 19. Jer. 26.17 c. the Elders of Judea are introduced as speaking for Jeremiah but if any will attribute to them Ver. 20 21 22 23. he goes against their words and the scope of the Prophetical Text For these Verses have a coherence with the last and continue the historical Relation of the Execution of the Sentence and the deliverance of Jeremiah by a Just Judgment from the lawless Violence of the King the Example of which is contained in those four Verses on the contrary the words of Paul Act. 19.4 5. are to be joyned together to prevent Error 2. A false and evil Speech is proposed when the Devil and wicked Men are introduc'd as speaking Psal 3.2 Many there be which say of my Soul There is no help for him in his God Psal 12.4 Who have said With our Tongue will we prevail our Lips are our own Who is Lord over us Isa 14.13 For thou hast said in thy Heart I will ascend into Heaven I will exalt my Throne above the Stars of God c. Mat. 23.16 Wo unto you ye blind Guides which say Whosoever shall swear by the Temple it is nothing but whosoever shall swear by the Gold of the Temple he is a Debter c. Of this kind of Speech we will give some useful Observations 1. An Historical Narration altho most true yet all things therein said are not believed to Observ 1 be true For when a Canonical Writer treats of a thing and speaks of what is falsely or foolishly done or said by another he does not approve of it but only relates it The things in Scripture are of two sorts some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of narrative or recital and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Assertion and Approbation things related of the latter kind are always true but not of the former Here likewise we must distinguish between the History it self and the Speech introduced by him that speaks the first is always true the latter not c. 2. When the wicked or false Speech of another is related a true Sentence Observ 2 or Word of the holy Spirit is intermix'd as 1 Kings 21.10 the words of Jezebel writing to the Citizens of Jezreel are thus related Set two Men Sons of Belial before him to bear witness against him c. the words Sons of Belial are not Jezebel 's who would fain destroy Naboth by a colour and pretext of Right and Justice but they are the words of the holy Spirit which Exegetically and according to Truth describe those suborn'd Wretches that would testify against the innocent as Ver. 13 c. Isa 28.15 Because ye have said We have made a Covenant with Death and with Hell are we at Agreement when the overflowing Scourge shall pass through it shall not come unto us R. Kimhi in Loc. for we have made Lies our Refuge and under Falshood have we hid our selves It was not they that called it Lies and Falshood but the Prophet so intitles their Hope The words of the false Prophets are hereby to be understood who lyingly advised them to hope well Isa 30.10 Which say to the Seers see not and unto the Prophets prophesy not unto us right things speak unto us smooth things prophesy Deceits It is not those Unbelievers but the holy Spirit that calls those Visions which they sought for Delusions for such indeed they were Pag. 360. Vsitatum est quod ingeniosi Homines c. c. Brentius upon Isa 44. thus speaks of this Scripture-way of Expression and brings more Examples 'T is usual for ingenious Men to paint out Impiety of words in colours and obtrude it upon Men as true Piety But the holy Spirit acknowleges not nor owns such things as are framed and pretended to cloak and excuse Impiety but sees because there is nothing invisible to him into the most private recesses of the Mind and judges according to what he finds in the very secrets of the Heart Deut. 29.19 the wicked blesses himself in his Heart saying I shall have Peace tho I walk in the stubbornness of my Heart to add Drunkenness to Thirst Who would be so impudent as publickly to say that his ways are wicked and that he would persevere in them See Psal 14.1 Isa 28.15 44.17 Jer. 18.12 the holy Spirit recites the words of the wicked not the words of their Mouths but the words of their Hearts For the ungodly do not call their own Ways evil but in regard they are really so the Spirit so calls them as his own Sentence Observ 3 3. Yet all things which the Devil and wicked Men are said to speak are not in themselves evil and false altho pronounced with a fallacious and fraudulent Intention this may be seen in the words of unclean Spirits Mar. 1.24 I know thee who thou art the holy One of God See Luke 4.34 Acts 16.16 17. In the words of Caiphas the Jewish High-Priest Gregor Lib. 23. Moral cap 3. John 11.49 50 c. Whatsoever is related in Scripture may be reduced to these four ways viz. When good Things are well spoken When evil Things are ill spoken When good Things are ill spoken When evil Things are well spoken 1. Good Things are well spoken when righteous and holy Things are well preached as Mat. 3.2 Repent for the Kingdom of Heaven is at hand 2. Evil Things are ill spoken when a perverse or wicked Action is perswaded to as Job 2.9 Curse God and die 3. Good Things are ill spoken when something is not pronounced with a right Mind and Understanding as Joh. 9.28 the Pharisâ—es say to the blind Man that had his Sight restored Thou art his Disciple which was true but they spoke it maliciously and by way of Contempt Joh. 11.49 50. It is expedient for us that one Man should die for the People that the whole Nation perish not This was good yea the greatest Good in the World but he spoke it out of spite to Christ and a greediness to destroy him without any respect to the Grace of Redemption of which he was ignorant 4. Evil Things are said well when by the Mouth of the Speaker Vice is expressed so as to condemn and confute it 3. Speeches prudently feigned and composed to signify another thing are to be read in Scripture Parables especially the Writings of the Evangelists which shall be treated of at large in this Work in the Chapter of Parables to which we refer you To this belongs when a Speech is attributed to persons to be a sign of the very state of Things Isaiah 3.6 and is figured as the thing signified by that Speech as is intimated Isa 3.6 When a Man shall take hold of his Brother of the House of his Father saying
restoring Sight to the blind as it is cited Luke 4.18 are not in the Hebrew Text of Isa 61.1 but in the Septuagint Compare Zech. 9.9 with Mat. 21.8 and Psal 8.2 with Mat. 21.16 Upon which * Part 2. Clavis Script p. 103. Illyricus thus says In septuaginta Interpretum versione citandâ notandum est Apostolos in Novo Testamento non immerito aliquid dedisse imbecillitati Christianorum communi consuetudini quod non aliter aliquoties dicta Scripturae citaverint quam sicut jamdudum apud vulgus ex illa versione innotuerint sic enim illi pusillis Christi lac praebentes ac ad eorum captum sese accommodantes loqui non dedignati sic videmus etiam Parentes aliquando cum Infantibus balbutire that is In the Citations of the seventy Interpreters in the New Testament we are to note That the Apostles yielded much to the Weakness of Christians and common Custom and that seasonably in not quoting those Places otherwise than the Capacity of the Vulgar could reach For they giving as it were Milk to those tender Babes of Christ and accommodating themselves to their Vnderstanding disdained not to speak after that manner So we see Parents sometimes lisp to their little Ones Rivet says thus * In Isagog Scrip. cap. 10. p. 138. They viz. the holy Pen-men of the New Testament followed this Interpretation in those things only which did no way prejudice the Truth of Faith especially when they had occasion to discourse of any dangerous departure from that very version received among the Greeks or as he adds The Apostles and Apostolical Men used that common Version by a Liberty no way dangerous to win upon the Greeks or Gentiles who had great Veneration for it tho not in every part perfect Yet we must carefully note that the Apostles did not always quote the Septuagint as by the comparing of divers places may appear as Esa 25.8 for the Hebrew word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in sempiternum for everlasting the Septuagint has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevailing or overcoming but St. Paul translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Victory Matthew and John as Jerome witnesses in his Comment on Esa 6. made their Quotations from the Hebrew whereas Luke was very skilful in the Art of Medicine and better read in Greek therefore his Stile is elegant both in his Gospel and in the Acts of the Apostles savouring more than they of human Eloquence and more using Greek than Hebrew Citations Examples from John and Matthew are Zech. 12.10 which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They will look upon me because they have insulted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfixed or pierced but John 19.37 cites it out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall see him whom they pierced compare the Version of the Seventy Hos 11.1 with Mat. 2.15 Mic. 5.1 with Mat. 2.6 Esa 42.1 2 3 4. with Mat. 12.18 19 20 21. these and other Passages are to be opposed to such as do overmuch extol that Greek Version and attribute divine and authentick Authortiy to it because the Evangelists and Apostles sometimes made use of it which kind of reasoning might carry a shew of Validity had they always used it which 't is certain they did not and the Reason why they cited it sometimes is given before Citations from sense not word for word 2. Testimonies and Prophecies of the Old Testament are alleadged and produced in the New not always according to the Letter or word for word but frequently by change of the Phrase in divers Respects as 1. Sometimes words are left out which are not for the present purpose Detraction 1. as appears if you compare Deut. 24.1 with Mat. 5.31 and Deut. 25.5 with Mat. 22.24 and Esa 9.1 with Mat. 4.15 and Esa 42.4 with Mat. 12.21 Some observe more especially that the sacred Writers when they make Allegations do for brevity and perspicuity sake cite the first and the last and cut off the middle as Esa 28.11 12. with 1 Cor. 14.21 and Esa 40.6 7 8. with 1 Pet. 1.24 25. and Zech. 9.9 with Mat. 21.5 c. Sometimes words are added for Illustration or Exposition's sake Adjection 2. as Gen. 2.24 with Mat. 19.5 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they two are emphatically added And they two shall be one Flesh So Deut. 6.13 compared with Mat. 4.10 where the exclusive word is added with great evidence viz. Thou shalt worship the Lord thy God and him only shalt thou serve See also Esa 64.4 with 1 Cor. 2.9 where these words are added Neither hath it entred into the Heart of Man There is sometimes a Transposition of Words which nevertheless diminishes not Transposit 3. nor varies the sence as Esa 64.4 compared with 1 Cor. 2.9 where the hearing of the Ear and the seeing of the Eye are transposed so the Destruction of Altars and the killing of the Prophets are transposed 1 Kings 19.14 with Rom. 11.3 There is sometimes a change of the words themselves Change 4. and sometimes of their Accidents The change of words themselves happens 1. From the diversity of reading in the Hebrew Text especially when the Quotation is from the Septuagint who having made use of Bibles not pointed did frequently read and expound it otherwise then 't is in the Hebrew Gen. 47.31 And Israel bowed himself upon the Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bed he worshipped or adored his Lord God so as that he bowed his Body to his Beds-head but the Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Et adoravit Iâ—rael super summitatem virgae sâ—ae Heb 11.21 And Israel worshipped upon the end or top of his Rod or Staff for they read it as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Rod or Staff the difference being only in the Points This Version the Apostle exactly follows Heb. 11.21 And whereas there is a different reading even in the Greek some Copies having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus of his some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suus his There arises a double Interpretation here viz. That Jacob through Age being in Bed leaned upon his Staff and thanking God for the promise of a Sepulture with his Fathers hence say some it should be thus Et inclinavit se Baculo suo innixus And he bowed himself leaning upon his Staff or that he bowed himself to the Scepter which Joseph held and honoured his Son in his Office that that Dream might be fulfilled which Joseph had of the Obeysance of the Sun and Moon mentioned Gen. 37.9 which the vulgar Version and that of Erasmus will have rendred And he adored leaning on the top of his Rod c. Another Example you have Psal 40.7 Mine Ears hast thou opened of which Metaphor see our sacred Philology Book 1. Vol. 1. cap. 7. But the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a Body