that God had brought upon them was the Cure But why saith God should I afflict or chastise you any more or use Means for your Help and Healing when under the Use or Exercise of that Sovereign Means I have used you grow worse and worse 'T is said of the Man that went from Jerusalem to Jericho and fell among Thieves Luk. 10.30 that he was not only stript of his Raiment but wounded also My Wounds stink and are corrupt saith David and in another place he cries out Lord Psal 88.51 have mercy upon me and heal my Soul for I have sinned against thee From whence it appears Psal 41.4 that a godly Man may be wounded by his Sin and that sorely too Every Sin makes a Wound in the Soul what a fearful Case are unconverted Souls then in O that Sinners would but consider this See Sin a Wound and Sickness X. Some Persons that have been taken captive and brought into Prison and Bondage besides other sad Circumstances they have been under they have been brought under the Sentence of Death nay and for their horrid Rebellions Treasons c. under a fearful and painful Death as to be torn in pieces or burned alive X. The Ungodly who remain Captives to Satan being under the power of their Lusts or abiding in the State of Unregeneracy are not only under all the sad Circumstances you have heard but to render them every way miserable as in truth their present State is they are under the Sentence of Death Perhaps some would conclude that Death to such Persons I have given the Character of is better than Life and with Job they had better chuse it Alas it would be so indeed were it to die the common Death of all Men. Death puts an end to all the external Miseries of Mortals but the Death of Sin 's Captives is quite another thing They are condemned to be burned to be burned alive too but this is not all to lie burning in the Fire of God's eternal Wrath for ever where they shall be always dying but cannot die Where the Worm dieth not and the Fire is not quenched Captive Disparity CAptives that are so only to Men are but externally enslaved BUt wicked Men that are Slaves to Sin and Satan are captivated in their Souls notwithstanding as to the Body they may be at Liberty as to outward Thraldom II. Some Persons may be free and at Liberty in their Souls at the same time when they may be Captives as to their Bodies and so their Captivity may seem less grievous to them II. But it cannot be so said of a wicked Man for whatever Misery befalls his Body 't is abundantly aggravated by and from the Captivity and Slavery of his Soul nay in the enjoyment of his greatest outward Liberty he is in dreadful Thraldom by Sin and Satan III. Captives that are so only to Men may and have been redeemed with Money III. But spiritual Captives such as are in Bondage to Sin and Satan cannot be redeemed with Money It is not Silver or Gold that can purchase the Redemption of one of Satan's Slaves for the Redemption of the Soul is so precious that nothing can make a Compensation for it but the precious Blood of Christ 1 Pet. 1. IV. If no other Means can procure the Liberty of Captives that are so only as to their Bodies yet Death sets them free and those to whom they are in Bondage have no more to do with them IV. But wicked Men living and dying in Bondage to Satan and their own Lusts cannot be free by Death but are thereby put into an irrecoverable State of eternal Misery from which there can be no Redemption being delivered up to Satan V. Some that are Captives only in their Bodies are so sensible of their Misery and Thraldom that they seek and desire to improve all Means imaginable for their Deliverance V. But some wicked Men are not only insensible of their Bondage to the Devil and their own Lusts but are lifeless as to any ways or means of Deliverance Tho Means be used daily to convince them of the dreadful Danger of their Bondage-State and of the Way and Means of their Redemption yet through the Blindness and Hardness of their Hearts they rest at quiet in the Devil's Prison where they are shut up as Captives And that which declares their greatest Thraldom and Misery is they refuse all the Tenders of Grace in order to their Redemption nay set light by Jesus Christ who came to proclaim Liberty c. VI. Captives to Men only may may be redeemed and set at Liberty and yet so captivated by them again as that they may die in Slavery VI. But wicked Men tho the saddest Captives imaginable in respect of Misery and Thraldom yet if set free by Jesus Christ they shall be no more the Slaves of Satan Joh. 8.36 For those whom the Son makes free are free indeed free from the Dominion and Power of Sin and Satan here and free from the Wages of Sin which is eternal Death hereafter Inferences Quest SOme may say If this be the State of unconverted Men and Women they are miserable Objects indeed But is there no Relief nor Help for these poor Captives must they perish inevitably and be damned for ever Answ God forbid There is good News for these Slaves and Captives of Sin and the Devil a Gospel to be preached to them God is full of Bowels were there no Deliverance to relieve it would be sad beyond what any are able to conceive But to prove that there is Salvation and Relief for the vilest Sinners consider these three things following 1. The Lord Jesus hath purchased Deliverance for them he hath laid down a satisfactory Price or Ransom for those Captives who through Faith in him shall obtain Deliverance 2. Christ is ordained and anointed to preach glad Tidings to them Luk. 4.18 Isa 61.1 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor He hath sent me to heal the Broken-hearted to preach Deliverance to the Captives and recovering Sight to the Blind and to set at Liberty them that were bound 3. Many who have been in the like State of Captivity and Bondage have been set at Liberty Thousands that have been Slaves of Sin and Satan through the infinite Mercy of God are now in a perfect State of Freedom Such were some of you 1 Cor. 6.11 saith the Apostle but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Sirs what blessed News is this for poor Sinners Suppose a Man who is a Slave or Captive and suffereth justly for his Sin were stript naked and put into a Dungeon bound with cruel and heavy Chains wounded in a most fearful manner from Head to Foot and only fed with Ashes and Gravel-stones and in this Condition were condemned
2.1 And you hath he quickened who were dead in Trespasses and Sins c. UNconverted Men are dead spiritually dead they are as dead Men. Life is opposed to Death which is either the Privation of natural Life because of the Separation of the Soul from the Body or the Privation of spiritual and heavenly Life because of the Separation of the Soul from God through Sin And this is really true in both respects in a proper Sence yet we shall open the State of Men dead in Sin by comparing this Death with natural Death between which in some things there is a good Parallel and to which in the Judgment of divers worthy Men the Spirit of God doth allude c. Parallels A Dead Man one that is really dead is under a total Privation of Life there is no Life in him So Man by Sin is totally under the Privation of the spiritual Life of God Now the Life of God consisteth in a Principle of Grace which is called a Seed The Seed speaking of a Man quickned remains in him This Seed 1 Joh 3.9 or divine Principle is unto the Soul as the Soul is to the Body but there is no Soul or Seed of Grace no Principle of spiritual Life in an unregenerate Man and therefore really and truly dead in a spiritual Sence as the Body is dead when the Soul is separated from it If there be any true and real spiritual Life in an unconverted Man how can he be said to be dead for where there is not a total Privation of natural Life a Man cannot be said to be dead naturally II. Dead the Dead shall hear c. This imports Man was once alive spiritually alive considering the Subject of whom our Saviour speaks Man before his Fall or the Entrance of Sin was alive Death was threatned upon Adam's eating of the forbidden Fruit In the Day thou eatest thereof thou shalt surely die The Deprivation of the spiritual Life of the Soul as well as the Life of the Body was in the Sanction of that Law Thou shalt die the Death What Life soever Adam had before he fell he lost it by his Transgression and in that very Day he eat he suffered a Deprivation of the Light of God's Countenance and spiritual Life of God in his Soul He lost that supernatural Power of acting towards God spiritually or Image of God that was in him so that it was impossible for him to live any more to God until quickned by a new Principle of spiritual Life And hence unregenerate Men are said to be dead c. III. A Man that is dead cannot move act or speak all natural Motions utterly cease that is the Effect of Death So unconverted Men have lost all spiritual vital Acts that is all Acts and Duties of holy Obedience acceptable unto God There is in them a total Defect and Want of Power for any such Acts whatsoever or else they are not dead cannot be said to be dead for when the Soul departs it leaves the Body uncapable of any kind of Activity All the natural Power the Body had by means of the Soul's Union with it is gone upon the Separation of the one from the other So Death falling upon the Soul or suffering a Privation of the Image of God or spiritual Life it had all its internal Power to act or live to God is gone the the carnal Mind being expresly said to be Enmity against God Rom. 8 7. An evil Tree cannot bring forth good Fruit. In short there is in all wicked Men a Disability or Impotency unto all spiritual Things to be performed in a spiritual manner and that it is impossible for them to act and do in a way acceptable to God till quickned by the Holy-Ghost IV. A dead Man is an unlovely Object to look on for it is Life that puts a Beauty and Glory upon the Body So an unregenerate Man is an unlovely Object 'T is Grace only or that supernatural Principle of spiritual Life that confers Beauty upon the inward Man or renders the Soul amiable in God's sight V. A dead Man is void of all Sense he sees not feels not hears not If you cast Fire in his Face 't is all one to him or if you run a Sword into his Heart he will not complain lay Mountains of Lead upon him he feels them not c. So those who are dead in Sin are sensless Souls Tho the Anger of God is kindled against them and his Wrath burns never so hot they regard it not nay tho you throw as it were Hell-Fire into their very Faces yet they fear it not Tho there are upon them great Mountains of Sin and horrid Guilt yet they feel them not c. VI. A dead Man cannot be raised to Life again without the mighty Power of God So the Dead in Sin cannot be raised to Life without the mighty Power of God's Spirit Christ who raised dead Lazarus out of the Grave must quicken such who are dead in Sins and Trespasses The Ephesians are said to believe according to the Working of God's mighty Power Eph. 1 19 20. which he wrought in Christ when he raised him from the Dead VII A dead Man is loathsom and fit for nothing but to be put under Ground or buried out of sight So the Wicked are loathsom in God's sight and unless the sooner quickned they will be good for nothing but to be cast into Hell some wicked Men are fit to be buried or thrown into that Grave Object It is by some objected That there is a wide Difference between Death natural and spiritual In Death natural the Soul it self is utterly removed and taken away from the Body but in Death spiritual it continues a Man is still notwithstanding this spiritual Death endowed with an Understanding Will and Affections by which these Men are enabled to perform their Duties to God Answ 1. In Life spiritual the Soul is unto the Principle of it as the Body is unto the Soul in Life natural Dr. Owen For in Life natural the Soul is the quickning Principle and the Body is the Principle quickned when the Soul departs it leaves the Body with all its own natural Properties but utterly deprived of them which it had by virtue of its Union with the Soul So in Life spiritual the Soul is not in and by its essential Properties the quickning Principle of it but it is the Principle that is quickned and when the quickning Principle of spiritual Life departs it leaves the Soul with all its natural Properties entire as to their Essence tho mortally corrupted which is equivalent with Death natural but of all the Power and Abilities which it had by virtue of its Union with a quickning Principle of spiritual Life it is deprived And to deny there is such a quickning Principle of Life spiritual superadded unto us by the Grace of God distinct and separate from the natural Faculties of the Soul is upon
no place free Sin is a Disease that afflicts every part Isa 5. the whole Head is sick and the whole Heart faint IV. The Distemper which we call the Sickness or Pestilence is very mortal and sweeps away thousands Sin is such a Sickness no Pestilence like it Sin is the Plague of Plagues That which is most opposite to God is the greatest Evil but Sin is most opposite and contrary to God and therefore the greatest Evil. That which separates Man from and deprives him of the greatest Good must needs be the greatest Evil or the Plague of Plagues but Sin doth this therefore the greatest Evil. That which is the greatest Judgment to be left unto is the worst of Evils but 't is the greatest Judgment in the World to be left or given up to the Lusts of our own Hearts Ergo c. When God designs to bring his severest Wrath upon a People or a particular Soul when he resolves to afflict them to the uttermost he doth not say I will bring Plague or Sickness or Famine upon them but I will deliver them up to their Sins Israel would have none of me c. and what then Psal 81.11 Rom. 1.26 â—8 So I gave them up to their own Hearts Lusts c. Thus he gave up the Gentiles to vile Affections That Sickness Plague or Pestilence that destroys most that kills Millions which is so infectious that none amongst Thousands nay Millions of Thousands can escape is the Plague of Plagues but such a Sickness is Sin More shall be damned than shall be saved nay but few comparatively enter in at the strait Gate and so find Life Now all that are damned are damned or destroyed by Sin and therefore it is the worst of Evils That which kills or destroys Body and Soul too is the Plague of Plagues but Sin destroys Body and Soul too Ergo Sin is the Plague of Plagues V. Many of those who have the Disease we call the Sickness have Spots upon them which are of two sorts one of which are called the Tokens and when they appear they look upon themselves as dead Men So Sin this spiritual Plague and Sickness of the Soul Deut. 31.4 marks some Men out for eternal Death Their Spot saith the Lord is not the Spot of my Children that is their Sin is not a Sin of Infirmity such as appear upon the Children of God Any Spot is bad but some are worse very bad they are deadly Spots they have the Tokens of Death and Wrath upon them 1. The Sin or Spot of a godly Man is rather a Scar or Wound that is healed or almost healed But Sin in some of the Ungodly is like a rotten putrifying Sore in the Flesh 2. The Spots of the Godly are not so contagious or infectious as the Sins or Spots of the Wicked The Sins of the Ungodly make their very Persons and Prayers loathed and hateful in God's sight now God tho he hates the Sins of his own Children Psal 109.7 yet he loves their Persons 3. Sin in a Saint is his Sorrow 't is that which he hates it wounds and grieves his Soul Rom. 7.3 he is sick of his Sin but the Wicked love their Sin Sin is in a godly Man's Conversation and that is his Trouble but Sin is in a wicked Man's Affection which renders it to be a deadly Spot 4. Sin reigns and predominates in the Hearts of the Wicked But Sin tho it may sometimes tyrannize in a Saint yet he obeys it not he is not the Subject or Servant of Sin The one yields and subjects to Sin the other opposes and resists it every Faculty of his Soul is set against it and not only so but against every Sin VI. Sickness brings oft-times utter Weakness upon the Body So Sin brings Weakness upon the Soul I am feeble c. It makes a Christian very faint See Leprosy VII Some Sickness is very grievous to be born So Sin is grievous to a true Christian who is made sensible of it VIII A Man that finds himself very sick and like to die will soon look out for Help or send to a Physician So the Soul that is sin-sick will seek for Help viz. hasten to Jesus Christ for none else can cure the Sickness of the Soul Inferences ARt thou sick and ready to die and insensible of any Illness doth nothing ail thee This is sad II. Art thou sick and greatly afflicted is thy Soul weary of its Groanings Haste to the Physician go to Christ 1. The more sick the more need of Physick the greater Sinner thou art the more need of a Saviour thou hast 2. The longer thou delayest the more hard and difficult will thy Cure be besides the Danger thou runnest Death may be at thy Door 3. Consider you must have a Cure and be freed from this Sickness this Stone in the Heart this Unbelief or what-ever else the Disease be or else be damned 4. Christ came from Heaven on purpose to be thy Physician He came not to call the Righteous but Sinners to Repentance 5. Soul let me tell thee as it was once said to blind Bartimeus Be of good cheer Mat. 11.28 29. Christ calls thee Come to me all ye that are weary c. Luke 10.30 6. Thou mayest have Physick and Cure very cheap Tho thou hast no Money Christ will do all freely if thou wilt cast thy self upon him 7. Christ is able to cure all Diseases Tho thou art never so sick he is able to make thee whole Heb. 7.25 He is able to save to the uttermost all that come to God by him 8. Christ is willing as well as able See Mat. 8.2 Mark 1.41 9. Christ can do the Work when all other Means fail Mark 5.26 when Purposes fail good Desires fail Prayers fail and good Works and Moral Righteousness fails c. 10. Christ is such a Physician that rather than thou shouldest go without Cure he hath shed his own Blood to make thee whole and free thee from thy Sickness 11. If Christ undertakes the Cure he will never leave thee till he hath perfectly restored thee to Health again But remember there is no Cure but by his precious Blood He died that we might live Canst thou be sick and such a Doctor by Thou canst not live unless thy Doctor die Strange kind of Grief that finds no Med'cine good T' asswage the Pain but the Physician 's Blood Fr. Quarles Sin compared to Vomit Jer. 48.26 Moab also shall wallow in his own Vomit c. 2 Pet. 2.22 The Dog is turned to his Vomit again c. A Wicked Man or one who turns to his old evil and wicked Courses is compared to a Dog and Sin to Vomit which a Dog licketh up Parallels A Vomit is a very loathsom Thing but a Dog's Vomit is most detestable So Sin is a very loathsom Thing but Apostacy is the worst of Sins no Sin is more abominable in God's
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
a mortal Sleep 2. For a dead or senseless State in Sin i. e. Sin ruling and over-ruling in Mens Hearts before Conversion Awake thou that sleepest and arise from the Dead and Christ shall give thee Life Eph. 5.14 This is a spiritual Sleep 3. For a drouzy and slothful Frame of Heart which often attends the Godly I sleep but my Heart waketh Cant. 5.2 Thou Sluggard or slothful Person There is a threefold Sluggard 1. One that is idle loving Ease and bodily Rest neglecting his worldly Concerns I went by the Field of the Slothful c. Prov. 24.30 2. One that is spiritually idle wholly careless and negligent of his Soul and the great Concernments thereof The Sluggard saith there is a Lion in the Way 3. One that hath been formerly awakened in a spiritual Sence and is fallen into a cold drouzy and negligent State again I shall run the Parallel with respect had principally to that Description Solomon gives of a Sluggard Simile Parallel A Sluggard is a Person that makes Excuses The slothful Man saith Prov. 22.13 There is a Lion without I shall be slain in the Street SO the Sinner or spiritual Sluggard hath many Excuses If I should arise saith he and follow Christ I shall suffer in my Name be reproached suffer in my Estate nay it may come to pass saith he that such as are religious indeed may be put to Death There are many Romish Lions without persecuting and devouring Beasts of Prey that I fear will flie upon me in the Street and hence he resolves to keep himself in a whole Skin II. A Sluggard Solomon saith is like a Door that turneth upon its Hinges Prov. 26.14 As a Door turneth upon its Hinges so doth the slothful Man upon his Bed II. So a Sinner or spiritual Sluggard seems to move this way and that way He reads God's Word and hears Sermons and perhaps prays too but still is where he was he is not renewed in his inward Man no Change hath passed upon him he is one that loveth his Lusts this and the other Sin and is not taken off of his old Hinges he is still in the State of fallen Man not taken off of the old Root and transplanted into Christ III. The Sluggard is a Man of Desires but not of Endeavours The Sluggard desireth Prov. 13.4 and hath nothing but the Soul of the Diligent shall be made fat compared with Prov. 22.25 The Desire of the Sluggard killeth him because his Hands refuse to work III. So the Wicked Man or spiritual Sluggard is full of Desires he with Balaam desires to die the Death of the Righteous he desires to be saved Numb 23.10 and hath many faint Desires to be forgiven he cries out sometimes when Conscience flies in his Face and rebukes him God forgive me the Lord help me c. but never strives with all his Might against his Sin and the Temptations of the Devll hence his Desires are said to slay him Desires without Endeavours will deceive the Soul nay eternally ruin and damn the Soul What avails it a Man that is hungry to wish for Bread when he never labours for it Prov. 10. â— 2 Pet. 1.5 10. The Promise runs to the diligent and industrious Person he shall be fed but the Sluggard shall suffer Hunger and pine away IV. The Sluggard neglects his Vineyard and lets his Field run all over with Nettles and Weeds I went by the Field of the Slothful Pâ—ov 24.30 31. by the Vineyard of the Man void of Vnderstanding and lo it was all grown over with Thorns and Nettles had covered the Face thereof and the Stone Wall thereof was broken down IV. So the Sinner or spiritual Sluggard neglects his Soul and the Souls of his Family tho he provides for the Body and takes care what he and his shall have to eat and what to put on yet his Soul and the Souls of such as are about him are neglected nothing but Weeds and Corruption grow there Sin and filthy Lust predominate Pride Passion Jam. 3.16 Covetousness and every evil Work V. The Way of the Sluggard seems to be barr'd or hedg'd up that he cannot go on he cannot find the Path. Prov. 15.19 The Way of the slothful Man is a Hedg of Thorns but the Way of the Righteous is plain V. So the Sinner's Way is as it were hedged up For like as a Hedg obstructs or hinders a Man sometimes in his Way that he cannot pass along so the Wicked by one Temptation Obstruction or another are hindred from going on in the Ways of God Perhaps the Snares that attend their Trade are as a Hedg to them or the Fear of displeasing a Father or Uncle or some other Relation lest they should be left out of their Will or dispossessed of an Estate or a Landlord or some great Man or Neighbour by whom they may possibly have their Livelihood may be as a Hedg or Bar to obstruct them in their following of Christ and by this means is the spiritual Sluggard discouraged VI. The Sluggard doth not enjoy the Good that is in his hand The slothful Man roasteth not that which he took in hunting Prov. 12.27 that is when he hath got Food he doth not prepare it nor make it meet to be received nor feed upon it VI. So the spiritual Sluggard doth not enjoy the heavenly good Things that seem to be in his hand Prov. 17.16 Wherefore is there a Price in the hand of a Fool to get Wisdom seeing he hath no Heart to it Some Men hunt as it were after Knowledg go from one Place to another will hear this worthy Minister and that worthy Minister and at last when they have found the Venison I mean come to understand the Will of God they do not subject to it they know what the Threatning is but fear it not and know what the Precept is but obey it not and know what the Promise is and yet believe and apply it not And thus they roast not that which they have taken in hunting they feed not upon the Word they are forgetful Hearers and not Doers of the Word Jam 1.22 and thereby deceive their own Souls VII The Sluggard is one that loves not to encounter with Difficulties he cannot abide to think of enduring a little Hardship The Sluggard will not plow by reason of the Cold. Prov. 20 4 VII The Spiritual Sluggard loves his Ease If Religion cannot be owned professed and stuck to unless a Man offer some Force as it were unto himself and expose the Flesh to some Hardships he presently grows weary of it He cannot in the Morning go to Prayer because his worldly Business calls for him or perhaps 't is cold or he is indisposed c. And perhaps he cannot pray at Night because it doth not agree with the Flesh the Body is weary and would fain go to Bed And he cannot go to Church to hear the
was denied him save the eating of the Tree of Knowledg of Good and Evil but by Sin and the Devil he was robbed and deceived of all and brought to utter Beggary and since God hath been pleased in a gracious manner through the Lord Jesus Christ to invest Believers with much Spiritual Riches and Righteousness again these Enemies strive to rob and deceive them of all the second time but to speak more particularly the things which they endeavour to deprive the Sons and Daughters off are these First Of their precious Time by telling them that 't is too soon too early to mind the Concernments of their Souls like as those in Haggai strove to deceive the People The time is not come c. 1. Sin and Satan perswade Men that time is not so swift nor uncertain but that they shall have Time and Days enough hereafter whereas on a sudden Times Hour-Glass is out and they are cut down in a moment 2. By stifling the Senses of poor Sinners insomuch that they cannot judg of their Time they are so taken with other Things Sensual Things that they know not what time of the Day it is they think 't is a long while to Night when alas their Sun is almost set 3. By hiding from Men the great Perils and Dangers of the Times they live in they are so blinded by these Thieves that they see not into what a Pit they are a falling 4. By persuading them that a great deal of work may be done in a very short time that the work of Repentance may be done upon a Sick-Bed or when old Age comes 5. And then at another while when they have spent much of their Days in Pleasure and Vanity this Enemy persuades them 't is now too late and the time of their Visitation is past c. Secondly These Thieves strive to rob Men of the Opportunity of time I mean those precious Sermons Seasons of Grace and Holy Sabbaths God is pleased to afford them by secret Craft these Enemies blind the Eyes of Men after such a manner that they prefer their Worldly Advantages and Profit in their Shops and Callings above the Riches and glorious Blessings of the Word and Ordinances of God they prefer Earth before Heaven Gold above Grace the good of the Body above the good of the Soul if the Enemy cannot keep Men from attending upon the Word then he endeavours to fill their Minds with other Things causing them to be so negligent in hearing of the Word preached that it profits them nothing or if they should hear with Attention yet this Adversary causes them to rest satisfyed with a bear hearing and thereby deceive their Souls Thirdly Sin and Satan rob or deprive Men of Union and Communion with God and of the true Grace of God by which this Union and Communion with God and Christ is attained persuading them common Grace is saving Grace and legal Conversion is Evangelical Conversion and outward Reformation true Regeneration c. Fourthly Sin and Satan rob Men of Peace not only of Peace with God but also of the true Peace of Conscience Fifthly They strive to rob Men of their precious and Immortal Souls Sixthly They rob and endeavour to rob and deceive Men of the Crown of Life Lastly In a Word these Enemies strive to rob and cheat Men and Women of all the saving benefit of Christ crucified endeavouring to make his blessed Death wholly ineffectual to their Souls II. Thieves many times take and lead poor Travellers out of the King's High-Way into some by-Place and then bind them Hand and Foot as well as take away their Treasure II. So Sin and Satan lead Sinners out of the true way of God into by and untroden Paths of Sin and Idolatry Isa 61.1 and in a barbarous manner bind them with cruel Bonds hence Christ is said to deliver them that were bound Acts 8.23 The Apostle Paul speaking to Simon the Sorcerer said I perceive thou art in the Gall of Bitterness and in the Bond of Iniquity There are three Bonds that these Spiritual Thieves bind Sinners with 1. The Bond of Ignorance 2. The Bond of Unbelief 3. The Bond of a hard Heart III. Thieves do not only bind such that they rob but many times murther them they do not only steal but kill also and that in a barbarous manner There are and have been some great and notorious Thieves Would you not look upon him to be a grand Thief that robs and craftily deceives a whole City a whole County nay a whole Kingdom III. So Sin and Satan do not only rob Men of all their Heavenly Treasure but also kill and murther their Souls Sin kills Spiritually and Sin kills Eternally Sin Rom. 7.11 taking occasion by the Commandment deceived me and by it slew me Sin has deceived and robbed the whole World at once What a Deceiver Sin is When our first Parents were beguiled all Mankind were beguiled and what Man that ever lived hath not actually been robbed by this Thief The best of Men have more or less been deceived by him 1. Sin is a great Thief if we consider the eminency of those it hath robbed 1. Sin deceived the Angels that fell who were most glorious Creatures in their first Estate 2. Sin robbed and deceived Adam who was so higly honoured and dignified by the Almighty c. 2. Sin is a bold Thief which appears in that it will adventure to steal and deceive at that very time when it is arraigned and its abominable Cheats laid open by the Ministers of the Gospel 3. Sin is an old Thief no sooner was the World created but presently we read of this Robber and how he cheated our first Parents O how many Ages how long a Time hath this Thief reigned in his Wickedness 4. Sin is a subtile Thief he robs and steals in the Day-time as well as in the Night and yet 't is hard to find him out he has many secret Corners to hide and lurk in nay he hath got the Art to change his Name when he is taken and charged with this or that Abomination 1. If you search for him by the Name of Pride he calls himself by the Name of Comliness and Decency 2. If you search for him under the Name of Covetousness he calls his Name Industry Thriftiness and Good-husbandry nay he is grown so crafty that some think 't is impossible to find him out under the last Appellation he doth not only change his Name but also prevails cunningly upon Men according as he finds their natural Inclination and Disposition some he deceives by the Pleasures of the World some by the Profits and Riches of the World and some he puffs up with Vain-Glory and the Honours of the World 3. Sin deceives by pretending Kindness and Friendship to the Children of Men Sin and Satan promise a future time and Days to repent they promise Heaven to the vilest Sinner promise Life whilst they thrust
so great in value and the Debtors so poor that they are not able to pay them IV. Sin is so great a Debt that a Man of himself is not able to make satisfaction to the Law and Justice of God for it he owes ten thousand Talents Mat. 18.24 and hath nothing to pay so our Saviour himself plainly intimates V. A Debt exposeth a Man oft-times to an Arrest and fills his Mind full of Trouble especially if it be an Action upon Execution that admits of no Bail V. Sin exposeth a Man to an Arrest by Death a Serjeant that will when he hath received his Warrant take no Bail and this fills wicked Men especially full of Fears Heb. 2. Who through fear of Death are said to be all their Life time subject to Bondage VI. A Debt doth not only expose a Man to the danger of an Arrest but in case he cannot pay the Debt or procure Bail to a Prison also VI. So Sin exposeth a Man not only to an Arrest by Death but also to the Prison of Eternal Darkness out of which there is no Redemption Verily Verily Mat. 5.26 I say unto you he shall not come out from thence until he hath paid the utmost Farthing VII Some Mens Debts have been paid by the Hands of others who out of meer Compassion have undertaken to satisfy for all they have owed and thereby have kept the poor Debtors from perishing VII So this great Debt viz. Jesus Christ the Sinners Friend out of Infinite Bowels by one single Payment on the Cross or by his Active and Passive Obedience hath satisfied for or made a full Compensation to the Law and Justice of God in the behalf of Sinners that so he might thereby deliver them from Eternal Ruine See Surety Metaphor Disparity A Debt among Men only exposeth the Body or Bodies of Men to External Danger Sufferings or Sorrow BUT Sin this Spiritual Debt exposeth not the Body only but the Soul it brings not the Soul by Guilt to Sorrow and Misery here but both the Soul and Body to Sufferings Eternally hereafter II. Debts among Men are oftentimes forgiven without Payment or Satisfaction made for them either by the Debtor or his Surety II. God doth not forgive Sin this spiritual Debt without a fuâ—l Payment or plenary Satisfaction made for it by our Surety it consisteth not with his Justice Honour nor with the Nature and Purity of his Law considering the Nature of Sin it self so to do And therefore what Man is not able to do upon this account Jesus Christ his blessed Surety hath done for him First To make this appear or further to manifest the Truth of it it will not be amiss to consider the Nature of God's Threatnings I mean Legal Threatnings which several Divines have well distinguished from Evangelical Gospel or Evangelical Threatnings are those Fatherly Chastisements which God denounceth to keep us within the Bounds of Child-like Obedience and therefore God hath not only signified but the Nature of the Affair requireth that they should be executed only in case of Need 1 Pet. 1.6 But Legal Threatnings denounce unmixed and unallayed Curse and Wrath. These two widely differ not only in their Nature but End In the first suppose that the Business of the Threatnings be done to God's Hand without the Execution of them it clearly follows that the Obligation of the Believer to them as they have respect to such an End dissolves and ceaseth that which is God's Intent by them being obtained without them the execution of the Threatnings without the least derogation from the Truth of God or Impeachment of his other Properties may be suspended But Legal Threatnings being of another Nature and having another End namely the Vindication of God's Holiness and Justice upon Prisoners and Rebels they are no wise dissolvible but must of necessity be inflicted that the Perfections and Government of God may be vindicated and Sin may be revenged All Sin is a Contempt of God's Authority and Government and casts Dirt upon his Glory and Punishment is the vindicating of God's Honour in revenge of Evil committed Let this be noted that in case of such a proportionable Satisfaction by which the Honour and Equity of his Law is vindicated his Justice Holiness and Hatred of Sin demonstrated the ends of Government attained he may relax and dispense with the Threatning as to the Party offending which is the case here for by executing the Threatnings upon Christ and receiving a valuable consideration of Satisfaction from him he hath given as eminent demonstration of his Righteousness Purity and Hatred of Sin and as fully vindicated his Law from Contempt as if the Offenders themselves had suffered and therefore by an admirable mixture of Grace with Justice hath released us These things being premised I reassume saith he the Argument Fergussâ—n namely That the Truth of God's Threatnings would not allow him to pardon Sin and save Sinners but upon the consideration of a Satisfaction First God having denounced Death and the Curse against Sin Gen. 2.17 Deut. 27.26 The Veracity and Faithfulness of his Nature obliged him to see it inflicted Never any entertained a Notion of God but they included in it that he spake Truth Could ever any Threatning of God be of awe upon the Conscience of a Sinner should the first and great Threatning be made so easily void Should it be granted that notwithstanding God's solemn Denunciation of Wrath in case of Sin that yet he hath taken the Offender into Favour and pardoned the Offence without any Satisfaction or Consideration at all what would Creatures imagine but that God either intended his Threatnings for meer Scare-Crows or that he were subject to Mutabiliâ—y which Apprehension being once received what boldness would Men assume in Sin believing that the Comminations of the Gospel would be no more executed than those of the Law but let God be true and every Man a Lyar. Secondly To suppose that God hath abrogated his Threatning is at once to overthrow the whole Scripture for that expresly tells us that not one jot of the Law was to perish Mat. 5.18 That every Disobedience received a just Recompence of Reward Heb. 2.2 See Heb. 8.28 9.22 23. That without Blood there was to be no Remission Thirdly If the Threatning annexed to the Law be released it is either by virtue of the Law it self or by virtue of the Gospel It is not by virtue of the Law for that was wholly inexorable requiring either perfect and constant Obedience or denouncing unmixed and unallayed Wrath. Gal. 3.10 Nor is it released by the Gospel this the Holy-Ghost clearly informs us Rom. 3.31 Do we then make void the Law through Faith God forbid yea we establish the Law Beza's Paraphrase here is very good Christi satisfactio quid aliud quà m Legis minas ostendit minimè irritas esse quà m illas luere Christum oportuerit O Christi Justitia quid aliud est quam
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
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
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
us also endeavour to improve the Opportunity of Time I mean those gracious Advantages God is pleased to afford us for the everlasting Good and Well being of our Souls when Time and Days shall be no more Men of the World take great Care to improve all Opportunities to enrich themselves or increase their outward Substance They will not lose their Market-time nor Change-time nor Fair-time They will be sure to come early enough and every Way to bestir themselves with Wisdom and Diligence And shall not we be as wise and as diligent for the enriching our Souls Shall we slight Seasons Sabbaths Sermons Convictions c. Let all remember now is the accepted Time 2 Cor. 6.2 Now is the Day of Salvation now whilest it is called to Day or never Now Sinners may get an Interest in Christ Union with God the Gifts and Graces of the Spirit Now they may obtain Pardon of Sin and Peace of Conscience Now there is a Prize put into their Hands they may be made for ever if they look wisely about them Now they may be made Heirs of God Heirs of a Kingdom Heirs of a Crown of a Crown of Life of a Crown of Glory of a Crown that fadeth not away But if they lose the present Opportunity they may never have the like again Time is but in a very short Space it may be said Time was nay Time is past Will it not be sad to hear God tell thee and Conscience tell thee on thy Death-bed Now Time is past 't is too late now these Things shall be denied you now you must perish for ever and be damned in your Sins Of Death The Body of Man in the Grave compared to Seed that is sown 1 Cor. 15.36 Thou Fool that which thou sowest is not quickned except it die THE Apostle compares the Body of Man that is laid in the Grave to Seed that is sown Parallels SEed that is sown lies some considerable Time in the Earth before it rises or springs up So the Bodies of Men lie some Time in the Grave before the Resurrection tho some lie much longer than others as such who lived in Adam's Noah's and Abraham's Days yet generally all lie and shall lie some Time in the Grave before they rise again II. Seed that it may not abide alone is first sown and dies and then it rises again Verily Joh. 12.24 verily I say unto you except a Corn of Wheat fall to the Ground and die it abideth alone but if it die it bringeth forth much Fruit. So the Body of Man must die or be changed or it can never arise nor be made glorious to bring forth the eternal Fruit of Praise to God As Seed loses nothing by being sown So the Bodies of the Saints shall lose nothing by Death Death I mean vvill be no vvays to their Disadvantage but contrarivvise to their great Benefit III. The Body of the same Seed or Corn of Wheat that is sovvn rises again Every Seed hath its own Body 1 Cor. 15.38 So the same numerical Body that is laid in the Grave shall rise again If it vvas not thus the Dead rise not he that denies this denies the Resurrection of the Dead And tho after my Skin Worms destroy this Body Job 19.26 27. yet in my Flesh shall I see God whom I shall see for my self and mine Eyes shall behold and not another tho my Reins be consumed within me Death compared to a Sleep Dan. 12.2 And many of them that sleep in the Dust of the Earth shall awake 1 Thess 4.14 Even so them also that sleep in Jesus will God bring with him DEath is often called a Sleep in the holy Scripture Sleep is a Figure or Image of Death a fit Resemblance of Death as vvill appear by the follovving Parallels Parallels SLeep is Rest or gives Rest to the Body So Death is or doth give Rest to the Body And hence Job Job 3.13 saith speaking of Death I should have lien still and been quiet I should have slept then had I been at Rest We usually say vvhen a Man goes to sleep he goes to rest There is a fourfold Rest vvhich vve obtain in Death 1. From Labour and Travel no vvork there 2. There is a Rest from Trouble and Oppression There the Wicked cease from troubling Job 3.17 and the Weary be at rest 3. There is a Rest from Passion and Sorrovv no Grief shall afflict us there 4. Which is better than all there is a Rest from Sin a Rest from the Temptations and Drudgery of Satan a Rest from the Lavv in our Members II. In Sleep the vvhole Body resteth but many Times the Spirits of some Men are troubled tho the outvvard Man is at rest yet the invvard Man is sorely disturbed vvhereas the Bodies and Spirits too of others are at rest and quiet So in the Death of the Wicked tho their Bodies be at rest yet their Souls are tormented 'T is the Opinion of some Men that the Soul sleeps vvith the Body and is vvholly senseless of Joy or Mysery until the Resurrection But that doubtless is a great Errour For tho it be granted that many Operations of the Soul do cease when it departs from the Body yet the Soul sleeps not There are some Acts of the Soul which are organical and there are other Acts which are inorganical or immaterial The Organical Acts that is whatsoever the Soul acts by the Members of the Body those Acts must needs cease at Death but the Soul can act of it self without the Assistance of the Body Caryl as we may collect by many Experiments while our Bodies and Souls are joined together How often do we find our Souls at work when our Bodies lie still and do nothing When Sleep binds up all our Senses and shuts up the Windows of the Body close that we can neither hear nor see yet then the Soul frames to it self and beholds a thousand various Shapes and hears all Sorts of Sounds and Voices the Soul then sees and hears and deviseth discourseth grieves rejoices hopes fears chuseth and refuseth all this the Soul doth in Dreams and Visions of the Night when deep sleep falls upon Man What Meditations have some good Men had in their Sleep they have had Scriptures wonderfully opened to them and have been grieved when they waked to find the Matter gone from them God seals up Instruction sometimes to his People in their Sleep Also in Ecstasies and Ravishments the Body is as it were laid by as useless and uninstrumental to the Soul I knew a Man in Christ fourteen Years ago so the Apostle saith whether in the Body I cannot tell 2 Cor. 12.2 3. or out of the Body I cannot tell God knoweth c. Now if the Soul was not capable of a Separation from the Body and in that separated State capable of such divine Ravishments Paul might easily have resolved the Case and said he was taken up
so full communication of one Creature to another saith Mr. Burroughs as there is in that Condition of Marriage So in the Day of the Resurrection when the Church shall be married to the Lord Jesus the Godly shall have a full and perfect Enjoyment of him whom they so dearly love The Lord Christ in that Day will communicate of himself to his People in such a manner that it is inconceivable whatsoever may delight them rejoice their Hearts or add to their perfâ—ct Happiness he will not withhold from them They have now only the Joy and Comforts of his Spirit but then they shall have the Joy and Comforts of his Person Where I am there also shall my Servants be Joh. 14.3 I will come again and receive you unto my self that where I am there ye may be also Rev. 19.6 7. V. A Marriage-Day is a joyful Day So will the Marriage-Day of the Lamb be Let us be glad and rejoice and give Honour to him for the Marriage of the Lamb is come The Bridegroom rejoiceth in the Bride Isa 62.5 and the Bride in the Bridegroom As the Bridegroom rejoicâ—th over the Bride so shall thy God rejoice over thee VI. In a Marriage-Day the Bridegroom and the Bride have very great Attendance and are greatly honoured So Christ and the Church shall have great and glorious Attendance in the Day of the Resurrection viz. all the Angels of Heaven He shall come in the Glory of the Father with all the holy Angels The same Retinue the one shall have the other shall have likewise VII The Bride commonly makes great Preparation for the Marriage-Day to have all Things ready So the Godly make all due Preparation for the Appearance of Jesus Christ that they may be accepted of him in that Day The Marriage of the Lamb is come and his Bride hath made her self ready The Resurrection-Day the Saints Coronation-Day 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which God the righteous Judg shall give unto me in that day c. THat Day that is the Day of the Resurrection or Day of Christ's coming Note The Day of the Resurrection will be the Saints Coronation-Day Parallels CRowns properly belong to Kings Princes and Potentates of the Earth c. Saints are Kings Spiritual Kings He hath made us unto our God Kings c. Rev. 5. II. Kings are wonderfully honoured on their Coronation-Day So shall the Saints in the Day of the Resurrection the Angels of Heaven shall honour them Christ himself will honour them nay they shall be honoured by the Father If any Man serve me Joh. 12. him will my Father honour III. On a Coronation-Day some look upon it as their proper work to set the Crown upon the Head of the Prince who is to be crowned therewith So in the Day of the Resurrection the Lord Jesus will set as it were the Crown upon the Head of his Chosen Be thou faithful unto Death and I will give thee a Crown of Life Inferences LAbour to be fully established in the Truth of the Resurrection see that no Man deceive you 't is a perilous Age. And to confirm doubting Christians in this great Principle of the Christian Religion take a few Arguments 1. If the Dead rise not Then Christ is not risen from the Dead 1 Cor. 15.16 20. But Christ is risen from the Dead Therefore the Dead shall rise 2. That Doctrine that makes Preaching vain is a false and pernicious Doctrine But such who deny the Resurrection make Preaching vain 1 Cor. 15.14 15.2 Therefore a false and pernicious Doctrine 3. If the Dead rise not Then those who are fallen asleep in Jesus are perished 1 Cor. 15.18 But those who are fallen asleep in Christ are not perished Therefore the dead shall rise 4. If the Dead rise not Then the Godly are of all Men most miserable 1 Cor. 15.15 19. But the Godly are not of all Men most miserable Therefore the dead shall rise Obj. The Soul of a Child of God at Death is happy and with Christ and shall be for ever whether the Body rise or not and therefore they are not of all Men most miserable unless the Soul be mortal and die with the Body as some affirm Answ The Life of the Soul as well as of the Body depends wholly upon Christ's Resurrection and if Christ be not risen we are yet in our Sins and therefore this makes nothing either to prove Saints happy without a Resurrection or for the mortality of the Soul 5. If the Saints of God in the primitive time did believe and were well grounded in the Truth of the Resurrection Then the Dead shall rise But the Saints of the Primitive time did so believe and were so established Ergo. See these Scriptures Joh. 11.24 1 Cor. 15.22 23. Ver. 52. I know he shall rise again in the Resurrection at the last day For as in Adam all die so in Christ shall all be made alive but every Man in his own order Christ the first Fruits and afterwards they that are Christ's at his coming for the Trumpet shall be sounded and the Dead shall be raised c. For if we believe that Jesus died and rose again even so those which are fallen asleep in Jesus will God bring with him 1 Thess 4.14 And the Sea gave up the Dead which were in it and Death and Hell delivered up the dead that were in them and they were judged every Man according to their Deeds Rev. 20.13 6. If all the Saints of God and Holy Apostles waited for the Redemption of their Bodies Rom. 8.23 Then the Dead shall rise But all the Saints and Holy Apostles waited for the Redemption of their Bodies Ergo. 7. If the chief Reward of the Godly is reserved to the last day 2 Tim. 4.8 viz. to the day of the Resurrection Then the Dead shall be raised But the chief Reward of the Godly is reserved to the last day or day of the Resurrection Ergo The Dead shall be raised 8. If the expectation of the Godly Martyrs shall not be frustrated Heb. 11.35 36. Psal 9 18. Then the Dead shall be raised But the expectation of the Godly Martyrs shall not be frustrated Ergo The Dead shall be raised 9. If the Bodies of the Saints shall be made like Christ's glorious Body the Dead shall rise But the Bodies of the Saints shall be made like to Christ's glorious Body Phil. 3.21 1 Joh. 3.2 Ergo the Dead shall be raised 10. If the Dead at the last Day shall be judged then they shall rise again from the Dead But the Dead shall at the last Day be judged 2 Cor. 5.10 Rev 20.12 13. Ergo the Dead shall be raised 11. That Doctrine that gives the Scripture Christ and his Apostles the Lie is a cursed and damnable Doctrine But those that deny the Resurrection of the Dead give the
only gives Direction how we should pray and that we should in Prayer only design the Glory of God 10. After the clearing of the Lamps of the Candlestick Evening and Morning then the Incense was burnt shewing that all our Prayers and Duties must be according to the Directions of God's Word and Spirit 11. The Incense was made of divers Spices Psal 51. So must the Prayers of the Godly be seasoned with divers Graces viz. true Repentance lively Faith and unfeigned Love 12. The Incense was offered up in the Holy Place without the Veil of the Holiest near to the Testimony before the Mercy-Seat So we must always have an Eye to Christ in our Prayers who is the true Mercy-Seat we must come to God by him c. 13. Once a Year the Altar was sprinkled with the Blood of the Expiatory Sacrifice signifying how Christ is by shedding of his Blood consecrated our blessed Mediator and that no Prayer is acceptable to God but through Faith in the Blood of Christ The Altar of Burnt-Offering Exod. 27.1 to 9. a Type of Christ Parallels ALtar in Hebrew Mizbeach in Greek Thusiasterion Ainsworth so named of Sacrifices offered thereon it was anointed dedicated sanctfied to be most holy that it might sanctify the Gifts offered thereon This Altar and Sacrifice signified Jesus Christ sanctifying himself for his Church and People that so he might sanctify them II. This Altar was but one and in one place and the Sacrifice only to be offered upon it signifying thereby that we have but one Altar of Redemption and Salvation viz. Jesus Christ alone who only once and in one place offered up a sufficient and unreiterable Sacrifice for the Sins of Mankind III. This Altar had four Horns also See Altar of Incense IV. It had a brazen Grate in the midst of it which let the Ashes and like things fall through c. whereon the Fire was put which might signify two things 1. The Humanity of our Saviour who bore the Fire of God's Wrath for our Sins thus Guild 2. Isa 53.12 It signifieth saith Ainsworth the place wherein the Holy Fire always burneth that is the Heart which sustaineth also the Sacrifice 2 Tim. 1.3 Rom. 1.1 2. Heb. 7.14 and where all Ashes and Excrements of Corruption are inwardly conveyed away as they are discovered by the Word and Spirit of God as also our Sanctification by Affliction V. In that the Altar was to be made of Shittim Wood and overlaid with Brass that it might endure the Fire it might figure out the Human Nature of Christ supported or sustained by the Diety to endure God's Wrath for our Sins VI. They that served at the Altar lived of the Altar So they who preach the Gospel should live of the Gospel Disparity THE Altar was one thing and the Sacrifice another But Christ is both the Altar Sacrifice and Sacrificer too he offered up his Body by the Eternal Spirit as a Sacrifice acceptable to God the Father The Brazen Laver Exod. 30.18 to 25. what it was a Type of THE Brazen Laver served for the Priest-hood to wash their Hands and Feet in before they ministred before the Lord typifying that inward washing by Christ's Blood wherewith all the Holy Priesthood of Christ must be sanctified in Heart and Life before their Services can be accepted in the sight of God and that none ought to minister the Word of Life but Godly Persons who are washed in the Laver of Regeneration Psal 50. Vnto the wicked God saith what hast thou to do to take my Words into thy Mouth c. II. After the Priests had washed themselves clean and arrayed themselves they entred into the holy Place So after the Godly are inwardly washed by the Blood of Christ and have received by Faith his Righteousness to adorn them they become fit Members of the true Gospel-Church III. They shall wash themselves saith the Lord lest they die to shew that all Persons must be purged by Faith in Christ's Blood Mark 16.16 or die eternally IV. He that toucheth or washeth in the Laver it being anointed with the holy Oil as all other Things in the holy and most holy Place were shall be holy saith the Lord signifying that all they who by Faith touch the Lord Jesus who is anointed with the Oil of Gladness above his Fellows shall be spiritually sanctified accepted and accounted holy before the Lord likewise The Sacrifice of Beasts a Type of Christ THe Beasts that were appointed for Sacrifice were to have Horns signifying the Kingly and Priestly Office of Christ Horns as we have elsewhere shewn being a Symbol of Power c. II. They were to be of a tame sort not wild and savage Beasts who by force are brought to the Slaughter signifying the Meekness and Mildness of Jesus Christ who was patient like a Lamb led to the Slaughter Isa 53. III. They must be of the Male Sort which generally are the strongest signifying the Excellency and Strength of Jesus Christ IV. They ought to be without blemish and the best of the Flock or Herd and presented of voluntary Will noting two Things 1. That Christ should be perfectly holy and that he should willingly lay down his Life 2 That we should dedicate to God the best of our Days Time and Strength and not offer unto the Lord a corrupt Thing and also perform all our Services to him with a free and willing Mind V. They were to be presented at the Door of the Tabernacle to be slain signifying that Christ s Blood makes our entry into the Church of God here and into Heaven it self hereafter VI. They must lay their hands upon the Head of the Beast who brought him noting thereby our Sins being laid upon Jesus Christ and that we must lay the hand of Faith upon him if we would have Benefit by his Death VII Then the Burnt-Offering was slain signifying that so it behoved Christ the great Anti-type to be slain or crucified for our Sins Mark 16.15 Mâ—t. 28.18 19. VIII The Blood thereof then was sprinkled about the Altar noting the All-sufficiency of Christ's Death and Plenty of his Bloodshed with the large spreading or preaching thereof universally throughout the whole World IX The Skin thereof was plucked off and the Flesh cut in pieces thereby shewing the Grievousness of Christ's Sufferings X. The Body the Head and the Fat and all was laid on the Fire signifying how Christ should suffer for us both in Body and Soul Isa 53.12 My Soul is exceeding sorrowful even unto Death XI This Burnt-Offering was called a sweet Savour unto the Lord which in Christ's Death is solely and only accomplished for 't is thereby God's Wrath is appeased and his Justice satisfied XII The Ashes were to be carried without the Host and put into a clean Place shadowing thereby how Christ should be buried without the Gates of Jerusalem in a Tomb wherein never Man lay and that his Body should not
proceed from one and the same Ground viz. a wicked Pretence that the Scriptures tho divine Truths and the Word of God yet do not contain all God's Will but that there are these other unwritten Verities handed down one says from Moses and the other says from St Peter c. by Word of Mouth Since therefore the Bible hath thus wonderfully surmounted all Difficulties and Oppositions for so many Generations and in so many Dangers and against so many Endeavours to root it out of the World we may according to that Maxim in Philosophy Eadem est Causa procreans conservans The procreating and conserving Cause of Things is one and the same conclude That the same God is the Author of it who hath thus by his special Providence preserved it and faithfully promised and cannot Lie that Heaven and Earth shall pass away but one Iota or Tittle of his Word shall not pass away X. The Scriptures did not only Survive but have Triumph'd over 10. The Success of the Scriptures in converting the World all the Oppositions of the Devil and the World That Success wherewith the Gospel was attended even in its Infancy the mighty and marvellous prevailings of it where-ever it came notwithstanding the many and great Disadvantages it was to encounter are a strong and irresistible Argument that it was from Heaven That a Doctrine directly opposite to the whole corrupt Interest of Human Nature and to the Wisdom and VVill of Man (p) 1 Cor. 1.21 Rom. 8.7 carried on and published by but a few and those to outward appearance weak ignorant and simple Persons Illiterate Fishermen Tent-makers c. without any Force of Arms or Temporal Support but on the contrary against both VVind and Tide the Cruelties of raging Powers and Affronts of vaunting Wisdom A Doctrine against which the whole World Jews and Gentiles perfectly concurr'd those hating it as a Stumbling-block and these counting it Foolishness that such an improbable and unpleasing such a friendless unwelcome slighted opposed Doctrine by such Instruments and under such Circumstances should make its way in the World and subject so many Nations to the Obedience of the Cross and make those who to Day persecuted it to Morrow ready to lay down their Lives in Defence and Justification of it evidently shews it to be owned by Omnipotency and not to be of Human Extract XI But besides these outward and more visible Trophies of the Sacred Scriptures 11. Their inward Efficacy how marvellous is their Empire Efficacy and Power within upon the Hearts and Consciences of Men 't is this that Converts the Soul Enlightens the Eye (q) Psal 19.7 Discovers Sin (r) Rom. 7.7 Convinces Gainsayers (Å¿) 2 Tim 3.16 Killeth and Terrifieth (t) 2 Cor. 3.6 Rejoiceth the Heart (u) Psal 19.8 Psal 119.103 Quickneth (x) Psal 119.50 Comforteth (y) Rom 15.4 Manifesteth the Thoughts (z) 1 Cot. 14.52 Overthrows false Religions Casteth down Strong-holds and subverts the whole Kingdom of Satan What Consolations at some Times What Terrors at others do proceed from this Sacred Book How are the poor Souls of Men by it mightily refresh'd Their weak Hearts wonderfully strengthned Their dead Spirits raised and made to live again Those that sate in Darkness and the Shadow of Death are Enlightned Many that were in Chains and Fetters of Fears and Terrors of Soul are delivered and set at Liberty Is it reasonable to conceive that a Tree that bears such wonderful Fruit was planted by any other Hand than that of God Who can speak Words that shall restrain and repel all the Powers of Darkness when falling in to make Havock and Desolation in the Souls of Men That shall be able to give Laws to the Terrors of Death nay Eternal Death when they have taken hold of the Consciences of Sinners Are not all these Wonders perform'd by the holy Scriptures And do they not often on the other side breath Thunder and Lightnings throw down the Mighty from their Seats and destroy the Thrones of the Proud and Confident Do they not turn the Security of many into Trembling and Horrour and make their Consciences to burn as if the Fire of Hell had already taken hold of them These Things are evident from the Experience of Thousands that have felt and undergone such powerful Effects of the Word Nay I verily believe there are few that have read the Scriptures with attention and seriousness but can more or less witness the same And whence should such Mighty Operations proceed but because the Almighty Author has endued them with such Vertue through the Spirit whereby they become the Power of God unto Salvation 12. The Testimony of the Church and Martyrs XII Add to all these Arguments the Testimony of the Church and her Holy Martyrs who have sealed this Truth with their Blood By the Church we do not mean the Pope whom the Papists call the Church Virtual nor his Cardinals Bishops c. met in General Council whom they call the Church Representative But the whole Company of Believers in all Ages who have professed the true Faith The Pen-Men of the Scriptures good pious honest holy Men delivered it out as the Word of the Lord and ever since there have been Thousands and Hundreds of Thousands that have believed and testiâ—ied the same down from Age to Age in a continual uninterrupted Succession The Church of the Jews to whom were committed the Oracles of God (a) Rom. 8.3 professed the Doctrine and received the Books of the Old Testament and testified of them that they were Divine and in great Misery they have constantly confessed the same when as by the only denying thereof they might have been partakers both of Liberty and Rule And remarkable it is both that notwithstanding the High Priests and others of that Nation persecuted the Prophets while they lived yet received their Writings as Prophetical and Divine as also that since the Spirit of Blindness and Obstinacy is come upon Israel and notwithstanding their great hatred to the Chriâ—tian Religion the Holy Scripture of the Old Testament is kept pure and uncorrupt amongâ—t them even in those places which do evidently confirm the Truth of the Christian Religion as Isa 53.3 And as for the Christian Church it hath with great Constancy and sweet Consent received and acknowledged the Books of the Old and New Testament for the Universal Church which from the beginning thereof until these times professed the Christian Religion to be Divine did and doth also profess that these Books are of God And the several Primitive Churches which first received the Books of the Old Testament and the Gospels the Epistles written from the Apostles to them their Pastors or some they knew did receive them as the Oracles of God and delivered them afterwards under the same Title to their Successors and other Churches And all the Pastors and Doctors who being furnished with Skill both in
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
by the powerful Operations of the Holy-Ghost whereby he is made holy and enabled to approve himself to God and Men in all purity of Life and Conversation By the Breastplate of Righteousness in the Text we understand the Righteousness of Sanctification is principall◠intended for otherwise this piece of Christian Armor would interfere with the Shield of Faith which comprehends the Righteousness of Justification See Shield It is we say a Principle of new Life which the Spirit works in the Heart of a Believer hence the several Graces of Holiness are called the Fruits of the Spirit Gal. 5.22 Man by the Fall had a double Loss first the Love of God secondly the Image or Likeness of God Christ restores both to his Children the first by his Righteousness imputed the second by his Spirit imparting the lost Image of God to them which consists in Righteousness and true Holiness Who but a Man can impart his own Nature and beget a Child like himself So who but the Spirit of God can make a Creature like God by causing him to partake of the Divine Nature 1. This is that Principle of new Life viz. an inward Disposition and Divine Quality sweetly powerfully and constantly stirring up and inclining to that which is holy and spiritually good 2. The Work of the Spirit in this respect was not to recover what was dying Garnal but to work Life de novo in a Soul quite dead hence called a creating quickning forming and renewing Work 3. It is a supernatural Principle by which we distinguish it from Adam's Righteousness which was co-natural to him as Sin is to us Holiness was as natural to him as Health was to his Body they both resulted ex Principiis rectè constitutis from Principles pure and rightly disposed Why Righteousness is called a Breast-plate will appear by the following Parallel Metaphor Parallel A Breast-plate is a main and principal Piece of Armor that belongs to a Souldier RIghteousness in like manner is a principal thing belonging to all Christians who are called Souldiers of Christ 2 Tim 3 3. Endure Hardness as a good Souldier c. II. A Breast-plate is a piece of Armor that every Souldier ought to have on when he engages his Enemy he must not come into the Field without it II. Righteousness is so necessary for every Believer that he ought not cannot be without it there is no engaging any Enemy of the Soul without a Principle of Holiness be wrought in him III. A Breast-plate preserves the principal part of the Body viz. the Breast where the very Vitals of a Man are closely couched together and where a Shot or a Stab is more deadly than in other parts that are more remote from the Fountain of Life A Man may out-live many Wounds received in the Arms or Legs but a Stab in the Heart is a certain Messenger of Death III. Righteousness and Holiness preserves the principal part of a Christian viz. his Soul Satan aims to hit him there where he may dispatch him soonest A Wound in a Man's Credit Estate Relations c. hazard not the Life of his Soul but Sin exposes it to imminent Danger This is that Dart Prov. 7 23 that struck the young Man through the Liver as a Bird hasteth to the Snare that knoweth not 't is for his Life And this is that which Satan strives to tempt entice and draw a Saint to yield unto Hence he should be careful to put on his Breastplate of Righteousness which whilst he has on he is safe from the deadly Stab of the Enemy IV. A Breast-plate is made and prepared for a Souldier before he puts it on It is not his own Work but the Work of a skilful Artist IV. Righteousness which is the Saints Breast-plate is wrought in him by the Holy Spirit who is a most wise and skilful Workman Our own Righteousness is good for nothing hence called dead Works because they are Works from one dead in Sin and spring not from a Principle of inward spiritual Life V. A Breast-plate much emboldens a Souldier and makes him fearless that as he cannot be easily killed so hereby he cannot be soon cowed When a Souldier sees himsel unarmed he begins to tremble but when he hath on a good Helmet and a Plate of Proof on his Breast he is not quickly dismay'd but adventures upon the Point of the Sword V. Thus Righteousness defends and animates the Soul and Conscience when a Man in the midst of the greatest Danger can lift up his hands without spot Holiness fills a Soul with Courage so that he can look in the very face of grim Death whereas Guilt which is the Nakedness of the Soul puts the stoutest Sinner into a shaking Fit of Fear The Wicked flee when no Man pursueth Prov. 28.1 but the Righteous are as bold as a Lion No sooner did Adam see his Breast-plate was off and that he was naked but he was afraid and ran away to hide himself from God VI. The Breast-plate and Girdle were both joined or buckled together VI. So Righteousness and Truth must meet and be joined together in every Christian which is held forth by the Copulative And Stand therefore having your Loins girt about with Truth and having on the Breast-plate of Righteousness Which is taken twofold as hath been shewed First for the Truth of Doctrine or a good and Orthodox Judgment all the Principles of true Religion that are essential to Salvation Secondly Grace or Sincerity of Heart In both these respects Truth must be clasped to or joined with Righteousness and a holy Life Solomon saith Two are better than one So may I say here a good Doctrine with a good Conversation is better than a good Doctrine without a good Conversation or a good Conversation without a good Doctrine as a Man must have the one so he must not be without the other Wo to him that is alone for the Spirit will not be his Strength An evil and corrupt Doctrine may be of as dangerous a Nature as an evil and debauched Life See 2 Pet. 2.1 2. Who privily bring in damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction c. In vain is a Man's outward Holiness or moral Sincerity if he be tainted with heretical and damnable Principles and as vain is it for a Man to hold the true Doctrine of the Christian Religion if he be not sincere and live a holy Life Inferences THis may inform us what need there is for every Christian to get and keep on the Breast-plate of Righteousness not only to get a renewed Principle of Grace in his Heart but also to maintain the Power of Godliness in his Life and Conversation This he ought strenuously to labour after and that for several Reasons First In regard of God whose main Design in giving Grace and implanting a Divine Principle in his People is to make them holy to this end he hath put
this Breast-plate upon them 1. In regard of the Design he hath to bring them into Union with himself and in marrying them to Jesus Christ which is that they might bring forth Fruit to God 2. They are regenerated by the Spirit that they might be holy A new Heart Ezek. 36.26 27. and a new Spirit will I put within you and cause you to walk in my Statutes and keep my Judgments and do them We are his Workmanship Eph. 2.10 created in Christ Jesus unto good Works which God hath ordained that we should walk in them 3. It is the Design of God in all his Ordinances The Word of God is both Seed to beget and Food to nourish Holiness begotten in the Heart Every part of it contributes to this Design abundantly The Preceptive part affords a perfect Rule of Holiness the Promises present us with admirable Encouragements to entice and allure us thereunto the Threatnings or minatory part of the Word are to deter and keep back from that which is contrary to it 4. It is the Design of God in all his Providences to make his People more holy The Afflictions he brings upon them are to refine and purify them This is the Fruit of all the taking away of your Sin See Refiner 5. Saints are called God's Witnesses they should from hence endeavour to shine forth in their Testimony for him What he speaks in his Word touching his Justice Holiness and utter Hatred of Sin and Ungodliness they ought not only with their Lips but also with their Lives bear witness unto Secondly In regard of Satan whose great Design is against the Holiness of the Saints How doth it behove them to walk with all Circumspection since they are continually besieged and assaulted by so strong an Enemy As God's great Design is to further and prompt to Holiness so Satan's great Design is to hinder and obstruct it And what should be our chief care to defend but that which our Adversaries Thoughts and Plots are most laid to assault and storm Thirdly Saints should labour to have this Breast-plate on viz. be holy in regard of the World Ye are the Light of the World Mat. 5.13 14. Let your good Works so shine before Men c. 1. If these Lights become Darkness or are darkned no marvel if Men stumble Wo unto the World because of Offences but rather wo to him by whom the Offence cometh Ye are the Salt of the Earth But if this Salt hath lost its Savour 't is no wonder if the World stink and be unsavoury 2. Wicked Men saith a worthy Minister know not the Principle by which you walk they cannot possibly discern the Excellency of that Way and Religion which you profess but they can discern and make some Judgment of your Conversations nay and their Eyes are upon you they watch to see your Failings Spots are soon espied in your Coats for tho they love not Holiness themselves yet they expect that those that profess themselves to be Saints should be holy How should this teach you to get on this Breast-plate 3. This may greatly work upon the Ungodly with whom you live and daily converse nay those that will not be won by the Word possibly may and many times have been won and converted this way 1 Pet. 3.1 2. 4. This will however convince them that you are the Servants of God and Heaven-born Souls it will silence them and stop their Mouths 1 Pet. 3.16 That whereas they speak evil of you they may be ashamed that falsely accuse your good Conversation in Christ 5. This will leave the World without excuse in the Great Day Fourthly You should labour after Holiness in regard of the Gospel it self which you profess That will this way gain much Credit in the World Nothing brings Religion into greater Contempt or causeth it to be more slighted by the Ungodly than the loose carnal and unholy Lives of those who profess it Fifthly You ought to labour after a godly Life in regard of the sincere and holy Ministers of the Gospel and other faithful Saints and Souldiers of Christ What can comfort and delight their Souls more than the holy humble and fruitful Lives of Believers Psal 16.3 The Saints those excellent Ones were all David's Delight and Paul accounted them his Joy and Crown But if they are proud peevish covetous carnal and walk like other Gentiles what wounds and grieves them more This made David weep Jer. 9 1. yea Rivers of Water to run down his Eyes and Jeremiah to wish his Head were Water and his Eyes a Fountain of Tears that he might weep day and night Many walk saith Paul Phil. 3.18 19. of whom I have told you often and now tell you weeping They are Enemies to the Cross of Christ whose End is Destruction whose God is their Belly whose Glory is in their Shame who mind earthly things Sixthly Christians in regard of themselves ought to labour after Righteousness and true Holiness for this only will be the best Evidence to them of the Truth of Grace received and of their Interest in Jesus Christ What will all other Attainments and Privileges signify if they are not holy 1. By this means they will be able to hold up their Heads in the Day of Trial For our rejoycing is this 2 Cor. 1.12 the Testimony of our Conscience that in Simplicity and godly Sincerity not by fleshly Wisdom but by the Grace of God we have our Conversation in the World c. Isa 3.10 2. These are the Men it will go well with whatever comes Say unto the Righteous it shall go well with them c. 3. These shall have Peace in Christ tho they have Trouble in the World Peace whilst they live Psal 37.37 and Peace when they die Mark the perfect Man and behold the Vpright the End of that Man is Peace 4. These need not fear the Assaults of Satan they have Armor of Proof on a Breast-plate Rom. 8.1 that will preserve their Souls from Death There is therefore now no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit Seventhly Christians should labour to have on this Breast-plate of Righteousness in regard of the Excellency of it It is that which God himself is cloathed with it is that which makes Angels to shine gloriously in Heaven A Man is hereby capacitated to have Communion with God Psal 94 20 Shall the Throne of Iniquity have fellowship with thee c. Eighthly and lastly In regard of the Necessity of it For without Holiness no Man shall see the Lord. Quest How should we put on the Breast-plate of Righteousness Answ 1. In Heart we must be inwardly holy Holiness must begin there First make the Tree good c. 2. In Life Negative Holiness doth not only consist in the leaving all gross Sins but in abstaining from all appearance of Evil and to leave
and abstain from it from right Principles and not only to leave it but to loath it Again it consisteth in keeping up all holy and religious Duties viz. Reading Hearing Praying Distributing to the Poor Conforming to all moral and positive Precepts to be holy at home in the Family in the Church in the World to exercise a good Conscience towards God Acts 24.16 and towards Men. This is to put on the Breast-plate of Righteousness I might give many Directions about putting it on and also shew some of Satan's cunning Stratagems in endeavouring to make useless this blessed Piece of the Christian's Armor in laying Discouragements in the way of true Piety or by persuading Persons they have this Breast-plate on when 't is a counterfeit one He persuades Men that Moral Righteousness will serve their turn and sufficiently preserve them from eternal Death But this shall suffice in this place The Shield of Faith Ephes 6.16 Above all take the Shield of Faith c. FAith is a Grace a most precious and excellent Grace of the Spirit of God whereby the Soul is enabled to believe or go out of it self and wholly to rely and rest upon Christ crucified or on his active and passive Obedience upon the Warrant of the Promise for Justification and eternal Life Metaphor Parallel A Shield is a Piece of Armor that Souldiers were wont to carry with them into the Field when they were to engage their Enemies FAith is a part of a Christian's spiritual Armor All Christ's Souldiers ought to carry this Weapon into the Field with them when they engage the Enemy of their Souls Above all take the Shield of Faith II. A Shield is a Piece of Armor made for Defence II. Faith is of excellent use to defend the Soul from all spiritual Dangers of Sin and Satan and other Enemies III. A Shield is not for the Defence of any particular part of the Body as almost all other Pieces are The Helmet is fitted for the Head the Breast-plate is designed for the Breast so others have their several Parts which they are fastened to But a Shield is a Piece that is intended for the Defence of the whole Body It was wont to be made very large for its broadness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gurnal a Door because so long and large as in a manner to cover the whole Body to which that place alludes Psal 4.12 Thou Lord wilt bless the Righteous with Favour thou wilt compass him about as with a Shield III. So the Grace of Faith defends the whole Man every part of a Christian 1. Sometimes Satan's â—emptations are levell'd against his Head and if he can hit him there he wounds sorely He will be disputing against this Truth and that Truth and make a Christian doubt concerning them if possible because his own Reason cannot comprehend them As perhaps it may be about the Deity of Christ or the Holy Trinity how they can be three and yet but one or about Satisfaction How the Debt is paid and yet the Sinner freely pardoned c. Now Faith is as a Shield to a Saint at this time and interposeth between a Christian and this Arrow of Satan it comes in to the relief of the Saints weak Understanding as seasonable as Zerviah did to David when the Giant Ishbibenob thought to have slain him I 'le trust the Word of God saith the Soul rather than my own purblind Reason what I cannot comprehend I will believe Thus Abraham not being weak in Faith Rom. 4.19 considered not his own Body now dead c. Sense and Reason would have made sad work at such a dead Lift but Faith brought him off victoriously Secondly Sometimes Satan strives to hit the Conscience all his Assaults and fiery Darts are at another season aimed at that to wound that to cause Horror and Terror within by setting the Evil of Sin and of his own Heart and the Infirmities of his Life before him Satan sets our Sins before us not to humble us but to wound us he shews our Sins to us but hides a Saviour from us Satan hath sometimes tempted gracious Persons to lay violent hands upon themselves when the heinous Nature of their Sin hath appeared to them and the Danger they are in thereby as it was with the poor Jailor Acts 16. Acts 16. But now Faith prevents and keeps off all the Danger and quencheth this fiery Dart. Christ died for Sinners for the chiefest of Sinners and tho thou art a Sinner a great Sinner the worst of Sinners yet saith Faith Thou art but a Sinner and there is Mercy for such Believe on the Lord Jesus Christ and thou shalt be saved if thou canst believe and throw thy self on Christ thy Sins shall not be thy Ruin Thirdly He labours to ensnare the Affections of the Soul or deaden its fervent Love to Jesus Christ by presenting the Pleasures and Profits of this World to it Thus he served our Saviour himself But now Faith shields off this Dart also by shewing the Excellency of the Lord Jesus to the Soul and that all things without him and in comparison of him are nothing nay less than nothing and also by setting the World to come and the Glory thereof before the Eyes of the Soul Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen IV. A Shield tho heavy and somewhat unwieldy to such as have not skill and strength to use it yet it is a moveable Piece of Armor which an expert Souldier with a watchful eye can turn this way and that way to stop a Dart or Blow from lighting on any part that they were directed to by the Enemy IV. Faith is a piece of Christian Armor which unskilful Professors are not ready to use but an experienced Soul can turn it any way to keep off the Arrow and fiery Darts of Satan from hurting or wounding him He observes what part the Enemy aims to hit or how the Temptation is laid It is a great point of Christian Wisdom rightly to exercise the Shield of Faith A Man must be sure to have a watchful Eye upon his Adversary or else for all his Shield he may soon be wounded V. A Shield doth not only defend the whole Body but it is a Defence to other parts of a Souldier's Armor also it keeps off the Dart from the Helmet and Breast-plate likewise V. Faith doth not only defend the whole Soul but also 't is a Safeguard to all the other parts of a Christian's Armor it is that which secures Hope the Helmet of Salvation for without Faith Hope would soon be broken in pieces Also it secures the Breast-plate of Righteousness for neither Christ's Righteousness nor any inherent Holiness in the Soul will avail any thing without Faith VI. A Shield hath been of wonderful advantage to Souldiers in former Times when it was in use it hath preserved them in the
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
in the way of Obedience But a strong Faith in all it doth is kept up by Christ's doing by Christ's Obedience he sees his Acceptation comes in through the Lord Jesus's Undertaking for him 5. A weak Faith is subject to rest too much upon the Means and outward Ordinances He performs Duty and is found in the Appointments of Christ because of the Fat and Sweet of them or some present Comforts of the Spirit in the performance of them rather than because commanded of God and to manifest his Obedience and Subjection unto him and if he meets not with his expectation he is ready presently to faint and be discouraged and concludes the Ordinances do not belong to him or he is not a converted Person c. or else thinks wholly to neglect them for time to come 6. A weak Believer is ready to judg of his Justification by his inward Sanctification When he finds eminent Power over Sin then he begins to conclude he may be in a saved State tho I do not say that a Man is actually justified before he is in some measure or degree made holy where the one is the other will follow as the Effect the Cause Quest How may a weak Faith or Hand be strengthned and feeble Knees confirmed Answ 1. Consider a weak Faith is precious a little Gold is Gold a little Water is Water Thou art a Believer though thou art but a weak Believer 2. A weak Faith being true may in time prove strong and grow to be a great Faith 3. Tho thou hast but a weak Faith it will save doubtless some weak Eyes beheld the Brazen Serpent and were healed 4. Weak Faith if it be true shall never fail totally nor be taken away He that is the Author of it will likewise be the Finisher Phil. 1.6 Being confident of this very thing that he which hath begun a good Work in you will perform it to the Day of Jesus Christ Hope compared to an Helmet Ephes 6.17 And take the Helmet of Salvation c. 1 Thess 5.8 And for an Helmet the Hope of Salvation AN Helmet is a Piece of Armor for the Head commonly called a Head-Piece Hope the Word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Havah which signifieth to expect or wait and it notes a very vehement Intention both of Body and Mind in waiting expecting or hoping when a Man waits as it were stretching forth his Spirit or his Mind putting himself out exceedingly to hope or wait for a thing Hope is a Divine and Super-natural Grace or Fruit of the holy Spirit and may be thus described First 'T is a patient and well-grounded Expectation of whatsoever God hath promised God is the Author of it called the Hope of Israel and the God of Hope The Believer is the Subject of this Hope The Object in a strict sence is God who comprehends all the Good that Saints dwell in the Faith and expectation of Psal 39.7 What wait I for my Hope is in thee In a large sence it is the Good of the Promise not in hand Rom. 8.24 or already accomplish'd but to be performed hereafter Hope that is seen is not Hope for what a Man seeth why doth he yet hope for it Futurity is intrinsecal to Hope's Object and distinguisheth it from Faith which gives a present Being to the Promise Heb. 11 1. and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substance of things hoped for The Good of the Promise hath a kind of Substance by Faith in the Soul it is in Heaven as it were in an Interview it brings the Christian and Heaven together as if he were there already Why Hope is compared to an Helmet will appear in the following Parallel Metaphor Parallel THe Helmet defends the Head that eminent part of the Body from the Dint of Bullet or Sword HOpe of Heaven defends the principal Parts and Faculties of the Soul from the dangerous Assaults of Sin and Satan particularly the Judgment which most Expositors understand is intended by the Head What avails that Faith which Men have without a well-grounded Hope of future Life Devils have a kind of Faith they believe but have no Hope Faith eyes the Promises and Hope preserves the Soul from Satan's Wounds keeping it in a faithful and stedfast expectation of the fulfilling of them By which means a Saint is help'd chearfully to suffer the Loss of all other things and that in Judgment hoping it will be made up again to him in another World Like as Hope causeth the Husband-man to cast his choice and precious Seed into the Earth He that ploweth ploweth in Hope 1 Cor. 9.10 he hopes for a greater Increase at Harvest So a Merchant ventures much Treasure to Sea as far as the Indies in Hope for had he not good Hopes of advantagious Returns all would account him a Fool so to do II. The Helmet maketh a Souldier fearless and very couragious in the Day of Battel for if his Head and Heart be well defended he is in no great danger of his Life II. In like manner Hope of Heaven makes a Saint very couragious for Christ and his blessed Interest Rom. 5.5 Hope maketh not ashamed 'T is the Hope of Heaven that causeth Saints to endure Afflictions and Persecutions with Patience and not to fear the Faces of their Enemies for if the Judgment Will Affection and Conscience of a Believer be preserved from the mortal Wounds of the Adversary he is safe and out of Danger which is all done by this part of the Christian's Armor How confidently and daringly did Goliah come forth against Israel with his Helmet of Brass and other Furniture as if he had been so enclosed in his Armor that it was impossible any one should prevail against him This made him carry his Crest so high and to defy a whole Host Tho he was mistaken in his Armor Isa 49.23 yet here is an Helmet c. that whosoever wears it shall never be put to shame for his holy Boasting God himself allows him so to do and will bear him out in the rejoycing of his Hope Psal 27.3 They shall not be ashamed that wait for me Therefore saith David Tho an Host should encamp against me my Heart shall not fear c. My Head shall be lifted above mine Enemies Two things make the Head hang down Fear and Shame now Hope easeth the Christian's Heart of both these and so forbids him to give any sign of a desponding Mind by a dejected Countenance in the worst of Times Luk. 21.28 When these things come to pass then lift up your Heads for your Redemption draweth nigh III. An Helmet tends to the compleat harnessing and setting out of a Souldier to meet his Enemy by which means he is terrible to behold as Experience shews for how fierce doth an Army of Souldiers look when armed Cap-a-pe And especially the Head-piece tends to do it Many have been struck with great trembling by
of their safe and first standing in Christ and of their Assurance of Heaven nothing is Therefore the Saints Hope is both sure and stedfast Tenthly That Relation which Believers stand in unto God is a sure Ground of Hope He is their Father and they are his dear Children he is their Husband they his Spouse Will a dear Father suffer his dear Children to perish and be torn in pieces if he hath Power to help them or the dear Husband his dear Wife The Love of God to his Saints exceeds the Love and Pity of either Father or Husband therefore Hope the Anchor of the Soul is both sure and stedfast Joh. â—0 27 28 29. Eleventhly The Power of God is a sure Ground of Hope My Sheep hear my Voice and follow me and I give to them eternal Life and they shall never perish neither shall any pluck them out of my Hand My Father that gave them me is greater than all and none is able to pluck them out of my Father's hand who are kept by the Power of God through Faith unto Salvation If the Power of God be sufficient to keep Believers from falling and to preserve them to his heavenly Kingdom then their Hope is both sure and stedfast Object But it is through Faith they stand and their Faith may fail Answ Christ as I shewed before hath prayed that their Faith fail not and besides Phil. 1.6 he is the Author Increaser and Finisher of it He that hath begun a good Work in you will perform it unto the Day of Christ John 3.6 1 Pet. 1 23. Twelfthly Regeneration is a sure Ground of Hope That which is born of the Flesh is Flesh that which is born of the Spirit is Spirit Being born again not of corruptible Seed but of incorruptible c. Such as is the Seed such is the Product of it The Seed being immortal by which the Saints are regenerated sure this may be sure Ground of Hope that they shall not perish There is in them an holy and Divine Principle so that they cannot sin unto Death or lose eternal Life Let us now put all these together and then doubtless we shall conclude that the Saints Hope of Heaven is no Fancy but like an Anchor that is both sure and stedfast Inferences FIrst Examine your selves what Hope you have there is a false Hope as well as a true What is the Ground of thy Hope 1. Some Men ground their Hope of Heaven upon outward Prosperity This is the Worldlings Hope They conclude God loves them and will give Heaven to them because he hath given them so much of the Earth not remembring that God gives some Men their Portion in this Life Psal 17. Luke 16. Remember Son thou in thy Life time receivedst thy good Things c. 2. Some ground their Hopes of Heaven upon Civility and external Righteousness They live sober and honest Lives and are not guilty of any gross Sins This is the moral Man's Hope the Pharisee's the young Man 's in the Gospel the foolish Virgins had this Hope and yet lost Heaven 3. Some ground their Hopes of Heaven upon the Merits of their own Works This is the Papists Hope for tho they place some Hope in Christ yet they put Confidence in their own Works Now this is to cast Anchor on the Sands First That which merits must be our own but none of our good Works are our own They are our own subjective because wrought in us and they are ours in regard of the Benefit of them but in respect of the Original they are none of ours they are the Fruits of the Spirit 't is God hath wrought all our Works in us Secondly They must be compleat and perfect or not meritorious but the best Works performed by us are both impure and imperfect more Dross than Gold Thirdly That which merits must not be due upon any other account paying Debts is not meritorious Now there is nothing that we do or can do but it is due 't is a Debt we owe to God we owe him all we have are or can perform Therefore saith Christ When you have done all say you are unprofitable Servants Secondly It shews that the Hope of Believers is a glorious Hope the Apostle saith a blessed Hope that is the Stay or Anchor of the Soul c. Tit. 2.13 Thirdly All those that have not this precious Grace are at present in a hopeless Condition Quest How may a Man know whether he hath a true and well-grounded Hope 1. If thou hast a lively Hope thou art born again the new Birth entitles to a new Hope What Hope can a Man have of Heaven if he be not converted 1 Pet. 1.3 John 3.3 Vnless a Man be born again he cannot see the Kingdom of God 2. A true and well-grounded Hope is attended with a Train of other Graces Tribulation worketh Patience and Patience Experience and Experience Hope Rom. 5.3 4 5. and Hope maketh not ashamed why because the Love of God is shed abroad in our Hearts by the Holy-Ghost Those that have the Grace of Hope have the Graces of Faith and Love and all other Fruits of the Spirit more or less in them 3. Hope purifies the Heart He that hath this Hope in him purifieth himself 1 John 3.3 even as he is pure If thou hast an unsanctified Heart never boast of thy Hope it makes not only the Heart holy but the Life also 4. Hope of Salvation is grounded upon the Promises of God The Promises give Interest and upon Interest ariseth Hope therefore he that hath not took hold of God's Promise by Faith is destitute of Hope the Anchor of the Soul Psal 11â— 49 Remember thy Word unto thy Servant upon which thou hast caused me to hope 5. Hope keeps the Soul in a steady and sure expectation of the Good of Promises under Affliction and Sufferings a Saint is hereby stayed and quieted whilst he is exposed to the Loss of all other things for Christ's sake Heb. 10.34 They took patiently the spoiling of their Goods knowing in themselves they had in Heaven a better and more enduring Substance 6. True Hope makes a Christian very lively and valiant for Christ and his Truth It fills the Soul full of spiritual Activity it is called a lively Hope it makes him bold and not ashamed of the Cross c. Love compared to Death and the Grave and to Coals and Flames of Fire Cant. 8.6 Love is strong as Death Jealousy is as cruel as the Grave The Coals thereof are Coals of Fire which have a most vehement Flame Verse 7. Many Waters cannot quench Love neither can the Floods drown it c. THe Grace of Love which Christ hath infused into the Heart of his Spouse and all gracious Ones is compared by the Holy-Ghost in these Scriptures to three things which are of a mighty powerful and prevailing Nature against whom there is no standing First
love to hear of him and often from him 9. They highly value every special Token of his Love 10. They rejoice in his Presence 11. They grieve and mourn at his Absence 12. If they have grieved him cannot rest till they see his reconciled Face again 13. They love his Image wherever they see it love all the Godly the poorest Saint as well as the richest 14. They love to be like him in Grace here as well as in Glory hereafter 15. They are troubled when he is dishonoured 16. They are greatly concerned for his Name Kingdom and Interest in the World 17. They often visit him in Closet-Duties 18. Take great care to please him 19. Will suffer for his sake when called to it 20. Long for his Appearance Baptism a Burial ROM 6.4 and COL 2.12 Expounded and Practically Improved Rom. 6.4 Know ye not that so many of us as were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jesus Christ that is into the Profession of his Faith Confession of his Name and Communion with his Church were baptized into his Death Col. 2.12 Buried with him in Baptism wherein ye are also risen with him c. FOr the opening of this Metaphorical Text we will shew 1. The Literal Signification of the Word Baptism 2. The Metaphorical Signification thereof 3. What Burying literally and tropically is 4. Give a symbolical Parallel between Baptism and a Burial 5. Produce some Inferences from the Whole In shewing the Signification of the Word Baptism we will with all Impartiality give the Judgment of the Learned The Word is Greek and we are to seek its meaning from the Learned in that Tongue of whose Writings we have carefully examined the most noted some of which are Scapula and Stephanus Pasor Minshew and Liegh's Critica sacra Grotius Vossius Causabon Selden Mr. Daniel Rogers Mede Chamier Dr. Taylor Dr. Hammond Dr. Cave Hesychius Budaeus Beza Erasmus Buchanan Luther Illyricus Zanchy Glassius c. who with all the Learned of any note that are impartial agree with one Voice That the primary proper and literal Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso is Mâ—rgo immergo submergo obruo item tingo quod fit immergendo that is to drown immerge plunge under overwhelm as also to dip which is done by plunging And 't is certain the Ancients so understod it as appears by their constant Practice of dipping such as were baptized as Tertullian says of his Trine-Immersion Ter mergitamur that is thrice are we dipp'd And that the Change of the Rite to Aspersion or Sprinkling was invented to accommodate the tender Bodies of Infants in these Northern Parts when the Practice of baptizing them prevailed is ingenuously confessed by Vossius and most of the Learned In a less proper or remote sence because things that are washed are dipped in or covered all over with Water it is put for Washing Luk. 11.38 Heb. 9.10 Mark 7.4 And we dare modestly assert That no Greek Author of any Credit whether Heathen or Christian has ever put Baptizing for Sprinkling or used those Words promiscuously The Greeks have a peculiar Word to express Sprinkling viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use when they have occasion as might be abundantly shewn if needful From this proper Signification arise some Metaphorical Notations As 1. From the Signification of Drowning they are the Words of * A notione quae mergeâ—e significat profluxit ea quae pro affligere usurpatur quia qui affliguntur calamitatum gurgite quasi mergantur Vossius in Thes Theol. it is put for Affliction because they that are afflicted are as it were drowned in the Gulph of Calamities Mat. 20.22 Mark 10.38 Luke 12.50 Baptismus non significat Afflictionem quamlibet sed vehementem forinsecus irruentem ut sunt in Scripturis undae persecutionum tribulationum quibus qui merguntur abruuntur baptizari videantur Estius ad 1 Cor. 15 2â— That is Baptism denotes not every light Affliction but that which is vehement and overwhelming As there are Waves of Persecutions and Tribulations mentioned in Scripture so such as are drowned and overwhelmed by them may seem to be baptized Mat. 20.22 23. Mark 10.38 39. Luk. 12.50 The Reason of the Metaphor is taken from many and deep Waters to which Calamities are compared Psal 18.16 He drew me out of great Waters Psal 32.6 Psal 69.1 2 c. 2. It is put for the miraculous Effusion of the Holy Spirit upon the Apostles and other Believers in the Primitive Church because of the Analogical Immersion or Dipping for so as we have proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies For the House where the Holy-Spirit came upon the Apostles was so filled that they were as it were drowned in it Or the Reason of the Metaphor may be from the great Plenty and Abundance of those Gifts in which they were wholly as it were immerged as the Baptized are dipped under Water Acts 2.3 Mat. 3.11 Mark 1.8 Luke 3.16 John 1.33 Acts 1.5 11.16 When Fire is added it is a Symbol of external Manifestation 3. It is put for the miraculous Passage of the Israelites through the Red Sea 1 Cor. 10.2 which was a Type of Gospel-Baptism These Reasons of the Metaphor are evident and convincing Demonstrations that the Signification of Baptism is to dip or plunge for Sprinkling can bear no Analogy with them The Word is expressed in the Old Testament by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabal which the Septuagint or the Seventy Learned Interpreters render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso to dip as these Texts shew Gen. 37.31 Exod. 12.22 Lev. 4.6 17.14 6.51 9.9 Deut. 33.24 Numb 16.18 2 Kings 5.14 c. Hence also the Baptized are said to be dead and buried in allusion to the putting of dead Men into the Earth and covering them therewith to which we proceed What Burial in a natural sence is every Man knows and in our Text it is a Metaphor the Symbolical Analogy of which with Baptism follows in the Parallel Metaphor Parallel WHen one is buried it imports him to be dead for none but such ought to be buried WHen one is baptized he ought to be dead to Sin that is converted by the Power of God's Word to Gospel-Truth which always makes the Soul loath and detest Sin and then that Soul may be said indeed to be dead to Sin This may be evidenced by this Consideration That Baptism is an illustrious Symbol of the Death of Christ our Saviour who died for us I am he that was dead and am alive behold I live for evermore The true Administration of this Sacrament visibly figures it to us and to that end it was instituted viz. to confirm that great and glorious Truth of his being really a Man and so cabable of suffering or passing through the Death of the Cross Rom. 6.3 4 5. into which Death we are baptized and then being dead to Sin and to this World we are to
the more plain to these metaphorical and figurative Expressions used by our Saviour when he instituted the holy Sacr ment of the Supper saying This is my Body something briefly we shall offer in confutation of their pernicious Doctrine which may soon be done for they confute themselves in saying that the Sacrament is a Feast for our Souls and not for our Bodies Now what is my Soul the better when I eat the very Body of Christ Christ is eat and received spiritually Whoso eateth my Flesh and drinketh my Blood hath everlasting Life Joh 6.54 and I will saith Christ raise him up at the last Day Therefore the eating of Christ's Flesh cannot intend the receiving of the Sacrament of the Lord's Supper for if it did it would be a very easy way for the vilest Sinner to go to Heaven But to come directly to the Business in hand Either Christ spake figuratively when he said This is my Body or he did not And that the Words cannot be taken in a proper sence is evident for it is impossible for Words to express any thing more plainly than that by this is meant the Bread It is said that Christ took Bread and brake it and gave it and said Take eat this is my Body where this necessarily relates to that which Christ took brake and gave Also the Apostle saith positively thrice in a Breath that it is Bread 1 Cor. 11.26 As often as ye eat this Bread c. And whosoever shall eat this Bread 1 Cor. 1â— 16 The Bread which we break is it not the Communion of the Body of Christ Also the Participation of the Sacrament is called breaking of Bread Acts 2.46 20.7 which Popish Authors themselves understand of the Sacrament Now can any be so ignorant and foolish to believe it is Christ's proper and real Body which the Holy-Ghost calleth so often Bread after it is blessed c. Object By this say some of the Papists is neither intended the Bread nor Christ's Body Bellarmin l e Euch. l. 3. c. 12. but in general this Substance which is contained under this Species Answ What do they mean are there any more Substances under those Species besides the Bread first and afterwards the Body of Christ Do not they affirm as soon as ever it ceaseth to be Bread it becometh the real Body of Christ Then surely if it be a Substance according to what they say it must either be Bread or the Body of Christ or no Substance at all Object Christ's Body is there after the manner of a Spirit taking up no room so that Head Hands Feet are altogether in the least Crumb of the Host Answ In arguing thus as a learned Man observes they plead for the Propriety of Words and destroy the Propriety of things How can they say it is properly a Body which wants the essential Properties of a Body which is to have quantity and take up room take away this and the Body may properly be a Spirit for it is that only which differenceth it from a Spirit But further to shew how idle and absurd it is to take our Saviour's Words in a proper Sence we shall shew that it is utterly against Sense and Reason as well as contrary to Scripture as you have heard First It is against Sense What greater Evidence can there be of things than what Sense affordeth But if this which the Papists affirm about the consecrated Bread being the real Body of Christ be true the Senses of all the World are deceived For since the great Argument for Christianity as all agree was the Words that Christ spoke and the Works which Christ did now how could we be sure he did so speak or so work if we may not credit the Reports of our Eyes and Ears This was St. Luke's great Evidence of the Truth of what he wrote That it was delivered to him by Eye-Witnesses Luke 1.1 2. and St. John's What we have seen with our Eyes and our Hands have handled of the Word of Life 1 Joh. 1.1 And St. Paul's for the Resurrection That he was seen of Cephas then of the Twelve then of above five hundred Brethren at once 1 Cor. 15.5 6. Even Thomas his Infidelity yielded to this Argument That if he did thrust his hand into Christ's Side he would believe Joh. 20.25 Christ judged this was a convincing Argument when the Apostles thought they had seen a Spirit Handle me and see for a Spirit hath not Flesh and Blood as you see me have Luke 24.39 But now if after the Words of Consecration there is under the Species of Bread the Nature and Properties of Flesh then are the Senses of the wisest of Mortals deceived And if our Senses be deceived here Dr. Tillotson they are not as a late Author observes to be trusted in any other thing no not when they are most sure that we see Father or Mother or Wife or Children Can we be sure This is my Body is written in Mat. 26. Mark 14. Luke 22. 1 Cor. 11. For may not those Words be some other Words why should we trust our Eyes What if we should tell the Papists These Words This is my Body are neither in this Chapter nor any where else written in the New Testament and grow confident of it and tell them the Words are This is not my Body 'T is the Bricks that were laid to build Babel 'T is the Gates of Solomon's Porch This is the Shew-Bread that Abimelech gave to David the Bottles that Abigail took from Nabal If they tell us We are strangely deceived and the Sense of all that can read will give it against us may not we tell them as well when they say This is the real Body of Christ when it is nothing but a Wafer-Cake That they are strangely deceived and that the Senses of all that can either see taste smell or feel will give it against them This being so what reason is there for them to burn us because we cannot see the Bread to be Christ's real Body more than there is for us to kill them because they cannot see that it is the Gates of Solomon's Porch Secondly It is against Reason And shall any conclude that is any Principle of the Christian Religion that is contrary to and utterly against Reason For it would make us believe things that are absolutely impossible and gross Contradictions Tho some things may be above Reason yet they themselves confess no Principle of Religion can be against it Object But they say We imagine many things impossible that really are not so and further intimate If we can prove any real Impossibilities which this Doctrine forceth them to believe they will yield to us For they with us condemn the Lutheran Opinion See a Book called Scripture-Mysteries p. 279. That Christ's Body is every where because it is impossible and therefore expound those Words I am the Vine I am a Door c. figuratively as we do because
this saith Mr. Pool If a Man being sought after should hide himself in some Corner or Hole of the House and Pursuers should ask for him could any with a good Conscience say he is not here because he is invisible none sure but a Papist who is so well skilled in Equivocation would give such an Answer Our Saviour every where makes these two Opposites his being in the World and going to Heaven John 13.1 the Hour was come that he should depart out of this World unto the Father It seems they could have taught him the Art of going thither and remaining here at the same instant They have an excellent Faculty as he had who said Since he could not give content in going nor staying he would not go nor stay For they know how a Man may both go from a place and stay in it at the same time I know not what can be more plain if they did not wilfully shut their Eyes Christ saith expresly Me you have not always with you That is his bodily Presence for as touching his Divine Presence so he is always with his People unto the end of the World Mat. 28. ult Besides their Doctrine destroys the Truth of Christ's human Nature We read of Christ He was in all points like unto us Sin only excepted His Body was like ours and therefore impossible it should be in a thousand places at once which according to their Doctrine it is This turns Christ's Body into a Spirit nay indeed they make his Body more spiritual than a Spirit for a Spirit cannot be in several Places divided from it self The Soul of Man if it be entire both in the whole and in every part of the Body yet it is not divided from it self nor from its Body nor can it be in two Bodies at the same time as all confess muâ—h less can it be in Ten Thousand Bodies at once When ever any Angel comes to Earth he leaves Heaven So that this quite destroys the Truth of Christ's human Body Object Much of what we say here the Papists say was true of Christ's Body in the days of his Infirmity but when he was risen from the Dead then he received a spiritual Body as it is said ours shall be at the Resurrection 1 Cor. 15. Answ This is but a Fig-leaf for they ascribe these monstrous Properties to Christ's Body before its Resurrection for they say the Flesh and Blood of Christ were really in the Sacrament which the Disciples received whilst Christ lived Secondly Christ's Resurrection tho it heightned the Perfection yet it did not alter the Nature and Properties of his Body nor gave it the being of a Spirit for after he was risen he proves that he was no Spirit by this Argument Handle me and see for a Spirit hath not Flesh and Blood as you see me have Luke 24.39 By this it appears that their Doctrine destroyeth the Truth of Christ's human Body at least it destroys the main Evidence of it against those who affirmed that Christ had only a phantastical Body namely that he was seen and felt and heard for the Papists say that Sense is not to be believed Again this Doctrine of theirs destroyeth the Truth of Christ's Ascension into Heaven for he is not ascended if he hath not left this World but is here in the Sacrament Nothing can be more clear than that Christ did visibly and locally leave this World when he went up into Heaven Acts 1.9 10. That being once there the Heavens must receive or contain him until the Time of the Restitution of all things Acts 3.21 And that at the last Day he shall come visibly and locally from Heaven 2 Thess 1.7 But that he should come down a thousand times in a day at the command of every Mass-Priest or that he should have such power to make the Body of his Saviour is such a Dream as the Scripture speaketh not one syllable of nor can any rational Man believe it Besides their Doctrine destroyeth the very Essence of a Sacrament which consists of two parts an outward Element or Sign and the inward Grace signified by it These things being well considered it is evident these Words This is my Body are to be taken figuratively i. e. This is a Sign of my Body or this is the Sacrament of my Body so that from the manner of the Words spoken by Christ there is no necessity to take them as the Papists do seeing it is so frequent with the Holy-Ghost to use Metaphors in this kind I need not name them considering it is the Subject of our present Work The seven Kine are seven Years the seven Ears of Corn are seven Years the Stars are the Angels of the seven Churches the seven Heads are seven Mountains c. Christ is called a Rock a Lamb a Lion a Door together with many other things which we have spoken unto See the Second Head of Metaphors Similies c. The Saints are called Sheep Branches c. ' The meaning of all this is saith Dr. Preston They are like such and such things But yet it is the manner of the Scripture-Speech Dr. Preston of the Saints Qualifications p. 487 and therefore saith he it is not necessary that those Words should be taken in a proper Sence as they are by the Papists Object But saith the worthy Doctor you will object Yea but in matter of this moment as a Sacrament the Lord speaks distinctly and expresly there he useth no Metaphor tho in other Cases he doth Answ 'To this saith he I answer briefly It is so far from being true that he useth them not in the Sacrament that there are none of all the Sacraments but it is used viz. in the Sacrament of Circumcision This is the Covenant c. In the Sacrament of the Passeover which were the Sacraments of the Old Law the Lamb is called the Passeover In this very Sacrament to go no further for instance take but the second part of it This is the Cup of the New Testament in my Blood Here are not one but divers Figures The Cup is taken for the Liquor in it the Wine in the Cup is taken for Christ's Blood This is the new Testament c. that is the Seal of the New Testament Here is Figure upon Figure saith Mr. Pool and yet the Papists have the Impudence to reproach us for putting in but one Figure which they confess the Holy-Ghost frequently maketh use of Wonder O Heavens and judg O Earth whether these Men do not strain at Gnats and swallow Camels c. This openeth a Way for us to our next Work which is to run the Parallel concerning those figurative and metaphorical Expressions of the Lord Jesus Christ used at the Institution of the holy Eucharist Mat. 26.26 Jesus took Bread and blessed it and brake it and gave to his Disciples and said Take eat this is my Body Metaphor Parallel CHrist took Bread after he had supped c. THis in
the Judgment of some Divines notes God's chusing or taking Christ from among Men to be a Sacrifice for our Sins II. Christ blessed the Bread He took the Bread and gave thanks II. Christ sanctified himself he was set apart to that glorious Work and Office he came to do III. Christ brake the Bread Corn we know is bruised or ground in a Mill that so it may become meet Bread for our Bodies III. Christ was bruised or pierced for our Sins he was broken as it were in the Mill of God's Wrath which was due to us for our Sins that he might become meet Food for our Souls Isa 53. It pleased the Father to bruise him IV. Christ gave the Bread to his Disciples He took Bread and blessed it and brake it and gave it to his Disciples IV. Signifying not only his giving himself for us but his giving himself freely with all his Benefits to us V. The Disciples took the Bread Note by the way 'T is called Bread when Christ took it 't is called Bread after he blessed it and it was Bread the Disciples took V. Which holds forth our taking or accepting of Christ the Bread of Life as the only Food of our Souls VI. The Disciples eat the Bread Bread will do us no good unless it be taken and eaten VI. Unless we receive Christ by a lively Faith and feed upon him that is fetch all our Comforts from him relying wholly by Faith upon him he will avail us nothing to eternal Life Joh. 6.53 Vnless ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you VII Bread is the Stay and Staff of Man's natural Life I 'le break the Staff of Bread Ezek. 4.16 It is that which preserves the Life of the Body VII Christ is the Stay or Staff of the Life of our Souls When Christ Col. 3 3. who is our Life shall appear c. Christ preserveth the Life of our inward Man Because I live ye shall live also VIII Bread is the best of earthly Blessings Isa 55.1 2 hence in Scripture it is sometimes put for all good things VIII Christ is the best and chiefest Blessing that ever God gave to his People he comprehends all other Good He that hath Christ hath every thing 2 Cor. 3.22 All things are yours why so because they had an Interest in Christ Christ was theirs Cant. 5.10 Hence he is called the chiefest among ten thousand IX Bread is of a satisfying Nature hence God saith He will satisfy his Poor with Bread IX Christ received by Faith most sweetly fills and satisfies the Soul of a Believer Joh. 4.14 He that eateth of the Bread of Life and drinketh of the Water of Life shall hunger or thirst no more Such have what they desire X. Bread is made of Seed or Corn which before it riseth or becomes fruitful or yields encrease it is sowed Joh. 12.24 and dies Verily verily I say unto you Except a Corn of Wheat fall to the Ground and die it abideth alone but if it die it bringeth forth much Fruit. X. The Lord Jesus like a Seed of Corn was sown did die that so he might not remain alone in the perfect enjoyment of himself but for great encrease viz. to raise up with him all his Elect he was content when his Hour was come to yield himself up to Death He died and rose again and thereby bringeth forth much Fruit. All that ever were or shall be quickned and raised out of a State of Death by Sin were and shall be quickned by the Death and Resurrection of Christ Such hath been the Fruit of the preaching of Christ crucified that Multitudes of Sinners thereby through the Spirit have been converted to God whence also hath sprung forth a Seed to serve him whom he hath accounted to the Lord for a Generation of all which he will not suffer one Grain to be lost but will raise it up at the last Day A Parallel much like this might be run in respect of the Cup or Spirit of the Wine See Wine Inferences THe Apostle saith That what he received of the Lord Jesus 1 Cor. 11.23 24 25. he delivered to the Saints How the Lord Jesus the same Night in which he was betrayed took Bread and blessed it c. And in like manner took the Cup when he had supped c. From whence we infer That whatsoever we do in the Worship of God we must see we have a Command from God to warrant our Practice and also exactly to do it according to the Pattern he hath left us or Directions he hath given us we must not add to nor diminish from nor alter any thing of the Words of the Institution if we do God will not hold us guiltless II. This rebukes the Papists who deny the People the holy Cup of our Lord and give the Sacrament or holy Ordinance only in one kind when that nothing is more clear than that Jesus Christ gave his Disciples the Cup as well as the Bread Quest Why did Christ institute this holy Ordinance and give it to his Disciples the very Night in which he was betrayed Answ 1. To strengthen their Faith in an Hour of Temptation that was just at the Door and ready to come upon them When is a Cordial more necessary than when the Patient is ready to faint and his Spirits fail Christ saw what a sad Qualm was coming upon his poor Saints and therefore gives them this Soul-reviving Cordial to bear up their Spirits 2. Because the last Words of a dying Friend are mostly kept in mind or Tokens of Love given by him are chiefly born in remembrance Quest Who ought to partake of the holy Eucharist Answ 1. None but such who are true Converts or who sincerely believe in the Lord Jesus Christ for this is an outward Sign of an inward Grace received Those who have not spiritually received Christ by Faith ought not to come to the holy Supper of the Lord. 2. It appertaineth to none but such Converts as are baptized Acts 2.40 41 42. Those that received the Word were baptized and They continued in the Apostles Doctrine and Fellowship in breaking of Bread and Prayer We read of none that received the Lord's Supper but baptized Persons 3. Such who are fallen into any gross and scandalous Evil and under the Suspension or Sentence of the Church ought not to partake of the holy Supper of the Lord until they have repented and given satisfaction to the Church and are received again into Fellowship 4. Those who cannot discern the Body of the Lord broken so as to look unto and behold Jesus Christ crucified for them but eat it as common Bread ought not to come to this Ordinance such amongst others if they come are unworthy Receivers Quest What is required of Persons who come to partake of this holy Ordinance Answ They ought to examine themselves it requires
our Passeover with a sense of and bitter sorrow for our Sins wherein we were captivated XIV It was to be eaten in every Family and each Family to this purpose had a Lamb. XIV Shewing the Unity that ought to be among God's People they being all Fellow-Commoners in and Partakers of the Privileges and Blessings of Christ Every Church and Family of the Faithful yea each particular Soul hath a whole Christ XV. The House was to be prepared XV. To signify how we should prepare our Hearts 1 Cor. 11.28 XVI If the House was too little the Neighbour's House was to be assumed yea the Strangers were to partake if they were circumcised XVI To signify first the superabundant Virtue of Christ's Death for the House may be too little for the Lamb but not the Lamb for the House as also the sweet Communion of the Saints in Love the joyful Vocation also of the Neighbour-Gentiles and their Admission into the Fellowship of the Faith being inwardly circumcised c. XVII They were to eat it with their Loins girded XVII This signifies the girding the Loins of our Minds with Justice Strength and Verity XVIII They were to have their Shooes on XVIII This was to figure out the Preparation of the Gospel of Peace wherewith our Feet should be always shod XIX They were to eat it in haste The original word signifies to haste away as with fear and amazement XIX They that come to Christ must be ready to walk in the way of Salvation with the Staff of true Faith in their hands as Strangers and Pilgrims to make a daily progress towards the Land of everlasting Happiness XX. Lastly In that the Blood of the Lamb was first sprinkled on them XX. It shews that first Christ was made a Sacrifice to God and then a Sacrament to us Guild Type Disparity THe Passeover signified Christ was to come OUr Passeover shews he is come and hath been crucified for us II. The Passeover only fed the Body II. Christ spiritually feeds the Soul III. The Lamb being slain and eaten perished and nothing of it remains III. But Christ tho he was slain and became thereby spiritual Food for our Souls yet he is no whit impaired thereby but liveth and abideth for ever in perfect Bliss and Happiness and remaineth as perpetual Nourishment to his Chosen IV. That was a Type or Shadow IV. Christ is the Antitype and Substance of it Inferences GOd gave special Charge to the Israelites concerning their eating the Passeover He was greatly provoked by the Neglect of it Numb 9.13 But that Man that is clean and is not in a Journey and forbeareth to keep the Passeover even that Man shall be cut off from his People c. What then will become of them who refuse to come to Christ and eat of this spiritual Passeover Also it may stir up such sincere and godly Souls to look about them and cause them to tremble who live in the great Neglect of coming to the holy Supper of our Lord. Surely there is as good Ground and Reason for you to obey the Lord Jesus in this Ordinance as there was for Israel to obey Moses in keeping the Passeover nay I may shew much greater 1. From the consideration of what the one was a Sign of and what the other shews forth and is a Sign of 2. From the consideration of the Excellency of Christ whose Law this is above Moses who received that Law and delivered it to Israel 3. From the Threats that are denounced against those who refuse to hear Christ in whatsoever he shall say to them If the Word spoken by Angels was stedfast c. If they escaped not that refused him that spake on Earth how shall we escape if we turn away from him that speaketh from Heaven And for further Motives consider 1. The strict and positive Injunction of Christ Do this in remembrance of me He that said Do not steal do not commit Adultery Repent believe pray always be holy c. said Do this c. 2. It is a perpetual Ordinance till Christ comes the second time Paul received it from Christ after his coming in Spirit according to his Promise c. And the Primitive Saints continued in it after that time likewise therefore the Coming he spake of must intend his second Coming at the last Day 3. Consider the great Need there is to remember Christ's Death and of those profitable Instructions and Blessings comprehended in this Ordinance 4. Is not the Neglect of a known Duty a great Sin 5. Is not this in effect to set light by Christ and to cast contempt upon his Commands and in effect to say there is no need of them What signifies say some the eating a little Bread and drinking a little Wine Wilt thou take upon thee to teach Christ and exalt thy own Wisdom above his who is the most wise God 6. Consider how faithful and ready the Saints in former Ages were to walk in the Commandments of God and is it not left upon Record to their everlasting Commendation Moses did all things according to the Pattern shewed him in the Mount c. Zachary and Elizabeth walked in all the Commandments of the Lord blameless 7. Dost thou know what spiritual Blessings thou losest by thy Neglect hereof Is not Loss of Communion with Christ a great Loss Psal 119.6 Joh. 14.15 8. Is not universal Obedience a Demonstration of Grace Then shall I not be ashamed when I have respect to all thy Commandments If ye love me keep my Commandments 9. Will not the Thoughts of a wilful Neglect of known and indispensible Duties be bad Death-bed Companions 10. This preacheth the Gospel to the very Sight of your Eyes is it not necessary to make use of all Means God hath ordained for your Establishment in the Truth of the Gospel 11. Will not Omission of known Duties exclude Men and Women the Kingdom of Heaven Read Mat. 25. Is it not for Sins of Omission that Christ will condemn and sentence many Souls to eternal Burnings in the great Day THE Sixth HEAD OF METAPHORS SIMILES And other Borrowed TERMS Mentioned in the SACRED SCRIPTURES Relating to the Holy Angels of GOD AND THE Soul Spirit of Man Wherein the Nature Order Office and Ministration of Angels is opened THe Creatures of God are divided into Invisible and Visible The Invisible are Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asomatoi without Bodies and by them we understand Angels because being in their Nature incorporeal they cannot be seen by humane Eyes The Visible are whatsoever things have existence in the visible World whether simple or mix'd Bodies In what Notions Metaphors are taken from Good and Evil Angels see our Sacred Philology Book 1. p. 101. 1. Angels then in their Natures are Spirits created of God 2. Called Ministers or Angels to shew their Office Take Mr. Ainsworth's Description of Angels Gen. 16.17 Angels so named of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos in
Angels are useful to the Saints We little think what great Good we receive by the Ministration of Angels See Watchers Inferences This should instruct us we should be like Angels in many respects 1. when God commands or calls upon us to do any Service or Duty how ready ought we to be to do it even say with Samuel Here am I speak Lord what thou commandest I will do it 2. It should teach us to be faithful to the Lord as the holy Angels are 3. To be patient under Burthens Reproaches and all the Oppositions we meet with 4. To be serviceable to God and to one another in the Places and Stations wherein God hath set us c. Angels in all they do seek the Glory of God and the Profit and great Good of the Saints let us in this imitate them III. The Face of an Eagle Metaphor Parallel I. An Eagle hath a mighty quick Sight her Eyes behold afar off from the Top of Rocks out of Clouds they are said to behold Fishes swimming in the Sea So strong is the Sight of an Eagle that she can a long time behold the Sun with open and stedfast Eyes I. Angels are quick-sighted they as you hear have Eyes before and behind as if they were all Eye which notes the Excellency of their Sight and Knowledg of things They soar aloft stand before God they are said to behold the Face of God Mat. 18.10 Their Angels always behold the Face of my Father which is in Heaven 2 Sam. 1.23 II. Eagles are swift in their Flight Naturalists tell us no Bird flies more swiftly than the Eagle II. Angels are swift Creatures their Agility Speed and Swiftness is extraordinary moving saith one like Lightning from one end of Heaven to the other compared therefore to a Flame of Fire Heb. 1.7 and said from hence also to have Wings with which they flie Isa 6. Their Quickness or Agility in Motion proceeds from their spiritual Nature which is not subject to Weariness they cannot be hindred by any corporeal Substance they can pass over and through all Impediments And besides this their Agility is much helped forward by their Promptitude and Readiness Propensity and Zeal to dispatch their Errand and Ministry upon which they are employed 'T is not here saith Ayston Timor but Amor addidit alas Their Swiftness is very necessary saith Clark 1. Because of the vast distance between Heaven and Earth betwixt which they often pass and repass 2. Because many of the Saints whose Necessity requires present Relief live far asunder 3. Because the Devils are swift to do Mischief therefore they are swift to defend succour and do us good III. Eagles are fresh and lively always Age and Sickness works not upon them as upon other Birds The Eagle in her Age saith a great Writer is useful Pliny saith they never die with Age nor Sickness but by Hunger her upper Bill groweth so much over the under that she cannot open her Mouth to take in Sustenance and so dies Her Age is said to be renewed by often changing of her Feathers III. Angels never grow old they are always strong and lively they know no Sickness their Service doth not wear them out The Cherubims before the Mercy-Seat which represented the Angels were without Beards to shew their Vigor Vivacity and Youthfulness Men soon decay their Strength and Activity many times on a sudden is gone Sin hath brought this upon us if Man had not sinned he had never decayed but retained an immortal Vivacity Angels sinned not and so retain their first Liveliness Inferences FIrst From hence we may infer that Angels are fit for publick and great Service They have four Faces a Man's a Lion's an Ox's and an Eagle's which shew they have all that is requisite to great Undertakings They have Wisdom to consult to contrive and manage the Affairs of the World prudentially they have the Strength of a Lion to execute they have the Willingness and Faithfulness of the Ox to rejoyce the Heart of the Commander and Patience to undergo the Difficulties of their Work and Usefulness of the Publick they are quick-sighted to discern and prevent the Designs of Enemies and speedily to dispatch much in a little time and that with cheerfulness This is meant by their four Faces which notes their Perfection and Fitness for Service in all Parts of the World in regard of which they are said to have one Face before and another behind and one on each side God sets forth their Serviceableness by these Creatures both rational and irrational they have the Shapes of Men Birds and Beasts Secondly That suitable Persons ought to be employed in publick and great Service God employs Angels in the Government of the World who are wise trusty strong and speedy and you know what Men God calls for in the State Exod. 18.21 viz. Such as fear God Men of Truth hating Covetousness and in the Church 1 Pet. 5. Bishops must not lord it over God's Clergy They are not Lords but Servants they ought not like Princes to dwell in stately Palaces in Pride and Idleness but daily to study and preach God's holy Word and labour in God's Harvest like as an Ox is faithful and laborious to his Owner not instead of Preaching and striving to build up God's House plot and contrive Ways to pull it down and instead of feeding undo and ruin such as are faithful in the Land Thirdly Angels are noble and glorious Creatures and yet disdain not to do Service to them that are far beneath themselves Man at first when in his Glory was but a little lower than the Angels but since he sinned he is degraded and fallen as low as Hell he hath a vile Body a defiled Conscience and a polluted Soul yet the Angels that are stiled Gods Holy Ones Elect Psal 8.5 that are of the Privy-Council of Heaven these blessed Creatures are not ashamed to serve and wait upon us tho we have the scent of the Earth and Hell about us and do often grieve and offend them with our Miscarriages yet they despise us not but cheerfully minister unto us What Pride is it then in Men that have Parts Places Honour Greatness Grace c. not to stoop to those that are their Inferiors They have not more Worth in them than an Angel and Angels condescend to serve us Rom. 12.16 therefore let us not mind high things but condescend to Men of low Estate and not be wise in our own Conceit Fourthly There is one thing more remarkable touching their Faces viz. the Faces were stretched upward so Montanus and others read it They looked up to him that sate upon the Throne which was Christ The Cherubim's Faces Exod. 25.20 21. were towards the Mercy-Seat Fifthly Observe all Creatures depend upon the Lord Jesus Christ These Angels have the Face of Men Lions Oxen Eagles and look up to him If there were nothing in it but this viz. Angels in
destructive and amazing to their Enemies III. They are set out by red speckled and white Horses to note the different Work and Office they are set about whilst they are employed in the Workings of Providence in governing the World 1. Red signifies the Sufferings of the Church together with the Blood and Slaughter or dreadful Judgments that Jesus Christ hath to execute on the World by the Ministration of Angels or a severe Dispensation 2. Speckled shews a mixed State or Dispensation of God's Judgments mixed with Mercy 3. White notes Peace and Prosperity to the Saints and the whole World which will be produced by the Providence of God after the bloody and mixed State of the Church is gone The Soul of Man compared to a Ship Heb. 6.19 Which Hope we have as the Anchor of the Soul c. HEre observe two Doctrines one implied the other expressed Doct. 1. The Soul of a Believer in the Judgment of some Divines is and may fitly be compared to a Ship Doct. 2. Hope that noble and precious Grace of the Spirit is and may fitly be compared to an Anchor Metaphor Parallel A Ship is a rare and curious Piece of Workmanship it shews forth the excellent Wit and Invention of Man THe Soul of a Believer is a very rare and curious Piece of God's Workmanship The Body and Face of a Man doth magnify the Wisdom and Glory of the Creator but what is the Body without the Soul it is but the Cabinet without the Jewel II. A Ship is a very costly thing a little will not build rigg and fit out a Ship to Sea especially if it be designed for a long and profitable Voyage as to the East-Indies or the like II. The Soul of a Believer is a very costly and chargeable thing God hath parted with much Treasure in building 1 Pet. 1.18 or rather rebuilding and fitting of it out to sail through the Ocean of this World to the Haven of eternal Happiness hath parted with his Son with his Spirit his Grace his Gospel c. III. Some Ships are built for noble and eminent Service and are very profitable to the Owners III. The Charge that God hath been at in building and rebuilding the Soul of a Believer is for renowned and eminent Service viz. the Glory of God and everlasting Happiness IV. He that builds and owns a Ship doth usually commit the Care and Charge of her to another who is to sail in her IV. So doth God Almighty commit the Charge and Care of our Souls to us We are employed but as Stewards Deut. 4 9. Prov. 4.23 or Deputy-Owners and must be accountable to God if our Souls are lost V. A gallant Ship that is bound for India or for some noble and eminent Service is richly fraighted hath divers rare Commodities in her c. V. So the Soul of a Believer that it may make a blessed and glorious Voyage is most richly stored and fraighted with the precious Gifts and Graces of God's holy Spirit c. VI. A Ship ought to have a good Bottom or the Danger is very great Whatever she seems to be above Deck tho never so stately and lovely to look upon yet if her Bottom be naught and defective she will never make the Voyage VI. So ought the Soul of a Christian to have a good Foundation If not built upon Christ if not sincere and firm at Heart what Profession he may make tho never so glorious will prove fruitless and vain the Soul is in danger and will for ever unavoidably be lost VII A Ship cannot sail without Wind or Tide VII The Soul of a Believer cannot sail Heavenwards in any Service Duty or Suffering without the sweet Movings and Gales of God's Spirit VIII A Ship ought to have a wise and skilful Pilot. VIII So ought the Soul of a Believer for if it hath not Christ to guide and steer its Course for it it is impossible to escape the Danger of the Sea of Trouble and Temptation IX A Ship needeth often to be repaired being very subject to spring a Leak IX So doth the Soul of a Christian need often to be repaired by Prayer and Repentance or else it will fall under sad and fearful Decays Heb. 2.1 The Soul is like pared to a leaking Vessel X. A Ship is tossed upon the rough and tempestuous Waves and has its Ups and Downs and seldom hath rest or quiet till she has made the Voyage X. Thus 't is with the Soul it is often tossed upon the boysterous and tempestuous Seas of Temptation sometimes transported up to Heaven Psal 107. v. 23 to 28. and then by and by down again to the Depths and all the Billows of God's Wrath seem to run over it XI A Ship is in danger of being lost and that many ways viz. by Rocks by Sands by the raging Waves and by springing of a Leak c. XI The Soul also is in great danger Never was Ship in more eminent hazard than the Soul of a Christian and that many ways Zech. 4.7 viz. by the Rocks and Mountains of great Opposition the Sands of Despair and raging Waves of Persecution besides the Leaks occasioned by indwelling Sin c. XII A Ship hath a Compass by which she is steered from place to place without which no Man can or dares go to Sea XII So likewise the Soul must have a Compass unto which we are with care and diligence to look and to be well-skilled in all the Points thereof viz. the Word and Spirit of God 2 Pet. 2.19 XIII A Ship is exposed to great Danger of being robbed by Pirates of all her Treasure XIII So is the Soul of a Believer by that cursed Pirate Satan who sometimes transforms himself into an Angel of Light and to trapan the Soul 2 Cor. 11.15 puts out false Colours pretends himself a Friend when his whole Design is Blood and Slaughter and treacherously to ruin and spoil the Soul 1 Pet. 2 1â— The Flesh is another secret Sea-Thief and the World yea and Sin is as arch a Pirat as any XIV A Ship often meets with sudden Storms and a good Mariner doth not only look for them but also provide and prepare for them XIV So must the Soul expect to meet with a dreadful Tempest or Hurricane The Winds will rise and a Storm will come upon the Ship where Christ is David was aware of these Dangers Psal 55.8 and saw how to prevent and escape sinking XV. 'T is a rare thing to see a Ship sail along before a fresh and prosperous Gale XV. 'T is a rare and lovely thing to see a Soul carried swiftly along in the Work and Service of God being under the powerful Influences a fresh and prosperous Gale or Wind of the Spirit XVI A Ship is sometimes becalmed XVI So alas it is too often with the Soul of a poor Christian XVII 'T is a Wonder to see a Ship to live in a
tempestuous and boysterous Sea XVII 'T is a Wonder of Mercy to see how the Soul of a Saint should live be preserved and abide with its Head above Water in such a disquiet and tempestuous World as this is XVIII Some Ships suffer Shipwrack are lost and sink down to the bottom XVIII So doth the Soul of many a Professor that sets out with much seeming Hopes of Heaven suffer spiritual Shipwrack and sink down to Hell 1 Tim. 1.19 XIX A Ship must be well look'd to and kept very clean within and without or she will not sail with any speed XIX So must the Soul be washed and kept exceeding clean within as well as without or it will go but slowly or heavily towards the Haven of future Happiness the Mire and Clay or Scum and Filth of this World is so apt to obstruct its way as it passes Heaven-ward XX. A Ship hath its Anchor and if in the midst of a Storm it be rightly cast and takes good hold the Ship is safe XX. The Soul hath its Anchor Hope Which Hope we have as the Anchor of the Soul both sure and stedfast Heb. 6.19 This Anchor being rightly cast upwards within the Vail in the midst of the greatest Danger the Soul is safe Metaphor Disparity A Ship is a lifeless thing built of Timber c. by Man THe Soul of Man is a Spirit created by the Almighty Zech. 12.1 He hath formed the Spirit of Man within him II. A Ship is a thing visible to corporeal Eyes II. The Soul of Man is an invisible Substance i. e. it cannot be seen with fleshly Eyes III. A Ship may utterly be destroyed nay and cannot continue long III. The Soul of Man cannot lose its Being that will live when the Body is dead either in Joy or Misery it can never be destroyed so as to die Mat. 10.28 and lose its being or suffer annihilation IV. A Man that has a Ship may lose it yet may not be undone he may have his Loss repaired and may get another Ship better than the former IV. That Man that loses his Soul is undone for ever No Man hath more than one Soul and he can have no more that being cast away he is eternally ruined there is no reparation for him no making up his Loss V. A Ship tho it hath never so good a Pilot may miscarry and be cast away such Winds and Storms may arise or by means of unknown Rocks Sands and Shoals it may hit upon V. The Soul of a Believer that hath Christ for its Pilot cannot miscarry the Sea and Winds obey him he makes the Storm a Calm so that the proud Waves are still he will carry it through all the Dangers it meets with Psal 107.28 29 30. and bring it to its desired Haven Inferences IS the Soul fitly compared to a Ship that passeth through the troublesom Ocean or tempestuous Seas Then this shews us that the Life of a Christian is attended with many Difficulties and eminent Dangers and that we must expect to meet with sudden Storms in our passage to our eternal Port. Every Believer must resolve to sail through the Straits Mouth and expect to meet with those cursed Algerines those mortal Enemies of Christians I mean the Spirits of Darkness if ever he would arrive at the Holy-Land II. Let it be the Care and Endeavour of every Man and Woman to set out in this Voyage for Eternity whilst the Wind of the Spirit blows My Spirit saith God shall not always strive with Man III. Caution And let each Man from hence take heed of his Soul this Spiritual Ship lest it be lost He is but entrusted with it and must give an account to the great Owner Besides the Soul is of very great Worth far beyond all the Ships that sail on the Ocean nay what Value may be compared to the Soul of Man the Excellency of which we shall briefly hint here to caution all to take heed 1. It is capable of Divine Meditation and Contemplation by which means we come to know there is a God For the invisible things of Him Rom. 1.20 from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and Godhead c. I am fearfully and wonderfully made marvellous are thy Works Psal 139.14 and that my Soul knoweth right well By prying into the Nature and Glory of the Work the Soul findeth out the Being Nature and Glory of the Workman 2. 'T is capable of Divine Inspiration But there is a Spirit in Man Job 32.8 and the Inspiration of the Almighty giveth him Vnderstanding Also of Comfort and Delight and that when Multitudes of Thoughts are or would be disturbing the Mind 3. 'T is capable of Divine Impression to receive the Image of God Psal 94 1â— as it is rebuilt in Christ Jesus 4. 'T is capable of Divine Union and Communion with God 5. Nothing save God himself can satisfy it The Heathen by this found out the Excellency of the Soul 6. The Soul must needs be excellent if we consider the Excellency of the Body which is but the House or Tabernacle for the Soul If the Cabinet be of so great a value and so curiously wrought then of what transcendent Value must the Jewel be 7. The Price paid for it was no less than the precious Blood of Christ Psal 49.8 9. the Redemption of the Soul is therefore precious its Value and Excellency from hence is beyond comparison 8. The Robes it weareth are a Demonstration of its great Worth and Excellency O what Cost and Charge is God at to speak with a holy Reverence in cloathing and adorning of it He puts on Robes of Righteousness and Garments of Salvation and adorns it with the Ornaments of Grace and Divine Vertue 9. From the Charge given us to look to it and keep it Only take heed to Deut. 4.9 and keep thy Soul diligently 10. From Satan's hunting after it to destroy it 11. That 't is exceeding excellent appears in that the Martyrs parted with all rather than they would wrong defile and lose it for ever 12. It is more worth than all the World Mat. 16.26 What shall it profit a Man to gain the whole World and lose his own Soul 13. 'T is immortal it cannot die nor be annihilated Mat 10.28 Fear not them that kill the Body but cannot kill the Soul The Soul of Man compared to a Candle Prov. 20.27 The Spirit of Man is the Candle of the Lord. Metaphor Parallel A Candle is made to give Light unto Men in the Night THe Spirit of Man is formed by the Lord to give Light unto him whilst he lives in the Night of this World II. A Candle must be lighted or receive Light from some other Light or it will light no Man II. The Spirit of Man receives its Light from God who is called Light There is a Spirit
Iron 1 Tim. 4.2 VII A great and faithful Witness who hath perfect Knowledg of things and will not be bribed who can and will as it is believed and found by experience speak fully to a Cause tho it be to the utter Shame and Ruin of all guilty Persons is many times grievously abused by malicious Men who hate that their abominable Deeds should be brought to Light or laid at their Doors nay not only so but some have been stifled strangled and traiterously murdered as the ever renowned Sir Edmond-Bury Godfrey was by bloody Papists the 12th of October 1678. whom they knew could witness many things against them to detect their cursed and never to be forgotten Hellish Plot. VIII It is a very great Wickedness to lay violent hands or treacherously to abuse and stifle the King 's faithful Witnesses especially when called to give in their Evidence in Matters of great Moment wherein the Honour and Sovereignty of the King is greatly concerned VIII So it is a great and horrible Wickedness for any Soul or Sinner to go about to stop the Mouth of or treacherously to abuse poor Conscience who is the great Witness of the King of Heaven and Earth in this lower Court and that in Matters wherein his Honour and glorious Right and Sovereignty is much concerned nay not only his Witness but Judg to sit upon the Bench to hear and determine all Causes if rightly informed according to the great Law-Book of the Gospel and to pass Sentence of Life and Death or to acquit and discharge IX A Witness is required to speak the Truth when he comes before a Court of Judicature the whole Truth and nothing but the Truth and he that is a true Witness will do it And hereby many times most horrid Evils are brought to light and publickly detected yea secret things are discovered that the guilty Person thought would never have been known which makes him ashamed and confounded for ever IX So Conscience in the Day of Judgment will speak the Truth the whole Truth and nothing but the Truth Tho now oft-times he is blinded and at a great Loss for want of Light or by being mis-guided he gives in false Testimony and quits the guilty and condemns the innocent but in that day it will recover such perfect Light and Knowledg that it will decide the Cause clearly the right way and will by this means bring to light all the hidden things of Darkness 1 Cor. 4 5. even all those cursed Abominations of the Heart all secret things that it and God Almighty were only privy to and will lay open all the horrid Evils that have been done in the dark Then Men shall be forced to confess their secret Adulteries Murthers Treacheries Theft Self-Revenge together with all their bloody and black Combinations ConspiracieS and Hellish Plots carried on in secret Cabals managed by ungodly Papists or others notwithstanding all their Oaths of Secrecy Conscience if it comes not to light before will in that day lay all open before the Eyes of Men and Angels to the Shame and eternal Confusion of all ungodly Ones X. A just and impartial Witness that clearly and very fully giveth in Testimony against a Person in a fair Trial finally stops his own Mouth and the Mouths of all others and leaves the Cause clear for the Judg to pass Sentence against him X. So the Consciences of wicked Men in the great Day will give in such clear and full Evidence against them touching all the Evils they shall then be charged with by the just Judg of Heaven and Earth that all Flesh shall for ever be silenced and God shall be clear when he judgeth Rom. 2.15 16. Which shew the Works of the Law written in their Hearts their Consciences also bearing Witness and their Thoughts in the mean while accusing or else excusing one another in that Day when God shall judg the Secrets of all Men by Jesus Christ according to my Gospel And hereby all the Mouths of Unbelievers will be stopp'd and they all be found guilty before Christ Inferences THese things being considered it may stir up all Persons to take heed how they carry it at home and abroad when they go out and when they come in when they lie down or rise up because Conscience observes all that is said or done nay is privy to all the thoughts of our Hearts and one day will witness for us or against us II. Let Christians whatever they do labour to keep a good Conscience A good Conscience is better than a good Name it is better than a good Trade 't is better than a good Estate And for further Motives to this needful Duty 1 Consider Conscience keeps a Register of all thy Thoughts Words and Actions what you forget and is quite gone out of your Memories is set down in the Book of Conscience 2. Consider Conscience is a Witness an impartial Witness an Accuser of Evil and tho he lies still a great while he will rouse up at last and with his cruel Charges and Accusations accuse the Soul as in the Case of Joseph's Brethren And they said one to another Gen. 42.21 Verily we are guilty concerning our Brother in that we saw the Anguish of his Soul when he besought us and we would not hear therefore is this Distress come upon us 3. Conscience is not only a Witness but a Judg and hath power to condemn the wicked and the guilty Soul it sits upon the Throne as God's Attorney-General to award Life or Death as the States and Conditons of Men are If thy Heart condemn the 1 Joh 3.20 21. God is greater c. 4. Conscience doth often the Work and Office of a Tormentor wo to them that fall into his enraged hands here but much more sad will it be with them whom he shall torment in Hell 'T is he that is the gnawing Worm that never dies Mark 9.44 where the Fire shall never be quenched But 5. There is no bearing in this World the Pain and Torment of an accusing Conscience Tiberius the Emperor was so followed with Grief and Horror by his own Conscience that he confessed in the Senate-House he suffered Death daily and Charles the Ninth of France that Monster of Mortals after the dreadful Massacre could never endure to be awaked in the Night without Musick such was the dreadful Anguish and Horror he found in his own Conscience Francis Spira also may be here recited among the rest whose Conscience terrified him at that rate that the Account of his fearful Case is left to Posterity It was Conscience that put Judas into such an Amaze and forced him to hang himself after he had betrayed our Blessed Saviour And many other Examples both ancient and modern we meet with both of Men and Women that have destroyed themselves as not being able to bear the cruel Torments of an accusing Conscience and others from hence have confessed their Guilt and so
the Lord Ezek. 15.6 As the Vine-Tree that is amongst the Trees of the Forrest which I have given to the Fire to be consumed so will I give the Inhabitants of Jerusalem I will set my Face against them they shall go out of one Fire and another Fire shall consume them And ye shall know that I am the Lord c. The Church compared to a Dove Cant. 2.14 O my Dove that art in the Clifts of the Rock c. Psal 74.19 O deliver not the Soul of thy Turtle-Dove unto the Multitude c. THat is thy Church and People who worship none but Thee as the Turtle-Dove that never entertains Conjunction with another and who in their Affliction like a Dove express their Grief in Sighs and solitary Groans to thee and which is unarmed weak simple and meek like the Turtle-Dove which is esteemed the least among the Species of Doves as Aristotle says The Chaldee renders it The Soul of such as learn thy Law that Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Turtle-Dove being of some affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law Christ calls his Church a Dove by which Metaphor saith Glassius its Simplicity Chastity c. is denoted Doct. That the Spouse of Christ or a gracious Soul is or may fitly be compared unto a Dove Metaphor Parallel A Dove is a meek and harmless Creature Be ye innocent as Doves THe Saints of God are injurious to none they seek the hurt of no Man they are and ought to be harmless Phil. 2.15 the Children of God in the midst of a crooked and perverse Generation II. The Dove makes her Nest in the Rock Cant. 4.14 her Safety and Place of Abode is in the Clifts of the Rock II. The Saints make their Abode in the Rock Christ they build only in him Exod. 3◠22 and upon him and indeed in the Clifts of this Rock they rest viz. in the Wounds Piercings Dyings and Crucifyings of the Lord Jesus Christ III. The Dove is a Creature that feeds not upon Carrion as Eagles Ravens and other Fowls do but only upon pure Grain III. Gracious Souls or sincere Christians do not feed upon the sensual Pleasures and carnal Delights of this World as the Ungodly do Psal 119.104 128. nor will they feed upon or receive in the detestable Carrion of Mens Traditions they hate Idolatry false Worship and every evil Way and only feed and live upon the pure Grain of God's holy Word IV. The Dove is a Creature much molested by all Birds of Prey IV. The Saints of God are persecuted and molested by all the Sons of Belial they are chased like a Dove or Partridge upon the Mountains 1 Sam. 26.20 V. The Dove hath no other Defence when molested but by Flight V. The Godly have no other way when molested by Satan and wicked Men but to flie to God At what time I am afraid I will trust in thee Psal 56.3 VI. The Dove thinks not her self secure till she be got into the Rock VI. The sincere Christian looks not upon himself as secure until he is got into Christ Prov. 18.10 The Name of the Lord is a Strong-Tower the Righteous run into it and are safe They like Noah's Dove flie to the Ark. VII The Dove is a Creature very chast and true to its Mate VII The sincere Christian and Spouse of Christ is very chast to the Lord Jesus will own no other Head or Husband they defy the Pope that First-born of Satan and all others who pretend to Headship and Ecclesiastical Jurisdiction over their Consciences VIII The Dove hath a lovely Eye and 't is always fix'd upon her Mate VIII The Saints of God have a single and lovely Eye in Christ's Sight they strive to be like the Dove resisting Pride Lust and Wantonness and to be adorned with Meekness and Modesty having always their Eyes upon Jesus Christ not daring to lift up their Eyes to other Lovers Isa 8.17 Psal 25.15 but by holy Intention wait upon him alone in all their Devotion IX The Dove loves to accompany with Doves they will gather together by great Numbers if they can IX God's Children love Communion and Fellowship one with another that they may mutually be comforted and edified in the Faith They flie like a Cloud Isa 60.8 and as Doves to their Windows that is to the House or Church of God X. The Dove mourns when she hath lost the sight of her Mate X. A gracious Soul mourns when it hath lost the Sight of Jesus Christ Isa 38.11 14. Ezek. 7.16 Thou hiddest thy Face and I was troubled saith David I did mourn as a Dove saith Hezekiah mine Eyes fail with looking up I shall not see the Lord in the Land of the Living They shall be on the Mountains like Doves in the Vallies every one mourning for his own Iniquity XI The Dove is a very fruitful Creature having Young almost every month in the Year XI The Church is also very fruitful to Christ 1. In respect of bringing forth Children Psal 87. This and that Man it shall be said was born in her 2. In respect of bringing forth the Fruits of the Spirit and good Works XII Doves love to be by the Rivers of Water XII Christians or gracious Souls love to be by the sweet Streams of living Water Psal 23.3 4. by that River that makes glad the City of God they love to drink of the Promises and Consolations of the Spirit XIII Doves have Feathers of divers colours Psal 68.13 and 't is observed when the Sun shines their Beauty appears most as if their Wings were covered with Silver and their Feathers with yellow Gold XIII The Saints are gloriously adorned with the Righteousness of Christ and with the Gifts and Graces of the Spirit and when the Sun of Righteousness shines Psal 45. and sends forth his splendent Beams and Rays upon them then their Graces appear and shine most glorious XIV The Dove was appointed by the Lord under the Law for a Sacrifice and no other Bird or Fowl of Heaven but the Dove And hence you read in the Gospel that there were those that sold Doves in the Temple Mat. 21.12 which was as it is thought to accommodate such as came to offer Sacrifice XIV The Godly are required to offer up themselves both Body and Soul as an acceptable Sacrifice unto God Rom. 12.1 and many of them have been commanded and readily have yielded themselves up to God in a way of suffering for Christ's sake Prov. 15.8 and none but those who are God's own sincere Children are accepted in offering up themselves either in a way of doing or suffering XV. The Dove is said to be silly and without Heart Hos 7 11. wants Courage c. XV. The Saints of God are of themselves in many things silly and foolish wanting that Heart Courage and Magnanimity of Spirit to stand up for God his
with the Kisses of his Mouth Cant. 1.1 for his Love is better than Wine V. A Virgin espoused is a Man's Wife V. So is the Church the Wife of Christ The Church compared to a Wife Isa 54.5 Thy Maker is thy Husband Rev. 21.9 I will shew thee the Bride the Lamb's Wife BY the Metaphor Espousals which is the most pleasant Metaphor of all the spiritual Union between Christ and the Church is expressed Hos 2.19 20. From the Names of Husband and Wife Metaphors also are taken Isa 54.5 where God calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Husband of the Church and hence Zion is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beulah that is married Isa 62.4 5. Note The Church of Christ is the Wife of Christ Metaphor Parallel A Wife is one who hath made a solemn Contract with and is married to an Husband SO the Church and every true Christian Rom. 7.15 hath made a solemn Contract or Covenant with and is married to the Lord Jesus II. A Woman that entreth into a Marriage-Relation with an Husband gives her self wholly to him The Husband gives himself to her and she by way of Return gives her self unto him they consent to take each other II. So a gracious Soul in this spiritual Marriage gives it self to Christ and Christ gives himself to the Soul I will be thine saith Christ to love thee thine to save thee thine to crown thee and make thee happy I with all my Riches and rich Treasure of Grace and Glory will be fully thine and for ever thine And on the other hand the Soul by way of Return gives it self unto Christ I will be thine saith every sincere Convert I will be for thee and not for another Hence 't is said They gave themselves to the Lord 2 Cor. 8.5 Blessed Jesus saith the Soul such as I am and have I give to thee I am a poor sorry Piece infinitely unworthy to wash the Feet of the Servants of my Lord O how undeserving then of thy Acceptation my best is too bad my all is too little for thee But since it is thy Pleasure to accept of such a Gift I do with my whole Soul give my Self my Strength my Time my Talents and all I have am or can do for the Glory of thy holy Name III. A faithful Wife in marrying her self to one Husband renounceth all other Men and keeps her self chast and faithful to him III. So all true Christians renounce Sin Self and the Law in point of Justification and all Lovers whatsoever and keep themselves chast and faithful to Christ Wherefore Brethren Rom. 7.15 ye also are become dead to the Law by the Body of Christ that ye should be married to another even to him who is risen from the Dead that we should bring forth Fruit unto God IV. The Wife obeyeth and reverenceth her Husband as Sarah who called her Husband Lord. IV. So the Church obeys and reverences the Lord Jesus Christ and owns him to be her Lord. V. A faithful Wife strives to please her Husband 1 Cor. 7.34 But she that is married careth how she may please her Husband V. So the Church and each true Christian strives to please the Lord Jesus That ye may walk worthy of the Lord in all well-pleasing Col 1.10 being fruitful in every good Work c. VI. A Wife by marrying an Husband is interested into his Estate and hath a legal Right to what is his VI. So the Soul by marrying of Christ is interested into all Christ's Riches he hath a sure a new Covenant-Right to whatsoever Christ hath the Riches both of Grace and Glory are become his hereby VII A Wife by marrying an Husband is brought into a near Union and Communion with him They are no more twain Mat. 19 6. but one Flesh VII So the Church and each true Christian by entring into a Marriage Relation with the Lord Jâ—sus is brought into a very near Union and Conjunction with him For this cause shall a Man leave Father and Mother 1 Cor. 6.17 Eph. 5.31 and shall join unto his Wife and they two shall be one Flesh This is a great Mystery but I speak concerning Christ and the Church Hence the Apostle saith He that is joined to the Lord is one Spirit This is a most blessed Union a full Union a lasting Union 1. a full Union The whole Person of Christ is joined to the whole Person of a Believer and the whole Person of a Believer is joined to the whole Person of Christ Not only Christ's Human Nature is joined to a Believer but his Divine Nature also and so not only the Body of a Believer is joined to Christ but his Soul is joined also This may administer much Consolation to dying Saints The Body as well as the Soul is the Lord's and therefore shall not be lost he will raise it up at the last Day Joh. 6.39 From hence Christ sympathizeth with his People he feels and is sensible of all their Sorrows he looks upon their Sufferings as his Sufferings I was hungry and ye gave me no Meat Mat. 25.35 36. Isa 63.9 I was thirsty and ye gave me no Drink naked and ye cloathed me not sick and in Prison and ye visited me not In all their Afflictions he was afflicted VIII A Wife by Marriage-Relation is taken up with much sweet Peace Joy and Complacency in that Estate her Husband is better to her than ten Sons as Elkanah said to Hannah 'T is a Relation made up of Love and Delight VIII The Church and every true Believer by being espoused and married to Christ the Lord Jesus hath a near a dear a strong and most intimate Affection towards him A Saint is filled with most sweet Peace Joy and Delight and takes most precious Complacency in Christ He is more than Father Mother Sons or Daughters Psal 45. Cant. 5.10 Psal 73.25 He is fairer than the Sons of Men the chiefest of ten thousand Whom have I in Heaven but thee and there is none on Earth that I desire besides thee Thou hast ravished my Heart saith Christ my Sister my Spouse How fair and pleasant art thou O Love for Delights Zeph. 3.17 turn away thine Eyes for they have overcome me He shall rest in his Love And on the other hand what saith the Spouse the Wife of Christ Cant. 5. ult I sate down under his Shadow with great Delight and his Fruit was sweet unto my Taste He is altogether lovely Stay me with Flagons comfort me with Apples for I am sick of Love The Saints saith one are called Christ's Spouse because of the unparallel'd Love that is between them and saith another Christ calls himself our Bridegroom that he might insinuate the Greatness of his Love which decays not with Time and he calls us his Spouse not his Wife noting that our Love to him should be always new always lively and vigorous IX A
their Pasture X. Cant. 1 7 So the Saints and Church of God have a blessed Resting-place in the Time of the greatest Heat Temptation Affliction and Persecution or whatsoever may cause Disquiet and grieve them in the midst of which saith Mr. Ainsworth Christ giveth sweet Repose unto his Sheep they have Peace in Him tho Tribulation in the World Joh. 16.33 Isa 47.10 Psal 57.1 Isa 33.2 They shall not hunger nor thirst neither shall the Heat nor Sun smite them c. Vnder the Shadow of thy Wings will I make my Refuge until these Calamities be over-past Hence Christ is said to be as the Shadow of a great Rock in a weary Land XI Sheep have many Enemies as Lions Wolves Bears Dogs Foxes and the like and all their Safety stands only in the Care of their Shepherd otherwise these cruel Beasts besides Men who kill many in a Night would soon tear them to pieces XI So God's poor Flock have many strong and cruel Adversaries who would soon tear them in pieces and utterly destroy them were it not for the precious Love and Care of Jesus Christ Rom. 8.36 We are killed all the day long and accounted as Sheep for the Slaughter Zech. 11.4 hence called the Flock of Slaughter XII A Flock of Sheep love to feed and lie down together it is a difficult thing to scatter and divide them If they are frighted by an Enemy or pursued by Dogs Foxes or Wolves and should be separated they would soon get together again XII So the Saints of God do greatly love to assemble together Mal. 3.16 They that feared the Lord spake often one to another c. They that fear thee saith David Psal 119.74 will be glad when they see me because I have hoped in thy Word It is a hard thing to divide Christ's choice Sheep their Hearts are knit one to another as Jonathan's was to David's And if wicked Men like Dogs and Wolves do endeavour to scatter them by Persecution they will soon get together again as is signified Acts 4.23 And being let go they went to their own Company c. XIII A Flock of Sheep are subject to take Soil and Filth and therefore have need of washing XIII So the Godly and Faithful in Christ Jesus are very subject as they are in themselves to contract much Guilt and Pollution Sin being of a defiling Nature and therefore it is they are washed by their Shepherd If I wash thee not Joh. 13. thou hast no part in me The believing Corinthians are said to be washed they were before very unclean and filthy Such were some of you but ye are washed 1 Cor. 6.11 but ye are sanctified but ye are justified in the Name of our Lord Jesus and by the Spirit of our God who hath loved us and washed us from our Sins in his own Blood Rev. 1.5 XIV Sheep will live where other Beasts cannot they will live upon very hard and barren Commons where the Grass is exceeding short and yet seem very well contented XIV So the sincere and truly gracious Soul can live by Faith in a Time of Want and Scarcity when the Hopes of other Men die and pine away And tho the World frown upon them and they cannot see which way by an Eye of Sense they should subsist yet they make a good Shift to live upon the Providence of God who careth for them and are very contented and satisfied with such Pasture that God is pleased to put them into Altho the Fig-Tree shall not blossom Hab. 3.17 18. neither shall Fruit be on the Vine the Labour of the Olive shall fail and the Fields shall yield no Meat the Flocks shall be cut off from the Fold and there shall be no Herd in the Stall Yet will I rejoyce in the Lord and joy in the God of my Salvation XV. There are oftentimes in a Flock of Sheep some Goats XV. So in the Church of Christ are some evil and corrupt Members Mat. 13.47 or such who are none of Christ's Sheep Hypocrites such as are unsound at Heart who are also called Goats XVI Sheep are very fruitful they multiply in a little Time exceedingly tho many are killed by Butchers XVI So the Church of God is fruitful Acts 12.40 41. from a few they have often encreased to a great Multitude Nay tho they have been many of them slaughtered by the persecuting Butchers of Babylon yet they have rather multiplied the more from whence that Maxim grew The Blood of the Martyrs is the Seed of the Church VII In a Flock of Sheep are likely some fat and strong and some lean Ones and the strong are sometimes observed to run upon and abuse the weak being grown very wanton these sometimes leap over the Fold and the Shepherd hath much trouble with them XVII So amongst the Flock of Christ are some fat and rich Saints and some poor and lean Ones who do not thrive you may take it both in a temporal and spiritual Sence There are also some whom God rebukes and threatens who are grown so head-strong that they are waxed wanton and haughty that they oppress and abuse the Poor and these God saith he will destroy Ezek 34.16 they being grown fat like Jeshurun kick against the Lord and will not live in subjection to his Church nor abide in the Fold XVIII Sheep are sometimes separated from the Goats for some special occasion known to the Shepherd XVIII So the Sheep of Christ in the last Day shall be separated from the Goats Mat. 25.32 33. by the Lord Jesus Before him shall be gathered all Nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats and he shall set the Sheep on his Right-hand and the Goats on his Left Metaphor Disparity SHeep may be lost and torn in pieces and utterly destroyed by Lions Bears c. BUt none of Christ's Sheep can be lost nor perish Mat. 10.28 Joh. 10.27 28. tho the Enemy may kill or destroy their Bodies yet they cannot destroy their Souls My Sheep hear my Voice and I know them and they follow me and I give them eternal Life and they shall never perish neither shall any pluck them out of my hand My Father that gave them me is greater than all and none is able to pluck them out of my Father's hand Touching other Properties and Things relating to Christ's Sheep see the Metaphor Christ the good Shepherd The Church compared to a House 1 Tim. 3.15 But if I tarry long that thou mayest know how thou oughtest to behave thy self in the House of God which is the Church of the Living God c. Heb. 3.6 But Christ over his own House whose House are we c. THe Church of Christ is compared to an House the great God whose Throne is above hath also a Dwelling-place here below Metaphor Parallel See Vartue's Parallels p. 400. A House
thee Isa 41.14 c. Why should Worms seek to destroy one another 6. Lastly What cause is there these things considered to admire that the glorious God of Heaven and Earth should be mindful of a Worm Job 7.17 nay to set his Heart upon him and give his Son to die for him and to take such a poor and contemptible thing as Man into Union and Communion with himself Man compared to a Flower Job 14. He cometh up like a Flower and is cut down Isa 40.6 All Flesh is Grass and all the Goodness thereof as the Flower of the Field A Man in his best Estate and in every Estate is altogether Vanity Caryl so he is in his best Days and in all his Days but a Flower or may be compared to a Flower Metaphor Parallel A Flower hath a Root from whence it grows and springs up SO all Men have one common Root from whence they spring up viz. the first Adam II. A Flower springs up out of the Earth suddenly and at first is but a tender Bud fresh and flourishing II. So Man springs up like a Flower and at first is like a tender Bud fresh and flourishing III. A Flower hath but a little time of continuance tho some abide longer than others yet most Flowers last not long III. So Man that is born of a Woman is but of few Days Job 14.1 his Time is but short upon the Earth tho some continue longer than others yet generally their Days on the Earth are but few in a comparative Sence IV. There are divers Sorts of Flowers some fair to look upon very lovely to the Eye but of an ill Savour IV. So there are divers Sorts of Men and Women some very fair and amiable to the outward Sight but of an ill and stinking Savour in their Lives and Conversations in the Nostrils of God and all good Men having no Grace and are besides of a perverse and crooked Nature V. There are some other Flowers that are not beautiful to the Sight whose Nature and Virtue is most excellent V. So there are some Men and Women who tho they are not lovely and beautiful to carnal Eyes yet are of most sweet and gracious Dispositions and whose Worth and Excellency is exceeding great Psal 45. VI. Great Care is taken of some choice and rare Flowers they are prized at a high rate by such as own them and know their Worth VI. So the Saints who are choice Flowers in God's Esteem are greatly cared for He esteems them above what Men esteem of their choicest Flowers they are his Jewels and prized by him as his chiefest Treasure of them he hath said the World was not worthy Heb. 11. VII Some Flowers greatly magnify the Wisdom of their Creator there being many great Rarities to be seen in them VII So the Wisdom of God appears in the Creation of Man He is a curious Piece of God's Workmanship in his first Make in respect of his Body but more especially touching his Soul But the greatest Rarity that appears in this Flower shines forth in his second Creation in his being new made or transplanted into Christ Jesus whereby he is adorned with all those most transcendent and incomparable Gifts and Graces of the Holy Spirit VIII The rarest Flowers grow in Gardens what is a Field-Flower to some of these VIII So the best and most choice spiritual Flowers grow in God's Garden the Church What are those sinful Ones who grow in the Field of the World to some of these IX A Flower is most beautiful when it is fully ripe IX So Christ's choice Flowers his precious Saints are most lovely and amiable when they are fully ripe for Heaven X. The Owner of Flowers knows the best Time to crop them and who shall be offended at him when he takes to himself this or that Flower out of his Garden He may do what he pleaseth with his own X. So God knows the best Time to crop off or take away by Death this and that precious Flower Sometimes he cuts them down before others think they are half ripe but God knows better than we He never pulls nor takes any of his Saints unto himself till he seeth they are fit to die And who shall be offended at him in what he doth tho he take such out of the Garden that we would fain have grow still there because they are such a sweet Ornament to it but may not God do what he pleaseth with his own XI Some Flowers are gone on a sudden Naturalists tell us of a Flower that lasteth but one Day and I have read of others that fade in the very Budding XI So some die as soon almost as they are born they are taken away and fade in the very Bud. Also some Christians God crops off and receives to himself as soon as they are born again they come up and are presently cut down c. XII Some Flowers have Seed in them which if sown will produce a Flower again the next Spring XII So Man tho he wither away and die yet his Body is laid but like a Seed in the Earth at Spring viz. in the Resurrection-day he shall arise again Every Seed shall have his own Body it shall not be another but the same Body shall arise from the Dead My dead Body shall arise c. 1 Cor. 15.38 Isa 26.19 Act. 24.5 There shall be a Resurrection both of the Just and Vnjust Inferences WHat a fading thing is Man Let every one from hence learn to make ready to die Happy are they who are fit and prepared for it for Man in his Beauty and chief Flourishing is near unto withering 2. How fading and transient is all our Glory 3. What Fools are Mortals to value themselves so high 4. How vain a thing is it also to set our Hearts inordinately upon our dearest Friends There is mention made of the coming up of this Flower and of its cutting down but nothing of its growing Alas its standing is so small a time it is not taken notice of we are born to die and we die as soon as we are born Saints compared to Babes 11 Pet. 2.1 2. As new-born Babes desire the sincere Milk of the Word that ye may grow thereby Simile Parallel A Babe is begotten Abraham begat Isaac Hearken to thy Father that begat thee A Babe in Christ is begotten by the Word and Spirit of God Jam. 1.18 Of his own Will begat he us by the Word of Truth not of corruptible Seed but of incorruptible by the Word of God that liveth and abideth for ever II. A Babe hath not only a Father but also a Mother II. A Saint hath not only God for his Father but the Church for his Mother Jerusalem that is above Gal. 4.26 is the Mother of us all III. A Babe partakes of the same Nature of its Parents That which is born of the Flesh John 3.6 is Flesh III. A Babe
to abide for many Years and then to be put to the greatest Tortures that Mortals can devise where he should suffer a long Time together always dying and yet cannot die and that on a sudden one should come to him with the joyful News of a full and perfect Deliverance would not this be the welcomest News that ever he heard Sinners may not the Tidings you hear cause your Hearts to leap in you for Joy Tho you have undone your selves by your wicked Works yet God hath devised a way to deliver and save you for ever Quest How by what means and by whom may some poor ignorant Soul say is Deliverance brought about Answ Deliverance out of this Bondage-State is by Jesus Christ only by him neither is there Salvation by any other If the Son therefore make you free Acts 4.12 Joh 8.36 ye shall be free indeed But further to answer the Question I say the Liberty is 1. By a great Ransom 2. By a Conquest 1. There was no other Way found out to bring Sinners out of this their miserable Condition but a great Sum must be laid down Ye are bought with a Price 1 Cor. 6.20 1 Pet. 1.18 But know this We are not redeemed with corruptible things as Silver and Gold c. All the Gold and Silver in the World and all the Riches thereof were there Ten Thousand Worlds more could not redeem one Soul out of this State of Bondage and Slavery to Sin and Satan The Redemption of the Soul is precious Psal 49.8 Mic. 6.7 and ceaseth for ever Nay if a Man should offer up his Son or Daughter the Fruit of his Body for the Sin of his Soul it would be utterly rejected Nothing could redeem us but the Price of Blood and that too the precious Blood of Jesus Christ 1 Pet. 1.19 as a Lamb without spot See Surety Vol. 1. 2. Deliverance out of this Bondage is by Conquest Unless the Saviour of Mankind conquer those cruel Enemies of the Soul not one Sinner can be set at Liberty For 't is not the baâ—e Ransom or Price of Christ's most precious Blood I mean the laying down of his Life that could work a perfect Freedom for us for tho that made a full Compensation to the Justice of God yet Sinners being under the Power of Sin Satan and Death these Enemies take no notice at all of that Price for our Saviour did not capitulate with them neither will they give up their Prisoner till they are overcome and as I may say are forced to do it For as Christ saith When a strong Man armed keepeth his Palace Luk 1â— â—1 his Goods are in Peace But when a stronger than he shall come and overcome him he taketh from him all his Armor c. Satan is this strong Man armed and Jesus Christ the Person that is stronger than he and 't is our Mercy God sent us such a strong and mighty Saviour one able to subdue Sin conquer Satan overcome Death that so he might deliver us who were taken captive by them at their Will 1 J h. 3 8. To this end was the Son of God manifest that he might destroy the Works of the Devil He through Death and rising again from the Dead hath destroyed Death and him that had the Power of Death that is the Devil and delivered them who through Fear of Death were all their Life time subject to Bondage Heb. 2.14 15. Joh. 16 33 He bids us also Be of good cheer for he hath overcome the World This Conquest by the Lord Jesus is twofold 1. For us without us When he ascended on high he led Captivity captive He took him captive Eph. 4.8 Col. 2.15 that had taken Mankind captive Having spoiled Principalities and Powers he made a Shew of them openly the Work is already done triumphing over them in it 2. This Conquest is wrought by Christ also in the Soul for palpable it is that every unconverted Person is under the Power of these cruel Enemies as hath been already shewn and have they a sufficient Power of their own to encounter with them Is sinful weak and depraved Man a Match for Satan Is he able to subdue and overcome him Or can he by any inherent Power of his own destroy the Power of Sin and change his own Heart Can the Aethiopian change his Skin or the Leopard his Spots Isa 13.23 Is Man able to raise himself from the Power of the Grave Any of these things are too hard for Sinners to do and therefore it follows Christ must conquer these Enemies in us he must break our Bonds and burst our Chains in pieces c. Pray remember Christ is a perfect and compleat Saviour he alone doth the Work Isa 63.5 he doth it for us and also in us His own Arm brought Salvation He hath no Partner nor Competitor Secondly As this may serve to humble Mankind so also it may lift up their Hearts who are redeemed Job 7.17 in Praises to the Almighty O what is Man that God should be mindful of him What! regard such a deplorable Rebel Slave and Captive of Sin and the Devil And the rather considering the Nature of that glorious Freedom procured by Jesus Christ which is 1. A Freedom from the Guilt of Sin 2. A Freedom from the Filth of Sin 3. A Freedom from the Power of Sin Sin shall not have Dominion over you Rom. 6.14 4. A Freedom from the eternal Punishment of Sin a Freedom from Sin from Satan from the Law from Death and from Wrath and by this means made the Sons and Daughters of God making them nigh to him enjoying Union and Communion both with the Father and the Son having Peace and good Assurance of eternal Life Thirdly It may cause the redeemed Ones of God to pity Sinners pity their unconverted Relations what a deplorable Condition are they in How exceedingly are Persons concerned for their Relations who are in Slavery tho it extend but to the Body and what Ways and Means do they with all diligence make use of to procure their Liberty and Freedom And by how much the Bondage of Sin and Satan exceeds all the Slavery that Man can possibly be exposed unto by so much the more ought that Means to be improved that may effectually accomplish their Redemption Wicked Men Sluggards Prov. 6.9 How long wilt thou sleep O Sluggard when wilt thou arise out of thy Sleep HOw long wilt thou sleep Sleep is taken variously in the holy Scripture 1. For the binding or closing up the Senses to give the Body Rest The same Night Peter was sleeping between two Souldiers Acts 12.26 This is a natural Sleep 2. 'T is taken Metaphorically 1. For Death Hence 't is said David after he had served his Generation according to the Will of God he fell asleep For now shall I sleep in the Dust and thou shalt seek me in the Morning c. Job 7.21 This is
down the Cudgels they set their Wisdom against God's Wisdom and try if they can counter-work him in the Ways of his Providences Now what a folly is this God is as a consuming Fire and Man is as Stubble fully dry See what Jehovah himself saith upon this account Who would set the Bryars and Thorns against me in Battel I would go through them Isa 27.4 I would burn them together Now is not he that takes up Arms against such an Enemy that commands Heaven and Earth a Fool He whom all the Forces of Earth and Hell are not able to withstand who at a Word of his Mouth makes Frogs invade Pharaoh and Stars to fight against Sisera who makes the Hills and Mountains quake and tremble before him c. He is wise in Heart and mighty in Strength Job 9.4 who ever hardned their Heart against him and prospered V. Is not he a Fool that hath not Wisdom enough to direct himself But then what will you say of him that will not follow the Counsel and Direction of the Wise Tho he is told the Way that he is in will bring him into a Lion's Den or if he step one Step further he will fall into a Furnace of Fire yet resolveth to go on notwithstanding he confesseth he hath no ground to question the Truth of that which is in Faithfulness told him V. Wicked Men have not Wisdom enough to direct themselves but that which adds to their Folly is this They will not take the Counsel of the wise God nor the Direction of his faithful Ministers Tho they are told day by day that if they proceed and go on in the Ways they are in viz. swear lie whore be drunk c. they must perish and be damned for ever and that they know not but the next time they commit any of those Sins they may fall into the Lake that burneth with Fire and Brimstone yet they will go on and continue in their Sins contemning all Advice and Counsel tho they have not the least ground to question the Truth of what is declared to them since the Word of God saith positively Except ye repent ye shall all likewise perish And that the Vnrighteous shall not inherit the Kingdom of God neither Fornicators nor Idolaters nor Adulterers nor Effeminate c. nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners And now tho they know they are guilty of some of these or the like Sins yet they resolve to live in them and therefore are Fools VI. Is not he a Fool that is not able to judg of the Nature of Things or of Times or Occasions and from hence is angry with every thing that sutes not with his Nature or foolish Humor He will be angry with the Sun if it shine hotter than he would have it and with the Winds if they blow harder than he would have them he likes not the Winter nor would have it ever rain VI. Wicked Men are such Fools that they know not the Nature of Things Times nor Occasions He is offended with those Ways of God that cross his sinful Appetite he would fain have God yield to him and order Things that suit his filthy Lusts If the Word forbid all Sin and would if it might kindle upon his Heart and Conscience burn up and destroy all his Lusts presently he cries out 'T is too hot and therefore strives to put it out In a word he would be saved in a way of Sin i. e. have his Wounds healed and yet the Sting let alone in the Flesh he would be well but take no Physick would go to Heaven but never walk in the way to it he would not be naked and yet will put on no Clothes c. and therefore a Fool. To vex and be angry at the Troubles that fall upon us or at the Hand of God which sends them is a high Point of Folly VII A Fool will take Brass Counters for Gold and be pleased with Bugles more than with Diamonds When an Heir saith Mr. Caryl is impleaded for an Ideot Caryl on Job c. 5. p. 182. the Judg commands an Apple or a Counter with a Piece of Gold to be set before him to try which he will take and if he take the Apple or the Counter and leave the Gold he is then cast for a Fool and unable to manage his Estate for he knows not the Value of Things or how to make a true Election VI. Wicked Men are thus foolish and more for when Bugles and Diamonds Counters and Gold are set before them they leave the Diamonds and the Gold and please themselves with those Toyes and Baubles when which is infinitely more sottish Heaven and Hell Life and Death are set before them they chuse Hell rather than Heaven and Death rather than Life they take the mean transitory trifling Things of this World before the Favour of God the Pardon of Sin a Part in Jesus Christ and an Inheritance amongst the Saints in Light they prefer a Moment's time of sinful Ease and Pleasure before an Eternity of Joy and Glory in Heaven they prefer the Creature above the Creator they labour more for the present Good of their Bodies than for the eternal Good of their Souls which are ten thousand times of greater Worth And do not these things demonstrate fully that they are Fools VIII Is not he a Fool that feeds on Husks Gravel and Ashes and yet thinks he feeds on the best Food he lives among Swine and feeds as they feed and yet is contented VIII Wicked Men are said in the holy Scriptures to feed on Husks Gravel Isa 45.20 and Ashes by which is meant the Pleasures Profits and Honours of this World for what is it that they feed upon or take delight in but these Things Take away their outward Enjoyments or the Comforts of this World and their Hearts like Nabal's will die within them or like a Man that pines away for want of Food for alas they have nothing else to support their Spirits And whilst they feed upon these things they conclude they feed upon the best Food and enjoy the chiefest Good yet they never have a real Taste of the Love of God in Christ nor do they know how good the Lord is nor will they make Trial tho they are invited to come and buy and eat that which is good and let their Souls delight themselves in Fatness The Prodigal would fain have filled his Belly with Husks that the Swine eat Luk. 15.16 wicked Men being intended by the Swine in that Place but no Man gave to him IX Is not he a Fool that thinks 't is time enough to sow when he should reap When he should gather in his Harvest he begins to sow his Seed or when he sows Tares thinks to reap Wheat That Work that would take up the whole Time of his Life he thinks may be done on a Death-Bed or in an Hour or two at the end of
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
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
stubborn and mischievous many of them while they seem to have a great zeal for Religion secretly care not what hurt they do to God's Vineyard contriving means how they may undo and ruine the Godly in the Land III. The Goats are a stinking and unclean sort of Creatures there is no Creature saith Gesnar See Topsel out of Gesner that smelleth so strongly as doth a Male Goat by reason of the immoderate Lust which this Creature is exceedingly prone and addicted to above others III. So Wicked Men are unclean filthy and loathsome in the sight of God by reason of their abominable and most beastly Lusts and Uncleannesses Rom. 1.26 27. being given horribly to Fornication Adultery Incest c. From whence cometh the Proverb of those Men that have a strong scent about them that they stink like a Goat IV. A Goat is said to be a very greedy and devouring sort of Creature Pag. 198. for as Dr. Franzius reports that that Field or Pasture that will feed a thousand Sheep will not be enough for a hundred Goats IV. So some Wicked Men are of a very covetous and greedy Disposition not being contented with a small Portion of worldly good things for tho they have some hundreds nay thousands by the Year yet are still craving after more not being satisfied with what they have of their own but also strive to possess themselves of that which is their Neighbours desiring like Wicked Ahab Naboth's Vineyard So that that Portion or Estate which will satisfy and comfortably maintain a thousand Families of good Christians is too little for one of them such is their covetous and greedy Appetite V. Goats feed and lye down with Sheep yet sometimes the Shepherd separates them one from the other V. So tho some Wicked and Hypocritical Persons accompany with the Lord's People and seem to feed lye down with them yet at last the Lord Jesus will separate the one from the other as a Shepherd separates the Sheep from the Goats Simile Disparity GOats are useful some poor People are much supplyed by them both for Meat and Milk BUt some Wicked Men are not only of no use to either poor or rich nay many of them are not only worse than Goats but worse than Infidels so far from relieving others as that they provide not for those of their own Houshold II. Goats have been made use of in the time of the Law for Sacrifice and were also used as clearly typifying Jesus Christ See Ainsworth on Levit. 16.5 8 15. II. But Wicked Men are an abomination to the Lord their very Persons as well as their Sacrifices are detestable no use at all made of them in any part of God's Worship but are excluded therefrom till by hearing the Word they Repent and turn to God and so become the Sheep of Christ Inferences AS this may call aloud to Wicked Men to consider the sad and loathsome Estate they are in so in a special manner it doth reprove all such that like Goats feed and lye down with Christ's Flock and yet are still but Goats and as they so abide they will be found at the left hand of Christ in the day of his appearing to Judgment when they shall be separated so as never to have the Company of the Sheep of Christ more Mat 25.41 and then shall he say unto them on the left Hand Depart from me ye cursed into the everlasting Fire prepared for the Devil and his Angels Wicked Men compared to Thieves Jer. 7.11 Mat. 21.13 Isa 1.23 Rev. 9.21 A Thief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fur Mat. 6.19 20. 24.43 Joh. 10.8 10. 12.6 he that stealeth cunningly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so a Thief was named of old or as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of carrying or taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latro Mat. 21.13 26.65 27.38 44. a Robber In what respect Wicked Men may be fitly compared to Thieves take as followeth Parallels SOme are Thieves from their Childhood they begin betimes to steal and rob So the Ungodly begin betimes to be Wicked they are said to go astray from the Womb telling Lies and are by Nature prone to all manner of Sin and Wickedness hereby depriving God of that Honour Fear and Reverence that belongs to him II. Thieves love not the day lest they should be discovered but are busy and active in the Night So Wicked Men hate the Light They love Darkness rather than Light Joh 3.19 because their Deeds are Evil. III. Thieves run many Hazards and Dangers venture their Lives to accomplish their Designs So Wicked Men run great Hazards and Dangers venture not only the Life of their Bodies but of their Souls also to fulfil their Designs and wicked Purposes IV. Thieves are a great Terrour to honest Men they put many in fear So some Wicked and Ungodly Men are a great Trouble Grief and Terrour to those who are Godly how was the Soul of righteous Lot vexed with the filthy Conversation of the Sodomites 1 Pet. 2.7 V. Thieves greatly abuse rob and wrong others not only such as are of their own Rank and Quality but sometimes set upon and rob Persons in Authority the Judg nay and Prince himself hath been sometimes robbed and abused by Thieves Did not Tho. Blood but few Years since steal the King's Crown So Wicked Men greatly abuse their Neighbours they do often take away the good Name of such who truly fear God and sometimes attempt their Chastity c. This is not all they do not only thus endeavour to rob Men such who are poor Mortals like themselves but they rob God and that many ways 1. They rob him of his Glory And 2. Of their own Strength and Flower of their Age which belongs to him 3. They rob him of their Hearts and Affections and place it upon the World and their own base Lusts 4. They rob him of their precious Time and squander it away in a foolish and idle manner upon their Lusts nay hath not that Man of Blood I mean the Pope robbed Jesus Christ of his Crown and Royal Diadem doth he not assume that Power and Head-ship to himself that only belongs to the Prince of the Kings of the Earth VI. Thieves oft-times Kill as well as Steal and Kill in Stealing so that they make thâ—mselves guilty of Murder as well as of Theft So Wicked and Ungodly Men by their Ungodly and Sinful Lives makes themselves guilty of the breach of the whole Law of God by adding Sin to Sin and multiplying their Wickedness and so transgress not only in one but in every Point and thereby wilfully murder their own Souls and many times kill and destroy their innocent Neighbours too VII Thieves are sometimes taken in the Fact or by Pursuit are apprehended and laid Hands on that they may answer the Law in that Case made and provided So Wicked Men are sometimes taken in their Wickedness by the Hand of God
pardon of God tho they die by the Law of Man But Wicked Men living and dying in Sin after the last Judgment and Sentence of Eternal Death cannot repent neither have they any time so to do but must be damned without Remedy Inferences HEnce we may see how easily Men may mistake themselves by condemning others when they are in as bad or a worse state themselves who is it but will readily cry out against a Thief and use their utmost endeavour to apprehend him but how few are there of the same kind viz. Thieves as hath been shown will lay Hands upon or condemn themselves who are as you have heard worse than Thieves 2. How doth it warn the Godly to look to themselves for if the good Man of the House had known at what time the Thief would have come he would have watched Wicked Men naked Ezek. 16.8 And covered thy Nakedness c. Verse 22. Thou hast not remembred the Days of thy Youth when thou wert naked and bare c. Rev. 3.17 Poor and blind and naked c. THere is a twofold Nakedness viz. an external and an internal Nakedness the Nakedness of the Soul as well as of the Body Parallels I. NAkedness since the Fall doth not only import not having of Clothes but the Want of Clothes As Adam before he fell had no Clothes so he needed none his Nakedness was an Ornament to him but no sooner had he sinned but he saw the want of a Garment So all ungodly Men are not only without spiritual Clothes but they exceedingly need them as they have no Righteousness to cover them so 't is their Misery 'T is a lamentable thing to be naked and 't is a far more grievous thing to be spiritually naked to have no real and divine Cover for the Soul II. The Shame Deformity and all natural Filthiness of a naked Person doth appear 't is visible and he is thereby exposed to Reproach So the Shame Deformity and Vileness of wicked Men who are spiritually naked having not the Righteousness of Christ to cover them doth appear and this exposeth them to Shame and Reproach Sin is the Shame of any People To see a Man naked Prov. 10 â— that hath a rotten and polluted Carcase full of Sores and stinking Ulcers is a loathsom Sight But such is the State of the Souls of ungodly Men they are naked and their inward Filthinâ—ss lies fully open to the Eyes of the great God nay and much of it appears to the Sight of Men spiritually there is no Soundness in them from the Crown of their Heads to the Soles of their Feet Isa 1.6 nothing but Wounds Bruises and putrifying Sores III. A naked Person is exposed to the Extremity both of Cold and Heat Clothes keâ—p the Body warm in Winter and defend from the parching Heat in Summer and he that is without them from hence is in a miserable Condition every Blast pinches him the Sun scorches him c. So wicked Men lie open to the dreadful Wrath of God which is set forth in Scripture by Things extreme in their Nature both in respect of Heat and Cold. O how unable will these naked Souls be to abide the Day of God's Wrath or to stand before him who is a consuming Fire The Righteousness of Christ will be as a Cover and Screen between the Saints and the devouring Flames of God's Anger but wicked Men have no Defence no Screen nor Cover they are naked exposed not only to the Shame of every Eye but to the direful Effects of God's dreadful Wrath and Vengeance c. whilst they live and when they die and for ever IV. A naked Man is exposed to great Danger by his Enemies every small Blow may wound him who hath nothing on to defend him from it every small Prick will make him bleed But much greater Danger is he in by great Strokes and Thrusts of Swords and Spears and by Arrows and Darts that Enemies may let flie against him his Condition is not full of Shame but also full of Danger So wicked Men who are spiritually naked are exposed to great Danger from the Enemies of the Soul 1. Sin nay every Sin wounds him the least Sin makes a Wound in his Soul what Wounds then do great Sins make 2. Conscience wounds him and lashes him sorely 3. Satan lets flie his fiery Darts and Arrows against him and wounds him to the very Heart and like an hungry Lion tears his Soul as it were to pieces 4. Death and Wrath wound him he having nothing to defend him from any of these c. V. A naked Person is not fit for any Employment he is not fit to fight nor fit to labour So such who are spiritually naked are not fit for any spiritual Service they can neither work for God nor suffer for God nor resist Sin and Satan they are not fit for any Society of spiritual Men but are unspeakably miserable every way Disparity NAked Men desire Clothes they will beg hard for something to cover their Nakedness But the Wicked are unsensible of their Nakedness and therefore seek not to be cloathed nay like mad Men refuse Raiment We read Luke 8.27 of a Man possessed with a Legion of Devils and the Text saith he wore no Clothes his Madness is evidenced by that he would suffer no Clothes to be put upon him 'T is a Sign Men are spiritually possessed with a Legion of Devils that refuse to put on the Garment of Faith and Holiness to cover their Nakedness These Garments are held forth every day to be sold without Money and without Price in the Ministry of the Word but so mad are ungodly Men they had rather go naked than lay hold on them and put them on And is it not just that such Men should be buried in Hell Isa 55.1 2 Rev. 3. in their own Rags that will not embrace Christ and Holiness that they may be cloathed with eternal Salvation Wicked Men compared to Vipers Mat. 3.7 O Generation of Vipers c. JOhn Baptist calls the Scribes and Pharisees and other wicked Men of the Jews Vipers not only Vipers but a Seed and Generation of Vipers Some think he alludes to the Devil that old Serpent whose Off-spring they were Ye are of your Father the Devil John 8. c. But others rather think he compares them to the Serpent called the Viper upon consideration of divers Properties wherein there is a fit resemblance between it and them c. Parallels THe Viper is a most poysonous Creature Act. 28.5 when the Barbarians saw the Viper stick on Paul's hand they looked upon him as a dead Man their Biting is accounted mortal So the Wicked are a very destructive and murderous Generation of Men their bitter Words and cruel Slanders are like deadly Venom The Poyson of Asps is under their Tongues David complains of the Ungodly upon this account Whose Tongue saith he is as a sharp Sword Sin is
have fit Instruments to work with viz. the Gospel which is called the engrafted Word i. e an Instrument or Means by which Souls are planted or grafted into Christ by the help of the Holy-Ghost without which they can do nothing III. A Planter knows that until the Ground he is to plant be dug up and well prepared 't is not meet to be sowed or planted III. So Ministers know unless the Hearts of Sinners are dug by the powerful Convictions of the Word and Spirit of God they are not fit to receive the Seed of Grace nor to be planted in God's Vineyard IV. Planters as Naturalists observe find by experience that a wild ungrafted Tree never bears good Fruit nor can till it be removed out of its natural Soil into a good Soil and grafted with a better Kind The Root that bears this wild Fruit is a degenerate Root and that is the Cause the Fruit is so unpleasant sowre and naught IV. So Ministers also know that unregenerate Men who grow upon the natural Root of old Adam unless they are removed and planted into Jesus Christ cannot bring forth acceptable Fruit to God until removed by the Power of the Word and Spirit and transplanted into Jesus Christ by a lively Faith Mankind naturally are the Off-spring of a corrupt and degenerate Root viz. the first Adam for as is the Root and Tree such are the Branches and the Fruit thereof A corrupt Tree cannot bring good Fruit. Mat. 7.18 V. A Planter who hath Skill in Grafting knows the Stock must be cut off before the Sienes as some call them or after Pliny Sions be grafted in V. So a Minister knows that until the new Stock viz. Jesus Christ was cut off that is to say crucified no Men as spiritual Syenes can be grafted into him by a lively Faith Tho there is in this a great Disparity as applied to Ministers for Planters cut off or cleave the Stock themselves before they graft the Siene but Christ was cut off by another hand VI. A Planter knows a Twig that is to be grafted or a Bud inoculated must first be cut off with a Knife that is keen or sharp or an Instrument from the Tree on which it naturally grew And when the Grafts are cut off in order to this Work 't is a critical Season with them saith worthy Mr. Flavel if they lie too long before they are engrafted or take not with the Stock they die and are never more recovered they may stand in the Stock a while but are no part of the Tree VI. So a Minister knows before a Soul can be grafted into Christ he must be cut off of the old Stock viz. old Adam and taken off of his own Righteousness The first Work upon a Christian is cutting Work They were cut or pricked in their Hearts Acts 2.37 Heb. 4. while Peter preached to them The Word of God is sharper than a two-edged Sword As no Siene is engrafted without cutting so no Soul is united to Christ Joh. 16.8 9. without a true and cutting Sense of Sin and of its own Misery And when Souls are under a Work of Conversion 't is a critical Time with them many have miscarried then and never recovered again They have indeed for a time remained like dead Grafts in the Stock by an external lifeless Profession but never come to any thing for such dead Grafts in a little time fall off from the Stock Christ and perish But this I must needs say it is principally for want of being quite cut off or because they were never throughly cut or wounded at Heart Convictions upon their Hearts were never deep enough or not kind Convictions rather Legal than Evangelical they were not cut by a fit Instrument c. VII A Planter when Grafts are cut off and prepared to be engrafted makes all convenient speed he can to close them with the new Stock the sooner saith one that is done the better The Graft is intimately united and closely conjoined with the Stock the Conjunction is so close that they become one Tree VII So a Minister when he sees poor Sinners are fitted and every way prepared by powerful Convictions ought to make what speed he can to apply the Plaister and direct them to a Closure with Christ that is to say Act. 16.30 31. to believe on the Lord Jesus And when this is done there is an intimate Union betwixt Christ and the Souls that believe in him He that is joined to the Lord is one Spirit 'T is the nearest closest and strictest Union they are so glewed one to the other so that look as the Graft is really in the Stock and the Sap of the Stock is really in the Graft So a Believer is really tho mystically in Christ and the Spirit of Christ is communicated to a Believer He that dwelleth in Love dwelleth in God 1 Joh. 4 16 And as the Graft is bound to the Stock so steadily that the Wind cannot lose it so the believing Soul is fastened to Christ by such Bonds Flavel as will secure it from all danger of being loosed from him any more This doth the Soul's Vnion with Jesus show And where and how these heavenly Plants do grow VIII A Planter sometimes plants a whole Vineyard with the help and assistance he hath from others VIII So a painful Minister may nay and has planted a whole Church by the help and assistance of the Spirit of God yea several Churches as St. Paul and others we read of c. IX A Planter's Work like other Labourers is very hard they oft-times sweat at it spend and waste themselves they find some Ground very rocky and difficult to dig up and to manure IX So is the Minister's Work a very hard and laborious Work no Digger nor Planter works harder or takes more pains than some faithful Planters or Preachers of the Gospel they frequently sweat at their Work as we have elsewhere shewed and by their Study and great Labour waste their frail Bodies Some Sinners have rocky Hearts X. A Planter doth not only plant but also water his Plants that they may grow and thrive the better X. So godly Ministers do not only preach whereby Souls are planted by the heavenly Doctrine but also pray for Encrease whereby their Plants are watered I have planted and Apollo watered What Paul plants Apollo comes after and waters with his Doctrine that dropp'd like Dew Neither is he that planteth any thing nor he that watereth but God that giveth the Encrease XI He that plants a Vineyard with his own Labour ought to be allowed to eat of the Fruit thereof and it would be accounted a strange thing should he be denied it XI So a faithful Minister or spiritual Planter ought to eat of the Fruit of that Church or Vineyard he hath planted or doth keep prune and manure that is to say to be fed and comfortably maintained by them Who goeth a Warfare at his
Wickedness tho an Apostle he is not so far changed since to be fond of a wicked Pope as to make him immediate Deputy to Christ and to impose a Wolf as Shepherd upon the Universal Church 2. Who saith That he is an infallible Judg to determine Articles of Faith and impose them upon great Penalties so that as a Lord he hath Dominion over Mens Faith and Souls too which the Apostles disclaimed 3. Who saith The Church cannot err tho God and the World knows there are not such great Errors in Principles nor such villanous Enormities cursed Actions cruel and immoral Practices in the World besides which the poor Multitude believes and kill others that oppose it and venture Body and Soul upon it 4. That says that a Priest tho he be a treacherous Villain a Contriver of Murther an abominable Adulterer hath Power to absolve his equal and Fellow-Sinner from all his Offences if he come to Confession tho the pretended Penitent keep his old Habit of Wickedness still contrary to what God and Jesus Christ say That the Dauber with untempered Mortar and the Daubed the Layer of the Pillow under sinful Elbows and the Leaner thereon the blind Leader as well as the blind Follower shall all fall together 5. That saith There is a Purgatory that is no part of Heaven or Hell and that Men may be redeemed thence for Money Tho God saith The Redemption of Mens Souls is precious and ceaseth for ever after the Offering of the Body of Jesus once for all that Redemption is not with corruptible Things as Silver and Gold but with the precious Blood of Christ as a Lamb slain without spot 6. That saith That the Hands and Mouth of a filthy unclean Priest can make not only the Bread and Wine sacred but turn both into the real Body and Blood of the Son of God make whole Christ of a pitiful Wafer-Cake that after it is eaten turns to Corruption and before it is earen is a fit Feast for Rats and Mice not only contrary to Reason but the full Verdict of all our Senses 7. That saith That no Person how good and pious soever he be can be saved out of the Pale of their polluted ungodly and devilish Church tho the Scripture plainly affirms That in every Nation he that fears God and worketh Righteousness is accepted with him 8. That says 'T is no Sin to lie swear and forswear to kill slay and murther such as they call Hereticks tho never so good if it be for the Cause of the Church with a thousand Things of the like Import which the People do verily believe And as they dare not gainsay upon their Salvation so will they embrace and use all Opportunities to fight and make Wars overcome Cities and lay waste Countries and Kingdoms to kill and slay by Massacre and all manner of murthering ways all Ranks and Degrees of Men that oppose the horrid Principles and Practices of those cursed Children Nay they will go boldly to their own Death when convict and condemned for Villanies and deny that to day that they were convicted of but yesterday and tho never so notoriously guilty yet will take it upon their Death and Salvation that they are as innocent as the Child unborn What can this be tho they drink it down for most sweet and pleasant Wine but an Infusion of the rankest and most deadly Poyson that the lowest Celler of the Bottomless Pit can afford the very Wine of Fornications and the most dangerous Drunkenness and Intoxication in the World Which is attended with this Aggravation that the best prepared Medicines of the wisest Physician will not recover them for Babylon having made the Multitude drunk with this sort of poysoned Wine how rare is it to have any come to themselves to their right Mind again And to shut up this Head take this Argument Argument If no People in the Christian World hath made the Multitude or common Sort of People drunk corrupted and intoxicated their Minds by wicked Lies and false Doctrine such as before-mentioned as Rome Papal or Church of Rome hath done Then Rome Papal or Church of Rome is this Babylon treated of But no People in the Christian World hath made the Multitude or common Sort of People drunk corrupted and intoxicated their Minds by wicked Lies and false Doctrine such as before-mentioned as Rome hath done Ergo Rome Papal or Church of Rome is this Babylon treated of IX Mystery Babylon is such ill Company as to let Kings be dishonestly familiar with her and make the lower and ruder Sort of her Associates drunk She is said to sit drunk upon a Scarlet-colour'd Beast and this Beast is full of the Names of Blasphemy Rev. 17.3 And I saw a Woman sit upon a Scarlet-coloured Beast full of the Names of Blasphemy c. So that the Woman and the Beast are distinct the Woman the Church the Beast the Secular Power or Civil State This appears evident from divers Considerations arising 1. From other Prophecies relating to the same Thing 2. From the Letter of the Text. 3. From Arguments in Reason 4. From the Confession of the Woman Babylon or the Whore her self Dan. 2. 1. From many Prophecies the latter part of the Image is partly Iron and partly Clay two States really distinct that could never so incorporate as to become one 2. From the Letter of the Text I saw a Woman sit upon a Scarlet-coloured Beast Rev. 17.3 full of the Names of Blasphemy The Colours of the Royal and Imperial Vestments the Angel in the next Words declares distinct and the Apostle in the Vision beheld them distinct 3. They appear to be distinct from Arguments in Reason For 1. The Beast is in the Masculine the Whore in the Feminine Gender Ver. 11 2 4 6 16. compared 2. The Whore else did sit and ride upon her self an high Absurdity 3. The Horns being of the Beast shall hate the Whore if not distinct the Whore must hate her self even to Ruine and Desolation which is nonsensical 4. The Beast shall abide tho in Captivity after the Whore is thrown down or destroyed 4. From the plain Confession of the Woman or Whore her self who saith I sit a Queen I am no Widow Ergo she hath a Head or Husband which is the Beast little Horn or Man of Sin that Paul declared should rise after the removal of the then present Power which did lett which the Primitive Fathers as Tertullian Cyprian Jerome and others understood to be the Imperial Power in its pure civil iron or unmixed State IX Rome Papal or Church of Rome hath not only been ill Company to the Kings and great Men of the Earth in drawing them into her Idolâ—try Abuse of God his blessed Son the Christian Religion and blessed Books of the Old and New Testament but she hath made the lower and ruder Sort of People drunk too And 't is no Wonder she thinks she may do any thing
Banishments and cruel Usages so that her Ministers have been made to sigh her Gates become desolate none being suffered to enter without Danger and their Virgins the best sort of Professors have been afflicted the faithful Pastors grieving because they might not preach to their Flocks and the People mourning because they could not hear the pleasant Voice of their Pastors by reason of Violence c. XII Caldea or Literal Babylon made the worst of Men Chief among the Nations and Provinces over which she ruled suffering none to come to Preferment but such as were Enemies to Sion and the ways of Worship by her observed Lam. 1.5 Her Adversaries prosper and are the Chief c. XII Rome or Mystery Babylon hath made the worst of Men Rulers or Chief among the Nations not suffering Men to bear Office in Kingdoms Cities or Corporations nor indeed comfortably to buy and sell unless they would relinquish Goodness and Religion and receive the Mark of the Beast in their Forehead or right Hands viz. publickly profess or privately subscribe to such Injunctions as were against their Consciences and inconsistent with their Religion Who can be Cardinals unless they do own the Pope Who can be Kings without being deposed or poysoned that subscribe not to the See of Rome Who can sit safe as Governours over any Cities where she sits as Queen without truckling under that Yoke of Servitude that she puts upon the Necks of all her Vassals Rev. 13.16 17. XIII Caldea or literal Babylon was guilty of starving or famishing the Children of Sion in the days of her Power and Reign which made the Prophet cry out Lam. 1.19 4.7 8 9 10. 5.10 My Priests and mine Elders perish'd in the City while they sought their Meat to refresh their Soul those that were purer than Snow whiter than Milk more ruddy than precious Stones curiously polish'd became as black as a Coal withered and wrinkled their Skin cleaves to their Bones for want of Food XIII Rome or Mystery Babylon hath been guilty of this most horrid Cruelty by forcing tender and heavenly-born Souls both Ministers and People from their Dwellings and that in a most bitter season driving them up into Corners where they have been kept till starved to Death by much hunger of which we have a lamentable and Heart-breaking Relation in the History of the Irish Massacre c. XIV Caldea or literal Babylon delighted so in burning-work as that they set on Fire and burnt down the very Houses and Dwellings of the People of Sion as well as the places of publick Worship Jer. 52.12 13. In the nineteenth year of the King of Babylon came his chief Steward and burnt the House of the Lord and the King's House and all the Houses of Jerusalem and all the great Houses burnt he with Fire c. XIV Rome or Mystery Babylon hath so much delighted in the cursed Trade of Burning that she hath not been contented with burning the Bodies of Men and Women to Ashes but she hath burnt down their Meeting-Places wherein they worshipped God and not only so but the very Habitations and dwelling-Places of the faithful Servants of Christ leaving them and their Wives and Children Harbourless as she did not only to the blessed Witnesses of Christ in the Valleys of Piedmont but to famous and renowned London it self c. remember 1666. XV. Caldea or literal Babylon was so villanous as to ravish the Women in Sion and the Maids in the Cities of Judea declaring their Sin like Sodom Lam. 5.11 They defiled the Women and ravish'd the Maids in their Cities c. XV. Rome or Mystery Babylon hath been so beastly villanous that it is almost beyond Belief taking Women before their Husbands Faces and Maidens before their Parents Faces first ravishing them openly in the sight of the Sun and then imbruing their barbarous Hands in their Blood as divers Histories do declare XVI Caldea or literal Babylon delighted in Hanging as well as Burning serving God's People as Men serve Dogs that they do not think fit to live as well as used them like dry Bones and rotten Wood by burning them to Ashes and Powder they hang'd them up as well as burnt them and hang'd them up in a miserable manner too even the best among the People Lam. 5.12 Princes are hanged up by their Hands the Face of Elders were not honoured which is the worst way of hanging for continuance of Shame and Pain XVI Rome or Mystery Babylon hath not less answered her Type in this than in many other things for she hath served the best of Men like Dogs that have been counted not fit to live for besides making them like rotten Wood and burning their Bones into Lime Dust or Powder she hath driven a very cursed Trade in hanging and because she would see which was the worâ—t way of hanging she has hang'd some by the Neck till dead and others by the middle and burnt them by degrees to lengthen out their Pain and Misery others by their tenderest Parts O monstrous Barbarity A Shame to have it told in Gath or publish'd in the Streets of Askelon What was done to the noble Lord Cobham and many others in these parts of the World is so plain and notorious as if she had been under a constraint to accomplish the Iniquity of her Type Here we shall for the further clearing up of this Mystery run a brief Parallel between the little Horn and the Popes or Bishops of Rome and so conclude I. The little Horn rose at the latter end of the Fourth Kingdom or when the Roman Empire stood upon its last Legs or fell into a Division of ten Parts Dan. 7.7 8. And the Roman or fourth Beast had ten Horns and behold there came up amongst them another little Horn. I. The Popes of Rome were kept under by the Emperors who kept a strict Eye over them curb'd their Insolencies and Exorbitances and at the first appearance nipping their aspiring Projects in the very Bud sometimes deposing and banishing some proud Prelates when they shew'd at what they levell'd their Designs But after the Power of Rome which before was entire in one Emperor fell into ten Parts and Divisions which happened in the Year of our Lord 456 as * Accomplishment of Prophecies Du-Moulin and the Learned †Lib. 3. p. 779. Mede shew at large out of the Roman Histories Upon this Division and weakning of the Empire the Bishop of Rome took his advantage to make his Advance and rose up to Regal Power enacting Laws raising Taxes and levying Souldiers by which means he struck in with Parties and encroached upon Italy and the Parts adjacent II. This Power arising upon the Weakning and Division of the old State of the Fourth Monarchy or Kingdom is call'd a little Horn because truly so at its first beginning Dan. 7.8 And behold there came up amongst them another little Horn c. II. The Papal Power or Bishop of Rome
Apostle expresly tells us that a Man of Sin shall arise who shall be a lawless One 2 Thess 2.3 c. 1 Tim 4. that will lift up himself against God to sit in the Temple of God that was hindred in his wicked Design by the Imperial Power who gets up by a falling away That he was to be so considerable as to be easily discerned and discovered by the Christian World that he was to manage a great Mystery of Iniquity His coming up was to be by the Assistance and Working of the Devil He was to have a twofold Power Civil and Ecclesiastical comprehending all earthly Power He was to suggest Signs and lying Wonders to the People He was to make use of all Treachery or Deceivableness and Lies his Followers were to be given up to strong Delusions his Party was to speak desperate Lies in Hypocrisy to have scared Consciences That he should be against Matrimony that he should command a long Lent and to abstain from Meats If the Pope of Rome be not a Man of Sin then Beelzebub is not a Devil as is largely demonstrated in the foregoing Sheets for no Divine or Humane Law can set any Bounds to his Ambition and spiritual Tyranny That he exalts himself against God in polluting his pure Worship and against Kings by his usurped Supremacy is before evidenced That he was hindred by the Roman Imperial Power is the Opinion and Judgment of the Learned and also that he was the monstrous Spawn of the Great Apostacy That he manages a great Mystery of Iniquity in which his grand Counsellor the Devil lends him Politicks to a double Usurpation and Encroachment upon Soul and Body pretends to Miracles and false Wonders acts like the Metropolitan Cheat and Impostor of Christendom That his Followers are strongly deluded meer Lyars and Hypocrites with seared Consciences forbidding honest Marriage but allowing Canonical Whoredom That he forbids Meats but can dispense with the grossest Debaucheries All these I say with those other Marks the Holy Spirit gives of him are so legible upon the Pope as if the very Sun-Beams had writ them in Capitals upon his Brazen Forehead Therefore we dismiss him with this full-prov'd Conclusion That He and only He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist and the very Man of Sin Thus you have had a brief Description of Mystery Babylon and the Antichristian Beast who hath been so long a time so great a Plague to the World but more especially to God's Church and we did intend to have added some probable Conjectures concerâ—ing the Time of her Fall which according to most Authors will be in this present Age c. according to Peter du Moulin Brightman and others before the Year 1690. 'T is said The ten Horns shall hate her c. And I have met with a very ancient Prophecy that says There shall arise a Prince of the Illustrious Lilly that should make War with â—landers c. And that he should fall out with Rome and make War against Italy and in the fortieth Year of his Reign should burn Rome with Fire And according to the Description there given of the Person it should seem to be the present French King the Difference there seems now to be between him and the Pope causeth many to speak of it c. But this we must leave to what Time shall produce THE Tenth HEAD OF Metaphors Allegories Similes AND Other Borrowed TERMS CONCERNING Sin and the Devil Sin a Thief Luke 10.30 And Jesus answered and said A certain Man went down from Jerusalem to Jericho and fell among Thieves which stripped him of his Rayment and wounded him leaving him half dead c. THis is generally taken for a Parable tho 't is not so called and before I run the Parallel concerning Sin and a Thief I shall very briefly open the whole Parable according to my present Understanding and commit it to better Judgments 1. By this certain Man I understand the First Adam 2. By Jerusalem that happy State and Place of Peace and Rest which he enjoyed before his Fall 3. By his going from Jerusalem to Jericho his departing from God in obeying the Serpent 4. By Thieves Sin and Satan c. These stripped him of his Rayment viz. His first Righteousness c. and spiritually wounded him leaving him half dead i. e. tho he was alive in his Body he was dead in his Soul In the Day thou eatest thereof thou shalt surely die 5. By the Priest and Levite who had no compassion on him may be meant the Law and Levitical Priesthood 6. By the Samaritan Jesus Christ 7. By pouring in Wine the Blood of Jesus that precious Fruit of the true Vine by Oyl the Holy Spirit which those receive who partake of the Virtue of Christ's Blood called the Oyl of Gladness 8. By setting him on his own Beast may be intended the Doctrine of the Gospel for that a Doctrine metaphorically is said to carry the Soul as a Beast doth the Body Be not carried about with divers and strange Doctrines c. Heb. 13. 9. By the Inn may be meant the Church of God for thither the true Doctrine of Christ carries Believers 10. By the Host the Minister or Pastor of the Church 11. By the two-Pence given to the Host to take care of the poor wounded Person may be meant the Gifts and Graces of the Holy Spirit or as others the Old and New Testament but I rather conclude the former 12. The Samaritan going away may signify Christ's Ascension into Heaven who besides all the Divine Gifts Graces and Comforts of the Spirit he bestows upon his faithful Ministers here and to capacitate and fit them to do their Work and Office he will when he comes again give them Eternal Life Observ Sin and the Devil are and may fitly be compared to Thieves and Robbers If this may not safely be inferred from hence yet from divers other Texts of Scripture it may naturally be reduced c. See Rom. 7.11 2 Cor. 11.1 2. Eph. 4.22 Heb. 3.13 In the opening of this we shall first shew what Sin and the Devil robs Men of 2. Shew what kind of Thieves and Robers Sin and the Devil are Thieves Parallel A Thief is one or more that in a secret and felonious manner takes away that which is another Mans whether it be Goods Money c. and thereby oft-times undoe and utterly ruine their Neighbours depriving them of all those good things they had in Possession or the Promise of enjoying c. SIn and Satan strive unjustly to take away or deprive the Sons of Men of their undoubted Right to Divine Things Adam was invested with a very great Estate he had great abundance of all good things in his Possession before the Fall viz. Union and Communion with God perfect Righteousness c. he was the Heir of the World Eden in an especial manner with all the Riches Glory and Delights thereof were his c. nothing
the Knife into the very Throat Sin is compos'd of nought but subtile Wiles It fawns and flatters and betrays by Smiles 'T is like the Panther or the Crocodil It seems to love and Promises no Ill. It hides it Sting seems harmless as the Dove It hugs the Soul it hates when 't vows tru'st love It plays the Tyrant most by gilded Pills It secretly ensnares the Soul it kills Sins Promises they all deceitful be Does promise Wealth but pay us Poverty Does promise Honour but doth pay us Shame And quite bereaves a Man of his Good-Name Does promise Pleasure but doth pay us Sorrow Does promise Life to day pays Death to Morrow No Thief so vile nor treacherous as Sin Whom Fools do hug and take much Pleasure in 5. That Sin is a crafty Thief and Robber doth appear further if we consider what Fools and meer Babes it makes of worldly-wise-Men 1. It deceives them of Treasure of an eâ—imable Value for meer Toys and Trifles it cheats them of most blessed Pearls for sorry Pebbles they like Idiots take Brass Counters before Guinies and yellow Gold 2. It makes them believe strange things contrary to reason As first that tho they sow Tares yet they shall reap Wheat nay tho they sow not at all yet they shall have a great Crop at Harvest furthermore that that work may be done when they are Old and ready to drop into the Grave which is so hard and difficult that all the Days of their Life and the greatest of their Strength is too little to accomplish and that 't is time enough to sow their Seed when they should with others be a gathering in their Harvest Lastly it makes such Fools of Men as to consent to set the Knife to their own Breast and be willing to let out their own Hearts Blood IV. Bloody Thieves and Murderers are a great Terrour to honest Men and they will avoid them if possible and provide themselves with suitable Weapons to withstand and vanquish them IV. Sin is such a bloody Thief and Murderer that all Godly Men dread it and endeavour to avoid it as much as possibly they can and not only so but also take unto themselves the whole Armour of God Eph. 6 that so they may be able to subdue and overcome it Inferences IF Sin be a Thief a bloody and treacherous Thief and Robber what Folly are these Men and Women guilty of who are so ready and willing at every turn to entertain it as a Guest in their Houses nay and shall lie in the chiefest Room of their Hearts 2. It shews the Folly of these Men also who hide their Sin and desire nothing more than to have their beloved Lusts spared Who would hide and plead for a cursed Murderer or suffer a bloody and venemous Serpent to lie in their Bosomes 3. It shews the Folly of such that play and make a sport at Sin Fools make a mock at Sin 4. Take heed you are not beguiled and robbed by it 5. When you are hard put to it call for help Cry out Thieves Thieves Pray for the help of the Spirit 6. Be sure watch against it you are ready to have a watchful Eye over a Thief nay over one who is buâ— suspected so to be 7. Keep the Door shut against Sin And Lastly Be not so foolish as to believe Sin and Satans Promises Sin a Debt Mat. 6.12 Forgive us our Debts SIn is called a Debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debita in these Words Sins and Debts are used promiscuously as Luk. 11.4 compared with this in Mat. 6.10 Luk. 13.4 Luke was learned in the Greek and wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts Canin in loc N. T. Page 86 87. Now when Sins are called Debts or said to be forgiven it 's a Metaphor from pecuniary Debts as the Debtor was said luere when he paid his Money and it is generally used of any that are obnoxious to Punishment so the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines poenas debere so the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both for Debts and Guilt Dan. 1.10 Ezek. 18.7 as also for Sin Exod. 32. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applyed to a Sinner James 2.20 is also frequently used of Punishment as Mat. 5.21 22. In Sin there is the obliquity and dissonancy from the Law of God and this is not called a Debt for we do not owe this to God but the contrary Obedience and Holiness in Sin there is Guilt and Obligation unto Eternal Punishment and this is called a Debt c. Metaphor Parallel DEbts are variously taken and may be contracted divers manner of ways 1. A Man may rob his Neighbour of his Good-Name defame and wickedly wrong him that way and thereby make himself guilty and become a Sinner against him and is as much bound to make him satisfaction as if he had been his Debtor by getting away much of his Goods c. SO Man by Sin hath taken away or robbed God Almighty of his Glory Adam gave more credit and rather hearkened to the Devil than to God and what a reproach was this as I may so say to his Maker Satan shall be believed when God shall not when a Man will not believe trust nor give credit to what his Neighbour faith tho never so just and upright what a Reproach and Contempt doth he cast upon him So what greater wrong could Man do to God the most just and holy One of Heaven and Earth as not to regard his Word believe nor give credit to him but rather side with and yield to his cruel Enemy that studied Revenge and to bring him into Reproach And thus Man became a Sinner and made himself guilty being a Debtor to God and bound to make satisfaction or suffer for Sin if this wrong cannot be made up or the Debt paid II. Man brake a Holy and Righteous Law and thereby made himself notoriously guilty and obnoxious to the Penalty annexed and Guilt that lies upon him is commonly called a Debt he is a Debtor to the Law as well as a Criminal II. Sinners have broke the holy and righteous Law of God and by this means are become miserably guilty and palpable Debtors both to the Law and Justice the Law is broke and Justice requireth Satisfaction the Penalty is Death A heavy Debt such a Debt is Sin he hath violated a just Law and how will he make a Compensation III. Some Debts in a common acceptation are a great Sum many Pounds thousands of Pounds III. Sin is a very great Debt every ungodly Man may be said to owe many thousands tho never so Rich and Mighty in the account of Men. So Mat. 18.24 where our Sins are not only compared to a Debt but to a Debt of a vast Sum ten thousand Talents which according to computation amounts to 1500000 l. and according to others 1875000 l. IV. Some Debts are
meet together we are both pardoned and justified God is saith one as merciful as we can desire and yet as righteous as himself can desire there is the freest Grace and the fullest Justice As God pardons Sin he displays his Mercy as he justifies us from Sin he manifests his Righteousness Pardon is free to us but it cost Christ dear there is a Mystery in the Remission of Sin it is not forgiven without Atonement Satisfaction and Reconciliation made for it by Jâ—sus Christ Which appears 1. In that those who are pardoned are said to be justified through him Acts 13.39 2. Because Christ is said to bear our Sins or the Punishment of them 1 Pet. 2.24 Isa 53.4 5 6. He died in our stead for that is the meaning of his bearing our Sin as might be largely shewed from the Old Testament where we read of Persons that God said should bear their own Sins 3. Because the Scrâ—pture saith Without shedding of Blood there is no Remission Heb. 9.22 And that it is through that one Offering of Jesus Christ that we are both pardoned and accepted Redemption and Forgiveness of Sin is through his Blood Rom. 3.25 4. Because Christ is said to reconcile us and pacify the Wrath of God for our Sins 2 Cor. 5.19 20. Rom. 5. 5. Because we are said to be bought with a Price Christ gave himself a Ransom for many 1 Cor. 6.20 1 Pet. 1.18 Mat. 20.28 6. Because he is said to be made unto us Wisdom and Righteousness c. called The Lord our Righteousness Our Justification consisteth in the Non-imputation of Sin and the Imputation of his Righteousness that so Salvation might be wholly of Grace and all Boasting excluded Sin a heavy Burden Psal 38.4 For my Iniquities are gone over my Head as a heavy Burden they are too heavy for me Heb. 12.1 Let us lay aside every Weight and the Sin that doth so easily beset us c. WEight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies several Things 1. The Greatness of Heavenly Glory 2. Cor. 4.17 2. Trouble or the Wrath of Wicked Men Prov. 27.3 which often presseth down the Godly 3. That which is ponderous Things Words or Matters of Moment in opposition to such Things or Words that are Light Airy c. 4. Sin because it presseth down and is grievous to be born c. ☞ Note Sin is a great Weight or heavy Burden Simile Parallel A Weight or Burden that bears hard or lies heavy upon the Breast of a Person ready to crush him to pieces is very grievous worse to be born than a Weight upon the Legs or Arms c. SIn is a Weight or Burden that lies heavy upon the Soul of an inlightned Christian and this is the cause it is so grievous it presseth down the Powers of the Noble and Superiour Part of the Creature Lay a Weight upon a Stone and that will bear it and not break or yield under it but if a great and mighty Weight be laid upon such things that are tender or of a soft substance how sorely will it mar and crush that So a stony-hearted Sinner tho he hath great Mountains of Sin and Guilt lying upon him he complains not he is alas unsensible and to use the Apostle's Words past feeling his Heart being like a Rock Eph. 5.19 Ezek. 36.26 Psal 38.4 or the nether Milstone but a poor Saint whose Heart is tender God having taken away the Heart of Stone and given him a Heart of Flesh he is sensible of this Burden his Soul and Conscience cannot bear it he cryes out in great Anguish and Horrour of Spirit II. Some Weights and Burdens laid upon some Men are so heavy that they cannot be born the strongest Man cannot stand under them c. II. Sin is such a Burden or Weight that no Man is able to bear it will make the stoutest Heart to ake and the strongest Back to stoop it made David that mighty Man of God to cry out Psal 38 6. I am troubled I am bowed down greatly c. All my Bones are broken Nay when this Weight was laid upon the Lord Jesus whom God made strong for himself how did it crush him and cause him if I may so say to stagger and sweat under it as if it had been great Drops of Blood falling down to the Ground 'T is said his Soul was exceeding sorrowful even unto Death Luke 22.44 Mark 14. â—2 33. Psal 89.19 and that he went forward and fell on the Ground He bore our Sins upon his own Body on the Tree O what a Mercy was it that God laid help upon one who was Mighty tho he was able to bear this Weight yet how did it make him to cry out under the Burden of it Father if it be possible let this Cup pass from me c. There is a twofold Weight in Sin 1. As it hinders our Justification 2. As it hinders our Sanctification The first respects the Punishment that is due to it and that Weight Jesus Christ bore for us which none was able to do besides himself III. A heavy Weight or Burden laid upon a Man that is to run a Race is very troublesome and a great Impediment to him and therefore ought to be cast off c. He is a very foolish Man that having a long Race to run will carry a great Weight or Burden about him can such expect to win the Prize III. So Sin greatly hinders the Saints of God in their spiritual Race 't is unto them like a heavy Burden and therefore ought to be cast off by them Let us lay aside every Weight Heb. 12.1 and the Sin that doth so easily beset us and let us run with Patience the Race that is set before us Sin will soon cause a Christian to faint if he throw it not off by true Repentance See Runner Simile Disparity SOme heavy Weights or Burdens tho they cannot be born when they are bound up or tyed together yet if severed some part of them may be born and easily carried BUT Sin is such a kind of Burden that it cannot be born either whole or apart that is to say one Sin severed from a Multitude that a Person may be guilty of and charged upon the Soul tho it should be judged the least no Man is able to stand under the Guilt or Burden of it 1. For the least Sin being against an Infinite God deserves an Infinite Punishment 2. The least Sin being a breach of the Law brings a Soul under Wrath and the Curse thereof 3. The least is not done away without Christ's Blood nothing but that only can wash it away or cleanse from it Now that which makes Sin to be so great a Burden to a Child of God is 1. Because it sets God against the Soul it makes him to become a Man's Enemy and to fight against him c. 2. Because 't is a Burden unto God himself hence he crys out I am pressed under you
as a Cart is pressed with Sheaves Amos 2.13 Nothing is more opposite to God than Sin or is more loathsome to him 3. Because it wounds bruises and lays the Soul it self a bleeding 4. Because it brings the Soul under the dreadful Wrath of an angry God yea binds down under everlasting Wrath causing a final Separation from God and Christ for ever Inferences WHat insensible Creatures are unconverted Sinners 2. Moreover what a sore and grievous thing it is to have this Burden laid upon the Soul 3. It may stir up such who feel this Weight to cast it off by Repentance and Faith remember Christ hath born it for thee that thou mightest go free Isa 53. The Lord hath laid on him the Iniquities of us all 4. It shews us what a wonderful Mercy it is to be freed from this Burden Saints are delivered from the Power and Dominion Guilt and Condemnation of it Rom. 6.14 through the Lord Jesus Christ Sin a Sting 1 Cor. 15.56 The Sting of Death is Sin Parallels DEath is like a venemous Serpent that hath a cruel and tormenting Sting and this Sting is Sin II. The Sting of some Serpents in the Flesh is very painful it makes such to cry out exceedingly So such who feel themselves stung with Sin cry out like as those did in Acts 2.36 The pain and torment of a wounded Conscience is intolerable as many can experience and the History of Francis Spira abundantly shews III. The Venom or Sting of some Serpents is mortal it killeth the Body so Sin that Venom of Death and the Devil killeth both Body and Soul IV. If a Serpent biteth or stingeth any one part the Venom and Contagion spreadeth over all the Body and destroyeth the whole Man so the Sting and Poyson of Sin which entered by one Man's Offence Rom. 5 15 18. hath infected and killed all the Lump of Mankind moreover he that harboureth but one Sin in his Bosom it will destroy his whole Soul if this Sting be but in his Tongue 't is like the Poyson of Asps his Life must go for it without speedy help V. No Salve or Medicine could heal the Bodies of those who were stung with those fiery Serpents in the Wilderness till they look'd up to the Brazen Serpent no Physician on Earth could cure them Dioscor l 6. c. 30. so no work of Man can cure the biting of Death and the Devil or Sting of Sin but the Venom thereof rageth and raigneth tormenting the Conscience untill the Soul looks up by a true and lively Faith to Jesus Christ VI. As the Sting of a Serpent must be pulled out before the Person stung can be cured so Sin must be lifted pulled or worked out of the Heart and Life of a Sinner by the Spirit before he can be either healed or saved VII As some Serpents cannot hurt when they have lost their Sting so Death cannot hurt a Soul whose Sin is taken away by Jesus Christ Sin a Wound Psal 38.5 My Wounds stinck and are corrupt c. Prov. 18.14 But a wounded Spirit who can bear Luke 10.34 And bound up his Wounds c. SIN wounds the Soul of a Sinner a Church or Nation When Ephraim saw his Sickness and Judah saw his Wounds c. Hos 5.13 The Word translated Wound in this place is from a Word that signifieth colligavit he hath bound up either because of the corruption of the Body that is gathered together or because of the binding of it up with Cloaths Parallels WOunds are either new which we commonly call green Wounds or else old Wounds Now Sinners have an old Wound upon them which is like a stinking Ulcer which they received above five thousand years ago in the Garden of Eden when Adam was wounded by his Sin in eating of the forbidden Fruit all his Posterity were wounded in him also every Sinner hath many fresh Wounds upon him Rom. 5.12 II. Some Wounds are venemous as the biting or cruel sting of some poysonous Serpent c. Sin is a venemous Wound it is the sting of a Serpent the old Serpent See Sting III. Some Persons have been full of Wounds wounded from the Crown of the Head to the Soles of the Feet they are as it were nothing but Wounds so Sinners are full of Wounds every Sin is like a Wound or makes a Wound in the Soul so many Sins a Man is guilty of so many Wounds he hath in his inward Man Every Faculty of their Soul is wounded 1. Their Judgment is corrupt 2. Their Understanding darkned full of Vanity Blindness Incredulity Enmity and Unteachableness 3. The Will that noble Faculty is wounded and fearfully depraved the Mind of a Man being corrupt the Will must needs be corrupt As to a Man that hath his Pallate possest with a vicious Humour every thing seems bitter according to the Humour so the Understanding reckoning the ways of God both Enmity and Folly the Will acts accordingly The Will of wicked Men acts cross and contrary to God and his Holy Will in all things they resist and fight against him and are not subject to his Law neither indeed can be there is much Pride Inconstancy Rom. 8 7. Stubbornness and Disobedience in the Will Our Tongues are our own and who is Lord over us Psal 12.4 4. Their Affections are wounded and very filthy Men naturally love the Creature more than God nay they love their Lusts horrid Sins and Uncleanness above the Majesty of Heaven The Apostle giving a Character of some Men saith they are Lovers of Pleasures more than Lovers of God 5. The Memory is wounded 1 Tim. 3.4 being forgetful of that which is good and like a leaking Vessel Men are ready to remember what God bids them forget but forget that which he commands them to remember they are too apt to think upon Injuries nay may be one Injury will be thought on more than many Kindnesses and Years of good Service they are subject enough to remember Trifles and vain Stories whenas a profitable Sermon or wholesome Counsel is forgot c. 6. The Conscience of a Sinner is wounded with Sin tho not for it or in a deep and real Sense of the evil of it Vnto them that are defiled and unbelieving is nothing pure Tit. 1.15 but their Minds and Consciences are corrupt the Conscience which should like Job's last Messenger bring us Word that all the rest of the Faculties are dead i. e. wounded Preston and corrupted alas is maimed dumb or misguided or grievously distempered that when it should accuse it excuseth it should act the part of a faithful Register to set all our Sins down exactly but it falsifies in this and as saith Dr. Preston when it should set down Hundreds it sets down Fifties when it should restrain from Evil it is almost asleep and lets the Sinner alone whom it should condemn for want of Light it acquits And as a Man is
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
Leprosy c. BY the Plague of the Leprosy all Expositors agree was represented the hateful Nature of Sin Note Sin may fitly be compared to the Plague to the Plague of the Leprosy c. Parallels THe Leprosy proceedeth from poysoned and corrupted Humors in the Body So Sin is nothing else but the poysonous and corrupt Humors of the Soul II. The Plague of the Leprosy spreads over every part of the Body So Sin hath spread it self over the whole Lump of Mankind and over every Faculty of the Soul III. No Disease is more stinking and hateful to Men than the Leprosy So nothing is more abominable and detestable in the sight of God and sincere Christians than Sin IV. No Disease is more contagious and infectious than the Leprosy the Plague of the Pestilence saith a Divine is not so infectious as the Plague of the Leprosy Dr. Taylor it infecteth Houses Walls Vessels Garments c. So nothing is so infectious as Sin See Sin a Wound V. The Plague of the Leprosy separated the infected Person from the Fellowship of all Men whatever they were if incurable altho Kings they were utterly and for ever exclâ—ded the Host as Vzziah neither were they admitted to come into the Temple to join in holy Things So Sin unrepented of 2 Kings 15.5 separateth from God and Christ and from the Fellowship of the Saints it shuts Souls out of the Church nay out of Heaven it self VI. No Disease is more painful and mortal or more incurable therefore they were enjoined to put on mournful Apparel and Garments it was so rarely and seldom cured that most carried it to their Graves So Sin is very painful and tormenting as we before have shewed VII The Symptoms of the Leprosy agree with the Symptoms and Effects of Sin 1. There is a Dâ—bility and Weakness of all Parts in them that have this Disease because the Spirits are exhausted So Sin makes feeble weakens and debilitates the Powers of the Soul Hence Jacob when he blessed Reuben cries out As weak and unstable as Water because of his Sin Saints have weak Hands and feeble Knees oft times hereby 2. There is in a Leper a Tumor and Swelling in the Flesh So Sin swells a Man up in Pride Vain-glory and Self-conceitedness 3. There is in them saith my Author a burning Thirst through the adust and burnt Blood by Melancholy whereof it ariseth So Sin causeth an Inflammation and Burning of Anger of Lust and vehement Thirst after the World Preferment Pleasures Riches c. See Poyson 4. There is in them filthy putrid Matter breaking forth in a most loathsom manner So such as are greatly infected with the Plague of Sin cast forth nothing but horrid Pollution Hence wicked Men are likened to the troubled Sea that casts forth miâ—y Dirt. 5. They have a hoarse and weak Voice So Sinners cannot pray or if they do John 9. they cannot be heard God hears not Sinners 6. They have a stinking Breath and Mouth and therefore they must cover their Lips lest by their Breath they should infect others So Sinners have a filthy Breath Their Mouths are full of unclean and adulterous Speeches belching forth nothing but vile and abominable Oaths Cursings and slanderous Accusations against the Godly and sometimes also against one another but these seldom cover their Lips Inferences WHat an horrid Disease and Plague of Plagues is Sin Every Man hath a running Plague-Sore upon him Who is it that is not a Leper from the Womb We were all born with this Plague we brought it into the World with us Every Man as he is in himself may cry out Vnclean unclean Sin hath spread it self over us like a Leprosy II. Wicked Men are miserable whoever they are if not cured of this Plague Sin renders a Man more hateful to God than an ugly Toad is to us III. It may caution Saints to shun the Company of a vile Sinner and dread Sin and flie from it as from the Plague Nothing that Sinners touch but they defile infect and taint it till they are cleansed whether earthly or heavenly Things all Creature-Comforts and Actions are unclean to them hereby The very Plowing of the Wicked is Sin Prov. 20.4 Tit. 1.13 yea the Sacraments Prayers or Alms all is polluted so long as they are unconverted Vnto them that are defiled nothing is pure c. IV. A wicked Man can converse with no Man but as a Leper he infects him by his ill Example he endangers the Lives and Souls of Men. V. It may teach the Saints to bless God and admire his Grace who hath delivered them from the Contagion of Sin Joh. 5.14 But art thou made whole sin no more VI. None but the High-Priest pronounced a Person clean from the Leprosy so none but Christ can discern our Uncleanness and pronounce us clean and wholly free from the Plague of Sin O What is Sin it is a Leprosie When Scripture so compares it may not I Call it a Plague a Wound a loathsome Sore That doth corrupt and spread the Soul all ' ore Like to an Ulcer or infectious Biles Which the whole Man most wofully defiles O how do Men fly from the Pestilence And shall not we learn Wisdom now from thence Sin is a Plague that kills eternally All sorts of Men unless they swiftly fly To Jesus Christ no Med'cine will do good Nor heal the Soul but this Physicians Blood Sin compared to Poyson Rom. 3.13 The Poyson of Asps is under their Tongues POyson of Asps denotes 1. Sometimes great Punishments Job 6.4 20.16 He shall suck the Poyson of Asps c. 2. Sometimes corrupt Doctrine and Heresies wherewith Men poyson themselves and Followers Deut. 32.33 Their Wine is the Poyson of Dragons i. e. their Doctrine So Ainsworth Rev. 17.2 With the Wine of her Fornication Which intends Venom and Poyson of the Devil the old Dragon or the detestable Superstition and Idolatry of Antichrist and Church of Rome 3. It signifies the cruel Malice and Rage of Men. Note Sin is the Venom or Poyson of the Serpent or the old Dragon Parallels POyson inflames heats and as it were sets the Body on fire So Sin inflames heats and sets as it were a Man's Spirit on fire What a Heat doth the Devil put some Men in by stirring up their Wrath Rage and Malice against their Neighbours II. Poyson causeth a great and extreme Thirst Gross or dreggish Liquor will not quench the fiery Thirst of Poyson Caryl it drinks saith one nothing but pure Spirits So Sin stirs up an insatiable Desire or Thirst after Revenge as also after the Pleasures Profits and Honours of this World which nothing can allay but the Water of Life which Jesus Christ gives John 4.14 III. Poyson gets quickly saith one to the Spirit 't is subtil and spiritful Plutarch and in a very little time will corrupt the whole Mass of Blood c. So Sin in a little time
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
shie of and ready at all turns to flie from and avoid any external horrible Uncleanness But Sin is a bewitching and ensnaring Uncleanness All the bodily Beauty in the World did never entice so many as the Deformity and foul Face of Sin hath Beauty and Comeliness are the Attractives the Loadstone of Love Christ was not loved by many because he did not appear beautiful he vail'd his glorious Beauty Lust is loved tho it be altogether unbeautiful Christ is the Mirror of Beauty tho some see no Comeliness in him he is fairer than the Children of Men But there is no Form or Comeliness in Sin nothing indeed why it should be desired yet how is it admired and esteemed by all Sorts of Men They dote upon it and run mad with love to it 't is so bewitching as the choicest Beauty in the World III. Whâ—t Filth Uncleanness or Pollution is of such a murthering killing and destroying Nature as Sin It is true some horrid Pollution is of a corrupting poysonous and destroying Quality but not like Sin This Venom this Uncleanness is worse than any more mortal than any it kills both Body and Soul too it destroys eternally O there is no finding out the cursed Nature of it there is nothing can save from the killing Power of it nor cleanse from its Pollution but Christ's Blood Inferences O What a woful Condition is Man in by Nature how unclean in God's sight Well might Eliphaz say Job 15.16 How abominable and filthy is Man who drinketh in Iniquity like Water The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes that which is most abhorring to the Nature of Man that which is not only so nauseous that the Stomach cannot digest it but so base that the Mind is burthened to think upon it yea the Word imports that which is rejected by all the Senses that which the Eye cannot endure to look upon that which the Ear cannot endure to hear of that which is a Stink in the Nostrils and which the Hand will not touch such a a thing is Man in God's Sight by reason of Sin Filthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is derived from a Root that signifies Caryl on Job 15.16 corrupt rotten putrified the Scum of a Pot the Rust of Metals the Dung or Excrement of Man and Beasts There are no Words saith Caryl filthy enough to express the Filthiness of Man The Word is found saith he but three times in Scripture in this Construction and in all of them 't is applied to shew the abominable Wickedness of Man The first is this Job 15.16 Psal 14 3. Psal 53.3 as if this were a Word pick'd out on purpose as a Glass to shew Man his Face and natural Complexion in c. Job 7.17 II. O what is Man that God should be mindful of him What Beauty is there in him that the Almighty should set his Heart upon him III. What little reason have wicked Men to be proud And how sadly are they mistaken who think to adorn themselves with Sin How do Sinners pride themselves in their filthy Garments and Cloak of Unrighteousness He is no Gallant now a days unless he can swear and curse and cry Damn-him and Sink-him Lord what an Age is this They shew their Sin as Sodom and hide it not they glory in their Shame IV. Let us learn from hence to be fully sensible of our Birth-Pollution I mean Original Sin Job 25.5 Job 14.4 that which we brought into the World with us Can he be clean that is born of a Woman Who can bring a clean thing out of an unclean not one Can the Stream be clean when the Fountain is so unclean All that are born by natural Generation are unclean Adam's particular Act or Breach of the Law of God was ours we being in him he stood as the common Root of all his Posterity 't is also by the Almighty imputed to us The natural Pravity or Corruption which issueth from thence passeth from Generation to Generation V. We may infer from hence that every Man and Woman hath need of washing say not therefore with Peter Thou shalt never wash my Feet when every part is defiled c. VI. Go polluted Soul go to the Fountain 'T is the Blood of Jesus Christ that cleanseth us from all Sin VII Bless God there is a Fountain to wash in a Fountain opened for Sin and Uncleanness See Fountain in the First Volume VIII You that are clean praise the Almighty Ye were as filthy as others Such were some of you c. Saints may be said to be clean four manner of Ways 1. Clean meritoriously by the Blood of the Lord Jesus 2. Efficaciously by the Spirit uniting them to Christ and sanctifying their Hearts 3. Clean instrumentally by the Word Now are you clean through the Word which I have spoken unto you 4. Clean impulsively and attractively by Faith Purifying their Hearts by Faith Sin compared to Gray-Hairs Hos 7.9 Yea gray Hairs are here and there upon him and he knoweth it not HE knoweth it not that is Israel or Ephraim viz. the ten Tribes Hos 1.4 Amos 9.8 Ephraim may be considered as a Kingdom I am against the sinful Kingdom or as a Church They were a People in Covenant with God or in a National Church-State and once youthful and beautiful but now they are become old and gray-headed i. e. they had Symptoms of Decay and Ruine upon them Gray Hairs Some by gray Hairs understand heavy Judgments others some prevailing Evils or Sins which were Signs of Destruction c. There may be Truth in both Note Symptoms of Ruine oft-times appear upon a People before their Ruine comes Parallels GRay Hairs are a Sign that a Man's best Days his youthful Days are gone So some Sins and Judgments upon a People are a Sign that their best Days are past away that their Youth and Glory is departing II. Gray Hairs are a Sign of old Age So some Sins and Judgments upon a People shew forth that they are old in Wickedness III. Gray Hairs come oft-times by great Grief Scaliger tells us of a young Man Burroughs who through the extreme Trouble of his Spirit was turned gray in one Night So the Judgments and Miseries of a People because of their Sins make them gray-headed and thereby look old and withered c. IV. When gray Hairs come upon a Man they bring oftentimes with them feeble Knees and Stiffness of the Limbs So Sin makes feeble the Heat of Zeal and Vigour of Spirit is thereby abated V. Gray Hairs are Symptoms and Fore-runners of Death and Mortality So some Sins and Miseries upon a People are the clear Symptoms of spiritual Death or Night of Darkness VI. Some Men have gray Hairs here and there and they know not of them So a Soul Nation or Church may have sad Symptoms of Ruine upon them and they be ignorant of them He knows it not Quest What were those gray Hairs that
Nets he hath spread for them So Satan endeavours to transform himself into an Angel of Light 2 Cor. 11.14 15. and also teaches his Ministers to counterfeit the Garb Behaviour and Call of Christ's true Ministers thereby to deceive and draw Souls into Perdition and Destruction who more ready to press Holiness and Self-denial c. than some of the grand Deceivers of this Age They come to you in Sheeps cloathing Mat. 7.15 but inwardly they are ravening Wolves V. A Fowler some times in the Night dazles the Eyes of the poor Birds with a great Light and thereby most easily spreads his Net over them So Satan by false Lights preys upon the Souls of Men who crys out Light Life and Power c. and this hath so dazled the Eyes of People that many have been taken and little think where they are nor the danger they are in alas the cunning Fowler has got his Net over them The Devil a Lion 2 Pet. 5.8 Be sober be vigilant because your Adversary the Devil as a roaring Lion walketh about seeking whom he may devour CHrist is compared to a Lion saith the learned Glassius because Noble Heroick and Unconquerable 2. Wicked Men and Tyrants are so called because Fierce Outragious and Cruel And 3. The Devil is called a Lion because Roaring Rapacious and devouring c. Some of the common Epithets of a Lion as we have under another Head noted are these viz. Bold Stony-hearted Preying Ravening Stubborn Cruel Bloody Terrible Swelling c. Which sets forth his Natural Evil and worst Properties upon which account the Devil as all the Learned observe is compared to him Parallels THE Voice of the Lion is called Rugitus that is Roaring or Bellowing which is very terrible to other Beasts who when they hear him roar tremble he roars when he is hungry and wants Prey So the Devil is said to walk about like a roaring hungry Lion who is not satisfied with the Prey he hath already got but seeks to devour more Souls for as the Lion is a very greedy and unsatisfied Beast so is the Devil he would did not God restrain him destroy the whole World not a Soul should escape II. A Lion is a very strong Beast What is stronger than a Lion So the Devil is a strong Enemy and one reason doubtless why he is compared to a Lion is to signify his Strength as his being compared to a Serpent doth his Subtilty Hence God hath laid help for us upon one Mighty to save viz. the Lord Jesus who was able to encounter with this strong and furious Adversary For to this end was the Son of God manifest that he might destroy the Works of the Devil and destroy him who had the Power of Death 1 Joh. 2.14 Heb. 2.8 which is the Devil III. A Lion is a very bloody and tyrannical Beast Toâ—s lâ— p. 361. he will set upon and destroy whole Flocks and Heards of Cattel he is a great Enemy to Sheep and Lambs and other innocent Creatures So the Devil is very bloody and cruel as appears in Job's Case he took away his Cattel and then all his Children and after that smote his Body with Biles he seeks to destroy the Bodies and Souls of Men too the Godly stand in fear of him for Christ's Sheep and Lambs have not a more cruel and bloody Foe in the World The Devil a Dragon Rev. 12.7 And the great Dragon was cast down that old Serpent called the Devil and Satan c. AS the Devil is compared to a Lion so likewise to a Dragon Some are ready to question whether there be any such Creature or no but it is without any just ground since the holy Scripture speaks of them in so many places Besides we have approved Histories and Historians which treat of them as Aelianus Aristotle Pliny Mantuan Gesner Ovid c. Parallels THe Dragon is a flying Serpent he is described with Wings very voluble and spreading themselves wide according to the quantity or largeness of the Dragon's Body which caused Lucan the Poet to write in this manner Vos quoque qui cunctis innoxia numina terris Serpitis aurato nitidi fulgore Dracones Pestiferos ardens facit Africa ducit is altum Aëra cum Pennis c. You shining Dragons creeping on the Earth Which fiery Africk holds with Skins like Gold Yet pestilent by hot infecting Breath Mounted with Wings in th' Air we do behold The Devil is said to have Wings to denote his Swiftness in pursuing his Prey He is like to a furious flying Dragon No Man can get out of the reach of Satan let them climb up never so high in Grace and Vertue Satan hath Wings and can pursue them with his poysonous Breath of Temptations Elianus Megasthenes II. Naturalists observe that Dragons seldom hurt in the Day-time but in the dark Night they come out of their Holes and deep Caves So the Devil does the greatest hurt in the Night of Ignorance he hates the Light like his cursed Children his Kingdom is the Darkness of this World Topsell p. 706. III. Naturalists say Dragons have cruel Teeth and that they have a treble Row of them in their Mouths and that their Bite is very dangerous Teeth saith Glassius denote Virulence and an hostile Power because Beasts when they fight use them as offensive Weapons The Wounds the Devil gives to poor Sinners by his prevailing Power are venemous and mortal IV. Dragons are mortal Enemies to Mankind and Multitudes have been destroyed by them in this they fitly resemble the Devil V. Dragons have a cruel infectious Breath Those in Phrygia when they are hungry turn themselves towards the West and gaping wide with the force of their Breath saith my Author they draw the Birds that flie over their Heads into their Mouths which some attribute to the infectious Nature of their Breath Also they kill with their Tails nay some say the Strokes of their Tails are more deadly than the biting of their Teeth The Devil like the Dragon has many ways to wound and destroy Mankind Sin is like the biting of Dragons Deut. 22. and false Doctrine in Scripture is called Dragon's Poyson 't is the Poyson of this old Dragon Their Wine is as the Poyson of Dragons and the cruel Venome of Asps VI. They will fight terribly and are as Naturalists note always in War with the Elephant and with divers other Beasts both wild and tame for he is the cruel Enemy of them all Rev. 12.7 8. So the Devil makes War with the Lamb and with all his Followers There was War in Heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels and prevailed not The Lord Jesus is too hard for this old Dragon VII There are in Ethiopia and other hot Countries Multitudes of Dragons some greater and some lesser also some of a red colour We read of some that have been found to be
plentiful manner do abound amongst us how do the Saints flourish their Graces flourish O what Beauty and Greenness is there upon all sincere Christians V. He that is slothful and idle in Summer as he brings Shame upon himself 't is a Sign of Folly c. so he suffers wants Bread and is exposed to great Straits in Winter He that gathereth in Summer is a wise Son but he that sleepeth in Harvest Prov. 10.5 is a Son that causeth Shame So he that is idle and negligent in the Time of Gospel-Grace or improves not the Means God affords for the Good of his Soul as 't is a Reproach and Shame to him so he exposeth himself to Ruine thereby What will he do when Death and Judgment comes Then he will want and suffer Hunger c. The Means of Grace compared to Harvest Mat. 9.37 The Harvest is great but the Labourers are few c. NOte The Time of Gospel-Grace wherein Work is to be done and many Souls are prepared and made willing to hear the Word of God is compared to Harvest Parallels HArvest is the Time to work and do business in and it behoveth Men to labour hard then So whilst there is an open Door for the Gospel or God is pleased to continue the Means of Grace Christ's Ministers ought to labour hard II. Harvest greatly tends to the relief of the Poor they in Harvest-time gather in and lay up against a Time of Want and Scarcity So do the Saints whilst the Day of Grace lasts provide and lay up for their Souls III. Sometimes there is bad Weather in Harvest which doth hinder and discourage the painful and laborious Husband-man So Storms arise and very bad Weather as it were often attends Christ's faithful Labourers which greatly hinders them in their Ministry IV. The Harvest is sometimes great and the Labourers but few so that the Work lies very heavy upon some Men So in a spiritual sence the Harvest is great i. e. many People are willing to hear God's Word but there are but few painful Preachers and by this means the Work lies heavy upon them and when it is thus we are enjoined to pray to the Lord of the Harvest Mat. 9 37. to send more Labourers into his Harvest V. The Harvest sometimes proves thin and comes into a little Room or it may seem much in Bulk and yet but a little Grain So 't is sometimes in the spiritual Harvest there are many Multitudes hear the Word attend upon the Means they flock into the Assemblies but alas but few are converted the Corn is little A small Room will hold them were they severed from the Straw and Chaff of the fruitless and unprofitable Multitude VI. When the Harvest is like to be catching or the Husband-man sees Clouds begin to gather and grow black or they hear it thunder mightily they work very hard and hurry in the Corn not knowing when they may have fair Weather again So Christ's Servants when they perceive a dismal Day approaching upon them labour hard and bring in what Souls they can into his Barn VII The Harvest sometimes is very long and sometimes but short So God lengthens or shortens the Day of Grace as he pleases The old World had an hundred and twenty Years others but a short Season O that thou hadst known in this thy Day the Things that belong to thy Peace but now they are hid from thine Eyes Christ seems to be quick with them And so it fared with those Acts 13.46 VIII In Harvest the Husbandman will not neglect a fit Opportunity of gathering in his Hay and Corn upon presumption of much fair Weather to come So a wise Christian will not lose the present Season for his Soul upon hopes of much Time to come but rather says Now is the Time c. Observe in Summer's soultry Heat How in the hottest Day The Husband-man doth toil and sweat About his Corn and Hay If then he should not reap and mow And gather in his Store How should he live when for the Snow He can't move out of Door The little Ants and painful Bees by Nature's Instinct led These have their Summer-Granaries For Winter furnished But thou my Soul whose Summer's Day Is almost past and gone What Soul-Provision dost thou lay In Stock to feed upon If Nature teacheth to prepare For temporal Life much rather Grace should provoke to greater Care Soul-Food in time to gather Days of Affliction and Distress Are hasting on apace If now I live in Carelesness How sad will be my Case Vnworthy of the Name of Man Who for that Soul of thine Wilt not do that which others can Do for their very Kine Think frugal Farmers when you see Your Mows of Corn and Hay What a Conviction this will be To you another day Who ne're were up before the Sun Nor broke an Hour's Rest For your poor Souls as you have done So often for a Beast Learn once to see the Difference Betwixt eternal Things And these poor transient Things of Sense That fly with Eagles Wings J. F. Godliness compared to a Trade Heb. 3.1 Wherefore holy Brethren Partakers of the Heavenly Calling consider the Apostle and High-Priest of our Profession Christ Jesus THe Profession of Godliness is in this and divers other Scriptures compared to a Trade or Calling and 't is a very fruitful and profitable Metaphor Parallels A Trade or Calling properly is that Art Craft or Occupation whereunto one hath been trained or wherein he exerciseth and employeth himself whatever it be whether Handicraft or Merchandizing c. Now Godliness is the Occupation of every true Christian 't is that which he hath been trained up in 't is that which he exerciseth and daily employeth himself about Herein do I exercise my self c. Actt 24.16 Rather exercise thy self unto Godliness c. II. A Man when he first sets up a Trade hath or ought to have a Stock suitable to what it doth require in order to the well-managing of it or otherwise he is not like to do good of it for the Want of a convenient Stock hath ruined and utterly undone many new Beginners So every Christian ought to see when he first begins to profess Godliness what Stock he hath I mean what Grace what Faith what Love to God and to his Neighbour what Experiences of a thorow Change for without a Stock of the Truth of Grace and Work of Regeneration no Man can follow the Trade of Godliness to make any saving Earnings of it III. A Man that sets up a Trade ought to know the Nature Worth and Value of those Goods and Commodities his Calling leads him to trade or deal in or else he may be quickly cheated and run out of all by buying counterfeit Goods or bad Ware So every Christian must know what Goods he is to trade spiritually in as also the Nature and Excellency of them Now the heavenly Commodities are these Faith Love Peace Long-suffering
in the Rod which a wise Man strives to understand 1. There is a chiding Voice in the Rod. 2. And not only so but in some Rods an amazing Voice 3. A threatning Voice 4. An awakening Voice 5. A convincing Voice 6. There is an humbling Voice in the Rod. Quest Why do so few Men and Women hear and understand the Voice that is in the Rod Answ 1. Because the Affliction or Judgment perhaps is general 't is hard for Men to make special and particular Application of common Calamities 2. Because Men are more subject to look to secondary Causes in the Rod than to the immediate Hand of God 3. Because Men are so heedless and unsensible they will not trouble themselves to find out the Voice that is in the Rod. 4. 'T is because Men are so full of other Business that they have not Time to hearken to God's Voice in the Rod. 5. 'T is because they do not see any present Effects of God's Hand he is loth to strike How shall I give thee up O Ephraim c. Affliction compared to a Furnace Deut. 4.20 But the Lord hath taken you and brought you forth out of the Iron Furnace Jer. 11.4 Ezek. 22.18 And Lead in the midst of the Furnace A Furnace is either taken properly or figuratively 1. Properly 1. For a Place which Refiners refine their Gold in Prov. 17.3 2. A Place of Torment such as was that which the three Worthies were put into who refused to worship Nebuchadnezzar's Golden Image Dan. 3.6 22. 2. Metaphorically for heavy and cruel Bondage Deut. 4.20 Jer. 11.4 For Hell-Torments Mat. 13.42 And shall cast them into a Furnace of Fire Note Afflictions or sore and cruel Trials are compared to a Furnace Parallels A Furnace is prepared for Gold The Refining-Pot for Silver and the Furnace for Gold So Afflictions are appointed for the Saints who are compared to Gold II. A Furnace refines Gold and makes it much more pure than before So doth Affliction refine and make more holy the Hearts and Lives of godly Christians Job 23.10 When he hath tried me I shall come forth as Gold III. A Furnace is made sometimes very hot So Afflictions are sometimes very sore and grievous to the Godly A weak Fire will not refine some Gold no more will small Trials refine some Christians IV. A Furnace melts the Gold and makes it soft before it is refined So Afflictions melt or make the Hearts of Believers soft And I will leave you there speaking of the Furnace and melt you Ezek. 22.20 V. A Furnace consumes Tin Lead c. and also the drossy part of Gold So those Afflictions and Trials God brings upon his People burn up or consume all loose and hypocritical Professors who are compared to base Metal as Tin Lead c. And not only so but also all the Filth and Corruption of such who are sincere Psal 37.20 Into Smoke shall they consume speaking of ungodly Ones See Gold and Refiner in the First Volume pag. 262 264. VI. Some Furnaces denote great Torment 't is an amazing thing to be thrown into a hot fiery Furnace So some Afflictions and Judgments brought upon an ungodly People are very terrible when they are in Wrath. The Wrath of God is to wicked Men like a burning and consuming Furnace Who can stand before his Indignation Nah. 1.6 or who can abide in the fierceness of his Anger His Fury is poured out like Fire See Furnace as it respects Hell-Torments Affliction compared to the Winter Cant. 2.11 For lo the Winter is past c. SOme understand by Winter the State of the Elect before Conversion but others Guild Durham Ainsworth in my Judgment upon better grounds those cruel Persecutions the Church of God shall be under during the Reign of the Tyrannical and Antichristian Powers of the Earth The Winter is past the Rain is over and gone c. These things saith Mr. Ainsworth may be applied to the outward Troubles and Grievances of this Life by the Malice of the World as when Israel was brought into the Bondage of Egypt and of Babylon and after was released likewise to the spiritual Winter Reign and Rage of Antichrist after which the Graces and Fruits of the Gospel began again to flourish It may also signify the Afflictions of the Soul Parallels WInter is a Time of Cold attended with Snow Frost Storms and sharp Weather So whilst the spiritual Winter of the Church continues sharp and bitter Storms of Persecution frequently arise upon the Godly II. Winter tho it be sharp yet it is a profitable and wholesom Season of the Year in respect of the Body of Man and Fruits of the Earth So is the spiritual Winter of the Church or Soul the Godly can no better be without Adversity than we can be without Winter III. Winter-Frosts c. kill the Worms Weeds and Vermine So do Afflictions and the Frosts of Persecution destroy the Weeds of our Corruption and free the Church from carnal Professors who are like Worms and base Vermine that hinder the Growth of God's choice Grain IV. In Winter 't is a difficult and hard thing to travel some Roads So 't is a difficult thing to travel in the Way to Heaven i. e. to keep on in the Path of Gospel Holiness and Obedience in a Day of Persecution V. In Winter many things look as if they were dead Trees Flowers and Plants have no Beauty in them they are not pleasant to the Eye So whilst the Winter-Time of the Church continues the blessed Trees and Plants of Righteousness seem as if they were withered and their Beauty and Glory gone by means of the Tyranny and Oppression of the Ungodly but when the Winter is past and the longed for Spring beginneth to appear they will sprout up and flourish again gloriously VI. In Winter we have now and then some good and comfortable Weather So now and then in the Winter-Time of the Church there is a sweet serene and calm Time of Peace and Tranquillity Acts 9.31 Then had the Churches Rest throughout all Judea Galilee and Samaria and were edified and walking in the Fear of the Lord and in the Comfort of the Holy-Ghost were multiplied VII The Winter makes the Spring and Summer much more acceptable and sweet So the Storms Tempests cold Frosts and nipping Time of Trouble Oppression and Persecution will cause the Golden Age of the World viz. the Reign and Kingdom of Christ like the Spring and Summer to seem much more sweet and acceptable to the Saints and all that fear God This is signified by the Singing of Birds c. They shall sing in the Heights of Zion Jer. 31.12 Isa 35.1 2. c. The Wilderness and the solitary Place shall be glad and the Desert shall rejoyce and blossom as the Rose it shall blossom abundantly and rejoyce even with joy and singing c. VIII In Winter Frosts and cold pinching Weather usually last not
in the Body but he could not tell whether the Soul acted with his bodily Organs or without them He had mighty Operations in his Soul his Spirit wrought strangely and then took in such Revelations of God and from God as his bodily Organs could never fashion into Words or represent by Speech He heard quae fando explicari à quoquam homine non possunt unspeakable Words Beza which it is not lawful or possible for a Man to utter The Soul hath an Ear to hear such Words that the Body cannot find a Tongue to express So John in his divine Ravishment saith I was in the Spirit on the Lord's Day as for his Body that was as to that Business laid aside and suspended as useless in that Day and his Spirit called up to that angelical Work viz. the receiving of Visions and Revelations from on high c. Now as the Souls of good Men whilest they are in this World in Sleep and in Trances or Ecstasies are capable of such glorious Ravishments c. So when their Bodies dy or fall asleep their Souls are with Christ in Heaven and the Souls of the Wicked they go into Chains of Darkness Torment Luk. 16.22 2◠and Misery The rich Man died and was buried and in Hell he lift up his Eyes being in Torment III. Sleep is not perpetual we sleep and wake again So tho the Body lie in the Grave yet Death is but a Sleep as it were the Man will awake and rise again IV. The going to sleep and sleeping of some Men greatly differs from others So the Death of the Saints greatly differs from the Death of the Wicked 1. In the Preparation the one makes to go to rest over what the other doth Some go to sleep before their Work is done So some die before their Work is done As no Saint dies before his Work is done So there is no wicked Person that dies but he dies or goes to sleep before his Work is done This is our Working-day when the Sun of our Life is set no more Work can be done The Time comes saith Christ when no Man can work All a Godly Man's Care is to be ready when Night comes to go to rest But the Wicked take little Thought about it 2. Some Men fall asleep in an hurry of Business and in great Distraction when others in a sweet Manner lay their Heads down upon their Pillows So some wicked Men die in great Distraction and under sad Horrour of Conscience when many a Godly Man dies in a sweet and heavenly Manner declaring to all he hath nothing to do but to die 3. Some Men dread the Thoughts of going to sleep for that it is dangerous in some Cases for some Persons to sleep So some wicked Men dread the Thoughts of Death like him who cryed out I am so sick I cannot live and so sinful that I am afraid to die But most Godly Men are delivered from the Fear of Death they go willingly to Bed Luk. 2.29 Now lettest thou thy Servant depart in Peace c. Saints are many times willing to go to rest because they are quite wearied out 1. Sin wearies them and even wares them out and makes them groan 2. The World wearies them and makes them willing to go to Bed Eccl. 5.12 3. The Devil the God of this World wearies them with his Temptations 4. Their bodily Weaknesses and disquieting Pains wearie them 5. The Absence of Christ also makes them willing to go home 4. Some Men fall asleep in a dangerous Place nay and sometimes in the midst of their Enemies So wicked Men die in a dangerous Place being far from God and out of the Covenant of Grace and besides are surrounded about with evil Angels who stand ready to devour their Souls But a godly Man falls asleep in Jesus O that 's a sweet Place to sleep in 1. He sleeps in the view of Jesus Christ knows his Grave and will preserve his Dust 2. He falls asleep in the Love of Jesus 3. He falls asleep in the Covenant of Jesus I am the God of Abraham Isaac and Jacob. 5. Some Mens Sleep is much more sweet and comfortable than others as we shewed before some Mens Sleep is very troublesom their Spirits are troubled So the Death of the Godly is sweet they have Peace and heavenly Joy being with Christ but the Death of the Wicked is troublesom their Spirits being in Torment whilst the Body lies in the Grave I might also shew you the great Difference there shall be in the awaking of the one and the other but that I will leave to its proper place V. A Man that is asleep taking his natural Rest may be easily awakened and called up by the Power of Man So the Body when it is dead can with infinitely more ease be raised up by the Power of God 't is but a Call from Heaven and we are awakened out of the Dust The Day is coming when all that are in the Grave shall hear his Voice and come forth c. John 5.28 Inferences WHat a blessed Condition are Believers in They are not only happy whilst they live but shall be blessed when they die their Bodies have not only quiet Rest but their Souls also rest in Peace and Quiet 2. It may stir up all Christless Souls to labour after an Interest in the Lord Jesus for if they are not in Christ whilst they live they are not like to fall asleep in Christ when they die 3. We may learn also from hence what little ground there is for a godly Man to be unwilling to die when his Work is done Are any unwilling to go to sleep at Night that have laboured hard all Day 4. Let us labour hard whilst the Day lasts whilst we have Health and Life that we may have done our Work and be ready to go to sleep Death a Departure Phil. 1.23 Having a desire to depart c. WE at Death leave one Place to go to another If godly we depart from our Place here on Earth and go to Heaven we depart from our Friends on Earth and go to our Friends in Heaven we depart from the Valley of Tears and go to the Mount of Joy we depart from an howling Wilderness to go to an heavenly Paradise Who would be unwilling to exchange a Sodom for a Sion an Egypt for a Canaan Misery for Glory Death a Rest Rev. 14.13 And I heard a Voice from Heaven saying unto me Write Blessed are the Dead which die in the Lord from henceforth Yea saith the Spirit that they may rest from their Labours and their Works do follow them Parallels REst is a desirable Thing to a labouring Man Paul desired to die Death or to depart was greatly desirable in his Sight II. Rest is sweet and therefore desirable to a weary Man So will Death be to a poor weary Saint one that is weary of Sin weary of the World weary of the Temptations
to live and dye in Sin and so to be cast both Body and Soul into Hell Fire O! what an alarm may those two Scriptures among many sound in the Ears of Wicked and Ungodly Men Be not deceived neither Fornicators nor Idolaters nor Adulterers not Effeminate nor Abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Raylers nor Extortioners shall inherit the Kingdom of God 1 Cor. 6.9 10. But whither then must they go See Rev. 21.8 But the Fearful and Vnbelieving and the Abominable and Murderers and Whoremongers and Sorcerers and Idolaters and all Lyers shall have their part in the Lake which burneth with Fire and Brimstone which is the second Death Hell utter Darkness Mat. 8.12 Shall be cast into utter Darkness Jude v. 13. To whom is reserved the blackness of Darkness for ever AS the Torment and Misery of the Ungodly is set forth by a Furnace of Fire so 't is also by Darkness utter Darkness and blackness of Darkness as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Parallels GOD sometimes hath brought Darkness upon a People as a great Judgment for Sin and Rebellion against him So God in just Judgment will cast the Wicked into Darkness into a burning Furnace of Fire but such Fire as shall give no Light therefore called utter Darkness II. Where there is Darkness either by want of Light or want of Sight to see the Light there cannot be any comfortable Enjoyment of any visible Object that might afford them Satisfaction and Content as it doth those that enjoy the Light So to be cast into Darkness nay utter Darkness not only such Darkness that is a deprivation of Light or occasioned by want of Sight but a Darkness of Terror and Torment reserved for Wicked and Ungâ—dly Men called the blackness of Darkness For as the Glory of Heaven shall abound beyond all comparison with glorious Light called the Inheritance of the Saints in Light Col. 1. So the Horrors and Terrors of Hell will consist in that abounding Darkness beyond all comparison III. As to be shut up in Spiritual Darkness is a separation from God as to his Presence in a way of Grace So to be shut up in the thickness and blackness of the darkness of Hell is an eternal separation from God and the enjoyment of him for ever when once he shall say Depart from me there is a separation from all Joy and Happiness Ye cursed there is a black and direful Excommunication into Fire there is the Extremity of pain everlasting there is the Perpetuity of the Punishment prepared for the Devil and his Angels there are the Infernal tormenting and tormented Company And to encrease the horror and amazement of the Damned this Fire shall only torment them not give them any Light but they shall be cast out into utter Darkness where shall be weeping and gnashing of Teeth Disparity WHen God brings Darkness upon a Land as he did upon Egypt as an Judgment it hath been but for a while a certain time and after there hath been Light again but those that shall be cast out in the Darkness of the Pit of Hell shall never see Light more neither Spiritual Natural nor Artificial As there will be no need of the Sun nor Stars in Heaven So the Damned shall not have any Benefit thereby whatever their Needs and Necessities are II. Men may be in Darkness spiritually and they may be enlightned and saved through Grace but to be cast out into the dark and dismal Gulf of Hell it totally and everlastingly deprives of any use of Means for enlightning any more for ever Gospel-Light shines not at all in that dark and dismal Region because they hated the Light thereof in this World they must now be cast out into utter Darkness in the World to come III. Men may be in Darkness and yet enjoy many other Comforts tho they be deprived of Light But the Damned in Hell are not only in black and thick Darkness but are also deprived of any other Comfort As they see nothing but Darkness so they hear nothing but dismal Screeches and amazing dreadful Crys and gnashing of Teeth IV. Men may be naturally Blind or shut up in a dark Dungeon and yet may have much of the Presence of God with them But the Damned that are in the blackness of Darkness that is the Darkness of Hell shall utterly be deprived of the comfortable Presence of God As they said to God depart from us So are they separated with a Depart ye from me ye cursed into everlasting Fire or into the blackness of Darkness for ever Inferences HOw might this awaken Sinners and be a means to turn them from Spiritual Darkness to Light and from Satan the Prince of Darkness to God Oh! that these closing direful and amazing Lines might turn many to Righteousness to believe repent and obey the Gospel before the Lord Jesus come in flaming Fire rendring Vengeance upon all that know not God nor obey the Gospel II. How just will the Condemnation of such rebellious Sinners be who will neither be drawn by the tenders of Mercy and Salvation to Jesus Christ and of an enjoyment of Heaven through him nor be deterred from their sinful Course by all the threatned Judgments nay tho it extend to Hell it self to the Fire of Hell to the blackness of Darkness for ever Oh! were there not Eternity written upon the Gate of the broad way that leads to Destruction the Damned might have some hope tho it were not till hundreds of thousands of Millions of Years were expired But O Sinners when once this dark dismal Dungeon hath shut its Mouth upon you and you come with the Devil and his Angels to lie therein you can never come out more never see Light more never have ease from intollerable Torment more no Father Husband Wife c. can come to light so much as a Candle or dip the tip of a Finger in Water to cool your Tongue III. Let the Redeemed of the Lord rejoyce and magnify the God of their Salvation who hath given them good hope through Grace that they are delivered from Wrath to come by being called out of Spiritual Darkness into Christ's marvellous Light and by him have escaped that dreadful Doom of being cast out into utter Darkness Moses's Vail removed OR A TREATISE OF TYPES Adam a Type of Christ Rom. 5.14 Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression who is the Figure of him that was to come Parallels ADam had no Father but God So Christ likewise had no Father but God They were both in an especial manner called the Sons of God the one by Creation the other by eternal Generation II. Adam was made Heir of the World Chriâ—â— is Heir of all Things not only of this World but of that which is to come III. Adam was a common or publick Person representing all his Seed or natural Off
or Believer wants the Father commands them to go to Jesus and to hear him in every thing that he shall say unto them This is my beloved Son in whom I am well pleased Mat. 3. hear ye him Moses a Type of Christ MOses was a Type of Christ in his Person 1. He was of mean Parents and Birth So was Christ in respect of his Flesh or human Nature of a poor decayed and driâ—d Stock being born of a poor Virgin 2. Moses was no sooner born but he was exposed to the Wrath of Pharaoh King of Egypt who sought to put him to death So Christ in his Infancy was sought by King Herod to be slain but both by God's extraordinary Providence were delivered 3. Moses was of a meek and sweet disposition above all that dwelt upon the Earth yet full of Zeal and Indignation against Sin So Christ was a Pattern of Meekness and Humility Learn of me c. Mat. 11.28 29. II. Moses in his Office and Function was a Type of Christ 1. He was appointed by God and sent to deliver Israel out of Pharaoh's cruel Bondage So Jesus Christ was appointed and sent to deliver all the Israel of God from the cruel Bondage of Satan and heavy Oppression and Burthen of Sin 2. Moses was sent to lead Israel towarâ—s Canaan So Jesus Christ leads us to Heaven the Anti-type of Canaan But in this there is a Disparity Moses led Israel but unto the Sight of the promised Land but Jesus Christ leads us quite into Heaven or the Land of Promise 3. Moses was learned in all the Learning of Egypt Christ was learned to admiration his Enemies cried out From whence hath he all this Learning 4. Moses gave the Law having first received it from the hand of God So Jesus Christ hath given us the Law of the Gospel as he received it from his Father 5. Moses was Mediator of the First Covenant and as so considered was both King Priest and Prophet Jesus Christ is Mediator of the Second Covenant and as so also both King Priest and Prophet 6. Moses wrought many mighty Miracles in Egypt at the Red Sea and in the Wilderness to confirm the Law and to shew Israel that he was really sent of God So Jesus Christ wrought many strange and wonderful Miracles by Sea and Land in Towns and Deserts to manifest his Glory to shew he was sâ—nt of God and to confirm his Doctrine 7. Moses instituted the Passeover So Christ the true Moses instituted the Supper III. Moses in his Faithfulness was a Type of Christ he was faithful as a Servant he did all things exactly according to the Pattern shewed him in the Mount Heb. 3.5 So Christ in all things was faithful as a Son IV. Moses being to deliver the Law fasted forty Days and forty Nights in the Mountain alone Christ being to preach the Gospel fasted so long in the Wilderness V. He was a Type of Christ in many particular Actions of his Life 1. Moses married an Ethiopian a Stranger a Black So Christ espoused the Gentiles who were Strangers to God and by reason of Sin as black as Hell could make them 2. Moses sweetned the bitter Waters of Marah by a Tree cast into it So Christ sweetens all our Afflictions by the means of his Cross 3. Moses led Israel through the Red Sea Christ leads his Church through a Sea of Tribulation 4. As Moses was transfigured on Mount Sinai and seem'd so glorious that the Children of Israel could not behold his Face So Jesus Christ also was transfigured in Mount Tabor so as his Disciples were amazed and wist not what they said Joshua a Type of Christ Parallels JOshua or Jesus he was a Saviour as his Name signifies he saved Israel from temporal and external Enemies and Calamities So Christ saves us from all spiritual and internal Enemies and Miseries as well as he will from all external II. Joshua led Israel quite into Canaan not only unto the sight of it but into it So Christ leads us as we said before into Heaven What Moses could not do Joshua did do upon this account So what the Law could not do being weak through the Flesh Christ our Joshua hath done III. Joshua was a mighty Conqueror So is Christ Joshua overcame and utterly destroyed many Kings that so he might give Israel the peaceable Possession of the Land of Canaan So Jâ—sus Christ overcame and totally vanquished divers mighty Kings and Enemies of our Souls that so he might give us a certain Assurance of the eternal Inheritance viz. 1. Satan the great King of the Bottomless-Pit 2. Sin who like a cruel and merciless King and Tyrant reigned over all the Children of Men. 3. Death the King of Terrors c. IV. All the good Promises God made to Israel were fulfilled by the hands of Joshua So all the gracious Promises of God to his Elect were fulfilled in and by Jesus Christ V. Joshua saved Rahab's House that had the red Cord hung out at the Window So Jesus Christ saves all poor penitent Sinners that express Faith in his Blood VI. He accepâ—ed also the Gibeonites who humbly entreated Peace of him So doth Christ all sincere Converts who wisely seek to him for Mercy Sampson a Type of Christ Parallels SAmpson's Nativity was foretold by an Angel of God So was the Conception and Nativity of Jesus Christ foretold by an Angel 2. Sampson was sanctified from the Womb So was Christ much more II. Sampson in respect of his great Strength as some conceive was a Type of Christ III. He conquered a stout Lion in the Desert hand to hand as it were So Christ overcame the roaring Lion the Devil in the Wilderness and made him flie IV. He slew many of God's Enemies by his Death So Jesus Christ by Death overcame Sin Satan Hell and the Grave David a Type of Christ Dr. Taylor AS all the Kings of Israel were express Types of Jesus Christ the Head of his Kingdom and of all the People of God c. So were there two of them that were more manifest Figures of him than all the rest I mean David and Solomon of both which we shall enquire wherein the Resemblance consisteth David was so special a Type of the Lord Jesus as scarce is any thing noted of Christ but some Shadow of it might be observed in David some of which we shall briefly touch upon in the following Parallels Parallels Isa 11.1 I. For his Person David the Son of Jesse Christ the true Rod out of the Stock of Jesse Both of obscure and low Parentage both out of dry and despicable Roots II David was a King of Israel and had his Kingdom raised out of Humility Christ is a King King of Saints and King of Nations and yet at first his Kingdom was small and rose by degrees much after the manner as David's did whose Kingdom was the Figure of it III. David was a Man after God's own Heart
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
reality of his human Nature that prompted him to express himself so he adds But for this Cause came I unto this hour see Mat. 26.29 Rom. 14.4 Rom. 14.4 Who art thou that judgest another Mans Servant to his own Master he standeth or falleth as if he had said There is but one Lord of all Christ Jesus To him he stands if he be firm in Faith to him he falls if he sins as thou suspectest He has the Prerogative and Power of judging in himself but thou hast not c. And whereas he had made mention of his Fall he immediately adds the Correction He shall be held up for God is able to make him stand that is to clear up all suspition of Evil. 2. So in those Phrases where the denial of the Affirmative is subjoyned where nevertheless the Denial is rather to be understood comparatively or respectively as Joh. 16.32 John 16.32 Ye shall leave me alone the Epanorthosis the Figure we speak of follows and yet I am not alone because the Father is with me Christ was alone with respect to Men but not with respect to God 1 Cor. 7.10 1 Cor. 7.10 But to the married I command the Correction follows Yet not I but the Lord. Both commanded the Lord principally as the Soveraign Law-giver and Paul as his Servant and Minister 1 Cor. 15.10 1 Cor. 15.10 I laboured more abundantly than they all the Apostle subjoyns a Correction lest it should savour of Arrogancy in ascribing that to himself which was the work God yet not I but the Grace of God which was with me He was set on work by Divine Grace which was the primary Cause of all his Labour and Success Gal. 2.20 Galat. 2.20 I live yet not I but Christ liveth in me he speaks of Spiritual Life which he attributes not to himself but to Christ the Prince of Life as the supream Author and Cause of it see Gal. 1.6 c. Prov. 6.16 Rom. 8.34 Gal. 4.9 2 Tim. 4.8 1 Joh. 2.2 3. When a positive and affirmative Antecedent is corrected by the Particle if which is very familiar and frequent in Cicero's Writings as Gal. 3.4 Have ye suffered so many things in vain if it be yet in vain As if he had said Ye have not only suffered in vain but with Loss and Detriment also c. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aposiopesis Reticentia a holding ones Peace derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obticeo to be silent is when the course of Speech is so abrupt or broken off that some part is concealed or not uttered yet by that means to aggravate it This is used in Scripture 1. In Promising as 2 Sam. 5.8 Whosoever smiteth the Jebusite we are to understand he shall be Chief and Captain as 1 Chron. 11.6 see 1 Chron. 4.10 Luk. 13.9 And if it bear Fruit you must understand well or 't is well which is not in the Greek but supplyed in our English Bible 2. In Commination Gen. 3.22 And now lest he put forth his hand and take also of the Tree of Life and eat and live for ever In these words of the Lord being angry with Man for his Sin and violation of the Divine Law we must by an Aposiopesis understand what is omitted viz. I will drive him out of the Garden and forbid him my Presence which was done as the next words declare See Ezek. 34.8 with ver 10. Gen. 20.3 Behold thou art a dead Man for the Woman which thou hast taken away that is if thou dost not restore her as is gathered from Verse 7. See Gen. 25.22 3. In Complaint Psal 6.3 My Soul is also sore vext but thou O Lord how long that is wilt thou be averse to me or delay Help Luke 19.42 If thou hadst known even thou at least in this thy day the things unto thy Peace so the Greek we are to understand which belong unto thy Peace 4. In swearing this Figure is frequently used 1 Sam. 3.14 Psal 89.35 Isa 14.24 62.8 c. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostrophe Aversion or turning away Apostrophe fâ—om 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn is a breaking off the course of Speech and a sudden diverting it to some new Person or thing This is made 1. To God Neh. 4.4 in the middle of his Discourse of the re-building of the City Nehemiah converts his Speech to God Hear O our God for we are despised c. See another Example Chap. 6.9 Psal 33. the Psalmist in the third Person speaks of God and his Works and Attributes concluding Verse 22 with an Apostrophe directed to God Let thy Mercy O Lord be upon us according as we hoped in thee so Psal 82.8 Psal 109.21 Jer. 11.18 and elsewhere frequently 2. To Men whether living or dead 2 Sam. 1.24 to the Daughters of Israel and ver 26. in that lamenting Epicedium of David there is a passionate Apostrophe to dead Jonathan see 2 Sam. 7.23 where there is an Emphatical Apostrophe of God to the People of Israel Psal 2.10 11 12. Esa 7.14 Psal 6.8 103.24 Esa 1.5 Jer. 5.10 Rom. 11.13 Sometimes this Apostrophe is directed to some second Person yet uncertain who it is which by a Synecdoche of the species denotes any body Psal 27.14 34.11 13. Rom. 2.17 9.19 20. 12.20 13.3.14.4 10. 1 Cor. 7.16 Gal. 4.7 6.1 Sometimes to whole Cities by which their Inhabitants are Metonimically to be understood as Mat. 11.21 23. And to a Man 's own Soul Psal 42.5 11. Why art thou cast down O my Soul Psal 43.5 Psal 103.1 c. 104.1 146.1 c. ☞ Note that an Imperative Commanding or Exhortatory Apostrophe is frequently Indicative and Vaticinatory or Prophetical that is such things as are to come to pass are foretold by the Prophets in the form of commanding Esa 6.9 10. see Mat 13.14 Act. 28.26 27. Esa 47.1 5. 23.16 Take an Harp Isa 23.16 go about the City thou Harlot that hast been forgotten upon which Musculus thus comments Per formam Apostrophes c. By the form of an Apostrophe he expresses the care of restoring Tyre He does dot exhort her to do this but under this Figure foretels what she shall do after her Restitution seventy Years from that time she shall act as an Harlot who when released from any great Affliction falls afresh to the practice of her Meretricious Arts and Inticements to allure the unwary Youth to her Snare She takes her Harp for the Whores in those Countries were skilful in that sense-inticing Art of Musick quavers her Notes in consort with her charming Voice gadding about the City to insinuate into the Affections of Young Men. So Tyre when restored will fall again to Merchandizing Vid. Gram Sac. p. 339. in as brisk a manner as before its Devastation c. Jer. 6.1 6 26. 3. To Brutes or things wanting Reason Joel 2.12 Be
time of Battel from Death and many mortal Wounds Hence God is pleased to call Himself a Shield signifying thereby his sure and safe Protection to his People in Time of Trouble and Temptation Fear not Abraham I am thy Shield VI. Faith hath been of wonderful use to the Saints of God in all Ages it is that which hath preserved them when hard beset in the greatest Danger imaginable I had fainted unless I had believed Psal 27.13 If he at that time had not had Faith to shield him he had been lost All the mighty Men of God saith Ainsworth by the Shield of Faith in God and Christ Ainsworth on Cant. 4.4 p. 32. have done many mighty Works as the Apostle bringeth a Cloud of Wittnesses in to prove Heb. 11. Heb. 11. 2 Chron. 11.10 47. 2 Sam 8.7 Ezek. 27.11 And hence Shields saith he were hanged up in David's Tower for Monuments and Signs of Victory Metaphor Disparity A Shield that Souldiers use in Battel is an Instrument made by Man FAith is a precious Grace or Fruit of the Spirit of God Gal. 5.22 The Fruit of the Spirit is Faith c. II. A Shield is not used by Souldiers in all Countries II. Faith is of use by all spiritual Souldiers in every Nation and it is as much in use now by them who truly believe as ever it was III. A Shield may be broken and utterly lost III. A Saints Faith may receive some detriment but it cannot be utterly broken and lost I have prayed for thee Luk. 22.23 that thy Faith fail not IV. A Shield can only save and defend from temporal Enemies IV. Faith shields and defends the Soul from all the fiery Darts and Assaults of Satan Inferences FRom hence we may infer that Faith is an excellent Grace and not only so but we may perceive the Necessity of it in all our spiritual Conflicts 2. Labour to find out the right use of it in time of Temptation and under all the Assaults of Satan 3. It shews how safe and happy all they are who truly believe or have obtained the Faith of God's Elect and how miserable such be as are without it 4. Labour therefore above all to take the Shield of Faith for tho all other Graces are necessary as the Girdle of Truth the Breastplate of Righteousness c. yet these and all other Graces have their efficacy as they work and are in conjunction with Faith We receive Benefit from them as they receive Power and are influenced from hence so that Faith hath the precedency Faith more precious than Gold 1 Pet. 1.7 That the Trial of your Faith being much more precious than Gold that perisheth tho it be tried with Fire c. THere are divers Acceptations of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith 1. Faith or Fidelity or Faithfulness in keeping Promise whether respecting God or Man Shall the Faith of God be made of none effect 2. It is taken for the Doctrine of the Gospel Acts 6.6 Gal. 1.23 Many were obedient to the Faith 3. It is taken for the Dictates of Conscience allowing of things indifferent in themselves Hast thou Faith have it to thy self Rom. 14.22 Acts 26.27 4. Credence or the Belief of the History of the Scriptures King Agrippa Believest thou the Prophets I know thou believest This is called by some Historical or Dogmatical Faith by others the Faith of Credence 5. A certain and stedfast Belief of some strange and wonderful Effects Mark 16.17 1 Cor. 13.2 These Signs shall follow them that believe In my Name they shall cast out Devils c. And tho I have all Faith so that I could remove Mountains and have not Charity I am nothing This is called the Faith of Miracles 6. A naked Knowledg of God joined with an outward and bare Profession of the Gospel Even so Faith if it hath not Works is dead Jam. 2.17 7. It is taken for a strong Belief or Confidence in Prayer chap. 5.15 The Prayer of Faith shall save the Sick 8. It is taken for a holy firm and well-grounded Belief and stedfast Reliance upon the Merits and Righteousness of Jesus Christ for Justification and eternal Life or a going out of our selves fetching all our Hope and Comfort from him and his glorious Undertakings This is that most noble and precious Grace that is wrought in the Soul by the Spirit which is compared to Gold c. Faith is as precious as Gold nay more precious tried Faith is better than tried Gold than Gold tried or refined in the Fire Metaphor Parallel GOld is precious in some Countries upon the consideration of the Scarcity of it there is but little of it to be had and that hard to come by Things are esteemed precious upon this account In those days the Word of the Lord was precious there was no open Vision TRue Faith is precious upon the account of the Scarcity of it Tho there is great talk of it every where it is in all Peoples Mouths yet the right kind is very precious few have so much as one dram of it in their Hearts 't is very hard to obtain II. Gold is very desirable Men that know the worth of it search diligently for it they work in Mines labour hard undergo much difficulty to obtain it II. All understanding Men who are convinced of the Nature and Usefulness of Faith seek for it as for hid Treasure they endeavour to improve all Opportunities for the obtaining of it III. Gold must be tried Many take that for pure Gold that is counterfeit Metal and thereby cheat themselves or are deceived by others III. So Faith must be tried for there is nothing Men are more mistaken or deceived in There is abundance of counterfeit Faith in the World IV. Gold is tried by a Touchstone Men can soon discern if it be naught when they prove it that way IV. Faith must also be tried by the true Touch-stone viz. the Word of God If a Man fear his Faith be not of the right kind let him bring it thither i e. Examine the Nature and Quality of it by the Marks laid down in the holy Scriptures and he will soon discover what Faith he hath V. The best Gold is very precious a most rare and choice thing in respect of its own intrinsecal virtue and from hence it is so much prized and coveted by the Children of Men. It is called precious from the excellent nature and worth of it It is a most Sovereign Cordial V. True Faith is a most precious Grace in respect of its own intrinsecal Vertue and from hence all true Christians esteem so highly of it The Price thereof is above Rubies it is far more precious than Gold that perisheth which will appear by the Induction of the following Particulars 1. In respect of the Names or Appellations given to it in holy Scripture 1. It is called Lively Faith 2. It is called Effectual Faith 1