Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	transgression_n	6,929	5	10.8054	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B25425	Troposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K; Tropologia. Book 4.	Keach, Benjamin, 1640-1704.; De Laune, Thomas, d. 1685. Tropologia. aut	1682 (1682)	Wing K101A; ESTC R7039	690,855	608

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

condemneth It is Christ that died I lay down my Life for my Sheep Christ in an especial manner laid down his Life for those which the Father gave to him with an absolute Purpose and Intention eternally to save them and he shall not lose his Purchase nor miss of the Merit of his most precious Blood Therefore the Saints Hope is both sure and stedfast Fourthly Christ's Resurrection is a sure Ground of Hope Christ rose again from the Dead to justify all those who truly believe in him Who shall condemn Rom. 8.34 It is Christ that died yea rather that is risen again Who was delivered for our Offences and was raised again for out Justification Thus Christ by his Resurrection doth actually justifie all that believe in him therefore the Saints Hope is both sure and stedfast Fifthly The Intercession of Christ is a sure Ground of Hope Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh Intercession for us Heb. 7.25 Joh. 17.24 Luk. 22.31 1 Joh. 2.1 ● Seeing he ever liveth to make Intercession for us Father I will that those also whom thou hast given me be with me where I am c. I have prayed for thee that thy Faith fail not If any Man sin we have an Advocate with the Father Jesus Christ the Righteous Christ prays the Father that all his Children may be kept from falling that their Faith fail not that they may have their Sins pardoned and may be where he is c. And he is always heard and answered by the Father I know thou hearest me always Therefore the Saints Hope is both sure and stedfast Sixthly The Covenant of Grace is a sure Ground of Hope 2 Sam. 23.5 Isa 54.10 Although my House be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my Salvation and Desire tho he make it not to grow For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath mercy upon thee The Covenant stands in Christ it was made in him he undertook to perform the Conditions of it by his Spirit in behalf of all true Believers as their Surety We stand not in Christ in the New Covenant as we stood in Adam in the Old Adam was a Person that might or might not stand it was in his own power to stand or fall but the Covenant of Grace is more firm and sure in many respects especially in regard of the Excellency Power Ability and Immutability of Jesus Christ who as the second Adam and publick Person hath undertaken for all his Seed If our standing was in the New Covenant as Adam's was in the Old doubtless we should not continue in our stedfastness one moment For if he was overcome by Satan that had no evil or depraved Nature in him for Satan to fasten a Temptation upon how should we escape him that have such a Body of Sin and Death in us even the Seed or Root of all Corruption our Hearts being like Tinder ready to take with every Spark of the Devil 's kindling I will make an everlasting Covenant with them that I will not turn away from them to do them Good Jer. 32. ●0 But I will put my Fear into their Hearts that they shall not depart from me As God will not turn away from us so he will not suffer us to depart from him This is not like the Covenant he first made Therefore the Saints Hope of Salvation is both sure and stedfast an Anchor that will hold and cannot be broken Seventhly The Fulness of Grace which is treasured up in Christ for Believers is a sure Ground of Hope It pleased the Father that in him should all Fulness dwell Col. 1.19 Joh. 1.16 Phil. 4.19 And of his Fulness have we all received and Grace for Grace Hence it is that all the Wants of Believers are supplied But my God shall supply all your Needs according to his Riches in Glory by Christ Jesus Insomuch that when ever any tho the meanest and weakest Saint is in need of Support or Help in time of great and imminent Danger he may have not only Supply in one respect but a full and compleat Supply in all respects answerable to the various Exercises that Believers meet with in their Christian Course to the end they may not miscarry or suffer Shipwrack for that in Christ they have a Fulness of Wisdom to instruct and counsel them a Fulness of Love and Care to guide them a Fulness of Power and Strength to hold them up that they may be safe and to stay them from sinking as he did Peter who when under the fear of miscarrying cries out to Christ for help a Fulness of Pity and Comp●ssion to commiserate them in all their Distresses and a Fulness of Grace and Mercy to pardon and fully blot out all their Sins and Failings and be with them in all their Sorrows and Sufferings Therefore the Saints Hope of Salvation is both sure and stedfast Eighthly The Mercy of God is a sure Ground of Hope If the Mercy of God can fail the Saints Anchor may fail but the Mercy of God endureth for ever Behold Psal 33.18 52.8 Isa 63.13 the Eye of the Lord is upon them that fear him upon them that hope in his Mercy I trust in the Mercy of God for ever and ever Where is the sounding of thy Bowels and thy Mercies towards me Are they restrained The Saints of God as appears from hence trust in the Mercy of God and that endureth for ever and ever His Bowels to his People can never fail Can a Woman forget her sucking Child that she should not have compassion on the Son of her Womb Yea they may but I will not forget thee Therefore the Saints Hope is both sure and stedfast Heb 6.16 17 18 19. Ninthly The Promise and Oath of God are a sure Ground of Hope For Men verily swear by the greater and an Oath for Confirmation is to them an End of all Strife Wherein God willing more abundantly to shew unto the Heirs of Promise the Immutability of his Counsel confirmed it by an Oath That by two immutable things in which it was impossible for God to lie we might have strong Consolation who have fled for Refuge to lay hold upon the Hope set before us Which Hope we have as an Anchor of the Soul both sure and stedfast Tit. 1.2 2 Cor. 6.16 In Hope of eternal Life which God that cannot lie promised before the World began As God hath said I will dwell in them and walk in them and I will be their God and they shall be my People If the Promise and Oath of God be not enough to assure Believers

on his Throne they shall judg the World they shall be honoured by all the Wicked shall bend their Knees before them in the Day to come c. There are many great Disparities which we leave to the Reader 's Observation Inferences LEt not the Saints be discouraged nor faint under their Afflictions What tho David was hunted like a Partridg on the Mountains He was the Lord's Anointed for all that and his Exaltation followed So 't is but a little while if you faint not before God will exalt you 2. O what manner of Love and Grace is this What! hath God made us his Sons Heirs Joint-Heirs with Christ Hath he made us Kings and shall we reign c. What shall we render to the Lord c. 3. This may quicken and stir up all the Saints to live as becomes their honourable Calling and Dignity Hath God made us Kings and shall we live like Beggars Far be it from noble-spirited Saints so to do Saints compared to Priests Rev. 5.10 And hath made us unto our God Kings and Priests c. 1 Pet. 2.9 But ye are a chosen Generation a holy Priesthood c. GOD's People are called Priests and an holy Priesthood as appears by these Scriptures That of Kings shews forth the Dignity of the Saints and this of Priests respects their Office and Work Parallels I. THe Priests under the Law were set apart or consecrated to God to attend him in his Service So every true Christian God hath set apart for hims●lf he is separated from the World and worldly Worships and sinful ●ustoms to the holy Service of God The Lord hath set apart him that is godly for himself Psal 4.3 II. The Priests under the Law were admitted to approach near unto God they had more perfect Knowledg of him and holy Intimacy with him than others So the Saints are a People near to God Ye who sometimes were afar of Eph. 2.13 are now made nigh by the Blood of Chr●st They haye more perfect and clear Knowledg of God than others and more precious Fellowship and ●ommunion with him III. The Priests offered Sacrifices to God So the Saints offer up spiritual Sacrifices a●ceptable to God through Jesus Christ 1. They offer up th●ir Bodies and their Spirits a broken and a contrite Heart 2. They offer up their Prayers upon that Golden Altar which is as sweet Inc●nse in the Nostrils of Go● 3. They offer their Substance as God calls for it which is a Sacrifice well pleasing in his Sight 4. They offer up Praises Whoso offereth Praise glorifieth me Psal 50. ult and to him that ordereth his Conversation aright will I shew the Salvation of God Inferences SAints are Priests not typical Priests but a Royal Priesthood better than the Priests under the Law they are spiritual Priests they offer up spiritual Sacrifices c. 2. Their Persons as well as their Sacrifices are accepted of God through Jesus Christ if the Person be not sanctified the Offering is not accepted Joh. 17.19 For their sakes sanctify I my self that they also might be sanctified through the Truth 3. Let all take heed they offer not the Lame and the Blind when they have a Kid in the Flock My Son give me thy Heart Prov. 23.26 Metaphors Similes and other borrowed Terms c. CONCERNING VVICKED MEN. Wicked Men compared to Captives Isa 61.1 Proclaim Liberty to the Captives Acts 8.23 For I perceive that thou art in the Gall of Bitterness and in the Bond of Iniquity Gal. 4.3 Even so we when we were Children were in Bondage under the Elements of the World Gal. 4.25 For this Agar is Mount Sinai in Arabia and answereth unto Jerusalem which is and is now in Bondage with her Children 2 Tim. 2.26 And that they may recover themselves out of the Snare of the Devil who are taken captive by him at his Will Heb. 2.15 And deliver them who through Fear of Death were all their Life time subject to Bondage 2 Pet. 2.19 While they promise themselves Liberty they themselves are the Servants of Corruption for of whom a Man is overcome of the same is he brought into Bondage COrporal Bondage or Captivity is as much as to say Slavery and Thraldom under some Tyrant or cruel Enemy that oppresseth And from these Scriptures 't is evident that wicked Men or such as are in the State of Nature unconverted are in a State of Bondage they are spiritual Slaves or Captives And in opening the Bondage-State the Ungodly are in I shall shew 1. To whom they are or may be said to be in Bondage 2. How they were brought into this Bondage-State 3. The Nature of this spiritual Bondage 1. They are in Bondage to Sin He that committeth Sin is the Servant of Sin Joh. 8.35 Sin rules and reigns in wicked Men they are overcome by their b●se and filthy Lusts and of whom a Man is overcome of the same is he brought into Bondage 2 Pet. 2.19 2 Tim. 2.26 Eph 2.2 Gal. 4 25. 2. They are in Bondage to Satan taken captive by him at his Will He rules in the Hearts of the Children of Disobedience 3. They are in Bondage to the Law For being not able to perform the Obligation or Requirements thereof they are brought under the Power and Bondage of that killing Letter 4. They are in Bondage to Death Death tyrannizeth over them Heb. 2.15 and through fear of it they are said to be continually in Bondage 5. They are in Bondage to the Wrath of God Joh. 3.36 they are under the Power of God's dreadful Wrath. Captive Parallel SOme that are in a State of Bondage were once Free-men ADam and so all Mankind How Mankind were brought into Bondage considered as being in his Loins while he flood in that State of Innocency before he eat of the forbidden Fruit was a free Man he was not in Bondage to any of these Enemies II. Some are in a State of Bondage by being the Off-spring of such Parents as are Slaves for if the Parents are born Slaves their Children that are born in Captivity are Captives likewise II. So all wicked Men are in Bondage as they are the Off-spring of old Adam Psal 51.5 All Mankind being born in Sin Satan Death and Wrath hath Power over them until delivered by Jesus Christ And hence they are said to be by Nature Children of Wrath. Eph. 2.2 III. Some are brought into Bondage by the Power and Force of an Enemy they being surprized and by reason of Weakness not able to withstand them are taken captive as many of this and other Nations have been by the Turks III. Wicked Men are also actually taken captive and brought into Bondage by Sin and Satan as being surprized by the Power of these Enemies they are overcome and so brought into Captivity Satan being stronger than they he prevails against them 2 Tim 2● 26. And that they may recover themselves out of the

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

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 Ung●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 Chri●● 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

so doth Heaven like Paradise with Divine and Sacred Pleasures IV. Adam in Paradise knew no Sorrow he had Joy without Sadness Strength without Weakness Health without Sickness Light without Darkness Life without Death for Death had nothing to do with him whilst he stood in his Innocency So in Heaven the Godly are delivered from every mixture of Evil Rev. 21 4. God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor Crying neither shall there be any more pain for the former things are past away Here is Joy without Sadness Strength without Weakness Health without Sickness Light without Darkness Life without Death V. Adam in Paradise before tempted by the Devil knew no Sin he was free absolutely free from the least stain he had not so much as an evil Thought he was created in the Image of God being perfectly Righteous So in Heaven the Saints shall be free from Sin perfectly free not only free from the Guilt Filth Power and Punishment of it but also from the Act of it they shall not be troubled with one evil Thought more they are without Fault before the Throne of God and the Lamb. VI. Adam in Paradise enjoyed the sweet and blessed Presence of God he convers'd and had glorious Acquaintance and Communion with him God and Man lived then in perfect Peace and Friendship there was no Breach because no Sin and so God's Face was not hid from him So in Heaven all the Godly enjoy the sweet and Soul-ravishing Presence of God and of Jesus Christ Joh. 12.26 Joh. 14.3 1 Thess 4.17 1 Joh. 3.2 Where I am there shall my Servant be And if I go and prepare a place for you I will come again and receive you to my self that where I am ye may be also so shall we ever be with the Lord. Saints there have the Fruition of God and of Christ for we shall see him as he is and this is the highest glory Man can be raised to we shall not only see God and the Lamb but be filled with the Joy and Delight of God and Jesus Christ Heaven from hence is called the Joy of the Lord if the perfect enjoyment and participation of the glorious Trinity or fulness of it so far as it is capable of Communication can delight and fill the Soul with Joy and Happiness the Godly in Heaven shall have it God's Face will never be hid from his Children any more there will be no more a Breach between the Soul and its Saviour VII Adam in Paradise had the Tree of Life and Liberty before he sinned to eat of the Tree of Life So in this Paradise of God we read of the Tree of Life which as some understand Rev. 2.7 is Jesus Christ And to him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God which doubtless signifies the glorious participation of the Life Fulness and transcendent Sweetness of the Lord Jesus and of the continuance of the Life of the Saints in its full Strength Vigour and Glory to Eternity VIII Adam in Paradise had great knowledg both of God and the Nature of all Creatures God brought all the Creatures to Adam to see what he would call them and whatsoever Adam called each living Soul Gen. 2.19 that was the Name thereof the naming of the Creatures saith Ainsworth was a sign of Soveraignty it also manifested Adam's Wisdom in naming things presently according to their Natures as the Hebrew Names by which he called them do declare So the Saints in Heaven shall be perfect in Knowledg they shall know as they are known they shall know all the Patriarchs Prophets Apostles and all the Saints that ever lived by Name which we may gather by that Knowledg Peter James and John had of Moses and Elias in the transfiguration of Christ in the Mount which was a Figure of Heaven Disparity ADam's Pleasure and Delight in Paradise was much of it Earthly But the Saints Pleasure and Delight in the Celestial Paradise will be Heavenly II. Adam in Paradise was troubled with a tempting Devil But the Saints in the Celestial Paradise shall not be troubled any more with a tempting Devil for he shall be shut up in Chains of Eternal Darkness to be tormented for ever III. Adam soon lost his earthly Paradise by Sin and was turned out of all But those who are accounted worthy to obtain this Heavenly Paradise shall never lose it nor be turned out of it but continue in it for ever and ever even to the days of Eternity Heaven a Crown of Life 2 Tim. 4.8 Henceforth is laid up for me a Crown of Righteousness Rev. 2.10 And I will give thee a Crown of Life James 1.12 He shall receive the Crown of Life which the Lord hath promised to them that love him THE Reward of the Godly in Heaven is called a Crown a Crown of Life a Crown of Righteousness c. Parallels A Crown denotes any beautiful pleasing Ornament or profitable thing hence a Crown is put for to adorn and bless with good Things and so to make joyful Prov. 4.9 17.6 Psal 8.5 103.4 The Saints in Heaven shall be beautiful and very glorious they shall sparkle and shine forth like the Sun in the Kingdom of their Father plentifully enjoy and possess true Blessedness II. A Crown is a sign of a Kingdom and Dominion saith Ainsworth The glorified Saints in Heaven shall possess a Kingdom and shall be as Kings and Princes for ever and ever Hearken my beloved Brethren hath not God chosen the poor of this World rich in Faith Jam. 2.5 and Heirs of the or that Kingdom which he hath promised to them that love him III. A Crown denotes also Victory Christ warring against his Enemies and overcoming them hath on his Head many Crowns or Diadems So the Saints being Crowned signifieth that perfect Conquest they have through Christ obtained over Sin Satan Death and Hell c. IV. A Crown signifieth Glory Honour and external Grandure The glorified Saints shall be honoured and appear in eternal Grandure as Kings who have their Crowns on their Heads V. As there is nothing more rich glorious desireable nor esteemed among Men above a Crown or Kingdom So the Holy Spirit in setting forth the Reward and everlasting Glory of the Saints in Heaven compares it to these things But alas there is no earthly thing how splendant and glorious soever can sufficiently set out the state of the Saints after Death or the Glory of Heaven For Pleasure 't is called Paradise for Riches and Honour 't is called a Crown and a Kingdom A Crown of Life denoting that Saints in laying down their Lives for Christ shall not be at all losers thereby but only exchange it for a better a short momentary Life for an everlasting Life a Life of Joy for a Life of Sorrow a Life of perfect

spring hence his Sin is charged upon his whole Posterity By Adam 's Sin were many made Sinners c. Christ the sec●nd Adam Rom. 5.12 14. is a common or publick Person representing all his true Seed or spiritual Off-spring So that as Adam's in was imputed to all his Children Verse 19. so is Christ's Righteousness imputed to all his Children through Faith The first Adam merited Death for his Seed the second Adam merited Life for his Seed Noah a Type of Christ Parallels NOah was a Saviour nay in a good sence the Saviour of the World for it was through him and by his Means and Righteousness there was a Seed preserved from the Flo●d c. Christ is a Saviour the great Saviour the only Saviour of the World hence called Jesus II. Noah was a Preacher of Righteousness and invited Sinners to Repentance Christ was a Preacher of Righteousness and came on purpose to call Sinners to Repentance Noah's Ministry was despised by the Ungodly so was the Preaching and Ministry of Jesus Christ by the unbelieving Jews and others Those that refused and rebelled against Noah and his Ministry were destroyed by Water and those that refuse and rebell against Christ shall be destroyed by Fire III. Noah built an Ark So Christ builds his Church 2. Noah built the Ark according to the Commandment of God So Christ in building his Church did every thing according to the Commandment received from his Father 3. Noah took many Trees to build the Ark So Christ takes many Believers called Trees of Righteousness to build his Church IV. Some clean and some unclean Beasts were received into Noah's Ark So some holy and sanctified Persons and some unsanctified Ones are received into Christ's Church tho not by Christ's Appointment V. All that were not received into the Ark perished So all who get not spiritually by Faith into Jesus Christ or are not true Members of the visible or invisible Church shall be damned and perish eternally VI. Noah's Ark was toss'd upen the rough Waves and yet was preserved So the Church of Christ is toss'd upon the rough Waves of a tempestuous World and yet preserved VII Noah was the great Repairer of the World from him descended all the Inhabitants of the Earth Christ is the great and glorious Repairer of the World and from him proceed all the Inhabitants of Heaven VIII Noah sent a Dove out of the Ark to see whether or no the Waters were abated who returned with an Olive-Branch in her Mouth So Christ sends forth the Spirit called a Dove or in the likeness of a Dove who brings Tidings to believing Souls that the Wrath of God is appeased c. Melchisedeck a Type of Christ Heb. 7.3 Made like unto the Son of God c. Parallels THe Notation of his Name Melchisedeck signifieth King of Righteousness Christ Jesus is the only King of Righteousness II. In his Office he was a Type of Christ 1. He was King of Salem King of Peace Isa 9.6 So Christ was called the Prince of Peace not only a peaceable Prince but Prince of Peace one that commands Peace at his Pleasure in the World in the Church and in the Souls of Men. 2. Christ is not only Prince of the World but peculiarly Prince of Salem Prince of Jerusalem viz. the true Church of God 3. Melchisedeck was not only a King but also a Priest yea a Priest of the Most High God So Christ is both King and Priest III. Melchisedeck was a Type of Christ in his Original Without Father without Mother without Descent Heb 7.3 having neither Beginning of Days nor End of Life That is there is no mention of these things concerning him in the holy Scripture we have not his Genealogy or Story of his Life tho none doubt but he had both Father and Mother and Descent c. But God on purpose would have all these concealed that he might be a more express Type of Christ who was truly without Father in respect of his Manhood or human Nature and without Mother Isa 53. in respect of his Godhead And who can declare his Generation c. IV. Melchisedeck blessed Abraham and doubtless the lesser is blessed of the greater he was a most eminent and renowned Person Some do conclude he was the Patriarch Shem who was without beginning of days in resp●ct of the World after the Flood and without end of days in respect of the World before the Flood but since God hath concealed who he was let us be satisfied But in this doubtless he was a Type of Christ who is greater than all that went before him great in Power Office and Sovereignty and is sent to bless his People 't is he alone that blesseth all the true Seed and Heirs of Promise V. Melchisedeck was a Priest not after the Order of Aaron he was not anointed with material Oil nor received his Priesthood from any other but only so declared by the Mouth of God His Priesthood passed not to other Men for as he received it from none so he passed it not to any other nor did any as we read of succeed him So Christ received his Priesthood from none but God himself and was not anointed with material Oil but with the Oil of Gladness only And as he received his Priesthood from none so he passeth it not to any other He hath none that can succeed him but abideth a Priest for ever in his own Person in Heaven Abraham a Type of Christ Parallels ABram and Abraham signify an high Father and a Father of a Multitude So is Christ an high and heavenly Father called the everlasting Father Father of all the Faithful c. II. To Abraham and to his Seed was the Promise made So to Christ and to his true Seed is the Promise made Guild Heb. 9.13 III. Abraham was King Priest and Prophet in his own Family So is Jesus Christ in his Church IV. Abraham put Hagar and Ishmael out of his House Gal. 4. So Jesus Christ cast out the Legal Covenant and fleshly Seed out of his Church Hagar being a Figure of the one and Ishmael of the other V. Abraham is called the Heir of the World Jesus Christ is so most properly and truly Rom. 4.13 Isaac a Type of Christ Parallels ISaac was the Son of Abraham the Father of the Faithful a promised Seed long before he was born and so strange was his Birth that tho he was born by the St●ength of Nature y●t of Sarah's dead Womb Gen. 18.12 when it ceased to be with her as with other Child-bearing Women insomuch that when the Angel foretold it to her she thought it impossible So Jesus Christ is often called the Son of Abraham yet the only begotten Son of God by Nature who is the Father of all that are taught and can say in truth Our Father c. the only true promised Seed who was long prophesied of and expected by all Believers

Fields there were very many Altars dedicated to unknown Gods hinted at by the Evangelist Luke Acts 17. as also by Pausanias in his Atticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altars of unknown Gods which Altars were the Invention of Epimenides the Cretan For when that Country was visited with a sore Plague they consulted the Delphian Oracle whose Answer is reported to be That they must offer Sacrifices but named not that God to which they should be offered Epimenides who was then at Athens commands that they should send Beasts intended for the Sacrifice through the Fields and that the Sacrificers should follow with this Direction that wherever they should stand there they must be sacrificed to the unknown God in order to pacify his Wrath. From that time therefore to the time of Diogenes Laertius these Altars were visited More of this may be seen in Sixtus Senensis lib. 2. Biblioth Tit. Arae Atheniensis Inscriptio See also Wolfius Tom. 1. Lectionum Memorabilium p. 4. v. 20 c. So much of Schemes or Figures Schema hujus Mundi citius prolabitur Vndis In Jesu Coelo solo spes rata firma quies 1 Cor. 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeterit hujus Mundi Figura FINIS A TREATISE Of all the TYPES PARABLES and ALLEGORIES of the Old and New-Testament with the Expositions of the Learned upon such as are obscure c. IN treating of a Type we are to remark 1. It s Definition and that 1. With respect to its Name 2. With respect to the Thing it self 2. It s Division 3. Its Canons or Rules of which in order Article I. Of the Definition of a Type IN the Definition 1. We are to respect its Etymology 2. It s Homonymy or various Acceptations The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typos which generally is used in this Affair is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to beat or strike and is formed of its mean Praeter-Tense has various Significations As 1. In a general Signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type is called the Print or Mark which is made by beating as John 20.25 what we call the print of the Nails is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Type of the Nails that is the Impression or Holes left by the Nails beaten or driven through his Hands 2. More particularly It denotes an Example or Exemplar which in certain Actions we imitate this goes before and is to be imitated see Phil. 3.17 1 Thess 1.7 2 Thess 3.9 1 Tim. 4.12 Tit. 2.7 1 Pet. 5.3 1 Pet. 2.21 Acts 23.25 Rom. 6.17 What we translate Form of Doctrine in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Type of Doctrine that is in which God has prescribed the Rule Form and Example of Obedience and Life to us viz. to believe the Gospel and live acordingly Phil. 1.27 Arist ●th 1. c. 3. l. 2. c. 7. 3. In another Signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type is called a Description not very exact viz. that which is made summarily briefly and less compleatly 4. It has also another Signification with Physicians who call that Form and Order observed or noted in the Increase or Abatement of Diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type denoting the Symptoms of the Disease and what it is Hence Galen writ a Book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Types As to other Senses wherein Lawyers and Politicians take it consult Stephanus in Thesaur Graecae Linguae Tom. 3. Col. 1691. 5. But to approach nearer to our Scope and Business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type denotes a Figure Image Effigie or Representation of any thing and that either painted feigned or engraven or expressed by any other way of Imitation Acts 7.43 So Isocrates in Evag. encom calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Images of Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Divines understand nothing else by Types but the Images or Figures of things present or to come especially the Actions and Histories of the Old-Testament respecting such as prefigured Christ our Saviour in his Actions Life Passion Death and the Glory that followed In which Sense some judg this Appellation to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written or inscribed and refer Rom. 5.14 to it where Adam the first Man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figura futuri the Figure of him that was to come viz. the last Adam 1 Cor. 15.45 and 1 Cor. 10.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now these things were our Types and ver 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now all these things happened to them for Types These two Texts we translate Examples or Ensamples But in the former place Rom. 5.14 a Type seems not properly to denote what we here intend for there is a certain Comparison made between Adam and Christ which carries rather a Disparity than a Similitude in it The Protasis or Proposition is in v. 12. As Adam conveyed Death together with Sin to all that were born of him ut Adamus omnibus ex se natis cum peccato mortem communicat The Apodosis Rendition or Return is not expresly set down but insinuated in the foregoing words as if he had said So Christ conveys or communicates Life to all those that by Faith are given to and implanted in him A Type therefore in the said place denotes a Similitude generically and relates to the fifth particular In the latter Example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type signifies an Example Shadow or Umbrage of things to come as the words annexed make out yet not properly relating to the Types in hand To this some refer Heb. 8.5 Acts 7.44 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type is taken for the Pattern and Image shewn to Moses in the Mount Exod. 25.40 in the Hebrew 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Exemplar Pattern Figure or Form denoting that the Structure of that Levitical Tabernacle was a Type or Prefiguration of the Truth which was to be expected under the Gospel-Dispensation So Gregory Nazianzen says * Orat. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 683. That the Universal Law was a shadow of things to come as the Apostle declared and as God commanded Moses to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Example shewed him in the Mount viz. of things obvious to sense which afterwards were to be discovered by Faith Piscator says that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type Heb. 8.5 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Arch-Type is to be understood that is the principal or primitive Exemplar or Pattern of those heavenly and spiritual things which were prefigured by the Tabernacle and the Ceremonies relating to it as Anti-Types viz. the Death of Christ upon the Altar of the Cross and his Entrance into the heavenly Sanctuary which things were spiritually revealed to Moses But we may be satisfied that by Type or Example in the aforesaid place we are to understand the Disposition and Form of the future building of God's House under the Evangelical