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
Pet. 1.12 Gal. 4.1 Prov. 1.17 Eph. 4.14 2 Pet. 3.15 as well as the Apostle often warns us of 3. Because those who are well girt about with Truth are established Ones Deceivers are subtil and false Doctrine is of a bewitching Nature the wary and established Soul nevertheless is not soon overcome In vain is the Net spread in the sight of any Bird. Be no more tossed about with every Wind of Doctrine Children are most in danger of the Poyson 4. And as false Doctrine is of a corrupting nature so likewise is Hypocrisy hence compared to Leaven Luk. 12.1 As Sincerity leaveneth in a good sence so Hypocrisy is compared to Leaven in a bad sence from that sowering infusive and corrupting quality which is in it Directions about putting on the Girdle of Truth 1. Take heed of a counterfeit Girdle see that what you own and practise for Truth have the Stamp of God upon it 2. Take up nothing upon Trust Do not receive this or that because such and such Men believe so and practise so neither Men nor Ministers are your Rule but the Word of God 3. Put not this Girdle of Truth on in Notion only what will the knowledg of Truth signify in thy Head if the Loins of thy Mind are not girt with it 4. Take heed of being prejudiced against the Truth because of the Unworthiness of them who profess it 5. If thou hast not yet gotten the Girdle of Truth buy it now Prov. 23.23 as Solomon adviseth Buy the Truth and sell it not The Price of Truth may quickly rise high 6. Let Falshood go let thy Sins go let thy own Righteousness go in point of reliance or dependence upon it so as to trust in it for Justification and eternal Life 7. Come up to the Price of Truth do not cheapen it only but come up to the Price tho it cost thee a right Hand Lust of Profit or a right Eye Lust of Pleasure Thou must deny thy self Labour to know the Excellency of TRVTH 1. It is pure Psal 119.140 2. It will cleanse and purify thy Heart John 17.17 19. and cover all the Infirmities of thy Life as was hinted before 3. It will make you free Ye shall know the Truth and the Truth shall make you free John 8.32 4. It is strong Truth is too hard and strong for all its Opposers as the young Man said Great is the Strength of Truth There is no breaking of this Girdle 5. Consider what God's People have suffered before they would part with Truth what Torments and Tortures they have endured 7. There is no managing the spiritual War without the Girdle of Truth Marks of Sincerity First Negatively 1. He is not a perfect and sincere Christian whose Heart is not changed who is not renewed or who hath not a Principle of Divine Grace or spiritual Life in him 2. He is not a perfect and sincere Person that wants any essential part of a Christian as he is not a perfect natural Child that wants an Arm an Eye or a Leg. See Mat. 19.20 One thing thou lackest if thou wouldest be perfect or approve thy self sincere go thy way and sell what thou hast c. 3. He is not a sincere Person whose Heart is lifted up in him Hab. 2.4 4. He is not a sincere Man that is not upright in all his Dealings and Converse with Men if he want Moral Uprightness his Religion is good for nothing Secondly In the Affirmative 1. A sincere and upright Christian is known by the Way he goes in Prov. 16.17 Job 1 2 The High-way of the Vpright is to depart from Evil. 1. He escheweth all Evil the smallest as well as the greatest 2. He leaveth it willingly he hates it he doth not part with it as a Man parteth with his Friend but as a Man parteth with his most deadly and mortal Enemy 2. A sincere Person hath a right Faith and a good and well-enlightned Judgment Rotten Principles make rotten Christians 2 Tim. 3.8 There are some Men who are of corrupt Minds reprobate or of no Judgment concerning the Faith 3. He hath an holy and upright End he desires to live to God's Glory and to serve him in Sincerity Paul resolved Christ should be magnified in his Body whether it were by Life or by Death 4. He walks by a true and an exact Rule As many as walk according to this Rule Gal. 6. Peace on them and Mercy and upon the Israel of God 5. He labours to keep all God's Commandments Thus did David Psal 119.9 Luk. 1.6 who was a Man after God's own Heart and thus did Zachary and Elizabeth who walked in all the Commandments of the Lord blameless c. 6. He desires to be sanctified as well as to be saved to be made holy as well as to be made happy 7. He is as willing to do for God as to receive from God for the Work as well as the Wages 8. He strives as much against the Evils of his Heart as he does against the Evils of his Life 9. He is a Man always for God in bad Times as well as in good Times 10. He is the same in private as in publick he is at home what he seems to be abroad 11. He loves and prefers God and Christ above all Thus David Psal 73.25 and Paul Phil. 3.8 9. 12. He can go on in God's Ways and Services with abundance of content without respect to any outward Profit or Applause or being taken notice of by Men. His Satisfaction consisteth not in the approbation of Men but in the approbation and commendation of God His own Conscience gives Testimony and Evidence of the Sincerity of his Heatt Thus Paul 2 Cor. 11.12 This is our rejoycing 2 Cor. 11.12 the Testimony of our Conscience c. The Breast-plate of Righteousness Ephes 6.14 And having on the Breast-plate of Righteousness c. THere is a Moral Legal Evangelical Righteousness Now a Moral or Legal Righteousness will not save or defend the Saint or spiritual Souldier of Jesus Christ from his Enemy Mat. 5.20 Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye can in no wise enter into the Kingdom of Heaven Paul valued not his own Righteousness that was of the Law All our Righteousness viz. that which flows not from Faith or from a renewed Principle of the Spirit is but as filthy Rags Therefore that cannot be the Righteousness here intended 2. Evangelical Righteousness is twofold 1. Imputed 2. Imparted First The Righteousness imputed is that which was wrought by Christ for the Believer in the days of his Flesh by his active and passive Obedience to the Law of God which is put upon the Soul by Faith called the Righteousness of God by Faith Phil 3.9 Secondly The Righteousness imparted is that which is wrought by Christ in the Soul it is a supernatural Work or a new Life planted in the Heart of every Believer
Money and to mind their own private Advantage more than the Credit and Glory of their Sovereign and Honour of their Captain VI. So it is a Reproach to a Christian to aim at Self in all he doth in Religion Many Men care not to do any thing for the Honour of God further then it makes as they conceive directly for their own Interest and Advantage Tell some Men of this or that Ordinance and Command of Christ they presently object May I not be saved without it Is it necessary to Salvation These Men only make Religion as a Bridg to carry them to Heaven meer mercenary Souls Alas a true Christian obeys and serves Christ sincerely that he may glorify and honour his holy Name knowing he deserves more at his hands than he is ever able to perform not doubting his Labour shall ever be in vain in the Lord the very Work is Wages to him Paul was resolved Christ should be magnified in his Body whether it were by Life or by Death Phil. 1.20 VII A Souldier hath his Warfare appointed him and his Enemies discovered to him and Orders to fight VII So a Christian hath his Warfare appointed him his grand Enemies are made known to him and he hath received Commission also to enter the Combat with them whosoever they are whether Foreign or Domestick whether external or internal secret or open First His Foreign or External Enemies are these 1. The Devil called the King of the Bottomless Pit Prince of the Power of the Air the great Dragon the Captain-General of the black Regiment and of the Hellish Militia that makes War against the Lamb and his Followers Every Christian is commanded to enter the List and to fight against these Principalities and Powers Eph. 6.11 12. 2. The World this is another grand potent and subtil Adversary many have been overcome and subdued by it 1. The Things of the World viz. the Pleasures Honours and Profits of the World These as one well observes have their Hooks and Snares hid under their pleasant Baits they usually prevail by Craft their Flatteries and Allurements are very dangerous By this part of the World Satan set upon our blessed Saviour Mat. 4.8 2. The Men of the World who are the Subjects of the Prince of Darkness and his Souldiers the Militia of Hell and the Auxiliaries of Satan the Seed of the Old Serpent who are filled with Enmity against the Woman's Seed Rom. 8.44 He that is born after the Flesh persecuteth him that is born after the Spirit c. Ye are of your Father the Devil and the Lusts of your Father ye will do These continually oppose the Truth and hate Godliness and those who profess it 3. The Worships of the World Saints have been often exposed to great Dangers for opposing the Ways Inventions and Superstitions of Men the Worship of the Beast and cursed Fornications of the great Whore but whilst they are able to stand or have Life in them they must oppose and resist all false Ways and Worshippers such as strive to make void the Doctrine of Christ and the Commands of God by their Traditions 4. There are also the Lusts of the World the Lusts of the Eye and the Pride of Life which Saints are engaged to fight against and oppose 1 John 2.16 Secondly They have their Domestick Enemies 1. Sin which is a wretched and treacherous Inmate and cursed Adversary 2. The Flesh These two made the holy Apostle to cry out Rom. 7. 1 Pet. 2.11 O wretched Man that I am who shall deliver me c. Hence we are exhorted as Strangers and Pilgrims to abstain from fleshly Lusts that war against the Soul VIII A Souldier expects and therefore ought to prepare to meet with his Enemies he knows he is chosen listed and placed under the Command of his Captain on purpose to fight VIII So a Saint expects and therefore ought to make ready to meet with spiritual Opposition from the Enemies of the Soul as soon as ever he is listed and entred into Christ's Service As it fell out with the Captain himself who no sooner was baptized Mat. 4. but presently he was led into the Wilderness to be tempted of the Devil So a Christian must always be prepared and resolved to engage and fight them Whom resist stedfastly in the Faith IX A Souldier goeth not on a Warfare at his own Charge his Prince bears the Expence of the War and furnisheth him with whatsoever is necessary for that Atchievement IX A Believer goeth not out in the Spiritual Warfare at his own Charge Christ furnisheth him with Clothes Armor Weapons and with all Things needful and necessary all is managed by his gracious and blessed Spirit X. A Souldier ought to be expert and well-skill'd in Martial Discipline to know all the Postures of War particularly the Word of Command and to obey presently He must not dispute the Matter nor make the least Pause Those Souldiers that were under the Centurion were very tractable upon this account as himself confessed I say to one Mat. 8.9 Go and he goeth and to another Come and he cometh X. So a Saint ought to be well-skill'd in all things necessary for a Christian Souldier it requires much Wisdom and Experience he must understand the Word of Command and be ready to obey his Captain as soon as ever the Word is given David had learned this part well I made haste Psal 119.60 Acts 26.19 and delayed not to keep thy Commandments And Paul saith He immediately obeyed the heavenly Vision It is a very unbecoming thing in Christians to stand or make a pause about their Obedience to Christ in those Things they are convinced to be their indispensible Duty it argues they have but little regard to the Honour of their Captain the Lord Jesus Christ Shall Souldiers be so careful and ready to obey their earthly Leaders who are but Men and shall not we be as ready and forward to obey the Lord Jesus Christ our heavenly Leader who is the most wâ—se and blessed God XI Souldiers must know their Places how to keep both Rank and File Military Discipline hath appointed every Officer in the Army his proper Place and every private Souldier to abide in the same Rank and File or Place where he is set by his Commander and none may alter their Station or change their Postures upon their own private account they must not break their Order upon their Peril for that is a Dishonour to the Captain and Standers by will laugh and reproach him besides if it be in a Time of Battel he exposeth himself and others to great Danger If an Army or Body of Men are once broken and in Confusion they are soon routed by their Enemies XI So must a Saint know his Place and particular Station where he is set by his Captain the Lord Jesus If he be set as a File-leader or made an Officer to lead a Party it is
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 â—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
Page 162 Saints the Salt of the Earth Page 166 Saints Merchants Page 168 Saints Pilgrims Page 170 Saints compared to Palm-Trees Page 175 Saints compared to Wheat Page 178 Saints compared to Light Page 180 Saints compared to Cedars Page 182 Saints compared to Myrtle-Trees Page 184 Saints compared to Willows Page 185 Saints why called Vessels Page 186 Saints why called Lions Page 188 Saints compared to Gold Page 190 Saints compared to Doves Page 192 Some Saints like Lambs in a large Place Page 193 The Heart of a Saint compared to an Heart of Flesh Page 194 Saints Stewards Page 195 Saints why called Jewels Page 196 Saints why called Kings Page 199 Saints called Priests Page 200 Concerning Wicked Men. Wicked Men Captives Page 201 Wicked Men why called Sluggards Page 209 Wicked Men Fools or Idiots Page 211 Some wicked Men like painted Sepulchres Page 215 Wicked Men compared to Swine Page 216 Wicked Men Debtors Page 219 Wicked Men why called the Red of God Page 221 Wicked Men compared to Tares Page 222 Wicked Men compared to Chaff Page 223 Wicked Men compared to Thorns Page 224 Wicked Men compared to Mountains Page 225 Wicked Men dead in Sin what meant thereby Page 227 228 Wicked Men mad or besides themselves Page 231 Wicked Men called Dogs Page 232 Wicked Men called Bulls Page 235 Wicked Men called Lions Page 237 Wicked Men compared to Foxes Page 241 Wicked Men compared to Goats Page 243 Wicked Men compared to Thieves Page 245 Wicked Men naked Page 247 Wicked Men Vipers Page 248 Wicked Men poor and miserable Page 250 The Heart of a Wicked Man like a Rock Page 251 Wicked Men why called Eagles Page 253 Wicked Men why called Devils Page 254 The Ninth HEAD c. concerning True Ministers False Ministers and False Churches TRue Ministers why called Angels Page 256 True Ministers Stars why so called Page 258 Christ's Ministers called Labourers Page 259 Christ's Ministers called Watchmen Page 265 Christ's Ministers why called Trumpeters ibid Ministers Christ's Spokesmen Page 267 Christ's Ministers why called Clouds Page 269 Christ's Ministers why called Fathers Page 271 Christ's Ministers called Planters Page 273 Christ's Ministers called Shepherds Page 281 Christ's Ministers Ambassadors Page 282 Christ's Ministers called Rulers Page 287 Concerning False Teachers False Teachers why compared to Wolves Page 291 False-Teachers called Foxes Page 293 False-Teachers called Wells without Water Page 293 False-Teachers why called Clouds without Rain Page 294 False-Teachers called Deceivers Page 294 False Churches Mystery Babylon or the Great Whore proved to be the present State and Church of Rome Page 297 to 330 The Tenth HEAD of Metaphors concerning Sin and the Devil SIn why called a Thief Page 331 Sin a Debt Page 335 Sin an heavy Burthen Page 343 Sin a Sting Page 344 Sin a Wound Page 345 Sin a Plague Page 349 Sin compared to deadly Poyson Page 350 Sin a Sickness Page 352 Sin compared to an abominable Vomit Page 354 Sin an Vncleanness or nothing so loathsom as Sin Page 355 Sin compared to Gray-Hairs Page 357 Concerning the Devil The Devil why called the God of this World Page 359 The Devil why called a Prince Page 360 The Devil a Hunter Page 361 The Devil a Fowler Page 362 The Devil why called a Lion Page 363 The Devil why called a Dragon Page 364 The Devil a Serpent Page 365 The Eleventh HEAD c. concerning the Means of Grace and Providence THe Day of Grace what Page 367 Means of Grace compared to Summer Page 369 Means of Grace compared to Harvest Page 369 Godliness called a Trade largely opened Page 371 376 Of Providence and Afflictions Afflictions compared to Clouds Page 377 Afflictions compared to Fire Page 378 Afflictions why called a Rod Page 379 Afflictions compared to a Furnace Page 381 Afflictions compared to Winter ibid Afflictions compared to Darkness Page 383 Afflictions compared to Tempests Page 385 Afflictions compared to a Flood Page 386 Afflictions compared to great Heat Page 387 Afflictions compared to Wormwood and Gall Page 388 Afflictions called God's Arrows God hath many sharp Arrows Page 389 The Twelfth and Last HEAD concerning the World the Life of Man and the four last Things THe World compared to a Wilderness Page 391 THe World a Field Page 392 The End of the World why called an Harvest ibid Of the Life of Man The Life of Man compared to a swift Post Page 393 The Life of Man compared to a swift Ship ibid The Life of Man compared to an Eagle hastening to her Prey Page 394 The Life of Man compared To a Weaver's Shuttle Page 394 395 396 To the Wind Page 394 395 396 To a Cloud Page 394 395 396 To a Flower Page 394 395 396 To a Shadow Page 394 395 396 Of Death The Body of Man in the Grave compared to Seed sown Page 398 Death compared to Sleep Page 398 399 Death a Departure Page 400 Death a Rest ibid Of the Resurrection The Resurrection compared to the Morning Page 401 The Resurrection compared to an awaking out of Sleep Page 402 The Resurrection-Day a Man's Reaping-Day Page 403 Resurrection-Day a Saint's Coronation-Day Page 405 Of the Judgment-Day The Day of Judgment called an Assize Page 406 407 Of Heaven Heaven called Paradise Page 407 Heaven the Crown of Life Page 409 Of Hell Hell a Furnace of Fire Page 410 Hell utter Darkness Page 411 Moses's Vail removed OR A Treatise of TYPES ADam wherein a Type of Christ Page 413 Noah how a Type of Christ ibid Melchis deck a Type of Christ Page 414 Abraham a Type of Christ Page 415 Isaac a Type of Christ ibid Jacob how a Type of Christ Page 416 Jacob's Ladder a Tyye of Christ ibid Joseph in what respect a Type of Christ Page 416 417 Moses in how many things a Type of Christ ibid Sampson a Type of Christ Page 418 David in ten things a Type of Christ Page 418 419 Solomon in how many things a Type of Christ Page 420 Elisha a Type of Christ ibid Jonah wherein a Type of Christ ibid Zerubbabel a Type of Christ ibid Aaron a Type of Christ Page 421 The High-Priest a Type of Christ Page 421 422 423 What the Tabernacle was a Type of Page 423 424 The Vail of the Holiest what it was a Type of Page 424 The Ark a Type of Christ Page 425 The Mercy-Seat a Type of Christ ibid The Table of Shewbread what a Type of ibid The Candlestick what a Type of Page 426 The Altar of Perfume a Type of Christ ibid The Altar of Burnt Offering a Type of Christ Page 427 The Brazen Laver what it was a Type of ibid The Sacrifice of Beasts a Type of Christ Page 428 The Burnt-Offering of Fowls a Type of Christ Page 429 The Daily Sacrifice a Type of Christ ibid The Sin-Offering a Type of Christ ibid The Meat-Offering what it was a Type of Page 430 The Peace-Offering and what it was a Type of Page 431 The solemn yearly
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 â— 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. â—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 Compâ—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
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
live in newness of Life amongst the Saints in the Kingdom of God II. When one is buried he ought to be covered all over with Earth else 't is no Burial II. When one is baptized he ought to be covered all over with Water or else 't is no Baptism Which fully appears 1. From the Nature of Burial 2. From the proper and Metaphorical Significations of the Word as is largely opened 3. From Scripture-Practice which always was by Dipping as all the Learned that are impartial acknowledg 4. From the constant Practice of Antiquity who retained the right Form until Clinical Baptism viz. such who deferred their Baptism till their sick Bed came to be used about Cyprian's time in the third Century These Clinici so called because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized in their Bed were such as delayed their Baptism until their Death-Beds because they believed it would take away all Sin and that there was no Pardon if they sinned after receiving it yet not daring to go out of the World without this great Badge of Christianity deferr'd it till they thought they were in danger of Death And since they could not without peril of Life be dipp'd Sprinkling was invented to serve the turn For a like Reason as was said before they changed the Mode of Administration with respect to Infants when their Baptism was introduced out of regard to their tender Constitutions especially in cold Countries Seasons This was the Original of Sprinkling and sprung purely from the abuse of Baptism and the Want of the right Subject as by Divine Aid shall be demonstrated in a particular Sheet impartially and from undoubted Authority One may with as much reason be said to be buried when Clay or Earth is thrown upon his Head only as to be baptized when Water is poured upon his Head or Face And if the one be no Burying 't is as certain the other is no Baptism And he that affirms that Sprinkling may represent or symbolically express the Death Burial and Resurrection of Christ does at the same time speak without colour of Truth Word of Sence and against all the Reason in the World As breaking of the Sacramental Bread visibly betokens that Christ's Body was broke and as the pouring forth of the Sacramental Wine represents the gushing forth of his Blood so the Sacramental Dipping in Water viz. Baptism represents his Death and Burial and the coming from under the Water his Resurrection 1 Cor. 15.2 3 4 c. III. Burial precedes the Resurrection or raising of the dead Body to a State of Immortality III. The Immersion of the Party baptized precedes his Emersion or coming out of the Water which symbolizes or answers to two things 1. The Resurâ—ection of Christ 2. Our rising again to Newness of Life Buried with him in Baptism wherein ye are also risen with him c. as in the Text. Inferences FRom the whole we may rationally conclude That the Administration of this great Ordinance by Sprinkling which comports not with the Literal nor Metaphorical Signification of the Word nor those great Mysteries represented by it viz. the Death Burial and Resurrection of Christ is disorderly and should be rectified 2. It is a Motive to excite us to admire and reverence the great Grace and Goodness of Christ who hath given us such a visible Symbol of his Death Burial and Resurrection not only to confirm our Faith but also to prevent our being deceived by any seducing Spirits 3. It is not to be wondred at that such as deny the Man Christ Jesus but preach up the Light within to be a Saviour should reject these two great Ordinances stated in the Scripture viz. Baptism and the Lord's Supper because such as deny the Substance are necessitated to deny the Sign Persons of this Judgment may be easily confuted For when ever the Term Baptism is mentioned and God or Christ represented as the Agent it must be understood of the Baptism of the Spirit in the Sence before spoken of When ever Baptism is mentioned as the Act of any Apostle or Minister of the Gospel it denotes Water-Baptism because these have neither Power nor Commission to baptize with the Spirit and with Fire And when ever the Baptism of Blood and Suffering is mentioned it must be understood of Persecutors or ungodly Men who murther destroy or afflict the Godly for neither God without Blasphemy nor good Men without a wrong application of the Term may be said to baptize that way So that when we meet with the Act of Baptism as the Act of a good Man we must of necessity understand it of Water-Baptism in the same Method and Mode of Administration as was practised by the Apostles and Primitive Christians and that being a positive Institution with respect to the Subject and Manner of Administration is not to be deviated from upon any pretence whatsoever unless we will suppose the Laws of the Almighty to be in the Power of Man so as that he may dispense at pleasure with them which is not to be done without sufficient Authority from God himself which is no where to be found 4. If the Laws of the great unerring Sovereign of all things are to be observed without variation unless it be by his express Direction then we are to conform exactly to his Order in this part of the Evangelical Law and to practise it no otherwise than he has prescribed because it was once so delivered to the Saints 5. We would caution all that would approach to this sacred Evangelical Ordinance unless they be dead to Sin that is such as truly and really hate Wickedness and the empty Vanities of the World and unless they have a prospect of and long to have an Interest in that never-fading Inheritance promised by our dear Lord Jesus to his Children not to prophane this blessed Institution Because if they want the due Qualifications of serious and converted Souls viz. Faith Repentance and good Lives they are hereby entitled not real Members of Christ but Hypocrites and incur as great a Hazard as such do who eat and drink unworthily of the Lord's Supper The Lord's Supper 1 Cor. 11.23 For I have received of the Lord that which also I delivered unto you That the Lord Jesus the same Night in which he was betrayed took Bread Verse 24. And when he had given thanks he brake it and said Take eat this is my Body which is broken for you This do in remembrance of me THe Papists affirm That after the Words which they call the Words of Consecration spoken by the Mass-Priest the Bread is changed into the real Body of Jesus Christ and many of the blessed Martyrs in Queen Mary's Days were burned to Ashes for denying this Transubstantiation Which absurd and monstrous Conceit of theirs hath been learnedly confuted by many ancient and modern Writers so that it may be thought needless to add any thing here upon that account yet that we may make our way
their Service couragiously Heb. 10 34 Prov. 28.1 They took joyfully the spoiling of their Goods The Wicked flie when none pursue but the Righteous are as bold as a Lion Shall such a Man as I fly was the Saying of a brave Souldier of this Captain's When Modestus the Emperor's Lieutenant threatned Basil with Confiscation of Goods Banishment and Death how couragiously did he bear it If you have any thing else threaten it for these things are nothing This was somewhat like that of Paul notwithstanding Bonds Imprisonment and Death was threatned against him yet saith he None of these things move me Acts 20.24 Rom. 5.3 neither account I my Life dear unto me c. We glory in Tribulation 4. Saints endure Hardness constantly the whole Life of a Christian is a Time of Warfare till this Life is done his Warfare is not done Job 17.9 The Righteous shall hold on their Way and he that hath clean Hands shall grow stronger and stronger A Saint must never cease being a Souldier Godliness must be his Trade as long as he lives As Satan will never have done tempting so he must never cease from resisting his Temptations 5. And then all this is done sincerely he hath holy Aims and Ends in what he doth XVIII A good Souldier spares none of the Enemy when he hath such a Command given him And Saul for not complying with the Requirement of God in this respect lost his Kingdom viz. in sparing Agag the King and the Fat of the Cattel when the Word of Command was 1 Sam. 15. Go smite Amalek and utterly destroy all that they have and spare them not but slay both Men and Women Infant and Suckling Oxen and Sheep Camels and Asses c. XVIII So a Saint or good Souldier of Jesus Christ spares not one Lust Every Sin like the cursed Amalekites must be put to the Sword He is no sound Christian that suffers any Sin to abide quietly in his Heart or Life unmortified If there be any one Darling-Lust spared it is a palpable Sign of Hypocrisy Some Men are ready to excuse their evil Lusts as Saul did They will cover their covetous Designs under the Pretence of doing good and distributing to the Necessities of the Poor but alas this will not do Obedience is better than Sacrifice A Saint must kill all put all his Sins to the Sword or die to them One Sin spared as Agag was will exclude thee the Kingdom of Heaven Rom. 8.13 If ye live after the Flesh ye shall die but if ye mortify the Deeds of the Body ye shall live XIX A good Souldier will keep with his Colours It is punishable by Martial Law for a Souldier to lie behind his Colours and Death without Mercy to depart quite from them XIX So a good Souldier of Christ will keep and abide with the Banner of Truth The Gospel saith Ainsworth is the Saints Ensign Isa 5.26 And he will lift up an Ensign to the People c. Christ will lash such as lie behind Peter was made to weep bitterly for straying from his Colours And it will be Death without Mercy to those that quite depart from the Truth and embrace Heresy or Idolatry And here let me caution all Christians to take heed lest they are deceived by their Enemies Satan like a cunning Pirate sometimes transforms himself into an Angel of Light he puts out false Colours comes with a seeming Banner or Ensign of Truth he can make use of Scripture when it will make for his purpose to deceive XX. A good Souldier will not turn his Back upon the Enemy to the dishonour of his Captain tho his Life be in danger he will not flie nor cowardly betray his Trust XX. So a good Souldier of Jesus Christ will not turn his Back to flie from the Enemy or utterly depart from the Truth whatsoever befalls him such is his Love to the Lord Jesus and Zeal for his Glory And besides he knows if he doth the great Danger he exposeth his own Soul to thereby for among all the Armor that Christians should take unto them we read of no Back-piece for if they turn their Back they are gone and undone for ever If any Man draw back Heb. 10.38 my Soul shall have no Pleasure in him XXI A Souldier is greatly animated and encouraged in all his Encounters and sharp Conflicts with the Enemy by considering the Reward and Honour he shall receive if he manfully holds out and gets the Victory XXI So a Saint is carried on with much Zeal and Courage by the consideration of the eternal Reward he shall receive in the end This made Moses despise the Glory of Egypt and refuse to be called the Son of Pharaoh's Daughter He saw him who was invisible and had an Eye to the Recompence of Reward Heb. 1â— Christ himself this way animates his Followers and faithful Souldiers I appoint to you a Kingdom Be you faithful unto Death Rev. 2.10 2 Tim. 4.8 9. and I will give you a Crown of Life I have saith Paul fought the good Fight and finished my Course and kept the Faith And henceforth there is laid up for me a Crown of Righteousness which God the Righteous Judg will give me at that Day and not to me only but to all them that love his appearing XXII Some Souldiers of an Army are now and then singled out as Champions to engage an Enemy alone Tho every Champion be a Souldier yet every Souldier is not a Champion A Captain will not chuse any Souldier to this Work but such only as he knows are Men of Courage and Experience c. XXII So Christ sometimes calls forth one of his spiritual Army to engage the Enemy alone and as a Champion of the Truth to sacrifice his Life in the behalf of it What greater Honour can be conferred upon a Christian than this Such a Champion was St. Stephen Antipas c. who were brave Men Acts 7. Rev. 2.13 Saints of undaunted Courage and Resolution who loved not their Lives unto Death Metaphor Disparity NO earthly Souldiers know what the Event or Issue of their Wars will be they cannot tell whether they shall overcome and get the Victory or not tho they be never so valiant and couragious in their Service and faithful and true to their Captain and Leader BUt a true Christian knows and is assured that he shall overcome and obtain the Victory He fights not at an uncertainty the Issue of the War being made known unto him by Christ in his Word And altho a Christian may sometimes doubt of the Truth of his own Sincerity yet being sincere he doth not doubt of obtaining the Conquest II. Earthly Souldiers many times lose their Limbs and precious Lives in Fight and it is not in the Power of the wisest Captain in the World to repair or make up that Loss again II. But Christ's Souldiers never engage their Enemies to the Loss of Limbs
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
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
compared to Poison Their Poison is like the Poison of a Serpent c. The Tongue saith James Jam. 3.8 is full of deadly Poison And if this be the Nature of their Words what are their Works Psal 57.4 If Poison be in their Words what Poison is in their Blows and cursed Bitings Their Teeth are Spears and Arrows II. The Viper devours Scorpions and thereby the Poison becomes stronger So the Pharisees and Sadduces taking in the poisonous Opinions of their corrupt Rabbins by adding their own encreased the Poison of their vile Errors Blackwood III. The Viper hath a beautiful Skin tho inwardly very venemous So those Pharisees like other painted Hypocrites made a fair Shew in the Flesh appeared devout and glorious to Men but were inwardly full of the Poyson of Lust and abominable Error IV. Young Vipers as Aristotle Pliny Rhodogin Aristot Hist of Anim. lib. 8. ch 29. and others affirm eat their way into the World through their Mothers Belly tho some seem to doubt of the Truth of this generally received Opinion So the Scribes and Pharisees cried out We are Abraham 's Children c. and from thence concluded they were meet Subjects for Baptism and should be saved They like Vipers as one observes would needs find a way to Heaven through the Bowels of their Ancestors Plin. lib. 10. p. 62. Rhod lib. 3. cap. 37. or by the Faith of their Parents Mat. 3.7 9. but what said the Baptist O Generation of Vipers c. Think not to say within your selves We have Abraham to our Father c. Or as another worthy Writer observes upon the place As the Viper eats saith he through the Bowels of his Dam that they may come to Life so you Scribes and Pharisees kill your Mother the Synagogue your Fathers the Prophets and faithful Teachers that you may live in your Pride and Covetousness V. Gesner and divers others affirm that the Female Viper is the worst Hierom. and her Biting more deadly than the Males after the biting of the Male there are but two Holes but after the biting of the Female there are four See the Verses of Nicander But of the Vipers Brood the Female is the worst Which as it were with greater Wrath doth burn And therefore when she bites makes Bodies more accurst Inflicting hurtful Wounds to Vehemency turn'd Rolling her Bulk and Tail more oft about Whereby a speedier Death doth Life let out This may aptly be applied to many cursed Women who of all the viperous Generations of cursed Monsters have in divers Ages of the World appeared in their venemous Rage and Malice against the Innocent worse than Men. I might give you a Catalogue of them if needful As some Women who are gracious seem to excell Men in Zeal and Love and other divine Vertues So some Women when very wicked and left to themselves exceed most Men in horrid Abomination c. Wicked Men pool Rev. 3.17 Poor and blind and naked A Christless Soul is poor It is true a godly Man one that hath much Grace is poor in his own Eyes I know thy Poverty but thou art rich But a wicked Man is really a poor Man as will appear by the following Parallel Parallels HE is a poor Man that hath nothing that is really or truly good that hath no Clothes to cover him but is naked as ever he was born that hath never a Bit of Bread nor any thing that is good to eat but lives upon Husks Chaff and Ashes c. Now wicked Men are so poor and miserable that they have nothing that is truly good they are naked as we have shewed their Souls are naked they have nothing to eat but Husks and Ashes for such are those empty and perishing Things of the World compared to in the Scripture on which they feed He feedeth on Ashes Isa 45.20 Luk. 15.16 Hos 12.1 c. The Prodigal would fain have filled his Belly with the Husks which the Swine did eat Ephraim saith God feedeth on the Wind c. Therefore wicked Men are poor and miserable II. He is a poor Man that as he hath nothing so he can do nothing whereby to help or relieve himself in his Necessity Wicked Men as they have nothing so they can do nothing to relieve their own Souls They have no Clothes and none can they by any ways of their own obtain or help themselves unto they have no Food Isa 55.1 2 Psal 49.7 nor can they procure any They labour for that which is not Bread and spend their Strength for that which satisfies not Therefore poor and miserable III. He is a poor Man that as he hath nothing and can do nothing so he hath no Body neither Friend nor Brother that can do any thing for him But thus in a spiritual Sence 't is with wicked Men and therefore poor and miserable IV. He is a poor Man who as he hath nothing can do nothing nor hath any Body to do for him and yet is many thousand Pounds in debt Such is the State of wicked Men they have nothing can do nothing have no Friend or Brother to do any thing for them Mat. 18.24 yet do owe ten thousand Talents to God's Justice which is a great a very great Sum and therefore poor and miserable V. He is a poor Man that as he hath nothing can do nothing hath none to do any thing for him and is many thousand Pounds in debt and besides is a sorry Soul he has no worth in him being a vile base fordid and ill-natured Wretch worthy of no regard or pity one that no Body will cast an Eye of Compassion upon But such is the Condition of every ungodly Person Ezek. 16. they have no Worth nor Excellency at all in them they are not worth regard nor pity there is nothing in them that can move God to respect them nor his Angels to regard them therefore very poor and miserable VI. He is a poor Man that is in the Condition we have mentioned and that which aggravates his Poverty is this He is not like ever to be in a Condition to help himself nor to find a Friend or Brother to help him a Man may be to day miserable helpless and friendless but in a little time possibly it may be better with him and he may supply his own Necessities or get some to relieve him Now ungodly Men are in the State you have heard and are never like to be in a better Condition by any means of their own or by any Friend of theirs and therefore poor and miserable VII He is a poor Man that is in the Condition above-mentioned and not only so but is sick wounded and in Prison c. Such spiritually is the State of all wicked Men Isa 1.5 viz. sick wounded blind naked and in Prison under the Power of Sin and Satan and therefore poor and miserable VIII Some Mens great and miserable Poverty has
God in all things his Rule 7. That he ought to have a comfortable Maintenance allowed him by the Church to which he belongs if they are able to do it That this is their Due by Divine Right tho not a forced Maintenance otherwise than Love to God his Truth and People whose Duty forceth them to allow their Ministers a Competency Secondly We may infer That the Work of a Minister of Christ is no easy but contrariwise a very hard and difficult Work Who is sufficient for these things 2 Cor. 2.16 Exod. 4.13 Jer. 20.9 So hard that many of Christ's Servants of old undertook it with much trembling which made them cry out Send by whom thou wilt send c. So hard that a Saint with all his natural Parts is not sufficient for it nay a Saint with all his acquired Parts is not sufficient for it nay I may say a Saint with all his spiritual Gifts Graces and Endowments without fresh Supplies of new Strength is not sufficient for it Thirdly It informs us wherein the Difficulty of the Ministers Work doth lie and that 1. In respect of themselves who are employed in it 1. They are but Men Son of Man I have made thee a Watchman 1 Cor. 1.27 and they commonly none of the wisest and most learned in the esteem of the World neither 2. Man at the best is a dark-sighted Creature We know but in part 1 Cor. 13.9 Rom. 7. 3 Man at best is attended with Weaknesses and carries a Body of Sin and Death about with him 4. Man at best hath but small Skill and short Experience 5. Man at best is subject to great Discouragements and liable to Temptations 2. In respect to the Work it self a Minister's Employment is very hard and difficult 1. 'T is a mysterious Work what Mysteries are greater than those a Minister is to study and dive into 1 Tim. 3.16 Without Controversy great is the Mystery of Godliness c. 2. 'T is difficult in that it calls for the greatest Care and Exactness imaginable Add not to his Word c. 3. In that it calls for the Strength of his whole Soul 4. In that it is a Work that consisteth in divers Parts there are many Things in which a Minister ought to be well instructed as appears by what hath been said 5. In that it is a Work which calls for much Diligence a slothful or idle Person is not fit to be a Minister 'T is a Work that must be followed continually Preach the Word be instant in season out of season reprove exhort with all Long-suffering and Doctrine 3. T is a difficult Work in respect of the Opposition that is made against them or from those grand Obstructions they meet with 1. From their own Hearts 2. From Sin 3. From Satan 4. From the World 1. By Reproaches and Contradictions of the Ungodly 2. By Hereticks and False-Teachers 3. From Persecutors c. Fourthly We may infer from what hath been said in opening these Metaphors That Gospel-Ministration is of absolute Necessity 1. Because God hath ordained Preaching as the ordinary Means for the Conversion of Sinners Rom. 10.17 Faith cometh by Hearing and Hearing by the Word of God 2. God hath gifted and graciously endowed some Men on purpose for this Work 3. He hath given plain Directions to his People how and whom to chuse and ordain c. 4. The Necessity further appears by considering the Nature of the Similes and Metaphors we have opened Sinners are in Arms against God and these are his Ambassadors by whom he treats and offers Terms of Peace to them Christ designs to espouse Sinners to himself and these are his Spokes-men by whom he effects this glorious Enterprize Fifthly It shews also That the Ministers Function is a most noble and honourable Employment and that all due Respect Esteem and Obedience ought to be given to them Sixthly We may infer That many who pretend themselves to be Christ's true Ministers are none of his Ministers but rather a Shame and Reproach to that venerable Name Work and Office Seventhly Let us learn from hence to bless God that we have so many able and worthy Ministers of Christ in our Land O let us pray for them and desire God to send more of these Labourers into his Harvest Pray ye the Lord of the Harvest c. Eighthly It sharply reproves many Churches and Professors for the great Neglect of their Duties towards their Ministers What a Day do we live in How is Christ's Interest Ministers and poor Saints forgot slighted and neglected O that God would raise up some to cry aloud and spare not but lift up their Voice like a Trumpet to shew God's People their Transgressions and the House of Jacob their Sins Metaphors Similes AND Other borrowed Terms c. CONCERNING FALSE TEACHERS False Teachers compared to Wolves Acts 20.29 I know that after my departure shall grievous Wolves enter in among you not sparing the Flock c. A Wolf is in Hebrew Zeeb Gen. 49. in Chaldee Deeba and Deba the Arabians call him Zebab the Greeks Lycos and Lagos and Lycania and Lycos among some of the Arabian Writers is borrowed from them as Munster hath noted in his Lexicon of three Languages The Italians call it Lupo in French Loup in Spain Lobo in Germany Valff in English Wolf The common Epithets of this Beast amongst several Authors are these Sowre Elianus Gesner Topsell wild fierce bold greedy wary swift bloody hard degenerate gluttonous hungry flesh-eater famishing harmful cruel furious insatiable treacherous martial ravenous nightly c. There are five sorts of Wolves The first is called Toxenter a swift Wolf the second Kind are called Harpages and these saith my Author are the greatest Raveners to which saith Topsall our Saviour alludes Mat. 7.15 The third Sort are called Lupus Aureus a Golden Wolf by reason of his Colour the fourth Acmone the fifth Ictinus I know that after my departure shall grievous Wolves c. Not Wolves only but grievous Wolves such as are called by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Snatchers or ravening Wolves Note Some False-Teachers may fitly be compared to Wolves to ravening Wolves Metaphor Parallel A Wolf is a cruel and devouring Beast Topsell p. 571 578. he is not contented to kill to fill his Belly but will spoil and destroy a whole Flock c. SO some False-Teachers are very cruel and bloody destroying Multitudes of Souls 't is not one or two but the whole Church of God they strive to devour hence said not to spare the Flock Acts 20.29 II. Wolves are not only cruel but subtil and very crafty also watching the fittest Time to seize upon their Prey They will silently approach the Sheep-Fold to see whether the Dogs be asleep or the Shepherd wanting when he is careless or negligent of his Flock then comes the Wolf to destroy and suck the Blood of the poor Sheep Those Beasts that have Horns he
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
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
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
Scripture Christ and his Apostles the Lie Dan. 12.2 John 5.28 Ergo. The Scripture saith that those that sleep in the Dust of the Earth shall awake Christ saith all that are in the Grave shall hear his Voice and come forth and we have shewed the Apostles do affirm that the Dead shall be raised c. 12. If that which sleepeth in the Dust shall rise then the Body shall rise again for 't is the Body that sleepeth in the Dust But that which sleeps in the Dust shall be raised Ergo. 1 Cor. 15. Obj. 'T is not the same Body Thou sowest not that Body that shall be c. Answ If the same numerical Body rise not it will not be a Resurrection but a new Creation therefore that which the Apostle there intends is the Manner of the Resurrection i. e. how the Saints shall be raised 'T is not the same in respect of Weakness and Frailty It is sown a natural Body and shall be raised a spiritual Body 't is sown in Corruption and shall be raised in Incorruption 't is sown in Weakness and shall be raised in Power Which Thing a Grain of Corn that is sown teaches Quest Why shall the same Body of the Dead be raised Answ Because the same Body of Christ was raised that suffered 2. Because the same Body that suffered for Christ shall be glorified with Christ 3. Because the same Body that sinned shall be punished if not the same Body that sinned it might reflect upon the Justice and Goodness of God to punish an innocent Body Besides those Scriptures must be fullfilled which assert the Resurrection of the Body Inferences FRom hence we may infer that here is a World to come 2. That Death is not the last end of Man 3. Prepare for the Resurrection Day think of it when thou liest down and risest up in the Morning Thy lying down to sleep is a Figure of thy lying down in the Grave and thy awaking out of Sleep in the Morning is a Figure of the Resurrection 4. Think of the Resurrection in the Spring when thou seest the Flowers of the Earth bud forth and spring up for that is a Figure also of the Resurrection Of the Iudgment-Day The Iudgment-Day compared to an Assize 2 Cor. 5.10 For we must all appear before the Judgment-Seat of Christ Rev. 20.11 And I saw a great white Throne and him that sate on it c. AFter the Resurrection comes the Judgement the eternal Judgment Note The Judgment-day may fitly be compared to an Assize or general Goal-Delivery Parallels THere is a Judge appointed by the King or supream Power of the Nation or Kingdom where an Assize is to be held who receives his Commission and acts by the Authority thereof Jesus Christ is appointed to be the Judge of Quick and Dead by the Father King of Heaven and Earth The Father judgeth no Man but hath committed all Power to the Son John 5.22 II. The Judge likely comes to the Bench or Judgment-seat with the Sound of Trumpets Christ will come to the Judgment-Seat with the Sound of a Trumpet 1 Cor. 15.52 The Trumpet shall sound and the Dead shall be raised incorruptible III. There is a known Law or Laws in a Kingdom by which the Judge heareth and determines all Causes So there is a known Law or Laws by which Jesus Christ will judg and determine all Causes in the great Day viz. the Law of Moses the Law of Nature and the Law of Christ called the Book of the Gospel The Books shall be opened Rev. 20. IV. The Judge hath many honourable Persons that sit on the Bench with him So Jesus Christ will havâ— all the Saints sit with him on the Throne of Judgment who shall assent and consent to whatsoever he shall do in thâ—t Day Hence 't is said Rev. 3. the Saints shall judge the World He that overcometh will I grant to sit with me on my Throne even as I also overcame and am sate down with my Father in his Throne V. A Judge at Assizes after he hath read his Commission and given his Charge calls for the Prisoners So Jesus Christ will orderly proceed and câ—ll before him all Nations all the ungodly that ever lived on the Earth shall be arraigned by him being brought before his Judgment-Seat VI. A Judg having arraigned the Prisoner calls in the Witnesses and then suffers every Man to speak what he hath to say for himself So Jesus Christ will call in Witnesses and indeed every Man's Conscience shall be more than ten thousand Witnesses against him Rom. 2.14 15 16. and all Mouths shall be stopt and every ungodly Man shall be found guilty before Christ VII A Judg after he hath found Men guilty and cast them for their Lives passeth the Sentance So Jesus Christ at the last day having found Sinners guilty of all the horrid Crimes they shall be charged with will pass the fearful Sentence Go ye cursed Mat. 25. VIII A Judg after the Sentence is past orders the manner time and place of Execution So Jesus Christ will at the last day after the Sentence of Condemnation order the Execution of the Wicked and appoint them the place where and the time how long they shall suffer the place will be Hell the time will be for ever and ever See more in the First Volumn Christ the Judg of all Of Heaven The Celestial Paradise Luk. 23.43 Verily I say unto thee This day thou shalt be with me in Paradise 2 Cor. 12.2 He was taken up into Paradise Rev. 2.7 To him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God c. PAradise is taken in the Holy Scripture in a twofold Sense 1. For the Garden of Eden this is Earthly Paradise 2. For Heaven the Seat or Place of Glory this is Celestial Paradise Now the Earthly Paradise being a Figure of Heaven I shall in the opening of this run the Parallel principally with respect to the Garden of Eden and the State of Adam in Innocency c. Parallels PAradise or the Garden of Eden was a place of Pleasure So Heaven is a place of Pleasure II. Paradise was a place created of God and appointed for Man whilst he stood in the State of Innocency So Heaven is created of God and appointed for all those who obtain through Christ perfect Righteousness their Primitive Glory and Innocency III. Adam in Paradise had all Delight Joy and Pleasure his Heart could desire he wanted nothing to make his Life sweet and pleasant to him So the Saints in Heaven have the fullest Joy Pleasure and Satisfaction imaginable there is nothing wanting they can desire to please and delight them Thou wilt shew me the Path of Life Psal 16.11 Psal 36.8 in thy Presence is fulness of Joy and at thy right-hand Pleasures for evermore They drink of the Rivers of God's Pleasures A River abounds with Water
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
see Corruption XIII The Fire which consumed the Burnt-Offering came down from Heaven signifying that that Wrath which seized on Jesus Christ in the Garden and on the Cross came from Heaven or that it was God's Wrath due to us for our Sins that consumed him Or as others it may be on better reason give it that that which moved Christ to suffer for Mankind was wholly his heavenly sacred and divine Love XIV This Fire was to be continually upon the Altar signifying the Unchangeableness of Christ's Love to his Elect and recâ—nt Virtue of his Death and Merits The Burnt-Offering of Fowls Levit. 1.14 a Type of Christ THe Fowls that were appointed for Burnt-Offerings were to be Turtles or Pigeons signifying the Meekness and Innocency of Christ II. The Neck of the Fowl was to be pinched with the Nail that the Blood might go out but not that the Head should be pluck'd off from the Body signifying how Christ should die and shed his Blood yet thereby his Deity as the Head or principal Part should not be divided from his Humanity nor yet by his Death should he who is our Head Joh. 14. be taken from his Church but should rise again and be with them by his Spirit forever III. The Blood thereof was strained or pressed out at the side of the Altar before it was pluck'd and laid upon the Altar to be burned signifying thereby the straining or pressing out of Christ's Blood in his grievous Agony in the Garden before he was taken Luke 24.44 and stripp'd to be crucified c. The Daily Sacrifice a Type of Christ THe Daily Sacrifice was a Lamb So our Saviour not daily but once for all was offered unto the Father himself as a Lamb without spot II. It was slain in the Morning and in the Evening to shew that Christ was a Lamb slain from the Morning of the Creation or in the Decree of God from the Foundation of the World tho not actually till the Evening of the World or latter Days III. It was to be offered up with fine Flower beaten Oil and Wine to shew that Christ by his Death and Oblation becomes not only a Redemption for us but also spiritual Food Gladness and cheering Comfort IV. Where this Sacrifice was offered Exod. 24.42 the Lord promised and appointed to speak unto Israel and shew himself signifying that in Christ and through his Death and Bloodshed the new Appointment or Covenant of his Grace and Manifestation of his Love and Favour is established to his Church and faithful People The Sin-Offering a Type of Christ THe Blood of the Sin-Offering was to be poured out shewing how the Blood of Jesus Christ our true Sin-Offering should be poured forth II. The Priest saith the Lord shall dip his Finger in the Blood of the Beast and sprinkle thereof seven times before the Lord shadowing the Perfection of that Expiation and Satisfaction for Sin which Christ should make in the virtue quality and perpetuity thereof the Number of Seven being the Number of Perfection Heb 9.29 III. The Priest shall bring in the Blood of the Bullock into the Tabernacle of the Congregation shewing thereby how Christ should enter into Heaven by his own Blood Heb. 9 1â— having obtained eternal Redemption for us IV. The Priest was to take some of the Blood Mark 16.15 Mat. 28. and put it upon the four Horns of the Altar signifying thereby that the preaching Remission of Sins by the Atonement of Christ's Blood should be proclaimed to the four Corners of the Earth V. The Bodies of those Beasts whose Blood was brought into the Sanctuary by the High-Priest was burnt without the Host or Camp signifying that Christ should suffer without the Gate teaching us also to go forth into a publick Profession Heb. 13.11 12. and bear his Reproach VI. The Priest was to eat the Sin-Offering in the holy Place whose Blood was not brought into the Tabernacle of the Congregation signifying that Jesus Christ doth not only reconcile us to God but also feed and nourish the Souls of all his Royal Priesthood unto eternal Life VII The Priest shall make Atonement still this is repeated always signifying that 't is Christ our High-Priest and his Sacrifice only that makes a real Atonement and Reconciliation for our Sins The Meat-Offering Lev. 2. what it was a Type of THe Meat-Offerings as Ainsworth observes were nine and all of them came to the Altar 1. The poor Man's Meat-Offâ—ring Lev. 5.11 2. The Jealousy-Offering Numb 5.15 3. The Meat Offering of Initiation which every Priest offered when he first entred into his Service Levit. 8.26 28. 4. The Meat-Offering which the High-Priest offered every day Lev. 6.20 5. The Meat-Offering of fine Flower 6. The Meat-Offering baked on a Plate 7. In a Frying-Pan 8. In an Oven 9. Wafers 1. The Minchah or Meat-Offering saith he was primarily a Figure of Christ's Oblation Eph. 5.2 who gave himself for us an Oblation and Sacrifice to God for a sweet-smelling Savâ—ur Sacrifice and Oblation Minchah thou wouldest not but a Body hast thou prepared me c. Above Heb. 10.5 8 9 10. when he said Sacrifice and Oblation and Burnt-Offerings for Sin thou wouldest not c. Then said he Lo I come to do thy Will O God c. by which Will we are sanctified through the Offering of Christ once for all So that in the Oblation of Christ's Body this Legal Service was accomplished and ended 2. It figured saith he the Persons of Christians who through him are cleansed and sanctified to be pure Oblations unto God 3. It figured saith he the Fruits of Grace and good Works that Christians are to perform both towards God and Men. 1. Towards God Let the lifting up of my Hands saith David Psal 141.2 be as the Evening Minchah or Oblation So when God told the Jews I will not accept a Minchah or Meat-Offering at your Hands he addeth For from the rising of the Sun Mal. 1.10 11. even to the going down of the same my Name shall be great among the Gentiles and in every Place Incense shall be offâ—red unto my Name and a pure Meat-Offering Which is fulfilled when Men pray every where lifting up holy Hands c. 2. Towards Men see Heb. 13.16 Phil. 4.18 4. All the Meat Offerings were of Wheaten Flower except the Jealousy-Offering and the waved Sheaf yea and ought to be of fine Flower signifying the Purity and Perfection of Christ as also that we should offer our best Things to the Lord. Eph. 5 2. Rom. 12.1 5. Oil and Incense was put thereon The Oil saith he signified the Graces and Comforts of the Holy-Ghost and the Incense or Frankincense shewed how acceptable Saints and their Services are unto the Lord. 6. It must be brought to the Priest and he shall bring it to the Altar shadowing that 't is by Christ and his Oblation that we and our Works and Duties are
my Fathers Kingdom Here the first word Drink is properly understood but the latter Metaphorically denoting their partaking together of the Joys of Heaven Joh. 1.10 The World was made by him and the World knew him not The former World notes the whole Universe the latter Vnbelievers c. see Joh. 2.23 24. and Joh. 4.31 32 34. Rom. 2.26 28 29. Rom. 3.21 27. Rom. 7.23 Rom. 9.6 They are not all Israel which are of Israel that is all who are born of Israel according to the Flesh are not true spiritual Israelites Rom. 12.13 14. where there is an Antanaclasis in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.24 the first breaking is taken properly the second breaking Metaphorically for the Passion of Christ as Luk. 22.19 See Isa 38.13 c. and 1 Cor. 15.28 Mat. 5.19 Matth. 5.19 Whosoever shall break one of these least Commandments shall be called least in the Kingdom of Heaven the first least expresses the sense of the Pharisees who esteemed some of the Precepts of Christ amongst the least the second least alluding to the former signifies the same with none or not at all viz. He shall be none in the Kingdom or he shall not enter there at all Mat. 18.1 Matth. 18.1 The Disciples say unto Jesus Who is the greatest in the Kingdom of Heaven V. 4. Christ answers Whosoever shall humble himself as this little Child the same is greatest in the Kingdom of Heaven The first word greatest in the sense of the Disciples signifies him that hath Preheminence over others the second greatest alluding to the former denotes a Participation of the Kingdom of God without respect to inferiours the sense is whosoever humbles himself shall injoy his part in the Kingdom of Heaven Mat. 19.16 Matth. 19.16 The Young Man saith unto Christ Good Master c. Ver. 17. Christ answers Why callest thou me good there is none good but one that is God The first good denotes any Goodness communicated to the Creature by the Lord such as may be found in a meer Man for such the Young Man judged Christ to have the latter good alluding to the first expresses the Essential Goodness of God who is the Fountain and Original of all the Good in the Creature The sense therefore of the words of Christ is Either call me not good or believe me to be the true God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man See Joh. 4.31 Joh. 6.28 Acts 26.28 Sometimes there happens an Ellipsis in this Figure the latter being understood by the former as Joel 2.13 Rend your Hearts and not your Garments here is a double Proposition 1. Rend your Hearts 2. Rend not your Garments the first is Metaphorical the other Proper CHAP. IV. Of the Figures of a Sentence in Logism WHat these are we have before defined They are distingush'd thus 1. Such as are in Logism or in a Sentence without Collocution or talking together 2. Such as are in Dialogism or by way of Dialogue or mutual Conference There are five of the first sort viz. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exclamation is a pathetical Figure Exclamation ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exclaim whereby the Speaker expresses the Passion or vehement Ardor of his Mind by various Interjections expressed or understood to move the Affections and Minds of those he speaks to O! Alas Behold are Signs of it this Figure is made in Scripture 1. In way of Admiration Psal 84.1 How amiable are thy Tabernacles O Lord of Hosts Psal 133.1 Behold how good and how pleasant it is for Brethren to dwell together in Vnity Rom. 11.33 O the depths of the Riches and of the Wisdom and of the Knowledg of God! How unsearchable are his Judgments and his Ways past finding out see Psal 8.1 144.15 2. In a way of Wishing or Praying 1 Chron. 11.17 O that one would give me Drink of the Water of the Well of Bethlehem which is at the Gate Psal 14.7 O that the Salvation of Israel were come out of Sion See Psal 42.2 Isa 64.1 Rom. 7.24 O wretched Man that I am who shall deliver me from the Body of this Death See Gal. 5.12 Job 6.8 Psal 55.6 3. In Praise Mat. 15.28 O Woman great is thy Faith Mat. 25.21 23. Well done good and faithful Servant 4. In a way of Sorrow and Complaint Psal 22.1 Mat. 27.46 My God my God why hast thou forsaken me Isa 6.5 Wo is me for I am undone 5. In way of Commiseration or Pity Josh 7.7 Alas O Lord God wherefore at all hast thou brought this People over Jordan to deliver us into the hand of the Amorite to destroy us Ezek. 9.8 Ah Lord God wilt thou destroy all the Residue of Israel in thy pouring out thy Fury upon Jerusalem Luke 13.34 Lam. 1.1 6. In a way of Indignation Detestation and Reproof Isa 1.4 Wo to the sinful Nation a People laden with Iniquity a Seed of Evil-doers c Ezek. 16.23 Wo wo to thee saith the Lord God c. See Mat. 11.21 17.17 Luke 24.25 Jer. 44.4 Acts 13.10 O full of all Subtilty and Mischief thou Child of the Devil thou Enemy of all Righteousness wilt thou not cease to pervert the right ways of the Lord Acts 7.51 Rom. 9.20 7. In a way of Joy and Exultation as Psal 57.7 135.21 Blessed be the Lord out of Sion which dwelleth at Jerusalem Hallelujah that is praise ye the Lord See 1 Cor. 15.55 8. In a way of Obsecration or Beseeching Psal 118.25 Save now I beseech thee O Lord O Lord I beseech thee send now Prosperity Rev. 22.20 9. In a way of Reprehension Gal. 3.1 O foolish Galatians who hath bewitched you c. See Acts 7.51 52 c. 10. In a way of Derision Mat. 15.29 Of Fear 1 Tim. 6.11 c. Epiphonema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acclamation and is wont to be subjoyned to an Exclamation as a certain species of it It is a little Clause or apt Sentence added after the thing is expounded From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamo to cry out exhibiting a certain Emphasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 briefly and concisely as Psal 2.12 Psal 3.8 Mat. 22.14 Luke 10.30 Acts 19.20 Mat. 19.27 Mark 7.37 c. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epanorthosis Correction or Amending is the Reinforcement of the Clause last uttered by what follows or a re-calling of what one said to correct it From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—orrigo to correct It is stated in a threefold manner 1. When that which was said is wholly disown'd and corrected by a more apt more proper and significant Expression as Mark 9.24 when the Father of the Child that was possest with a dumb Spirit said Lord I believe but recollecting himself and confessing his Infirmity immediately subjoyns help thou mine Vnbelief Joh. 12.27 John 12.27 Christ prays to be saved from Death Father save me from this hour yet immediately correcting that Prayer which shews the