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
Thess 1.3 3. It is called the Faith of God's Elect Tit. 1.1 4. It is called unfeigned Faith 1 Tim. 1.5 2 Tim. 1.5 5. It is called Faith that works by Love Gal. 5.6 6. It is called Faith of the Operation of God Col. 2.12 7. It is called precious Faith 2 Pet. 1.1 8. It is called holy Faith 9. It is called the Faith of the Son of God It s excellent Names set forth its transcendent Nature 2. Faith is precious in respect of the Means of its procurement or the Price that was laid down for the obtaining of it viz. the precious Blood of Christ for had not Christ died we should never have had one dram of it it is given to us as the Fruit and Effect of his glorious Undertaking 3. Faith is precious in respect of the Fountain from whence it proceeds 4. Faith is precious in respect of the Means by which it is wrought in the Soul viz. by the Word and Spirit of God in a wonderful manner Eph 1.19 20. even like as God wrought in Christ when he raised him from the Dead 5. Faith is precious in respect of the Object it takes hold of or fasteneth upon viz. God the Father the Holy Spirit but more immediatly Christ crucified Ye believe in God believe also in me 6. Faith is precious in that it joins or unites the Soul to Christ it makes us one with him as it were Flesh of his Flesh Bone of his Bone a lively Member of that Body whereof he is the Head 'T is that which ties the Conjugal Knot between him and every Believer 7. It is the Eye of rhe Soul no Man without it can behold Jesus Christ nor the fulfillings of future Promises Abraham by Faith saw the Day of Christ 8. Hereby a Christian is made a Child of God To as many as received him Joh. 1.12 Gal. 3.26 to them gave he power to become the Sons of God even to them that believed on his Name Ye are all the Children of God by Faith in Christ Jesus 9. It is the only way or means God is pleased to take to deliver the Souls of Men from Sin Wrath and eternal Death 10. It is that which interests the Soul into all the sweet and precious Promises of the Covenant of Grace See Light 11. It is the Instrument of Salvation Believe in the Lord Jesus and thou shalt be saved 12. Faith is a most excellent and precious thing upon the account of the Fruits of it viz. Life Light Peace Purging Boldness at the Throne of Grace Joy in the Holy-Ghost Hope and good Assurance of eternal Life 13. Faith is precious in respect of that glorious Power and Virtue that is in it 'T is medicinable and the most Sovereign Antidote and Cordial in the World 1. It will expell Poyson 2. 'T will perfectly as it applies the Blood of Christ cure a wounded Conscience 3. It will bear up and revive a fainting Spirit Mat. 8.23 I had fainted unless I had believed 4. It is good against the Feebleness of the Knees and Weakness of the hands 5. It is a most excellent thing against Fear and Tremblings of the Heart But when he saw the Wind boysterous he was afraid and beginning to sink Luk. 8.23 Mat. 14.30 he cried saying Lord save me And immediatly Jesus stretched forth his hand and caught him and said unto him O thou of little Faith 6. Ezek. 36.26 It is a precious Remedy against the Stone of a hard Heart it will dissolve it break it in pieces and cure the Soul perfectly of it 7. It cures all manner of inward Deadness it may well be called lively Faith or Faith of the Operation of God 8. Col. 2.12 It is good against the Dimness of the Eyes it helps them that cannot see afar off 9. It is a most Sovereign Thing against evil Spirits it will resist the Devil and make him flie 10. It is excellent good to purge and work out all those noxious and evil Humors of the inward Man cleansing and purifying the Heart 11. It is good against the Falling-Sickness Believers stand by Faith but if through a Temptation they should fall Faith will help them up again David and Peter had not so much Faith as to keep them from from falling yet they had enough to raise them up again when they were fallen It is an universal Remedy it cures all the Diseases of the Soul so that we may say with the Woman let the Distemper be what it will If I can but touch the Hem of his Garment I shall be healed 14. Faith is precious because it shields and gloriously preserves the whole Soul from all Dangers it is that which works with and tends to the perfecting of all other Graces in us 15. It was by Faith that Saints in every Age of the Church Heb. 11. were enabled to undergo and suffer all those hard and bitter Tortures and Torments they met with for Christ's sake 16. It is that which helps the Godly to overcome the World 1 Joh. 5.4 He that is born of God overcometh the World and this is the Victory which overcometh the World even our Faith VI. Gold is often tried and refined in the Fire we read of Gold seven times refined The Refining-Pot is for Silver Prov. 17.3 and the Furnace for Gold VI. Faith is often tried in the Fire or Furnace of Affliction 1 Pet. 3.12 Think it not strange concerning the fiery Trial which is to try you c. He shall sit as a Refiner's Fire Mal. 3.2 3 and as a Purifier of Silver c. and purge them as Gold and Silver c. God this way tried Abraham's Faith together with the Faith of many others of whom we read I will bring the third part through the Fire and I will try them as Gold is tried Zech. 13.9 VII Tried Gold is much better than that which is not tried nor refined in the Fire VII Faith that is tried is of wonderful value much more to be prized than that which was never brought under Exercise How excellently did Abraham's and Job's Faith shine when tried The Trial of your Faith is much more precious than Gold tho it be tried in the Fire c. VII Gold tried in the Fire is of an enriching Nature if a Man has much of it it enriches him greatly We esteem him a very rich Man that hath great Store of tried Gold in his own Possession VIII So Faith that is tried in the Furnace is of a Soul-enriching Nature he that hath much of this Faith is a very rich Man a rich Saint James 1 5 God hath chosen the Poor of this World rich in Faith and Heirs of the Kingdom See more of the Nature of Gold in the Metaphor Gold where the Word of God is compared to it Metaphor Disparity GOld is naturally an earthy Sort of Metal 't is from beneath and therefore corruptible Not with
Death Secondly the Grave Thirdly Coals and Flames of Fire Which shew forth the vehement Power and Force of Divine Love to Jesus Christ Which cannot be quenched First Love is compared to Death and the Grave Metaphor Parallel DEath and the Grave overcome the strongest Men it prevails over the most powerful wise and learned in the World neither can the most mighty Monarch encounter Death or stand before it there is no discharge in that War SO Love that is in the Heart of a sincere Christian prevails against all Difficulties and Oppositions Temptations Afflictions and most cruel Sufferings and Torments that can be exercised upon them as appeared by the blessed Martyrs Nothing is too hard for Love it cannot be subdued it overcomes all Sin and Suffering whatsoever II. Death and the Grave seize upon every part of the corporal or mortal Body II. So Love when shed abroad in the Heart seizeth upon all the Faculties of the Soul Hence it is that true Christians are said to love Christ with all their Hearts and with all their Souls Metaphor Disparity DEath and the Grave put an end to natural Life and so cause all Motions or Actions from thence to cease BUt Love hath that Virtue as it is a Grace of the Spirit that it sets all the Faculties of the Soul upon Acts of a spiritual Life None are so lively as those that truly love Jesus Christ II. Death overcomes and destroys that which we would if possible keep viz. our Lives that are most dear to us II. Love only overcomes that which is offensive and contrary to us or that stands in opposition to the Soul's Union with Christ making that which would be injurious to Flesh and Blood to become profitable and advantagious yea tho it be to the Loss of Life yet Love takes away the Fear of Death and makes the Soul willing to part with Life for Christ's sake Love is also compared to Coals and Flames of Fire Metaphor Parallel COals and Flames of Fire are of a burning and consuming Quality THe Grace of Love kindled in the Soul of a Believer burns up and consumes that inordinate Desire which is naturally in the Heart after the Things and Vanities of this World it eats up and consumes all carnal and sensual Lusts whatsoever all fleshly and combustible Stuff or Things that stand in the way are burnt up and destroyed by it II. Coals and Flames of Fire are of a purging and purifying quality II. So the Grace of Love purgeth cleanseth and purifieth the Soul the Dross and Filth of the Heart and Life being wasted away a Christian is made holy sanctified and heavenly thereby III. Coals and Flames of Fire are of a melting and softning Nature they make things tender and pliable meet to receive the Impression of a Seal c. III. So the Grace of Love softens the Heart and melts it making it pliable and very fit and capable to receive the Impression and Divine Image of God IV. Some Fire is so vehement that Water thrown upon it will not quench it but rather cause it to burn more fierce and vehemently IV. The Grace of Love is of such a strong and vehement Nature thâ—t it is impossible utterly to quench or extinguish it in the Soul tho the Devil daily useth all his Strength and Skill to do it Many ways he continually assaults Believers when Temptations of one sort fail he trieth others he offers worldly Pleasures Honours Riches yea all the Goods as I may say of his House but all is in vain nothing will quench this Divine Flame the true Christian utterly contemns him with all he hath The grand Design of Satan's courting a Man with all his Offers All this will I give thee c. is to gain his Love or draw off his Affections from Jesus Christ If this Way will not do he tries another and brings Afflictions and Crosses upon the Soul but over these likewise is a Saint a Conqueror Which makes the Apostle break forth into this holy Triumph Who shall separate us from the Love of Christ Shall Tribulation or Distress Rom. 8.35 36 37 38. or Persecution or Famine or Nakedness or Peril or Sword No none of these things can For I am persuaded that neither Death nor Life nor Angels nor Principalities nor Powers nor Things present nor Things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God that is in Christ Jesus our Lord. V. Fire hath Light with it V. So the Grace of Love is attended with the Knowledg of Christ who is the Object of Love Ignoti enim nulla cupido VI. Coals and Flames of Fire afford Heat they are of a warming and reviving Nature VI. So the Grace of Love heats our cold and frozen Hearts it warms and revives them with sweet and blessed Love and Zeal for God and his Glory VII Flames of Fire ascend or tend continually upwards See more of the Nature and Quality of Fire where the Word of God is compared to it VII So the Grace of Love darts the Desires of the Soul Heavenwards Such have their Affections set on Things above Col. 3.1 2. Metaphor Disparity FIre is from beneath it is earthy and one of the four Elements THe Grace of Love is from above it is a supernatural Grace it grows not in Natures Garden But the Fruit of the Spirit is Love c. II. A violent Fire may be quenched and all natural and elementary Fire shall be put out Mount Aetna shall not burn always II. But the Grace of Love this Divine Fire can never be quenched it shall burn to Eternity Charity never faileth c. Inference BY these Things Works and Operations we may try whether we have true Love to Jesus Christ or no. And for a further Help therein see the following Metaphor Christ's Love compared to Wine Cant. 1.2 For his Love is better than Wine WHereas Christ's Love is preferred to Wine it is to be understood Synecdochically so Ainsworth Wine here is put for the most pleasant joyful refreshing and cordial Things as Bread by the same Figure is frequently put for such things as strengthen c. The Love of Jesus Christ is better than Wine or whatsoever Men esteem to be good or to excell in Nature and Virtue Metaphor Parallel VVIne is the Fruit of a good Tree a choice and precious Plant and 't is the best of natural Liquors THe Love of Christ is the Fruit of the choicest Plant that ever was planted Men and Angels are not to be compared to him See Vine And his Love is the best and choicest of Love Wine is natural but his Love is Divine and supernatural None ever loved as Christ loved II. Wine is pleasant delectable and sweet to the Taste II. There is nothing so pleasant and delectable to a believing Soul as the Manifestation of Christ's Love it excells all things for sweetness III. Wine is to be
love to hear of him and often from him 9. They highly value every special Token of his Love 10. They rejoice in his Presence 11. They grieve and mourn at his Absence 12. If they have grieved him cannot rest till they see his reconciled Face again 13. They love his Image wherever they see it love all the Godly the poorest Saint as well as the richest 14. They love to be like him in Grace here as well as in Glory hereafter 15. They are troubled when he is dishonoured 16. They are greatly concerned for his Name Kingdom and Interest in the World 17. They often visit him in Closet-Duties 18. Take great care to please him 19. Will suffer for his sake when called to it 20. Long for his Appearance Baptism a Burial ROM 6.4 and COL 2.12 Expounded and Practically Improved Rom. 6.4 Know ye not that so many of us as were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jesus Christ that is into the Profession of his Faith Confession of his Name and Communion with his Church were baptized into his Death Col. 2.12 Buried with him in Baptism wherein ye are also risen with him c. FOr the opening of this Metaphorical Text we will shew 1. The Literal Signification of the Word Baptism 2. The Metaphorical Signification thereof 3. What Burying literally and tropically is 4. Give a symbolical Parallel between Baptism and a Burial 5. Produce some Inferences from the Whole In shewing the Signification of the Word Baptism we will with all Impartiality give the Judgment of the Learned The Word is Greek and we are to seek its meaning from the Learned in that Tongue of whose Writings we have carefully examined the most noted some of which are Scapula and Stephanus Pasor Minshew and Liegh's Critica sacra Grotius Vossius Causabon Selden Mr. Daniel Rogers Mede Chamier Dr. Taylor Dr. Hammond Dr. Cave Hesychius Budaeus Beza Erasmus Buchanan Luther Illyricus Zanchy Glassius c. who with all the Learned of any note that are impartial agree with one Voice That the primary proper and literal Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso is Mâ—rgo immergo submergo obruo item tingo quod fit immergendo that is to drown immerge plunge under overwhelm as also to dip which is done by plunging And 't is certain the Ancients so understod it as appears by their constant Practice of dipping such as were baptized as Tertullian says of his Trine-Immersion Ter mergitamur that is thrice are we dipp'd And that the Change of the Rite to Aspersion or Sprinkling was invented to accommodate the tender Bodies of Infants in these Northern Parts when the Practice of baptizing them prevailed is ingenuously confessed by Vossius and most of the Learned In a less proper or remote sence because things that are washed are dipped in or covered all over with Water it is put for Washing Luk. 11.38 Heb. 9.10 Mark 7.4 And we dare modestly assert That no Greek Author of any Credit whether Heathen or Christian has ever put Baptizing for Sprinkling or used those Words promiscuously The Greeks have a peculiar Word to express Sprinkling viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use when they have occasion as might be abundantly shewn if needful From this proper Signification arise some Metaphorical Notations As 1. From the Signification of Drowning they are the Words of * A notione quae mergeâ—e significat profluxit ea quae pro affligere usurpatur quia qui affliguntur calamitatum gurgite quasi mergantur Vossius in Thes Theol. it is put for Affliction because they that are afflicted are as it were drowned in the Gulph of Calamities Mat. 20.22 Mark 10.38 Luke 12.50 Baptismus non significat Afflictionem quamlibet sed vehementem forinsecus irruentem ut sunt in Scripturis undae persecutionum tribulationum quibus qui merguntur abruuntur baptizari videantur Estius ad 1 Cor. 15 2â— That is Baptism denotes not every light Affliction but that which is vehement and overwhelming As there are Waves of Persecutions and Tribulations mentioned in Scripture so such as are drowned and overwhelmed by them may seem to be baptized Mat. 20.22 23. Mark 10.38 39. Luk. 12.50 The Reason of the Metaphor is taken from many and deep Waters to which Calamities are compared Psal 18.16 He drew me out of great Waters Psal 32.6 Psal 69.1 2 c. 2. It is put for the miraculous Effusion of the Holy Spirit upon the Apostles and other Believers in the Primitive Church because of the Analogical Immersion or Dipping for so as we have proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies For the House where the Holy-Spirit came upon the Apostles was so filled that they were as it were drowned in it Or the Reason of the Metaphor may be from the great Plenty and Abundance of those Gifts in which they were wholly as it were immerged as the Baptized are dipped under Water Acts 2.3 Mat. 3.11 Mark 1.8 Luke 3.16 John 1.33 Acts 1.5 11.16 When Fire is added it is a Symbol of external Manifestation 3. It is put for the miraculous Passage of the Israelites through the Red Sea 1 Cor. 10.2 which was a Type of Gospel-Baptism These Reasons of the Metaphor are evident and convincing Demonstrations that the Signification of Baptism is to dip or plunge for Sprinkling can bear no Analogy with them The Word is expressed in the Old Testament by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabal which the Septuagint or the Seventy Learned Interpreters render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso to dip as these Texts shew Gen. 37.31 Exod. 12.22 Lev. 4.6 17.14 6.51 9.9 Deut. 33.24 Numb 16.18 2 Kings 5.14 c. Hence also the Baptized are said to be dead and buried in allusion to the putting of dead Men into the Earth and covering them therewith to which we proceed What Burial in a natural sence is every Man knows and in our Text it is a Metaphor the Symbolical Analogy of which with Baptism follows in the Parallel Metaphor Parallel WHen one is buried it imports him to be dead for none but such ought to be buried WHen one is baptized he ought to be dead to Sin that is converted by the Power of God's Word to Gospel-Truth which always makes the Soul loath and detest Sin and then that Soul may be said indeed to be dead to Sin This may be evidenced by this Consideration That Baptism is an illustrious Symbol of the Death of Christ our Saviour who died for us I am he that was dead and am alive behold I live for evermore The true Administration of this Sacrament visibly figures it to us and to that end it was instituted viz. to confirm that great and glorious Truth of his being really a Man and so cabable of suffering or passing through the Death of the Cross Rom. 6.3 4 5. into which Death we are baptized and then being dead to Sin and to this World we are to
that God had brought upon them was the Cure But why saith God should I afflict or chastise you any more or use Means for your Help and Healing when under the Use or Exercise of that Sovereign Means I have used you grow worse and worse 'T is said of the Man that went from Jerusalem to Jericho and fell among Thieves Luk. 10.30 that he was not only stript of his Raiment but wounded also My Wounds stink and are corrupt saith David and in another place he cries out Lord Psal 88.51 have mercy upon me and heal my Soul for I have sinned against thee From whence it appears Psal 41.4 that a godly Man may be wounded by his Sin and that sorely too Every Sin makes a Wound in the Soul what a fearful Case are unconverted Souls then in O that Sinners would but consider this See Sin a Wound and Sickness X. Some Persons that have been taken captive and brought into Prison and Bondage besides other sad Circumstances they have been under they have been brought under the Sentence of Death nay and for their horrid Rebellions Treasons c. under a fearful and painful Death as to be torn in pieces or burned alive X. The Ungodly who remain Captives to Satan being under the power of their Lusts or abiding in the State of Unregeneracy are not only under all the sad Circumstances you have heard but to render them every way miserable as in truth their present State is they are under the Sentence of Death Perhaps some would conclude that Death to such Persons I have given the Character of is better than Life and with Job they had better chuse it Alas it would be so indeed were it to die the common Death of all Men. Death puts an end to all the external Miseries of Mortals but the Death of Sin 's Captives is quite another thing They are condemned to be burned to be burned alive too but this is not all to lie burning in the Fire of God's eternal Wrath for ever where they shall be always dying but cannot die Where the Worm dieth not and the Fire is not quenched Captive Disparity CAptives that are so only to Men are but externally enslaved BUt wicked Men that are Slaves to Sin and Satan are captivated in their Souls notwithstanding as to the Body they may be at Liberty as to outward Thraldom II. Some Persons may be free and at Liberty in their Souls at the same time when they may be Captives as to their Bodies and so their Captivity may seem less grievous to them II. But it cannot be so said of a wicked Man for whatever Misery befalls his Body 't is abundantly aggravated by and from the Captivity and Slavery of his Soul nay in the enjoyment of his greatest outward Liberty he is in dreadful Thraldom by Sin and Satan III. Captives that are so only to Men may and have been redeemed with Money III. But spiritual Captives such as are in Bondage to Sin and Satan cannot be redeemed with Money It is not Silver or Gold that can purchase the Redemption of one of Satan's Slaves for the Redemption of the Soul is so precious that nothing can make a Compensation for it but the precious Blood of Christ 1 Pet. 1. IV. If no other Means can procure the Liberty of Captives that are so only as to their Bodies yet Death sets them free and those to whom they are in Bondage have no more to do with them IV. But wicked Men living and dying in Bondage to Satan and their own Lusts cannot be free by Death but are thereby put into an irrecoverable State of eternal Misery from which there can be no Redemption being delivered up to Satan V. Some that are Captives only in their Bodies are so sensible of their Misery and Thraldom that they seek and desire to improve all Means imaginable for their Deliverance V. But some wicked Men are not only insensible of their Bondage to the Devil and their own Lusts but are lifeless as to any ways or means of Deliverance Tho Means be used daily to convince them of the dreadful Danger of their Bondage-State and of the Way and Means of their Redemption yet through the Blindness and Hardness of their Hearts they rest at quiet in the Devil's Prison where they are shut up as Captives And that which declares their greatest Thraldom and Misery is they refuse all the Tenders of Grace in order to their Redemption nay set light by Jesus Christ who came to proclaim Liberty c. VI. Captives to Men only may may be redeemed and set at Liberty and yet so captivated by them again as that they may die in Slavery VI. But wicked Men tho the saddest Captives imaginable in respect of Misery and Thraldom yet if set free by Jesus Christ they shall be no more the Slaves of Satan Joh. 8.36 For those whom the Son makes free are free indeed free from the Dominion and Power of Sin and Satan here and free from the Wages of Sin which is eternal Death hereafter Inferences Quest SOme may say If this be the State of unconverted Men and Women they are miserable Objects indeed But is there no Relief nor Help for these poor Captives must they perish inevitably and be damned for ever Answ God forbid There is good News for these Slaves and Captives of Sin and the Devil a Gospel to be preached to them God is full of Bowels were there no Deliverance to relieve it would be sad beyond what any are able to conceive But to prove that there is Salvation and Relief for the vilest Sinners consider these three things following 1. The Lord Jesus hath purchased Deliverance for them he hath laid down a satisfactory Price or Ransom for those Captives who through Faith in him shall obtain Deliverance 2. Christ is ordained and anointed to preach glad Tidings to them Luk. 4.18 Isa 61.1 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor He hath sent me to heal the Broken-hearted to preach Deliverance to the Captives and recovering Sight to the Blind and to set at Liberty them that were bound 3. Many who have been in the like State of Captivity and Bondage have been set at Liberty Thousands that have been Slaves of Sin and Satan through the infinite Mercy of God are now in a perfect State of Freedom Such were some of you 1 Cor. 6.11 saith the Apostle but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Sirs what blessed News is this for poor Sinners Suppose a Man who is a Slave or Captive and suffereth justly for his Sin were stript naked and put into a Dungeon bound with cruel and heavy Chains wounded in a most fearful manner from Head to Foot and only fed with Ashes and Gravel-stones and in this Condition were condemned
2.1 And you hath he quickened who were dead in Trespasses and Sins c. UNconverted Men are dead spiritually dead they are as dead Men. Life is opposed to Death which is either the Privation of natural Life because of the Separation of the Soul from the Body or the Privation of spiritual and heavenly Life because of the Separation of the Soul from God through Sin And this is really true in both respects in a proper Sence yet we shall open the State of Men dead in Sin by comparing this Death with natural Death between which in some things there is a good Parallel and to which in the Judgment of divers worthy Men the Spirit of God doth allude c. Parallels A Dead Man one that is really dead is under a total Privation of Life there is no Life in him So Man by Sin is totally under the Privation of the spiritual Life of God Now the Life of God consisteth in a Principle of Grace which is called a Seed The Seed speaking of a Man quickned remains in him This Seed 1 Joh 3.9 or divine Principle is unto the Soul as the Soul is to the Body but there is no Soul or Seed of Grace no Principle of spiritual Life in an unregenerate Man and therefore really and truly dead in a spiritual Sence as the Body is dead when the Soul is separated from it If there be any true and real spiritual Life in an unconverted Man how can he be said to be dead for where there is not a total Privation of natural Life a Man cannot be said to be dead naturally II. Dead the Dead shall hear c. This imports Man was once alive spiritually alive considering the Subject of whom our Saviour speaks Man before his Fall or the Entrance of Sin was alive Death was threatned upon Adam's eating of the forbidden Fruit In the Day thou eatest thereof thou shalt surely die The Deprivation of the spiritual Life of the Soul as well as the Life of the Body was in the Sanction of that Law Thou shalt die the Death What Life soever Adam had before he fell he lost it by his Transgression and in that very Day he eat he suffered a Deprivation of the Light of God's Countenance and spiritual Life of God in his Soul He lost that supernatural Power of acting towards God spiritually or Image of God that was in him so that it was impossible for him to live any more to God until quickned by a new Principle of spiritual Life And hence unregenerate Men are said to be dead c. III. A Man that is dead cannot move act or speak all natural Motions utterly cease that is the Effect of Death So unconverted Men have lost all spiritual vital Acts that is all Acts and Duties of holy Obedience acceptable unto God There is in them a total Defect and Want of Power for any such Acts whatsoever or else they are not dead cannot be said to be dead for when the Soul departs it leaves the Body uncapable of any kind of Activity All the natural Power the Body had by means of the Soul's Union with it is gone upon the Separation of the one from the other So Death falling upon the Soul or suffering a Privation of the Image of God or spiritual Life it had all its internal Power to act or live to God is gone the the carnal Mind being expresly said to be Enmity against God Rom. 8 7. An evil Tree cannot bring forth good Fruit. In short there is in all wicked Men a Disability or Impotency unto all spiritual Things to be performed in a spiritual manner and that it is impossible for them to act and do in a way acceptable to God till quickned by the Holy-Ghost IV. A dead Man is an unlovely Object to look on for it is Life that puts a Beauty and Glory upon the Body So an unregenerate Man is an unlovely Object 'T is Grace only or that supernatural Principle of spiritual Life that confers Beauty upon the inward Man or renders the Soul amiable in God's sight V. A dead Man is void of all Sense he sees not feels not hears not If you cast Fire in his Face 't is all one to him or if you run a Sword into his Heart he will not complain lay Mountains of Lead upon him he feels them not c. So those who are dead in Sin are sensless Souls Tho the Anger of God is kindled against them and his Wrath burns never so hot they regard it not nay tho you throw as it were Hell-Fire into their very Faces yet they fear it not Tho there are upon them great Mountains of Sin and horrid Guilt yet they feel them not c. VI. A dead Man cannot be raised to Life again without the mighty Power of God So the Dead in Sin cannot be raised to Life without the mighty Power of God's Spirit Christ who raised dead Lazarus out of the Grave must quicken such who are dead in Sins and Trespasses The Ephesians are said to believe according to the Working of God's mighty Power Eph. 1 19 20. which he wrought in Christ when he raised him from the Dead VII A dead Man is loathsom and fit for nothing but to be put under Ground or buried out of sight So the Wicked are loathsom in God's sight and unless the sooner quickned they will be good for nothing but to be cast into Hell some wicked Men are fit to be buried or thrown into that Grave Object It is by some objected That there is a wide Difference between Death natural and spiritual In Death natural the Soul it self is utterly removed and taken away from the Body but in Death spiritual it continues a Man is still notwithstanding this spiritual Death endowed with an Understanding Will and Affections by which these Men are enabled to perform their Duties to God Answ 1. In Life spiritual the Soul is unto the Principle of it as the Body is unto the Soul in Life natural Dr. Owen For in Life natural the Soul is the quickning Principle and the Body is the Principle quickned when the Soul departs it leaves the Body with all its own natural Properties but utterly deprived of them which it had by virtue of its Union with the Soul So in Life spiritual the Soul is not in and by its essential Properties the quickning Principle of it but it is the Principle that is quickned and when the quickning Principle of spiritual Life departs it leaves the Soul with all its natural Properties entire as to their Essence tho mortally corrupted which is equivalent with Death natural but of all the Power and Abilities which it had by virtue of its Union with a quickning Principle of spiritual Life it is deprived And to deny there is such a quickning Principle of Life spiritual superadded unto us by the Grace of God distinct and separate from the natural Faculties of the Soul is upon
the matter to renounce the whole Gospel it is all one as to deny that Adam was created in the Image of God which he lost or that Sinners are spiritually dead in Sins and Trespasses and that we are renewed into the Image of God by Jesus Christ 2. Whatsoever the Soul acts in spiritual Things by its Understanding Will Affections c. as deprived of or not quickned by this Principle of spiritual Life it doth it naturally not spiritually c. Disparity A Man naturally dead is altogether uncapable to make any opposition against the supernatural Power of God put forth in order to quicken him or raise him to Life he can no way directly or indirectly oppose it But a Man who is dead spiritually dead in Sin when God in a gracious way comes to use Means to quicken him or raise him to a State of Life he makes opposition nay and doth greatly resist and strive against the good Motions of the Spirit and Workings of God in order to his Vivification So that the Power of God is more manifestly seen in the quickning of one spiritually dead than in quickning one dead naturally Inferences FRom hence we may perceive the evil and destructive Nature of Sin It is spiritually the Death and Ruine of the Soul and will without the infinite Mercy of God destroy it for ever II. It shews also particularly what the Nature of Adam's Sin was and what it did incur upon his Posterity viz. not only natural Death but spiritual Death likewise III. It sets forth the Riches of God's Grace in the second Adam that quickning Spirit in raising poor dead Souls to Life again IV. Here is much Comfort for all sincere Christians who are raised from Death to Life by Christ in that there is so great a difference between the State of Adam in Innocency and our standing in Christ viz. The Principle of Life in Adam was wholly and entirely in himself It was the Effect of God's good Will and Power 't is true but it was left to grow on no other Root but what was in Man himself it was wholly implanted in his Nature and therein did its Spring lie But in the Life whereinto we are renewed by Christ Jesus the Fountain and Principle of it is not in our selves but in him as a common Root of Head He is our Life Because I live ye shall live also He is the Spring and Fountain of it He by Covenant also hath undertook to maintain Life in us he doth renew and encrease this Life in us so that it is impossible that we should spiritually die for ever V. A Man also from hence may easily perceive whether he be made alive or quickned by the Spirit or no. 1. A Man that hath Life in him breaths So he that is spiritually alive breaths forth his Soul in fervent Desires to God Prayer as some have observed being the Breath of the new Creature Hence God when he would convince Ananias that Saul was regenerated said Behold he prayeth 2. There is in him Heat spiritual Heat and Zeal God-ward 3. He hath his spiritual Senses he can see feel hear c. 4. 'T is a full Evidence a Man is alive when he rises up and walks So a spiritual Man rises up and walks in neweness of Life 5. A Man quickned hath his Beauty restored again So a Man spiritually quickned hath the Image of God restored he is holy heavenly c. Wicked Men blind Luk. 6.39 Can the Blind lead the Blind c. Mat. 23.26 Thou blind Pharisee c Rev. 3.17 Miserable poor and blind c. An unconverted Man or Man in his natural State is blind Parallels SOme Men are born blind All Mankind spiritually may be said to be born blind for as they are under a Privation of Life it follows they are blind that is their Understanding is darkned II. Some Men are blind casually either by Age or some Accident Adam before his Fall could see originally Man's Eye-sight was good but Sin hath put his Eyes out III. Blind Men have not the comfortable Benefit of the Sun So wicked Men receive not the heavenly and sweet Benefit of the Sun of Righteousness Tho the Sun shines never so bright a blind Man is never the better for it unless his Eyes were opened So tho the Gospel be preached never so powerfully yet wicked Men see not nor can they till the Eyes of their Understanding are enlightned IV. Blind Men stumble and know not many times at what they stumble they also are in great Danger without a sure Guide So wicked Men know not what they stumble at they stumble at God himself and at Christ when they stumble at his Truth and his People They know not whither they go nor the dreadful Danger they are in they think they are in the right Way to Heaven and yet are in the broad Way to Hell they are led oft-times by those who are as blind as themselves And if the Blind lead the Blind they will both fall into the Ditch V. Some Mens natural Blindness hath been by the just Judgment of God upon them for their Sin So God in a way of Judgment blinds the Eyes of some Men after common Illuminations Job 12.40 Isa 44.18 Rom. 11.8 He is said to blind their Eyes and harden their Hearts that is he denies them his Grace and withdraws those common Influences of it from them suffering Satan to take full Power of them leaving them to their own Hearts Lusts and so consequently to final Impenitency Disparity MEn who are naturally blind would gladly see they lament nothing more than the Loss of their Eye-sight But wicked Men are willingly blind they love Darkness rather than Light and refuse the Means God is pleased to afford them in order to the opening their Eyes II. Men who are naturally blind do gladly accept of a faithful and sure Guide But wicked Men who are spiritually blind refuse that Guide God directs them to viz. his holy Word they are neither thankful to God nor good Men for any Help afforded them nay they vilify such as would take them by the hand to save them out of the Pit of eternal Misery There is no Blindness like spiritual Blindness Call upon wicked Men and entreat them never so often and earnestly Pray do not go that Way take heed Man O take heed there is a Pit before you alas you are going into the Lion's Den nay worse into everlasting Fire to Death and Hell Yet these blind Wretches will go on live or die sink or swim all is one no Advice or Warning will be received Wicked Men compared to Mad Men. Eccles 9.3 Yea also the Heart of the Sons of Men is full of Evil and and Madness is in their Hearts whilst they live c. Luke 15.17 When he came to himself he said How many hired Servants of my Father have Bread enough and to spare c. WIcked Men are set forth in the
pardon of God tho they die by the Law of Man But Wicked Men living and dying in Sin after the last Judgment and Sentence of Eternal Death cannot repent neither have they any time so to do but must be damned without Remedy Inferences HEnce we may see how easily Men may mistake themselves by condemning others when they are in as bad or a worse state themselves who is it but will readily cry out against a Thief and use their utmost endeavour to apprehend him but how few are there of the same kind viz. Thieves as hath been shown will lay Hands upon or condemn themselves who are as you have heard worse than Thieves 2. How doth it warn the Godly to look to themselves for if the good Man of the House had known at what time the Thief would have come he would have watched Wicked Men naked Ezek. 16.8 And covered thy Nakedness c. Verse 22. Thou hast not remembred the Days of thy Youth when thou wert naked and bare c. Rev. 3.17 Poor and blind and naked c. THere is a twofold Nakedness viz. an external and an internal Nakedness the Nakedness of the Soul as well as of the Body Parallels I. NAkedness since the Fall doth not only import not having of Clothes but the Want of Clothes As Adam before he fell had no Clothes so he needed none his Nakedness was an Ornament to him but no sooner had he sinned but he saw the want of a Garment So all ungodly Men are not only without spiritual Clothes but they exceedingly need them as they have no Righteousness to cover them so 't is their Misery 'T is a lamentable thing to be naked and 't is a far more grievous thing to be spiritually naked to have no real and divine Cover for the Soul II. The Shame Deformity and all natural Filthiness of a naked Person doth appear 't is visible and he is thereby exposed to Reproach So the Shame Deformity and Vileness of wicked Men who are spiritually naked having not the Righteousness of Christ to cover them doth appear and this exposeth them to Shame and Reproach Sin is the Shame of any People To see a Man naked Prov. 10 â— that hath a rotten and polluted Carcase full of Sores and stinking Ulcers is a loathsom Sight But such is the State of the Souls of ungodly Men they are naked and their inward Filthinâ—ss lies fully open to the Eyes of the great God nay and much of it appears to the Sight of Men spiritually there is no Soundness in them from the Crown of their Heads to the Soles of their Feet Isa 1.6 nothing but Wounds Bruises and putrifying Sores III. A naked Person is exposed to the Extremity both of Cold and Heat Clothes keâ—p the Body warm in Winter and defend from the parching Heat in Summer and he that is without them from hence is in a miserable Condition every Blast pinches him the Sun scorches him c. So wicked Men lie open to the dreadful Wrath of God which is set forth in Scripture by Things extreme in their Nature both in respect of Heat and Cold. O how unable will these naked Souls be to abide the Day of God's Wrath or to stand before him who is a consuming Fire The Righteousness of Christ will be as a Cover and Screen between the Saints and the devouring Flames of God's Anger but wicked Men have no Defence no Screen nor Cover they are naked exposed not only to the Shame of every Eye but to the direful Effects of God's dreadful Wrath and Vengeance c. whilst they live and when they die and for ever IV. A naked Man is exposed to great Danger by his Enemies every small Blow may wound him who hath nothing on to defend him from it every small Prick will make him bleed But much greater Danger is he in by great Strokes and Thrusts of Swords and Spears and by Arrows and Darts that Enemies may let flie against him his Condition is not full of Shame but also full of Danger So wicked Men who are spiritually naked are exposed to great Danger from the Enemies of the Soul 1. Sin nay every Sin wounds him the least Sin makes a Wound in his Soul what Wounds then do great Sins make 2. Conscience wounds him and lashes him sorely 3. Satan lets flie his fiery Darts and Arrows against him and wounds him to the very Heart and like an hungry Lion tears his Soul as it were to pieces 4. Death and Wrath wound him he having nothing to defend him from any of these c. V. A naked Person is not fit for any Employment he is not fit to fight nor fit to labour So such who are spiritually naked are not fit for any spiritual Service they can neither work for God nor suffer for God nor resist Sin and Satan they are not fit for any Society of spiritual Men but are unspeakably miserable every way Disparity NAked Men desire Clothes they will beg hard for something to cover their Nakedness But the Wicked are unsensible of their Nakedness and therefore seek not to be cloathed nay like mad Men refuse Raiment We read Luke 8.27 of a Man possessed with a Legion of Devils and the Text saith he wore no Clothes his Madness is evidenced by that he would suffer no Clothes to be put upon him 'T is a Sign Men are spiritually possessed with a Legion of Devils that refuse to put on the Garment of Faith and Holiness to cover their Nakedness These Garments are held forth every day to be sold without Money and without Price in the Ministry of the Word but so mad are ungodly Men they had rather go naked than lay hold on them and put them on And is it not just that such Men should be buried in Hell Isa 55.1 2 Rev. 3. in their own Rags that will not embrace Christ and Holiness that they may be cloathed with eternal Salvation Wicked Men compared to Vipers Mat. 3.7 O Generation of Vipers c. JOhn Baptist calls the Scribes and Pharisees and other wicked Men of the Jews Vipers not only Vipers but a Seed and Generation of Vipers Some think he alludes to the Devil that old Serpent whose Off-spring they were Ye are of your Father the Devil John 8. c. But others rather think he compares them to the Serpent called the Viper upon consideration of divers Properties wherein there is a fit resemblance between it and them c. Parallels THe Viper is a most poysonous Creature Act. 28.5 when the Barbarians saw the Viper stick on Paul's hand they looked upon him as a dead Man their Biting is accounted mortal So the Wicked are a very destructive and murderous Generation of Men their bitter Words and cruel Slanders are like deadly Venom The Poyson of Asps is under their Tongues David complains of the Ungodly upon this account Whose Tongue saith he is as a sharp Sword Sin is
was denied him save the eating of the Tree of Knowledg of Good and Evil but by Sin and the Devil he was robbed and deceived of all and brought to utter Beggary and since God hath been pleased in a gracious manner through the Lord Jesus Christ to invest Believers with much Spiritual Riches and Righteousness again these Enemies strive to rob and deceive them of all the second time but to speak more particularly the things which they endeavour to deprive the Sons and Daughters off are these First Of their precious Time by telling them that 't is too soon too early to mind the Concernments of their Souls like as those in Haggai strove to deceive the People The time is not come c. 1. Sin and Satan perswade Men that time is not so swift nor uncertain but that they shall have Time and Days enough hereafter whereas on a sudden Times Hour-Glass is out and they are cut down in a moment 2. By stifling the Senses of poor Sinners insomuch that they cannot judg of their Time they are so taken with other Things Sensual Things that they know not what time of the Day it is they think 't is a long while to Night when alas their Sun is almost set 3. By hiding from Men the great Perils and Dangers of the Times they live in they are so blinded by these Thieves that they see not into what a Pit they are a falling 4. By persuading them that a great deal of work may be done in a very short time that the work of Repentance may be done upon a Sick-Bed or when old Age comes 5. And then at another while when they have spent much of their Days in Pleasure and Vanity this Enemy persuades them 't is now too late and the time of their Visitation is past c. Secondly These Thieves strive to rob Men of the Opportunity of time I mean those precious Sermons Seasons of Grace and Holy Sabbaths God is pleased to afford them by secret Craft these Enemies blind the Eyes of Men after such a manner that they prefer their Worldly Advantages and Profit in their Shops and Callings above the Riches and glorious Blessings of the Word and Ordinances of God they prefer Earth before Heaven Gold above Grace the good of the Body above the good of the Soul if the Enemy cannot keep Men from attending upon the Word then he endeavours to fill their Minds with other Things causing them to be so negligent in hearing of the Word preached that it profits them nothing or if they should hear with Attention yet this Adversary causes them to rest satisfyed with a bear hearing and thereby deceive their Souls Thirdly Sin and Satan rob or deprive Men of Union and Communion with God and of the true Grace of God by which this Union and Communion with God and Christ is attained persuading them common Grace is saving Grace and legal Conversion is Evangelical Conversion and outward Reformation true Regeneration c. Fourthly Sin and Satan rob Men of Peace not only of Peace with God but also of the true Peace of Conscience Fifthly They strive to rob Men of their precious and Immortal Souls Sixthly They rob and endeavour to rob and deceive Men of the Crown of Life Lastly In a Word these Enemies strive to rob and cheat Men and Women of all the saving benefit of Christ crucified endeavouring to make his blessed Death wholly ineffectual to their Souls II. Thieves many times take and lead poor Travellers out of the King's High-Way into some by-Place and then bind them Hand and Foot as well as take away their Treasure II. So Sin and Satan lead Sinners out of the true way of God into by and untroden Paths of Sin and Idolatry Isa 61.1 and in a barbarous manner bind them with cruel Bonds hence Christ is said to deliver them that were bound Acts 8.23 The Apostle Paul speaking to Simon the Sorcerer said I perceive thou art in the Gall of Bitterness and in the Bond of Iniquity There are three Bonds that these Spiritual Thieves bind Sinners with 1. The Bond of Ignorance 2. The Bond of Unbelief 3. The Bond of a hard Heart III. Thieves do not only bind such that they rob but many times murther them they do not only steal but kill also and that in a barbarous manner There are and have been some great and notorious Thieves Would you not look upon him to be a grand Thief that robs and craftily deceives a whole City a whole County nay a whole Kingdom III. So Sin and Satan do not only rob Men of all their Heavenly Treasure but also kill and murther their Souls Sin kills Spiritually and Sin kills Eternally Sin Rom. 7.11 taking occasion by the Commandment deceived me and by it slew me Sin has deceived and robbed the whole World at once What a Deceiver Sin is When our first Parents were beguiled all Mankind were beguiled and what Man that ever lived hath not actually been robbed by this Thief The best of Men have more or less been deceived by him 1. Sin is a great Thief if we consider the eminency of those it hath robbed 1. Sin deceived the Angels that fell who were most glorious Creatures in their first Estate 2. Sin robbed and deceived Adam who was so higly honoured and dignified by the Almighty c. 2. Sin is a bold Thief which appears in that it will adventure to steal and deceive at that very time when it is arraigned and its abominable Cheats laid open by the Ministers of the Gospel 3. Sin is an old Thief no sooner was the World created but presently we read of this Robber and how he cheated our first Parents O how many Ages how long a Time hath this Thief reigned in his Wickedness 4. Sin is a subtile Thief he robs and steals in the Day-time as well as in the Night and yet 't is hard to find him out he has many secret Corners to hide and lurk in nay he hath got the Art to change his Name when he is taken and charged with this or that Abomination 1. If you search for him by the Name of Pride he calls himself by the Name of Comliness and Decency 2. If you search for him under the Name of Covetousness he calls his Name Industry Thriftiness and Good-husbandry nay he is grown so crafty that some think 't is impossible to find him out under the last Appellation he doth not only change his Name but also prevails cunningly upon Men according as he finds their natural Inclination and Disposition some he deceives by the Pleasures of the World some by the Profits and Riches of the World and some he puffs up with Vain-Glory and the Honours of the World 3. Sin deceives by pretending Kindness and Friendship to the Children of Men Sin and Satan promise a future time and Days to repent they promise Heaven to the vilest Sinner promise Life whilst they thrust
the Knife into the very Throat Sin is compos'd of nought but subtile Wiles It fawns and flatters and betrays by Smiles 'T is like the Panther or the Crocodil It seems to love and Promises no Ill. It hides it Sting seems harmless as the Dove It hugs the Soul it hates when 't vows tru'st love It plays the Tyrant most by gilded Pills It secretly ensnares the Soul it kills Sins Promises they all deceitful be Does promise Wealth but pay us Poverty Does promise Honour but doth pay us Shame And quite bereaves a Man of his Good-Name Does promise Pleasure but doth pay us Sorrow Does promise Life to day pays Death to Morrow No Thief so vile nor treacherous as Sin Whom Fools do hug and take much Pleasure in 5. That Sin is a crafty Thief and Robber doth appear further if we consider what Fools and meer Babes it makes of worldly-wise-Men 1. It deceives them of Treasure of an eâ—imable Value for meer Toys and Trifles it cheats them of most blessed Pearls for sorry Pebbles they like Idiots take Brass Counters before Guinies and yellow Gold 2. It makes them believe strange things contrary to reason As first that tho they sow Tares yet they shall reap Wheat nay tho they sow not at all yet they shall have a great Crop at Harvest furthermore that that work may be done when they are Old and ready to drop into the Grave which is so hard and difficult that all the Days of their Life and the greatest of their Strength is too little to accomplish and that 't is time enough to sow their Seed when they should with others be a gathering in their Harvest Lastly it makes such Fools of Men as to consent to set the Knife to their own Breast and be willing to let out their own Hearts Blood IV. Bloody Thieves and Murderers are a great Terrour to honest Men and they will avoid them if possible and provide themselves with suitable Weapons to withstand and vanquish them IV. Sin is such a bloody Thief and Murderer that all Godly Men dread it and endeavour to avoid it as much as possibly they can and not only so but also take unto themselves the whole Armour of God Eph. 6 that so they may be able to subdue and overcome it Inferences IF Sin be a Thief a bloody and treacherous Thief and Robber what Folly are these Men and Women guilty of who are so ready and willing at every turn to entertain it as a Guest in their Houses nay and shall lie in the chiefest Room of their Hearts 2. It shews the Folly of these Men also who hide their Sin and desire nothing more than to have their beloved Lusts spared Who would hide and plead for a cursed Murderer or suffer a bloody and venemous Serpent to lie in their Bosomes 3. It shews the Folly of such that play and make a sport at Sin Fools make a mock at Sin 4. Take heed you are not beguiled and robbed by it 5. When you are hard put to it call for help Cry out Thieves Thieves Pray for the help of the Spirit 6. Be sure watch against it you are ready to have a watchful Eye over a Thief nay over one who is buâ— suspected so to be 7. Keep the Door shut against Sin And Lastly Be not so foolish as to believe Sin and Satans Promises Sin a Debt Mat. 6.12 Forgive us our Debts SIn is called a Debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debita in these Words Sins and Debts are used promiscuously as Luk. 11.4 compared with this in Mat. 6.10 Luk. 13.4 Luke was learned in the Greek and wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts Canin in loc N. T. Page 86 87. Now when Sins are called Debts or said to be forgiven it 's a Metaphor from pecuniary Debts as the Debtor was said luere when he paid his Money and it is generally used of any that are obnoxious to Punishment so the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines poenas debere so the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both for Debts and Guilt Dan. 1.10 Ezek. 18.7 as also for Sin Exod. 32. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applyed to a Sinner James 2.20 is also frequently used of Punishment as Mat. 5.21 22. In Sin there is the obliquity and dissonancy from the Law of God and this is not called a Debt for we do not owe this to God but the contrary Obedience and Holiness in Sin there is Guilt and Obligation unto Eternal Punishment and this is called a Debt c. Metaphor Parallel DEbts are variously taken and may be contracted divers manner of ways 1. A Man may rob his Neighbour of his Good-Name defame and wickedly wrong him that way and thereby make himself guilty and become a Sinner against him and is as much bound to make him satisfaction as if he had been his Debtor by getting away much of his Goods c. SO Man by Sin hath taken away or robbed God Almighty of his Glory Adam gave more credit and rather hearkened to the Devil than to God and what a reproach was this as I may so say to his Maker Satan shall be believed when God shall not when a Man will not believe trust nor give credit to what his Neighbour faith tho never so just and upright what a Reproach and Contempt doth he cast upon him So what greater wrong could Man do to God the most just and holy One of Heaven and Earth as not to regard his Word believe nor give credit to him but rather side with and yield to his cruel Enemy that studied Revenge and to bring him into Reproach And thus Man became a Sinner and made himself guilty being a Debtor to God and bound to make satisfaction or suffer for Sin if this wrong cannot be made up or the Debt paid II. Man brake a Holy and Righteous Law and thereby made himself notoriously guilty and obnoxious to the Penalty annexed and Guilt that lies upon him is commonly called a Debt he is a Debtor to the Law as well as a Criminal II. Sinners have broke the holy and righteous Law of God and by this means are become miserably guilty and palpable Debtors both to the Law and Justice the Law is broke and Justice requireth Satisfaction the Penalty is Death A heavy Debt such a Debt is Sin he hath violated a just Law and how will he make a Compensation III. Some Debts in a common acceptation are a great Sum many Pounds thousands of Pounds III. Sin is a very great Debt every ungodly Man may be said to owe many thousands tho never so Rich and Mighty in the account of Men. So Mat. 18.24 where our Sins are not only compared to a Debt but to a Debt of a vast Sum ten thousand Talents which according to computation amounts to 1500000 l. and according to others 1875000 l. IV. Some Debts are
and nothing that is given him will go down neither Food nor Physick or if he doth take it yet it will not stay with him 't is a very bad sign so when a Sinner refuseth all good Counsel that is given him and instead of vomiting up by true Repentance his Sin he vomiteth up the Physick and Food of his Soul that should do him good and despises all Reproof Prov. 28.1 hardning himself against it he is near to Destruction 6. And Lastly When a Man is wounded and that Balsam Means or Medicine that seldom fails to work a Cure in others yet will do him no good but contrary-wise whilst in Cure and under the best Means he grows worse and worse there is little hopes of him so when a Sinner under a powerful and Soul-saving Ministry and divers sore Afflictions is not at all reformed but grows worse and worse his Condition is bad it may be that Sermon that works no change at all in him hath tended through the Mercy of God to the Conversion of several Souls who were as sorely wounded as he If a Physician gives the best Medicine he has and lays on a most Soveraign Plaister and yet the Patient saith Sir that which you prescribed hath done me no good I wonder saith he it seldom fails me I fear your Condition I must give up I have done what I can for you the Lord pitty your Soul you are no Man for this World 't is an Argument that Wound or Sickness will be unto Death when the best Preaching the best Means that can be made use of will not work upon a Man's Heart he is under Losses and Affliction and divers melting Providences but nothing will do Inferences IS Sin a Wound or doth it wound the Soul wound the State Nation and Church of God We may then infer from hence the Folly of Men and Women who love and hug their Sin Wilt thou O Sinner hug a Serpent in thy Bosom that strives to sting thee to Death what Fools are wicked Men 2. Let us learn from hence to bewail the Condition of our sinful Relations let the Husband mourn over his unbelieving Wife and the Wife mourn over the unbelieving Husband Fathers grieve for their unconverted and wounded Children and Children grieve for their wounded and unconverted Parents c. What are they that thou lovest so dearly and who lye in thy Bosom mortally wounded and wilt thou not be troubled for them what not one Sigh nor Tear come from thee for them be astonished O Heavens what a hard Heart hast thou 3. Seek out for help you that are unconverted delay not and let such who are healed do what they can to get help and Cure for their Friends if a Husband a Wife a Father a Child or Brother be dangerously sick or wounded externally how ready are you to enquire for some skilful Physician or Chyrurgion and what speed will you make and will you not be as tender and as careful of their Souls 4. Take heed you do not draw others into Sin What not only wound thy own Soul but be cruel also to the Souls of others wilt thou murther thy self and murther thy Friend too 5. What blind Wretches are they that make a mock at Sin See Fools 6. Let it be also matter of caution to all to take heed they rest not satisfied with slight healing Jer. 8.11 They have healed the hurt of the Daughter of my People slightly c. This may be done many ways 1. Some rest satisfied and lick themselves whole with the thoughts of federal Holiness think they are in Covenant with God through the Faith of their Parents thus the Jews Mat. 3.9 We are Abraham 's Seed we have Abraham to our Father my Parents were Godly and so they might and yet thou a Child of the Devil and be damned for all that 2. Some fly to their Godly Education but that will never heal their Wounds 't is not what a Godly Family thou wast brought up in and what good Instruction thou hadst but what thou art and what a change there is in thee what Faith and Fear of God is there wrought in thy Soul 3. Others apply the Mercy of God when they begin to feel Conscience to terrify them Exod 34.6 and their Wounds appear but never consider his Justice remember God is graciâ—us and merciful c. but will in no wise clear the Guilty 4. Others trust to a partial Reformation of Life they are other Men to what they were once Soul 't is not Reformation or leaving all manner of gross scandalous Sins but a change of Heart and Regeneration thou must seek after 5. Some apply the Promises of God to Sinners before their Wounds were ever lanced or their Sores laid open and the Corruption let out this is but skinning over the Sore and to leave it to fester and rancle inwardly the proud Flesh must with some corroding Plaister be taken down thou wantest through Humiliation for Sin 6. Many satisfy themselves because they are not such great Sinners as some are Remember Luk. 13 3 5. I tell ye nay except ye repent ye shall all likewise perish 7. Some fly to their Duties they sin and are wounded and they think Prayer will make them whole 8. Some boast of their Knowledg and Experiences c. they can discourse and talk well nay and will tell you they are Members of the Church too and this may be and yet they die of their Wounds and go to Hell O take heed you are not slightly healed Quest Well but it may be you will say What should we do to be throughly healed Answ There is but one Physician can heal these Wounds none but the Lord Christ only has the healing Medicine his Blood is the Balsam which thou must apply by Faith And if thou wouldest have a perfect Cure thou must be put to pain He that would be healed must suffer his Wounds to be lanced and searched to the bottom 2. Take the Physician 's Counsel and carefully follow his Directions come to him presently whilst it is to day or thou art a dead Man 3. If it be so that he says thy right Hand must be cut off bear the Pain or thy right Eye must be pulled out submit to him Whatsoever is dear to thee that hinders the Cure thou must deny thy self of 4. A Purge thou must take or thy Wounds cannot be healed the evil Humors or the Filth and Corruption that is in thy Heart must by the Spirit of Grace be purged out John 3.3 5. Thou must become a new Creature Except a Man be born again he cannot see the Kingdom of God Sin a Plague 1 Kings 8.38 What Prayer and Supplication soever be made by any Man or by all thy People Israel which shall know every Man the Plague of his own Heart c. Levit. 13.2 3 4 5 6. And it be in the Skin of the Flesh like the Plague of
corrupted the whole Lump of Mankind Adam had no sooner sinned against God but the spiritual Poyson and Venom thereof struck to his Heart corrupting every Faculty of his Soul and not only so but also the Souls of all his Posterity See Wounds IV. 'T is noted by Plutarch that when an Asp stings a Man it doth first tickle him and makes him laugh till the Poyson by little and little gets to the Heart and then it pains and torments him more than ever it delighted him before So doth Sin it may please a little at first Though Wickedness be sweet in his Mouth Job 20 12 tho he hide it under his Tongue though he spare it and forsake it not but keepeth it still within his Mouth Yet his Meat in his Bowels is turned it is the Gall of Asps within him Forbidden Profits and Pleasures are very delightful to carnal Men and many love to be medling with these poysoning Morsels of Sin Many eat that on Earth which they digest in Hell Men must not think to dine and dance with the Devil and then to sup with Abraham Isaac and Jacob in God's Kingdom V. Poyson in a Toad or Serpent suits and agrees well with their Nature but Poyson in a Man's Stomach makes fearful Work it being of a contrary Nature So Sin in a wicked Man one that hath no spark of true Grace in him seems to be suitable and agree well with him his whole Nature being so grievously corrupted and changed into the evil Nature thereof he having used himself so long in sinful Ways that Sin viz. open Prophaneness Superstition and Error is habitual and become natural to him as Poyson to a Toad Naturalists say That if a Man take a little quantity of Poyson at a time and so accustom himself to it ☜ it will at length become so natural to him that he may take it as Food Even so wicked Men by a continual Course and evil Custom in Sin drink it down as pleasant Liquor like as the Fish drinks Water But now Sin to a true Christian is like much Poyson in a Man's Stomach 't is contrary to that new Nature and divine Principle which is wrought in him by the Spirit of God he cannot bear nor endure it he hates every false Way Rom. 7. That which I hate that do I. VI. Poyson is deadly in its own Nature and of a killing and destroying Quality if not timely vomited up by taking some fit and proper Antidote c. So Sin whether fleshly or spiritual viz. sensual Debauchery or Heresy will kill and destroy all where-ever it is both Body and Soul eternally except by true Repentance it be vomited up Tho Men take it down as sweet Wine Prov. 23.31 and are not presently sensible of any harm yet at last it will bite like a Serpent and sting like an Adder VII Oil will expel Poyson and it is often given to Persons who have taken it to cause them to vomit it up So the Oil of Gladness viz. the Spirit of God is the best Antidote in the World to expel and work out the Poyson of Sin in the Soul See Oil of Gladness in the First Volume Book 2. Inferences WHat do Sinners mean will they poyson themselves are they void of Understanding to take down the Poyson of Dragons Will they wilfully murther themselves What Blindness and Folly is in their Hearts II. O how should this stir up the Godly to pity wicked Men and to strive as much as lieth in their Power to prevent their sinning and endeavour to turn away their Wrath III. It may also caution Believers to take heed of Sin and of the Venom of an evil Tongue as also of the Poyson of Heresy and Error IV. Let Sinners also learn from hence timely to look out for Help O get a fit Antidote to save you from this Poyson Ah! what is Sin 't is Poyson in a Cup That 's gilt without and Men do drink it up Most earnestly with joy and much delight Being pleasant to the carnal Appetite Sin 's sweet to him whose Soul is out of taste But long alas its Sweetness will not last Sin 's sweet to th' Flesh that does it dearly love But to the Soul it doth rank Poyson prove Hast thou suck'd this most deadly Venome in And dost not see thy vital Parts begin To swell Art poyson'd Soul Look look about To get an Antidote to work it out Before it be too late the Poyson 's strong Don't stay a Week twelve Hours is too long One drachm of Grace mix'd with repenting Tears The Grace of perfect Love that casts out Fears Mix'd with that Faith which kills all Unbelief Took down with speed will ease thee of thy Grief 'T will purge the Soul and work by Vomit well And all vile Dregs of Venome 't will expell Unless thou vomit up each Dreg be sure No hope of Life one Sin will Death procure Eternal Death Repentance is not right 'Till Sin nay every Sin 's forsaken quite Not only left but as a poysonous Cup Thou must it loath 't is hateful spue it up Sin a Sickness Isa 1.5 The whole Head is sick and the whole Heart faint c. Mat. 9.12 The whole need not a Physician but they that are sick SPiritual Sickness is twofold 1. To be sick with Sin 2. To be sick of Sin as Sin wounds the Soul so it makes sick and this is Man's Misery but to be sick of Sin viz. to be sensible of the Evil and cursed Nature thereof this is a Mercy Parallels THE Causes of Natural Sickness are divers sometimes it arises from some inward and sometimes from some outward Cause to know from whence the Distemper grew or did arise is very necessary whether it be Chronical or Acute i. e. that which hath seized on the Patient on a sudden by Heats Cold or from the Corruption of the Blood by an infectious Air c. which an able Physician is diligent to pry and search into Now as touching the Sickness of the Soul 't is evident the Original Cause thereof was by eating of the forbidden Fruit which surfeited the whole Lump of Mankind or if you please it was occasioned by Poyson by the Poyson of the old Serpent Deadly Poyson makes a Man very sick and corrupts the whole Mass of Blood And as 't is needful to find out if possible the Cause of Sickness so 't is as necessary to find out the Cause of Spiritual Sickness the Cause being discovered the Cure is easy If a Man doth not see what his state is as considered in the first Adam nor the evil and damning Nature of Sin in general nor the particular Plague of his own Heart he is in no hopeful way of help and healing II. Some Sicknesses or Diseases are Epidemical Sin is a Sickness or Disease so universal and a Contagion so catching that none have escaped nor are totally free from it III. Some are so sick that they have
no place free Sin is a Disease that afflicts every part Isa 5. the whole Head is sick and the whole Heart faint IV. The Distemper which we call the Sickness or Pestilence is very mortal and sweeps away thousands Sin is such a Sickness no Pestilence like it Sin is the Plague of Plagues That which is most opposite to God is the greatest Evil but Sin is most opposite and contrary to God and therefore the greatest Evil. That which separates Man from and deprives him of the greatest Good must needs be the greatest Evil or the Plague of Plagues but Sin doth this therefore the greatest Evil. That which is the greatest Judgment to be left unto is the worst of Evils but 't is the greatest Judgment in the World to be left or given up to the Lusts of our own Hearts Ergo c. When God designs to bring his severest Wrath upon a People or a particular Soul when he resolves to afflict them to the uttermost he doth not say I will bring Plague or Sickness or Famine upon them but I will deliver them up to their Sins Israel would have none of me c. and what then Psal 81.11 Rom. 1.26 â—8 So I gave them up to their own Hearts Lusts c. Thus he gave up the Gentiles to vile Affections That Sickness Plague or Pestilence that destroys most that kills Millions which is so infectious that none amongst Thousands nay Millions of Thousands can escape is the Plague of Plagues but such a Sickness is Sin More shall be damned than shall be saved nay but few comparatively enter in at the strait Gate and so find Life Now all that are damned are damned or destroyed by Sin and therefore it is the worst of Evils That which kills or destroys Body and Soul too is the Plague of Plagues but Sin destroys Body and Soul too Ergo Sin is the Plague of Plagues V. Many of those who have the Disease we call the Sickness have Spots upon them which are of two sorts one of which are called the Tokens and when they appear they look upon themselves as dead Men So Sin this spiritual Plague and Sickness of the Soul Deut. 31.4 marks some Men out for eternal Death Their Spot saith the Lord is not the Spot of my Children that is their Sin is not a Sin of Infirmity such as appear upon the Children of God Any Spot is bad but some are worse very bad they are deadly Spots they have the Tokens of Death and Wrath upon them 1. The Sin or Spot of a godly Man is rather a Scar or Wound that is healed or almost healed But Sin in some of the Ungodly is like a rotten putrifying Sore in the Flesh 2. The Spots of the Godly are not so contagious or infectious as the Sins or Spots of the Wicked The Sins of the Ungodly make their very Persons and Prayers loathed and hateful in God's sight now God tho he hates the Sins of his own Children Psal 109.7 yet he loves their Persons 3. Sin in a Saint is his Sorrow 't is that which he hates it wounds and grieves his Soul Rom. 7.3 he is sick of his Sin but the Wicked love their Sin Sin is in a godly Man's Conversation and that is his Trouble but Sin is in a wicked Man's Affection which renders it to be a deadly Spot 4. Sin reigns and predominates in the Hearts of the Wicked But Sin tho it may sometimes tyrannize in a Saint yet he obeys it not he is not the Subject or Servant of Sin The one yields and subjects to Sin the other opposes and resists it every Faculty of his Soul is set against it and not only so but against every Sin VI. Sickness brings oft-times utter Weakness upon the Body So Sin brings Weakness upon the Soul I am feeble c. It makes a Christian very faint See Leprosy VII Some Sickness is very grievous to be born So Sin is grievous to a true Christian who is made sensible of it VIII A Man that finds himself very sick and like to die will soon look out for Help or send to a Physician So the Soul that is sin-sick will seek for Help viz. hasten to Jesus Christ for none else can cure the Sickness of the Soul Inferences ARt thou sick and ready to die and insensible of any Illness doth nothing ail thee This is sad II. Art thou sick and greatly afflicted is thy Soul weary of its Groanings Haste to the Physician go to Christ 1. The more sick the more need of Physick the greater Sinner thou art the more need of a Saviour thou hast 2. The longer thou delayest the more hard and difficult will thy Cure be besides the Danger thou runnest Death may be at thy Door 3. Consider you must have a Cure and be freed from this Sickness this Stone in the Heart this Unbelief or what-ever else the Disease be or else be damned 4. Christ came from Heaven on purpose to be thy Physician He came not to call the Righteous but Sinners to Repentance 5. Soul let me tell thee as it was once said to blind Bartimeus Be of good cheer Mat. 11.28 29. Christ calls thee Come to me all ye that are weary c. Luke 10.30 6. Thou mayest have Physick and Cure very cheap Tho thou hast no Money Christ will do all freely if thou wilt cast thy self upon him 7. Christ is able to cure all Diseases Tho thou art never so sick he is able to make thee whole Heb. 7.25 He is able to save to the uttermost all that come to God by him 8. Christ is willing as well as able See Mat. 8.2 Mark 1.41 9. Christ can do the Work when all other Means fail Mark 5.26 when Purposes fail good Desires fail Prayers fail and good Works and Moral Righteousness fails c. 10. Christ is such a Physician that rather than thou shouldest go without Cure he hath shed his own Blood to make thee whole and free thee from thy Sickness 11. If Christ undertakes the Cure he will never leave thee till he hath perfectly restored thee to Health again But remember there is no Cure but by his precious Blood He died that we might live Canst thou be sick and such a Doctor by Thou canst not live unless thy Doctor die Strange kind of Grief that finds no Med'cine good T' asswage the Pain but the Physician 's Blood Fr. Quarles Sin compared to Vomit Jer. 48.26 Moab also shall wallow in his own Vomit c. 2 Pet. 2.22 The Dog is turned to his Vomit again c. A Wicked Man or one who turns to his old evil and wicked Courses is compared to a Dog and Sin to Vomit which a Dog licketh up Parallels A Vomit is a very loathsom Thing but a Dog's Vomit is most detestable So Sin is a very loathsom Thing but Apostacy is the worst of Sins no Sin is more abominable in God's
Paul determined to know nothing so much as Christ and him crucified When we know Christ better we shall understand this Mystery better Christ is the Mystery wrapt up in all the Gospel he is the Scope of all the Scripture the Pearl hid in the Field every Line is drawn to him as the proper Center all the Types and Shadows pointed to him and all the Promises run in him Jesus Christ is really and truly God and yet very Man God and Man in one Person and is not this a Mystery 1. Is it not a Wonder that a Woman should compass a Man 2. That he that made the World should be born of a Woman 3. That the Ancient of Days should become a Child of a Day old 4. That Blessedness it self should be brought under a Curse for Sinners Christ was made a Curse for us Gal. 3.13 as it is written Cursed is every one that hangeth on a Tree 5. That he that was the Heir of all things Heir of both Worlds should be laid in a Manger 6. That he who was God over all should have no where to lay his Head 7. That he should become poor who was so rich and by his Poverty make others rich is not this a Mystery 8. He by dying destroyed Death and unless he had died we could not live and by Death he brought us to Life 9. And is it not a Mystery that a Person should be capable to die and yet by his own Power raise himself up again from the Dead 10. Is not this a Mystery that the Physician should die to cure his Patient nay and unless he die the Sin-sick Soul could not live and that his Blood should be the Balsam Is it not a great Mystery that the offended Saviour should suffer to free the offending Sinner 11. Is it not a Mystery that the Nature of Man should be so joined to the Divine Nature of God that both should make but one Christ and that our Nature should be exalted above the Nature of the Angels that Man should sit at God's right hand that Man should be very God and God very Man in one Person O how great is â—he Mystery of Godliness Acts 2.23 chap. 4.28 12. Is it not a Mystery that Christ suffered according to the Decree and determined Counsel of God and yet the Jews did wickedly in putting him to Death Secondly The Mystery of Christianity appears to be great 1. in God's casting off the Jews who followed after Righteousness and in calling the Gentiles who followed not after Righteousness That God should not be found of them that sought him and be found of them that sought him not 2. That God should chuse poor and contemptible Ones into his Service and reject the Wise the Noble and the Learned and that by weak Things he overcame the Mighty and by Folly confounded the Wisdom of this World Thirdly There is a great Mystery in Election in Justification in Sanctification in Renovation c. Nay what Branch or Part of the Doctrine of Godliness is not full of Mystery Fourthly There is a Mystery in every Grace 1. In Faith As 1. That a Sinner should believe i. e. go out of himself and be carried above himself to believe Things impossible to Man's Sense and above his Reason that he should seek for Justification by the Righteousness and Obedience of another for a Man as one would think to have a great deal of Holiness and good Works and yet to throw it as it were all away and be dead to it in point of Trust and Dependence is not this a Mystery 2. To believe when every thing is opposite to it To work for Life and to oppose some Sin a natural Man is ready to do but to believe in Christ for Life and Holiness to relie upon his Doings his Works and Merits this the Heart of Map is averse to nay and Satan opposeth it the World mocks at it and accounts it Foolishness 3. That a Man should believe and not see nay believe as Abraham did in hope against hope 2. There is a Mystery in Love that a Man should love him with an endeared Affection with a superlative Love whom the World can see no beauty in nay thus to love him whom their natural Eyes never beheld nay love him who is able to make great and save from all Misery and yet suffers his People and best beloved Ones to lie amongst the Pots and to be hated and persecuted in the World and to appearance to be of all Men the most miserable A Saint knows the Reason of these Things but 't is a Mystery to others The Love of Christ turns the Affections another way it drives as it were Jordan back it makes the Waters ascend and run up hill Is it not a Mystery to see a Saint who hath a Hundred nay it may be Five Hundred a Year a gracious Wife many sweet and lovely Children enjoying much Health and living in all Prosperity yet if he hath lost the Light of God's Countenance or Christ be withdrawn from him he is cast down and greatly distressed and afflicted in his Spirit and crying out Ah! what is all that I possess sith I want the Love of Christ the Presence of Christ what 's an Estate and no Christ Wife and Children and no sight of Christ Christ saith he is all to me and all is nothing without him This is a Mystery to carnal Hearts they wonder at it Nay to see a Man that hath all the Comforts of the World expose himself to cruel Mockings Loss of Goods to Imprisonment and Death it self for Christ's sake is a strange thing to worldly Men they think the Man is mad 't is a Mystery to them c. Fourthly The Effects and Operations of Grace and Godliness are a Mystery 1. That God should make Men wise by teaching them to become Fools 1 Cor. 3.18 2. That the way to become rich very rich eternally rich is to become poor This is a Mystery yet this Mystery is taught us in the Person of Christ David was a King and very rich yet cries out I am poor he was poor in Spirit This poor Man cried There is that maketh himself rich yet hath nothing there is that maketh himself poor Prov. 13.7 and yet hath great Riches 3. That the way to have all is to lose all and that a Man gains most when he loses most Is not this a Mystery 4. That Men must die to live or that the way to live is to die nay that God kills by making Souls alive and yet by that killing and death brings them to life And is not this a Mystery Sin must die and we must die to Sin Sin revived and I died Rom. 7.11 yet by that Death he revived and lived A Man must die to Self or he can never live himself 5. God makes Men blind by giving Sight and turns that Darkness into Light and is not this a Mystery 6. The way
or Believer wants the Father commands them to go to Jesus and to hear him in every thing that he shall say unto them This is my beloved Son in whom I am well pleased Mat. 3. hear ye him Moses a Type of Christ MOses was a Type of Christ in his Person 1. He was of mean Parents and Birth So was Christ in respect of his Flesh or human Nature of a poor decayed and driâ—d Stock being born of a poor Virgin 2. Moses was no sooner born but he was exposed to the Wrath of Pharaoh King of Egypt who sought to put him to death So Christ in his Infancy was sought by King Herod to be slain but both by God's extraordinary Providence were delivered 3. Moses was of a meek and sweet disposition above all that dwelt upon the Earth yet full of Zeal and Indignation against Sin So Christ was a Pattern of Meekness and Humility Learn of me c. Mat. 11.28 29. II. Moses in his Office and Function was a Type of Christ 1. He was appointed by God and sent to deliver Israel out of Pharaoh's cruel Bondage So Jesus Christ was appointed and sent to deliver all the Israel of God from the cruel Bondage of Satan and heavy Oppression and Burthen of Sin 2. Moses was sent to lead Israel towarâ—s Canaan So Jesus Christ leads us to Heaven the Anti-type of Canaan But in this there is a Disparity Moses led Israel but unto the Sight of the promised Land but Jesus Christ leads us quite into Heaven or the Land of Promise 3. Moses was learned in all the Learning of Egypt Christ was learned to admiration his Enemies cried out From whence hath he all this Learning 4. Moses gave the Law having first received it from the hand of God So Jesus Christ hath given us the Law of the Gospel as he received it from his Father 5. Moses was Mediator of the First Covenant and as so considered was both King Priest and Prophet Jesus Christ is Mediator of the Second Covenant and as so also both King Priest and Prophet 6. Moses wrought many mighty Miracles in Egypt at the Red Sea and in the Wilderness to confirm the Law and to shew Israel that he was really sent of God So Jesus Christ wrought many strange and wonderful Miracles by Sea and Land in Towns and Deserts to manifest his Glory to shew he was sâ—nt of God and to confirm his Doctrine 7. Moses instituted the Passeover So Christ the true Moses instituted the Supper III. Moses in his Faithfulness was a Type of Christ he was faithful as a Servant he did all things exactly according to the Pattern shewed him in the Mount Heb. 3.5 So Christ in all things was faithful as a Son IV. Moses being to deliver the Law fasted forty Days and forty Nights in the Mountain alone Christ being to preach the Gospel fasted so long in the Wilderness V. He was a Type of Christ in many particular Actions of his Life 1. Moses married an Ethiopian a Stranger a Black So Christ espoused the Gentiles who were Strangers to God and by reason of Sin as black as Hell could make them 2. Moses sweetned the bitter Waters of Marah by a Tree cast into it So Christ sweetens all our Afflictions by the means of his Cross 3. Moses led Israel through the Red Sea Christ leads his Church through a Sea of Tribulation 4. As Moses was transfigured on Mount Sinai and seem'd so glorious that the Children of Israel could not behold his Face So Jesus Christ also was transfigured in Mount Tabor so as his Disciples were amazed and wist not what they said Joshua a Type of Christ Parallels JOshua or Jesus he was a Saviour as his Name signifies he saved Israel from temporal and external Enemies and Calamities So Christ saves us from all spiritual and internal Enemies and Miseries as well as he will from all external II. Joshua led Israel quite into Canaan not only unto the sight of it but into it So Christ leads us as we said before into Heaven What Moses could not do Joshua did do upon this account So what the Law could not do being weak through the Flesh Christ our Joshua hath done III. Joshua was a mighty Conqueror So is Christ Joshua overcame and utterly destroyed many Kings that so he might give Israel the peaceable Possession of the Land of Canaan So Jâ—sus Christ overcame and totally vanquished divers mighty Kings and Enemies of our Souls that so he might give us a certain Assurance of the eternal Inheritance viz. 1. Satan the great King of the Bottomless-Pit 2. Sin who like a cruel and merciless King and Tyrant reigned over all the Children of Men. 3. Death the King of Terrors c. IV. All the good Promises God made to Israel were fulfilled by the hands of Joshua So all the gracious Promises of God to his Elect were fulfilled in and by Jesus Christ V. Joshua saved Rahab's House that had the red Cord hung out at the Window So Jesus Christ saves all poor penitent Sinners that express Faith in his Blood VI. He accepâ—ed also the Gibeonites who humbly entreated Peace of him So doth Christ all sincere Converts who wisely seek to him for Mercy Sampson a Type of Christ Parallels SAmpson's Nativity was foretold by an Angel of God So was the Conception and Nativity of Jesus Christ foretold by an Angel 2. Sampson was sanctified from the Womb So was Christ much more II. Sampson in respect of his great Strength as some conceive was a Type of Christ III. He conquered a stout Lion in the Desert hand to hand as it were So Christ overcame the roaring Lion the Devil in the Wilderness and made him flie IV. He slew many of God's Enemies by his Death So Jesus Christ by Death overcame Sin Satan Hell and the Grave David a Type of Christ Dr. Taylor AS all the Kings of Israel were express Types of Jesus Christ the Head of his Kingdom and of all the People of God c. So were there two of them that were more manifest Figures of him than all the rest I mean David and Solomon of both which we shall enquire wherein the Resemblance consisteth David was so special a Type of the Lord Jesus as scarce is any thing noted of Christ but some Shadow of it might be observed in David some of which we shall briefly touch upon in the following Parallels Parallels Isa 11.1 I. For his Person David the Son of Jesse Christ the true Rod out of the Stock of Jesse Both of obscure and low Parentage both out of dry and despicable Roots II David was a King of Israel and had his Kingdom raised out of Humility Christ is a King King of Saints and King of Nations and yet at first his Kingdom was small and rose by degrees much after the manner as David's did whose Kingdom was the Figure of it III. David was a Man after God's own Heart
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
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
the Judgment of some Divines notes God's chusing or taking Christ from among Men to be a Sacrifice for our Sins II. Christ blessed the Bread He took the Bread and gave thanks II. Christ sanctified himself he was set apart to that glorious Work and Office he came to do III. Christ brake the Bread Corn we know is bruised or ground in a Mill that so it may become meet Bread for our Bodies III. Christ was bruised or pierced for our Sins he was broken as it were in the Mill of God's Wrath which was due to us for our Sins that he might become meet Food for our Souls Isa 53. It pleased the Father to bruise him IV. Christ gave the Bread to his Disciples He took Bread and blessed it and brake it and gave it to his Disciples IV. Signifying not only his giving himself for us but his giving himself freely with all his Benefits to us V. The Disciples took the Bread Note by the way 'T is called Bread when Christ took it 't is called Bread after he blessed it and it was Bread the Disciples took V. Which holds forth our taking or accepting of Christ the Bread of Life as the only Food of our Souls VI. The Disciples eat the Bread Bread will do us no good unless it be taken and eaten VI. Unless we receive Christ by a lively Faith and feed upon him that is fetch all our Comforts from him relying wholly by Faith upon him he will avail us nothing to eternal Life Joh. 6.53 Vnless ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you VII Bread is the Stay and Staff of Man's natural Life I 'le break the Staff of Bread Ezek. 4.16 It is that which preserves the Life of the Body VII Christ is the Stay or Staff of the Life of our Souls When Christ Col. 3 3. who is our Life shall appear c. Christ preserveth the Life of our inward Man Because I live ye shall live also VIII Bread is the best of earthly Blessings Isa 55.1 2 hence in Scripture it is sometimes put for all good things VIII Christ is the best and chiefest Blessing that ever God gave to his People he comprehends all other Good He that hath Christ hath every thing 2 Cor. 3.22 All things are yours why so because they had an Interest in Christ Christ was theirs Cant. 5.10 Hence he is called the chiefest among ten thousand IX Bread is of a satisfying Nature hence God saith He will satisfy his Poor with Bread IX Christ received by Faith most sweetly fills and satisfies the Soul of a Believer Joh. 4.14 He that eateth of the Bread of Life and drinketh of the Water of Life shall hunger or thirst no more Such have what they desire X. Bread is made of Seed or Corn which before it riseth or becomes fruitful or yields encrease it is sowed Joh. 12.24 and dies Verily verily I say unto you Except a Corn of Wheat fall to the Ground and die it abideth alone but if it die it bringeth forth much Fruit. X. The Lord Jesus like a Seed of Corn was sown did die that so he might not remain alone in the perfect enjoyment of himself but for great encrease viz. to raise up with him all his Elect he was content when his Hour was come to yield himself up to Death He died and rose again and thereby bringeth forth much Fruit. All that ever were or shall be quickned and raised out of a State of Death by Sin were and shall be quickned by the Death and Resurrection of Christ Such hath been the Fruit of the preaching of Christ crucified that Multitudes of Sinners thereby through the Spirit have been converted to God whence also hath sprung forth a Seed to serve him whom he hath accounted to the Lord for a Generation of all which he will not suffer one Grain to be lost but will raise it up at the last Day A Parallel much like this might be run in respect of the Cup or Spirit of the Wine See Wine Inferences THe Apostle saith That what he received of the Lord Jesus 1 Cor. 11.23 24 25. he delivered to the Saints How the Lord Jesus the same Night in which he was betrayed took Bread and blessed it c. And in like manner took the Cup when he had supped c. From whence we infer That whatsoever we do in the Worship of God we must see we have a Command from God to warrant our Practice and also exactly to do it according to the Pattern he hath left us or Directions he hath given us we must not add to nor diminish from nor alter any thing of the Words of the Institution if we do God will not hold us guiltless II. This rebukes the Papists who deny the People the holy Cup of our Lord and give the Sacrament or holy Ordinance only in one kind when that nothing is more clear than that Jesus Christ gave his Disciples the Cup as well as the Bread Quest Why did Christ institute this holy Ordinance and give it to his Disciples the very Night in which he was betrayed Answ 1. To strengthen their Faith in an Hour of Temptation that was just at the Door and ready to come upon them When is a Cordial more necessary than when the Patient is ready to faint and his Spirits fail Christ saw what a sad Qualm was coming upon his poor Saints and therefore gives them this Soul-reviving Cordial to bear up their Spirits 2. Because the last Words of a dying Friend are mostly kept in mind or Tokens of Love given by him are chiefly born in remembrance Quest Who ought to partake of the holy Eucharist Answ 1. None but such who are true Converts or who sincerely believe in the Lord Jesus Christ for this is an outward Sign of an inward Grace received Those who have not spiritually received Christ by Faith ought not to come to the holy Supper of the Lord. 2. It appertaineth to none but such Converts as are baptized Acts 2.40 41 42. Those that received the Word were baptized and They continued in the Apostles Doctrine and Fellowship in breaking of Bread and Prayer We read of none that received the Lord's Supper but baptized Persons 3. Such who are fallen into any gross and scandalous Evil and under the Suspension or Sentence of the Church ought not to partake of the holy Supper of the Lord until they have repented and given satisfaction to the Church and are received again into Fellowship 4. Those who cannot discern the Body of the Lord broken so as to look unto and behold Jesus Christ crucified for them but eat it as common Bread ought not to come to this Ordinance such amongst others if they come are unworthy Receivers Quest What is required of Persons who come to partake of this holy Ordinance Answ They ought to examine themselves it requires
due Preparation which doth consist in these four or five Particulars 1. A sincere Confession of those Sins which we find out upon diligent Search and Examination 2. Godly Sorrow for the same manifested by putting away the Filth of the Flesh We must come with clean hands and a pure Heart 3. We oughtt to forgive those who have offended us Christ commands us to be reconciled to our Brother The Apostle exhorteth us to lay aside all Malice We must not eat with the â—â—leavened Bread of Malice and Wickedness 1 Cor. 5.8 4. Faith in the Death and Blood-shedding of Jesus Christ 5. We ought to do it in remembrance of his Death 1. With an affectionate Remembrance The Sight of our Eyes ought to affect our Hearts 2 A sorrowful Remembrance in contemplaton of what our Sins brought upon our dear Saviour They were the Thorns as I may say that crowned him and the Nails that fastened him to the Cross 3. With a Sin-loathing and self-abhorring Remembrance 4. With a thankful Remembrance Tho we have cause of Sorrow considering the Nature of our Sin and horrid Evil thereof yet there is great cause of Joy and Thanksgiving to behold a Saviour who in Bowels of Love died to redeem and save us from them Quest How may a Christian with much comfort upon examination receive the Lord's Supper Answ 1. If there is no Sin in thy Heart or Life which thou regardest or doest allow thy self in bearest with or connivest at 2. If thou dost loath Sin as well as leave it when 't is not only out of thy Conversation but out of thy Affection also To hate and loath Sin is more than to leave it Persons never willingly leave or forsake that they love 3. If thou canst say in truth that thou wouldest be made holy and doest labour after it as well as to be made happy to be throughly sanctified as well as to be saved live to God here as well as live with God hereafter to have Sin mortified as well as pardoned 4. If Christ is most precious to thee and hath the chiefest Room in thy Heart If upon Trial thou findest these things are in very deed wrought in thee thon mayest with much comfort come to the Sacrament Quest Of what Vse is the Sacrament of the Lord's Supper to us Answ 1. It shews the horrid Nature and Evil of Sin in that nothing could expiate it nor satisfy the Justice of God or make a Compensation for it but the Blood of Jesus Christ 2. It shews the wonderful Love of God to poor Sinners in giving up his own dear Son to die the cursed Death of the Cross for us 3. It shews the wonderful Love of Jesus Christ who freely laid down his Life for our sakes Greater Love hath no Man than this Joh. 15.13 Rom. 5.8 10. that a Man lay down his Life for his Friend but Christ hath laid down his Life for us when we were Enemies to him by wicked Works 4. It tends to encrease our Love to Christ and our Faith in him 5. It shews us that Christ is our Life and how and by what means we come to be saved 6. It seals the Covenant of Grace to us giveth us in the right use of it much assurance that Christ is ours 7. There is a mystical Conveyance or Communication of all Christ's blessed Merits to our Souls through Faith held forth hereby and in a glorious manner received in the right participation of it 8. It may animate and encourage us to suffer Martyrdom when called to it for his sake Christ our Passeover 1 Cor. 5.7 For Christ our Passeover is sacrificed for us THe Passeover or Paschal Lamb being a most eminent Type of the Messiah of which see our Sacred Philology in the Chapter of Sacred Rites where you have the Reason of its Typical and Metaphorical Representation we shall here run an apt Parallel betwixt that illustrious Type and the most holy Anti-type Type Parallel THe Paschal Lamb must be without blemish entire whole sound not blind nor broken not sick nor bruised SHadowing forth the Perfection and Innocency of Christ in whose Lips were found no Guile As a Lamb without blemish and without spot II. He was to be a Year old II. Signifying the Experience Christ should have of our Miseries whereof even a Day 's continuance yields sufficient proof as also that Perfection of Christ in like sort And that in fulness of time he should come and suffer a Year being a perfect Revolution of the Sun's Course Guild III. It was to be taken out of the Flock III. Christ was taken from amongst Mankind Heb. 2.14 Forasmuch then as the Children are Partakers of Flesh and Blood He also himself likewise took part of the same c. IV. It was to be separated from the Flock IV. Christ was separate from Sinners V. It was to be slain and that in the Evening V. So Christ died saith Mr. Ainsworth in that season viz. in the Evening of the Day also in the Evening of Time in the latter Age of the World VI. The Blood was to be sprinkled on the Lintel Exod. 12.7 and Door-Posts that the Angel seeing the same might pass by VI. Signifying that Christ's Blood must be applied by us and where Christ is received 1 Cor. 1.30 and the Soul sprinkled by Faith Sanctification outwardly will appear in the Practice of the Life VII The Lamb was to be roasted with Fire Vers 8. VII Moses unvailed p. 62. Signifying saith Mr. Guild the Agony of Christ in the Garden and the Wrath of his Father which he did endure both in Soul and Body It was a Sign either of the Spirit of God which is compared to Fire through which Christ offered himself or of the Fire of God's Wrath Heb. 9.14 which he suffered when he was made a Curse for us VIII It was to be roasted with Head and Legs and the Appurtenances thereof that is it must be roasted all and whole not cut in pieces VIII This signifies our full Communion with Christ whole and undivided Ainsworth 1 Cor. 13. Gal. 2.20 IX No Bone of the Lamb was to be broken IX Os nullum illius Agni frangi voluit Deus c It signifies that not a Bone of Christ should be broken as it was prophesied of him X. The Lamb was to be eaten X. Christ is spiritually to be received and fed upon Joh. 6.55 My Flesh is Meat indeed c. Verse 9. XI It was not to be eaten raw XI Noting that we should be well prepared when we come to the Sacrament Guild XII It was to be eaten all and with unleavened Bread XII Signifying that in Christ nothing is unprofitable or to be rejected and that we ought to eat with the unleavened Bread of Sincerity and Truth XIII It was to be eaten with bitter Herbs XIII Which typified forth the bitter Sorrows and Sufferings of Christ and that we should eat
Communion with God II. The Palm-Tree grows in the purest Soil it will not grow in filthy Places it loves to spread forth its Roots by a River it loves not dungy Soil as other Trees do II. The Righteous flourish best in a pure Soil in a Land where the Gospel is preached in its purity They are planted in a choice Garden Christ's blessed Vineyard in the Courts of the Lord's House as it follows in the Psalm Psal 92.13 14. 1 Joh. 5.19 They are transplanted out of and love not the polluted and idolatrous World that lies in Wickedness which smells like a Dunghill but in the Garden of God III. The Palm is an even and very strait Tree and grows upright Hence 't is said of Idols that they are upright like the Palm-Tree III. The Saints of God are a People sincere of an upright Heart and of an upright Conversation for tho naturally they are rough knotty and crooked like others yet Grace works out or cuts off that Crookedness Uncomeliness or Unevenness that naturally was in them IV. The Palm-Tree when young is a very weak Plant it is so feeble that it can hardly stand of it self And therefore Pliny says they usually plant three or four of them together and by that means they strengthen one another and stand the faster IV. The Saints of God when first converted are usually weak and feeble and hardly able to stand of themselves without the help and support of their Brethren but when planted together in God's Vineyard they thrive greatly confirming and strengthning one another which shews the Excellency of Christian Communion and Fellowship Isa 35.3 Strengthen ye the weak Hands and confirm the feeble Knees Support the Weak V. The Palm-Trees Naturalists tell us by growing together do join clasp and grow one to the other and by that means grow very strong and flourish exceedingly V. The Saints and People of God by being planted together in Gospel-Fellowship and Communion do or ought so to join clasp and cleave in Love and Affection one to another as to become as it were all but one Tree and hereby they are made very strong and flourish exceedingly VI. The Palm-Tree is one of those Trees that are always green green in Winter as well as in Summer it doth not cast its Leaves nor fade as the expression in Psal 1.3 VI. The Godly are compared to Trees that are always green Greenness is caused from the abundance of Sap that flows from the Root Luk 23.31 Christ is called a green Tree Greenness as applied to the Godly notes their abounding in inward Grace and Holiness from the Root Christ Psal 52.14 I am saith David as a green Olive-Tree in the House of the Lord. Saints are said to be fed in green Pastures that is such Pastures as afford precious and pleasant Food as also Plenty Sincere Christians continually abide green and flourishing they are like Trees planted by the River-side that bring forth Fruit in their Season their Leaf shall not wither They hold up their Profession not only in the Summer of Prosperity but in the very Winter of Adversity and maintain their Vertue and Beauty in the hardest Time Psal 92.14 They shall saith David still bring Fruit in old Age they shall be fat and flourishing VII The Palm-Tree doth not only keep up its Greenness and the Beauty of its Leaves but it is a Tree that is full of Fruit and that good Fruit pleasant Fruit sweet Fruit Fruit that is excellent Cordial which you know Dates are Surely saith Pliny new Dates as they come from the Tree are so exceeding pleasant and delicious that a Man can hardly forbear and make an end in good time VII The Righteous are a People that have not only the Greenness of Profession and the Greenness of Grace and inward Vertue in their Hearts but also the Fruit of a good Life Their Conversation is full of good Fruit the Fruit of Righteousness is pleasant Fruit choice and precious Fruit no Fruit is like the Fruit of the Spirit which is Love Joy Peace Gal 5.22 Long-suffering Gentleness Goodness Faith c. Saints are very fruitful Trees they may fitly in this respect be compared to the Palm-Tree VIII The Palm-Tree will thrive under heavy Pressures or Weights that are hanged upon it The Palm-Tree saith Mr. Caryl doth grow up when it is most prest down When there are the heaviest Weights hung upon it then it grows highest when it is as it were kept down the Burthens that are upon it cannot make it bow nor grow crooked This Tree saith Ainsworth tho pressed yet it endureth and prospereth It is a Tree of an excellent Nature VIII Psâ—l 92.12 Thus the Righteous flourish like the Palm-Tree they grow and encrease in Grace and Holiness tho under great Burthens and Pressures The Devil strives to press them down Sin endeavours to press them down wicked Men endeavour to press them down and yet they thrive and grow exceedingly The Righteous shall hold on his Way and he that hath clean Hands shall grow stronger and stronger 'T is said of the People of Israel Exod. 1.11 12. when Pharaoh put heavy Weights upon them when he set Task-Masters to afflict them with their Burthens the more he afflicted them the more they multiplied Persecution never does godly Christians any harm they grow the more not only in Number but in Goodness It refines and purifies them it purges and makes them white they grow in Faith in Patience Tribulation worketh Patience Rom. 5.4 5. and Patience Experience and Experience Hope Here is a growing and flourishing like the Palm-Tree under heavy Pressures and Afflictions They get more Knowledg also of their own Hearts and more Acquaintance and Communion with God the Spirit of Grace and Glory resteth upon such And thus the Righteous flourish like the Palm-Tree under Weights and heavy Pressures of Afflictions IX The Branches of the Palm-Tree were used as Signs of Victory and Rejoycing when the People would express their great Joy When they beheld Christ riding triumphantly to Jerusalem Joh. 12. they cut down Palm-Branches c. Also the Hundred Forty Four Thousand Rev. 7.9 who were redeemed from the Earth that were cloathed in white are said to have Palms in their hands IX Saints are as Palm-Branches in Christ's hand as a Sign of that glorious Victory he hath obtained over Sin Satan the World Death Hell and Wrath and all other Enemies whatsoever Also as one observes their being compared to the Palm-Tree may signify that victorious and triumphant State and eternal Joy which they shall obtain after the heavy Pressures Sorrows and Afflictions that attend them in this World are ended Inferences THis shews forth the Excellency of true Grace such is its rare Nature that it causeth the Soul that receives it to grow like a Palm-Tree 2. God hereby outwits the Mighty There is no Counsel against the Lord. The Ungodly hang their Weights
by it or by force of Argument to maintain it Paul upon this account saith 1 Cor. 15.32 he fought with Beasts at Ephesus i. e. Men like Beasts who acted like Beasts in opposing the Truth 4. In their visible professing and publick owning of the Truth They are not afraid nor ashamed to confess Christ and his Ways before Men. Some for fear of the Jews did not publickly own Jesus Christ in the Days of his Flesh but such who are sincere will go forth bearing his Reproach Tho Men forbid them Heb. 13.13 nay threaten them c. yet they will preach Jesus Christ and profess his Name and maintain his Ordinances and blessed Institutions The Apostles cried out Acts 4 20. 5.29 We cannot but speak the Things which we have seen and heard c. 5. They shew their Courage in suffering for the Truth when called so to do 1. They will suffer Reproach for the Truth 2. They will suffer Blows for the Truth 3. Imprisonment for the Truth 4. Loss of their Goods 5. Banishment 6. Yea Death it self when called to it rather than deny Christ and the Truth 6. They will stand by the Truth when others turn their Backs upon it Thus did Paul 7. They will maintain every Truth but more especially that Truth which is most opposed in the Day in which they live It may be no demonstration of Courage to stand up for or maintain a Truth in one Age which was a great Proof of Valour in another when it was chiefly opposed Would it be any Sign of spiritual Courage now to affirm God is God and Baal is not yet that was in Elijah's Days 1 Kings 18 Or would it be any Demonstration of Courage now to affirm Jesus of Nazareth to be the true Saviour yet it was in the Apostle's Time because it was the great Truth then opposed Christian Courage is now shewed by owning and maintaining those Truths of Christ now opposed and which in standing by do expose the Professors thereof Now that which doth animate and embolden the Saints in the Day of Trial in standing up for Christ and his Ways is 1. The Satisfaction they have touching the Truth of that which they profess 'T is God's Truth 2. The Consideration of the Excellency of God's Truth Psal 119. The Word of God is pure c. 3. The Consideration of the Goodness and Justness of their Call to suffer in behalf of Truth for that is one thing which must always be considered 4. The Goodness of their Consciences or the Evidences of their own Sincerity A Hypocrite may suffer some things but at last his Courage will fail him I have heard of a Captain that principally would make choice of two Sorts of Men for his Souldiers viz. either sincere and godly Christians or downright Atheists because neither of them he concluded would be afraid to die The true Christian would not be afraid of Death because he knew he should go to Christ and the Atheist would not be afraid of Death because he thought or rather hoped he should die as a Beast and there would be an end of him 5. The Consideration of his having so good a Second A couragious and undaunted Second oftentimes puts much Courage into a Person that is singled out to fight a Duel Now a Christian has the Almighty and Terrible God to take his part c. Fear not Worm Jacob I will help thee c. I will never leave thee nor forsake thee Isa 41.14 Heb. 13.5 6. So that we may boldly say The Lord is my Helper I will not fear what Man can do unto me 6. The Certainty of getting the Victory or overcoming at last As it is said of Gad it may be said of a Christian tho a Troop may overcome him yet he shall overcome at last Hence Saints are said to be more than Conquerors Rom. 8.37 for no Conqueror is certain whilst he is in the Conflict that he shall at last obtain the Conquest 7. The Consideration of that exceeding great Reward which they shall receive when they have overcome wonderfully adds Courage and Boldness unto them Be thou faithful unto Death and I will give thee a Crown of Life Rev. 2.10 II. Lions are great Conquerors Many other Beasts tho they are much bigger than they yet they are not able to stand before them II. Saints are great Conquerors through Christ they conquer Sin Satan the World Death and Hell they are said to be more than Conquerors Rom. 8. III. A Lion is a Creature that other Beasts are afraid of III. So the Saints are Men that the Wicked oft times fear they dread the Effects of their Prayers 'T is said that Mary Queen of Scots was more afraid of the Prayer of John Knox than of an Army of Twenty Thousand Men. Herod was afraid of John Baptist It hath been observed that some wicked Persons have been afraid to swear or carry it unseemly in the presence of a godly Man IV. A Lion is a very strong Creature IV. The Saints are so strong in the Lord and the Power of his Might that none either in Earth or Hell are a Match for them V. A Lion treadeth down and maketh a Prey of his Enemies V. So the Godly shall in the latter Days make a Prey of all their Adversaries be as terrible as an Army with Banners when God brings them forth against Babylon God will raise up the Sons of Zion against the Sons of Greece and make them as the Sword of a mighty Man Cant. 6.10 Zech. 9.13 Mich. 5.8 The Remnant of Jacob shall be amongst the Gentiles in the midst of many People as a Lion amongst the Beasts of the Forrest amongst a Flock of Sheep who if he go through both treadeth down and teareth in pieces and none can deliver Disparity IN many things the Righteous are not like to a Lion A Lion hath many evil devouring and hurtful Qualities and it is upon that account wicked Men and the Devils are compared to Lions Inferences IN vain are the Saints by Men and Devils assaulted he that prevails against them must also prevail against and overcome the mighty God and who is a Match for Him 2. This reproves and may tend to shame the timorous Christian What! afraid to own Christ to stand up for and stand by the Truth when thou hast God to stand up for thee and stand by thee c. 3. Let Saints shew themselves bold and couragious in the Cause and Interest of God and their Souls A fearful timerous Spirit becomes not a Christian Have you a good Cause have you a good Call have you a good Conscience have you a good Captain What then do you fear In the Strength of the Lord be as bold as a Lion and in order thereunto get the Truth into your Affections see that you have received the Truth in the Love of it And be sure you approve your selves to be sincere for
on his Throne they shall judg the World they shall be honoured by all the Wicked shall bend their Knees before them in the Day to come c. There are many great Disparities which we leave to the Reader 's Observation Inferences LEt not the Saints be discouraged nor faint under their Afflictions What tho David was hunted like a Partridg on the Mountains He was the Lord's Anointed for all that and his Exaltation followed So 't is but a little while if you faint not before God will exalt you 2. O what manner of Love and Grace is this What! hath God made us his Sons Heirs Joint-Heirs with Christ Hath he made us Kings and shall we reign c. What shall we render to the Lord c. 3. This may quicken and stir up all the Saints to live as becomes their honourable Calling and Dignity Hath God made us Kings and shall we live like Beggars Far be it from noble-spirited Saints so to do Saints compared to Priests Rev. 5.10 And hath made us unto our God Kings and Priests c. 1 Pet. 2.9 But ye are a chosen Generation a holy Priesthood c. GOD's People are called Priests and an holy Priesthood as appears by these Scriptures That of Kings shews forth the Dignity of the Saints and this of Priests respects their Office and Work Parallels I. THe Priests under the Law were set apart or consecrated to God to attend him in his Service So every true Christian God hath set apart for himsâ—lf he is separated from the World and worldly Worships and sinful â—ustoms to the holy Service of God The Lord hath set apart him that is godly for himself Psal 4.3 II. The Priests under the Law were admitted to approach near unto God they had more perfect Knowledg of him and holy Intimacy with him than others So the Saints are a People near to God Ye who sometimes were afar of Eph. 2.13 are now made nigh by the Blood of Chrâ—st They haye more perfect and clear Knowledg of God than others and more precious Fellowship and â—ommunion with him III. The Priests offered Sacrifices to God So the Saints offer up spiritual Sacrifices aâ—ceptable to God through Jesus Christ 1. They offer up thâ—ir Bodies and their Spirits a broken and a contrite Heart 2. They offer up their Prayers upon that Golden Altar which is as sweet Incâ—nse in the Nostrils of Goâ— 3. They offer their Substance as God calls for it which is a Sacrifice well pleasing in his Sight 4. They offer up Praises Whoso offereth Praise glorifieth me Psal 50. ult and to him that ordereth his Conversation aright will I shew the Salvation of God Inferences SAints are Priests not typical Priests but a Royal Priesthood better than the Priests under the Law they are spiritual Priests they offer up spiritual Sacrifices c. 2. Their Persons as well as their Sacrifices are accepted of God through Jesus Christ if the Person be not sanctified the Offering is not accepted Joh. 17.19 For their sakes sanctify I my self that they also might be sanctified through the Truth 3. Let all take heed they offer not the Lame and the Blind when they have a Kid in the Flock My Son give me thy Heart Prov. 23.26 Metaphors Similes and other borrowed Terms c. CONCERNING VVICKED MEN. Wicked Men compared to Captives Isa 61.1 Proclaim Liberty to the Captives Acts 8.23 For I perceive that thou art in the Gall of Bitterness and in the Bond of Iniquity Gal. 4.3 Even so we when we were Children were in Bondage under the Elements of the World Gal. 4.25 For this Agar is Mount Sinai in Arabia and answereth unto Jerusalem which is and is now in Bondage with her Children 2 Tim. 2.26 And that they may recover themselves out of the Snare of the Devil who are taken captive by him at his Will Heb. 2.15 And deliver them who through Fear of Death were all their Life time subject to Bondage 2 Pet. 2.19 While they promise themselves Liberty they themselves are the Servants of Corruption for of whom a Man is overcome of the same is he brought into Bondage COrporal Bondage or Captivity is as much as to say Slavery and Thraldom under some Tyrant or cruel Enemy that oppresseth And from these Scriptures 't is evident that wicked Men or such as are in the State of Nature unconverted are in a State of Bondage they are spiritual Slaves or Captives And in opening the Bondage-State the Ungodly are in I shall shew 1. To whom they are or may be said to be in Bondage 2. How they were brought into this Bondage-State 3. The Nature of this spiritual Bondage 1. They are in Bondage to Sin He that committeth Sin is the Servant of Sin Joh. 8.35 Sin rules and reigns in wicked Men they are overcome by their bâ—se and filthy Lusts and of whom a Man is overcome of the same is he brought into Bondage 2 Pet. 2.19 2 Tim. 2.26 Eph 2.2 Gal. 4 25. 2. They are in Bondage to Satan taken captive by him at his Will He rules in the Hearts of the Children of Disobedience 3. They are in Bondage to the Law For being not able to perform the Obligation or Requirements thereof they are brought under the Power and Bondage of that killing Letter 4. They are in Bondage to Death Death tyrannizeth over them Heb. 2.15 and through fear of it they are said to be continually in Bondage 5. They are in Bondage to the Wrath of God Joh. 3.36 they are under the Power of God's dreadful Wrath. Captive Parallel SOme that are in a State of Bondage were once Free-men ADam and so all Mankind How Mankind were brought into Bondage considered as being in his Loins while he flood in that State of Innocency before he eat of the forbidden Fruit was a free Man he was not in Bondage to any of these Enemies II. Some are in a State of Bondage by being the Off-spring of such Parents as are Slaves for if the Parents are born Slaves their Children that are born in Captivity are Captives likewise II. So all wicked Men are in Bondage as they are the Off-spring of old Adam Psal 51.5 All Mankind being born in Sin Satan Death and Wrath hath Power over them until delivered by Jesus Christ And hence they are said to be by Nature Children of Wrath. Eph. 2.2 III. Some are brought into Bondage by the Power and Force of an Enemy they being surprized and by reason of Weakness not able to withstand them are taken captive as many of this and other Nations have been by the Turks III. Wicked Men are also actually taken captive and brought into Bondage by Sin and Satan as being surprized by the Power of these Enemies they are overcome and so brought into Captivity Satan being stronger than they he prevails against them 2 Tim 2â— 26. And that they may recover themselves out of the
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
of some who for the Shame and Distress thereof have made away with themselves Burges fearing more Opproprium Vitae than Mortis Periculum the Reproach of Life than the Punishment of Death III. Sinners are such vile Debtors that they are attended with great Shame and therefore Adam-like hide their Sins do not love nay they are ashamed any should know how black and notorious in Wickedness they are they have got many Ways to cover their Iniquity IV. Some great and ill Debtors have many Shifts and Delays to put off their Creditors 't is a common custom amongst Men far in Debt to contrive ways to excuse themselves and make vain Apologies and all to shift and put off further Trouble IV. So Sinners have many ways to excuse themselves have you not heard some speaking to this purpose I was drawn in before I was aware I had not done such nor such a thing had it not been for such or such an one but all are guilty of human Infirmities I shall do better when God gives me more Grace I intend to reform and thus they put off God and Conscience by trifling Delays and Excuses and repent not of their evil Deeds nor go to God through the mediation of Jesus Christ for Pardon and Forgiveness V. Some Debtors hate their Creditors Leve aes alienum debitore facit grave inimicum saith Burges a little Money borrowed makes a Man a Debtor but a great deal an Enemy so the more they owe the more they hate Nay Aristotle saith Debtors wish their Creditors to have no Being wish they were dead so that they might but thereby be freed from their Debts V. Wicked Men hate God they are often set out in Scripture as Haters of him because they fear him as an angry Judg who will severely demand satisfaction to the last Farthing they care not whether there were any God or no to call them to an account for all their Wickedness which they daily commit against him hence the Apostle saith Rom. 8.7 the carnal Mind is Enmity against God nay and the Lord positively saith of the Wicked Zech. 11.8 that their Soul abhorred him VI. Some Debtors are so far in Debt that they owe much more than they are worth or are able to pay or make a compensation for VI. Sinners are so far in Debt to God that they are not able to make him satisfaction they owe ten thousand Talents and have not one Farthing to pay The aggravation of Sin lyeth in this viz. that it is against God therefore that Offence that is against Man is compared to an hundred Pence but that which is against God to ten thousand Talents And when he had begun to reckon Mat. 18.28 ver 24. ver 25. one was brought unto him which owed him ten thousand Talents ver 24. And because he had nothing to pay his Lord commanded him to be sold and his Wife and Children and all that he had and the Debt to be payed ver 25. The Servant therefore fell down and worshipped him saying Lord refrain thine Anger towards me and I will pay thee all ver 26. ver 26. Then the Lord of that Servant had Compassion and loosed him and forgave him the Debt ver 27. ver 27. But the same Servant went out and found one of his Fellow-Servants which ought him an hundred Pence and he laid his Hands on him and took him by the Throat saying Pay me what thou owest ver 28. c. VII An ill Debtor that is very far in Debt does not love to see nor meet his Creditor he will go some by-way or go much about rather than come near him or meet with him VII So Sinners who are notoriously Guilty before God love not to meet with him nor hear of him if God comes near them by the reproofs of his Word or by the checks of Conscience or by the rebukes of the Rod how are they startled As in the case of Felix who when he found that God had met with him by Paul's Preaching who reasoned of Righteousness Act. 24.25 Temperance and Judgment to come 't is said he trembled but mark his answer to the Apostle Was he pleased with that Doctrine Alas no he could not bear it therefore crys out Go thy way for this time when I have a convenient season I will call for thee VIII A Debtor that is far in Debt is often-times afraid of an Arrest and much perplexed and troubled in his Mind the thoughts of a Prison being grievous to him VIII So guilty Sinners are afraid of the Serjeant Death if they perceive Death is approaching how troubled are they for fear of the Prison of utter Darkness provided their Consciences be awake See Sin a Debt Metaphor Disparity I. A Debtor among Men upon the non-payment of his Debts is exposed but to external Punishment suppose it should be the highest Punishment that we read of in Scripture or History we read under the Law they were bound to sell their Children Exod. 21.7 22.2 2 King 4.1 yea themselves to become Slaves or Bond-men it was a sore Punishment to have Children sold for Parents Debts I have read that Valentinian the Emperour would have such put to Death that were not able to pay their Debts but especially that Law mentioned by Mr. Burges Burges on Justification p. 1â—0 was the severest of all that provided that he who was in Debt and could not pay it the Creditors might take him and cause him to be cut into as many pieces as they pleased I. BUt the ungodly and guilty Sinner is exposed to eternal Punishment such who obtain no forgiveness or pardon of Sin through the atonement of the Cross or satisfaction made by Jesus Christ shall be cast into the Lake of Fire and Brimstone 't is not Wife nor Children Father or Brother can make a compensation or keep them from the place of Punishment Rev. 14.10 They shall be tormented day and night they shall drink of the Wrath of God which is poured out without mixture into the Cup of his Indignation and they shall be tormented with Fire and Brimstone in the presence of the holy Angels and in the presence of the Lamb. ver 10. And the smoak of their torment ascendeth up for ever and ever they have no rest day nor night c. Mat. 13.50 They shall be cast into a Furnace of Fire there shall be weeping and gnashing of Teeth II. A Debtor among Men may escape an Arrest or fly from the Hand of Justice or if he be taken Death will free him from all Miseries nay if he dies in Prison his Debt is paid II. But it is impossible for Sinners to escape the Wrath of God who live and dye in their Sins Death will come there is no escaping the Hands of this grim Serjeant and when they are thrown into Hell that strong and fearful Prison they shall by no means come out thence till they
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
than Rome Heathen or Babylon ever was And then what a fine Church do the People make themselves 10. If the Place Seat and City of Rome was not utterly ruined so as to be no more for ever as a Place of Commerce Trade and Human Society when the Heathen Power ceased then Rome Heathen cannot be this Babylon because at the Ending and Downfall of this Babylon the Place Seat and City is utterly ruined so as to be no more a Place of Trade Rev. 17.16 Commerce or human Society And the ten Horns which thou sawest upon the Beast these shall hate the Whore and shall make her desolate and shall eat her Flesh and burn her with Fire Verse 18. And the Woman which thou sawest is that great City which reigneth over the Kings of the Earth for her Sins which God hath remembred Rev. 18.8 which have reached unto Heaven therefore shall her Plagues come in one Day Death and Mourning and Famine and she shall be utterly burnt with Fire For strong is the Lord God who judgeth her Ver. 11 12 13. All Sorts of Merchandize Traffick Trade and Commerce with humane Society shall cease so as to be no more in her at all and the good Things which she in Fulness enjoyed before even all Things that were dainty and goodly are now departed from her and she shall find them no more at all vers 14. for in one Hour is she made desolate And a mighty Angel took up a Stone like a great Mill-stone and cast it into the Sea saying Thus with Violence shall that great City Babylon be thrown down and shall be found no more at all Verse 21. And the Voice of Harpers and Musicians and of Pipers and Trumpeters shall be heard no more at all in thee and no Craftsman of whatsoever Craft he be shall be found any more in thee and the Sound of a Mill-stone shall be heard no more at all in thee Verse 22. And the Light of the Candle shall shine no more at all in thee and the Voice of the Bridegroom and of the Bride shall be heard no more at all in thee Verse 23. But the Place Seat and City of Rome was not so utterly ruined as to be no more for ever a Place of Trade Traffick Merchandize and humane Society when the Heathen Power of Rome ended Ergo Rome Heathen cannot be the Whore of Babylon under present Consideration whose Seat or City hath since had a powerful Government reigning in Pride and Pomp for some hundreds of Years 11. If Rome Papal be Mystery Babylon the City of Pride and Confusion that is set forth by St. Jobn in the Apocalypse then neither the City of Jerusalem the Seat of the Turks and Saracens nor Rome Heathen is or can be the same But Rome Papal is the Mystery Babylon set forth by St. John in the Apocalypse Ergo neither the City of Jerusalem the Seat of the Turks and Saracens nor Rome Heathen can be the same The last Proposition is thus proved If all the Marks and Characters left us upon Divine Record to prove Mystery Babylon by do more aptly and fitly agree to Rome Papal than to the City of Jerusalem the Seat of the Turks or Rome Heathen Then Rome Papal and not any one of them is Mystery Babylon But the Marks and Characters left upon Divine Record to distinguish and know Mystery Babylon by do more aptly and fitly agree to Rome Papal Ergo Rome Papal and not the other is Mystery Babylon For the clearing up of this Argument we shall distinctly state the Character of Mystery Babylon and run the Parallel betwixt her and Rome Papal in this Method following 1. Babylon is a Woman which imports either a single Person rank'd in the Feminine Gender or a Body of People related to some Head Husband or publick Person to whom she is joined in Wedlock by Covenant or Matrimonial Contract as Eve was related to Adam and therefore called Woman or as Judah and Israel who were joined in Covenant with God and therefore called a Woman or as the true Church now is married or joined to Christ and therefore called a Woman A single Person as Eve was she cannot be because the Character given of her in respect of her State and Actions doth no way comport with it She must therefore be a Body of People related to some Head Husband or publick Person as Judah and Israel of old was who are often called by the Title of Woman and in like manner Babylon before her Degeneracy were a People joined in Matrimonial Contract by a Gospel-Covenant and Profession to the Son of God Metaphor Parallel BAbylon imports a Body of People that was once united to the Son of God and hence Metaphorically called a Woman And I saw a Woman sit c. And the Woman was arrayed c. And I saw the Woman Drunk c. Rev. 17.3 4 6. ROme Papal or the Church of Rome is a Body a great Body a famous Body of People and which were before their Apostacy a true Church by Gospel-Covenant and Profession united to the Son of God as her publiâ—k Head and Husband Among whom are ye also the called of Jesus Christ To all that be in Rome Rom. 1.6 7. beloved of God called to be Saints Grace be to you and Peace from God the Father and the Lord Jesus Christ II. Babylon is a City a very great City so called in a threefold respect Rev. 17.18 18.10 16 18 19 21. 1. In respect of Power 2. In respect of People 3 In respect of Place and Residence where this Power and People is seated Psal 121. Isa 14.31 Acts 19.28 City being indefinitely taken for either of these or comprehending all as in these Instances II. Rome Papal or Church of Rome is a City a very great City so called in a threefold respect 1. In respect of Power which is twofold 1. Civil 2. Ecclesiastical Reâ— 13.1 signified by two Horns like a Lamb. 2. In respect of People which are great in Number 3. In respect of Place and Residence where this Power and great People is seated and indeed it is as worthily called by way of Eminency a City as any Power People or Place in the Christian World because there is nothing so much spoken of or gives sadder occasion to be so much spoken of as Rome in respect of Power People and Place which shall be further cleared by Argument c. The Fame of this People as a Church was great before the Power and chief Dominion of the Place was joined with it as appears Rom. 1.8 First I thank my God through Jesus Christ for you all that your Faith is spoken of throughout the whole World III. Babylon is not only a Woman and a City but a bad Woman and a City of Confusion for so the Word Babel Gen. 11.1 to 10. or Babylon signifies viz. Evil or Confusion III. Rome Papal or Church of Rome is not
so great in value and the Debtors so poor that they are not able to pay them IV. Sin is so great a Debt that a Man of himself is not able to make satisfaction to the Law and Justice of God for it he owes ten thousand Talents Mat. 18.24 and hath nothing to pay so our Saviour himself plainly intimates V. A Debt exposeth a Man oft-times to an Arrest and fills his Mind full of Trouble especially if it be an Action upon Execution that admits of no Bail V. Sin exposeth a Man to an Arrest by Death a Serjeant that will when he hath received his Warrant take no Bail and this fills wicked Men especially full of Fears Heb. 2. Who through fear of Death are said to be all their Life time subject to Bondage VI. A Debt doth not only expose a Man to the danger of an Arrest but in case he cannot pay the Debt or procure Bail to a Prison also VI. So Sin exposeth a Man not only to an Arrest by Death but also to the Prison of Eternal Darkness out of which there is no Redemption Verily Verily Mat. 5.26 I say unto you he shall not come out from thence until he hath paid the utmost Farthing VII Some Mens Debts have been paid by the Hands of others who out of meer Compassion have undertaken to satisfy for all they have owed and thereby have kept the poor Debtors from perishing VII So this great Debt viz. Jesus Christ the Sinners Friend out of Infinite Bowels by one single Payment on the Cross or by his Active and Passive Obedience hath satisfied for or made a full Compensation to the Law and Justice of God in the behalf of Sinners that so he might thereby deliver them from Eternal Ruine See Surety Metaphor Disparity A Debt among Men only exposeth the Body or Bodies of Men to External Danger Sufferings or Sorrow BUT Sin this Spiritual Debt exposeth not the Body only but the Soul it brings not the Soul by Guilt to Sorrow and Misery here but both the Soul and Body to Sufferings Eternally hereafter II. Debts among Men are oftentimes forgiven without Payment or Satisfaction made for them either by the Debtor or his Surety II. God doth not forgive Sin this spiritual Debt without a fuâ—l Payment or plenary Satisfaction made for it by our Surety it consisteth not with his Justice Honour nor with the Nature and Purity of his Law considering the Nature of Sin it self so to do And therefore what Man is not able to do upon this account Jesus Christ his blessed Surety hath done for him First To make this appear or further to manifest the Truth of it it will not be amiss to consider the Nature of God's Threatnings I mean Legal Threatnings which several Divines have well distinguished from Evangelical Gospel or Evangelical Threatnings are those Fatherly Chastisements which God denounceth to keep us within the Bounds of Child-like Obedience and therefore God hath not only signified but the Nature of the Affair requireth that they should be executed only in case of Need 1 Pet. 1.6 But Legal Threatnings denounce unmixed and unallayed Curse and Wrath. These two widely differ not only in their Nature but End In the first suppose that the Business of the Threatnings be done to God's Hand without the Execution of them it clearly follows that the Obligation of the Believer to them as they have respect to such an End dissolves and ceaseth that which is God's Intent by them being obtained without them the execution of the Threatnings without the least derogation from the Truth of God or Impeachment of his other Properties may be suspended But Legal Threatnings being of another Nature and having another End namely the Vindication of God's Holiness and Justice upon Prisoners and Rebels they are no wise dissolvible but must of necessity be inflicted that the Perfections and Government of God may be vindicated and Sin may be revenged All Sin is a Contempt of God's Authority and Government and casts Dirt upon his Glory and Punishment is the vindicating of God's Honour in revenge of Evil committed Let this be noted that in case of such a proportionable Satisfaction by which the Honour and Equity of his Law is vindicated his Justice Holiness and Hatred of Sin demonstrated the ends of Government attained he may relax and dispense with the Threatning as to the Party offending which is the case here for by executing the Threatnings upon Christ and receiving a valuable consideration of Satisfaction from him he hath given as eminent demonstration of his Righteousness Purity and Hatred of Sin and as fully vindicated his Law from Contempt as if the Offenders themselves had suffered and therefore by an admirable mixture of Grace with Justice hath released us These things being premised I reassume saith he the Argument Fergussâ—n namely That the Truth of God's Threatnings would not allow him to pardon Sin and save Sinners but upon the consideration of a Satisfaction First God having denounced Death and the Curse against Sin Gen. 2.17 Deut. 27.26 The Veracity and Faithfulness of his Nature obliged him to see it inflicted Never any entertained a Notion of God but they included in it that he spake Truth Could ever any Threatning of God be of awe upon the Conscience of a Sinner should the first and great Threatning be made so easily void Should it be granted that notwithstanding God's solemn Denunciation of Wrath in case of Sin that yet he hath taken the Offender into Favour and pardoned the Offence without any Satisfaction or Consideration at all what would Creatures imagine but that God either intended his Threatnings for meer Scare-Crows or that he were subject to Mutabiliâ—y which Apprehension being once received what boldness would Men assume in Sin believing that the Comminations of the Gospel would be no more executed than those of the Law but let God be true and every Man a Lyar. Secondly To suppose that God hath abrogated his Threatning is at once to overthrow the whole Scripture for that expresly tells us that not one jot of the Law was to perish Mat. 5.18 That every Disobedience received a just Recompence of Reward Heb. 2.2 See Heb. 8.28 9.22 23. That without Blood there was to be no Remission Thirdly If the Threatning annexed to the Law be released it is either by virtue of the Law it self or by virtue of the Gospel It is not by virtue of the Law for that was wholly inexorable requiring either perfect and constant Obedience or denouncing unmixed and unallayed Wrath. Gal. 3.10 Nor is it released by the Gospel this the Holy-Ghost clearly informs us Rom. 3.31 Do we then make void the Law through Faith God forbid yea we establish the Law Beza's Paraphrase here is very good Christi satisfactio quid aliud quà m Legis minas ostendit minimè irritas esse quà m illas luere Christum oportuerit O Christi Justitia quid aliud est quam
would never have sent him into the World And if it had been only to make Christ a Pattern of Humility and of Patience under Suffering that God laid these things upon him which he endured it might have left some room for Men so to speak in that others might as indeed many of the Godly have been made Examples upon that account Object If God cannot pardon Sin without Satisfaction he is more weak and imperfect than Man Answ 1. God cannot do many Things that Man can do not that he is more imperfect than they but he cannot do them upon the account of his Perfection He cannot lie he cannot change cannot deny himself which Men can and do daily 2. To pardon Sin without Satisfaction in him who is absolutely holy righteous true and faithful the absolute necessary Supreme Governor of all Sinners the Author of the Law and Sanction of it wherein Punishment is threatned and declared is to deny himself and to do what one infinitely perfect cannot do 3. Why doth not God pardon Sins freely without requiring Faith Repentance and Obedience in them that are pardoned yea as the Conditions on which they may be pardoned For seeing he is so infinitely good and gracious cannot he pardon Men without prescribing such Terms and Conditions unto them as he knows that Men and that incomparably the greatest Number of them will never come up unto and so must of necessity perish for ever Yea but our Adversaries say this cannot be neither doth this impeach the Freedom of Pardon For it is certain that God doth prescribe these things and yet he pardoneth freely and it would altogether unbecome the holy God to pardon Sinners that continue impenitent and so live and die But doth not the Socinian see that he hath hereby given away his Cause which he contendeth for For if a Prescription of sundry things to the Sinner himself without which he shall not be pardoned doth not at all impeach as they say the Freedom of Pardon but God may be said freely to pardon Sin notwithstanding it how shall the receiving of Satisfaction by another nothing at all being required of the Sinner have the least appearance of any such thing If the Freedom of Forgiveness consists in such a boundless Notion as these Men imagine it is certain that the prescribing Faith and Repentance unto Sinners antecedently to their participation of it is much more evidently contrary unto it than the receiving Satisfaction from another who is not to be pardoned can to any appear to be Secondly If it be contrary to the Holiness of God to pardon any without requiring Faith Repentance and Obedience in them as it is indeed let not these Persons be offended if we believe him when he so frequently declares it that it was so to remit Sin without the fulfilling his Law and satisfying of his Justice Dr. Owen IV. Oft-times nay most commonly Men as soon as some Debts are paid or Satisfaction made by the Debtor or his Surety the Debtor may demand a Discharge or Acquittance immediatly from the said Debts c. IV. But it is not so here in reference to this Debt for tho Christ as our Surety hath made a full Compensation to the Law and Justice of God yet Sinners are not immediately acquitted neither doth it follow saith the Doctor that on the supposition of Satisfaction pleaded for the Freedom Pardon and Acquitment of Persons originally guilty and liable to Punishment must immediatly and ipso facto ensue it is not of the Nature of every Solution or Satisfaction that Deliverance must ipso facto follow And the reason of it is because this Satisfaction by succedaneous Substitution of one to undergo Punishment for another must be founded in a voluntary Compact and Agreement for there is required unto it a Relaxation of the Law tho not as unto Punishment to be inflicted yet as unto the Person to be punished And it is otherwise in personal Guilt than in pecuniary Debts In these the Debt it self is fully intended and the Person obliged with reference thereunto in the other the Person is firstly and principally under the Obligation And therefore when the pecuniary Debt is paid by whomsoever it be paid the Obligation of the Person himself unto Payment ceaseth ipso facto But in Things criminal the guilty Person himself being firstly immediatly and intentionally under the Obligation unto Punishment when there is introduced by Compact a vicarious Solution in substitution of another to suffer tho he suffer the same absolutely which the Person should have done for whom he suffers yet because of the acâ—eptation of his Person to suffer which might have been refused and could not be admitted without some Relaxation of the Law Deliverance of the guilty Person cannot answer ipso facto but by the Intervention of the Terms fixed in the Covenant or Agreement for an admittance of the Substitution It appears from what hath been said that in this matter of Sin being called a Debt and of Satisfaction Sin is not to be considered as such a Debt and God a Creditor and the Law as an Obligation to the Payment of that Debt as some Men seem to run it But Sin is a Transgression of the Law and thereby obnoxious and liable to the Punishment constituted in it and by it answerable unto the Justice and Holiness of another and God as the infinitely holy and righteous Author of that Law and Supreme Governor of all Mankind according to the Sanction and Tenor of it The Substitution of Christ was meerly voluntary on the part of God and of himself undertaking to be Sponsor to answer for the Sins of Men by undergoing the Punishment due unto them That to this end there was a Relaxation of the Law as to the Persons that were to suffer tho not as to what was to be suffered Without the former the Substitution mentioned could not have been admitted and on supposition of the latter the Sufferings of Christ could not have had the Nature of Punishment properly so called for Punishment relates to the Justice and Righteousness in Government of him that inflicts it and this the Justice of God doth not but by Law Nor could the Law be any way satisfied or fulfilled by the Suffering of Christ if antecedently thereunto its Obligation or Power of obliging unto the Penalty constituted in its Sanction unto Sin was relaxed dissolved or dispensed withal Nor was it agreeable to Juâ—tice nor would the Nature of the Things themselves admit of it See Surety â—â—t first Volume that another Punishment should be inflicted on Christ than what we had deserved nor could our Sin be the impulsive Cause of his Death nor could we have had any Benefit thereby Dr. Owen Inferences THis shews what the Nature of Sin is together with the woful and miserable Condition of Man thereby How few know or are sensible how far they are in Debt and what fearful Danger they are in hereby every
wounded in every Faculty of his Soul or rational part so likewise he is in his sensitive part his Eyes are full of Adultery his Lips are unclean Râ—m 3. â—3 his Throat is like an open Sepulchre the Poyson of Asps is under his Tongue his Ears are deaf and dull of hearing that which is good IV. As some Wounds a Man receives are very deep and reach to the Heart so Sin makes a deep Wound Man is not only wounded in every part but very deeply wounded Jeâ— 4.18 Gen. 6 5. This is thy Wickedness because it is bitter because it reacheth to thine Heart Their Heart deviseth Wickedness c. Every Imagination of the Thoughts of his Heart is only evil continually Jer. 4.14 Hence saith God Wash thine Heart from Wickedness c. V. Some Wounds are corrupt filthy and very loathsome the Wounds Sin makes in the Soul Isa 1.6 are very filthy and abominable From the sole of the Foot even to the Head there is no soundness in it but Wounds and Bruises and putrifying Sores they have not been bound up neither molified with Ointment My Wounds stink and are corrupt VI. Some Wounds smart and are very painful causing the Patient to cry out in great anguish Sin makes such a Wound in the Soul that it causeth such who have their Spiritual Feeling to cry out the pain is so great that a Christian cannot without Divine Help Psal 38.8 9. bear up under the smart and torture of it I have roared saith the Psalmist by reason of the disquietness of my Heart Lord all my desire is before thee and my groaning is not hid from thee Lev. 13.2 3 4 5 6. VII Some Sores or Wounds are infectious like Plague-Sores or the Leprosy they infect the Cloaths and Garments of the wounded and diseased Person and not only so but the very House where he dwells and the People also that come near him or converse with him Sin is of an infectious Nature no Plague more catching and infectious than the Sore or Plague of Sin it defiles all a Man's best Actions and makes all our Righteousness like filthy Rags If ye daily converse with or are frequently in the Company of some wicked Men 't is a thousand to one if you are not the worse for it Who can touch Pitch and not be defiled therewith We are commanded to keep our selves unspotted from the World 't is a hard matter to keep clear of these Spots and Pollutions wicked Men are defiled with Sin is of such an infectious Nature that it hath corrupâ—â—d the Earth Isa 24.5 The Earth is defiled under the Inhabitants thereof c. Nay some conceive the Sin of Man hath darkned in some respect the glorious Heavens Job 25.5 with the Sun Moon and Stars that they shine not so splendidly as they did at the first VIII Some Wounds are of a festering and spreading Nature whilst the Patient is under Cure they grow worse and worse The Wounds or Sins of some Men tho they are under Cure i. e. sit under a powerful and Soul-searching Ministry fester as it were 2 Tim 3.13 they instead of growing better grow worse and worse like as the Apostle speaks of Deceivers IX Some Sores Wounds and Scabs bring Shame upon such who have them Sin is such a Sore and so hateful a Scab that it causes Shame and Confusion of Face Sin is the shame of any People Phil. 3 19. and yet how do some glory in it They glory in their Shame Sin is the soul Disease the Hurt nay all the Hurt Sorrow and Shame Sinners meet with came in originally by Sin by yielding to the Devil and by adulterating from God no running Sore no Scab no breaking out in the Flesh like Sin in the Heart and Life of a Sinner Ezek 18. Joh. 8.22 Rom. 8.13 X. Some Wounds are Mortal Sin makes a mortal Wound The Soul that Sins shall die and unless ye believe that I am he ye shall die in your Sins If ye live after the Flesh ye shall die c. I do not say there is no Help nor Cure for these Spiritual Sores and Wounds yet I must say they are incurable as to Man no Man can find by all his Skill and Art any healing Medicine And upon this account the Lord said of Judah and Israel their Wound was incurable they had brought themselves into such a Condition that none could help them nor bring them out O Israel thy destruction is of thy self but in me is thy help Indeed some Men are so desperately and dangerously wounded that there is little hope of them they have all the signs of Ruine and Eternal Death upon them imaginable Quest It may be you will say When may the state of a Person be said to be desperate and almost if not altogether past hope or wounded even unto Death Answ 1. If a Man sins and is sorely wounded and yet continues in his Sinful Course the Sting is not pulled as it were out of his Flesh I mean out of his Heart nor is he willing it should there is little hopes at present of this Man Can a Wound be healed and yet the venemous Sting stick fast in him A continual course or custom in Sin tho they be small Sins comparatively may prove deadly 2. When â—in is in the Affection 't is dangerous You know when the Heart is wounded and corrupt there is no hopes of Life if in times of Infection you can keep it from the Heart you are well enough Physicians tho they have Medicines to keep Infection from the Heart yet they have no Medicine to cure the Heart if once the Distemper gets into it When a Man closes in with his Sin likes it loves it and makes Provision to fulfil the Lusts of it 't is a dangerous sign 3. When the Wound spreads and increaseth or a Person grows more vain carnal and filthy 't is a sad sign Some Men have been for a time cautions and somewhat tender their Consciences have restrained them from yielding unto Sin but afterwards they came to grow more hard and bold and have adventured on this and the other Evil and so by degrees from little Sins make no Conscience of greater till they are notorious in Wickedness and this after common Illuminations this is a sign they are near Hell 4. When a Person is sorely and grievously wounded and yet is unsensible does not cry out nor feel any pain 't is a sad sign Come to some wounded Persons and ask them how they do they will answer you Very well I ail nothing then Relations begin to weep so some Sinners through a custom of Sin grow insensible they are past feeling they are not only without pain themselves but laugh at such who complain of their Sores upon the Head and mourn for their Sin of this Man you may write in Red Letters Lord have Mercy upon him 5. When a Man is dangerously wounded
shie of and ready at all turns to flie from and avoid any external horrible Uncleanness But Sin is a bewitching and ensnaring Uncleanness All the bodily Beauty in the World did never entice so many as the Deformity and foul Face of Sin hath Beauty and Comeliness are the Attractives the Loadstone of Love Christ was not loved by many because he did not appear beautiful he vail'd his glorious Beauty Lust is loved tho it be altogether unbeautiful Christ is the Mirror of Beauty tho some see no Comeliness in him he is fairer than the Children of Men But there is no Form or Comeliness in Sin nothing indeed why it should be desired yet how is it admired and esteemed by all Sorts of Men They dote upon it and run mad with love to it 't is so bewitching as the choicest Beauty in the World III. Whâ—t Filth Uncleanness or Pollution is of such a murthering killing and destroying Nature as Sin It is true some horrid Pollution is of a corrupting poysonous and destroying Quality but not like Sin This Venom this Uncleanness is worse than any more mortal than any it kills both Body and Soul too it destroys eternally O there is no finding out the cursed Nature of it there is nothing can save from the killing Power of it nor cleanse from its Pollution but Christ's Blood Inferences O What a woful Condition is Man in by Nature how unclean in God's sight Well might Eliphaz say Job 15.16 How abominable and filthy is Man who drinketh in Iniquity like Water The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes that which is most abhorring to the Nature of Man that which is not only so nauseous that the Stomach cannot digest it but so base that the Mind is burthened to think upon it yea the Word imports that which is rejected by all the Senses that which the Eye cannot endure to look upon that which the Ear cannot endure to hear of that which is a Stink in the Nostrils and which the Hand will not touch such a a thing is Man in God's Sight by reason of Sin Filthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is derived from a Root that signifies Caryl on Job 15.16 corrupt rotten putrified the Scum of a Pot the Rust of Metals the Dung or Excrement of Man and Beasts There are no Words saith Caryl filthy enough to express the Filthiness of Man The Word is found saith he but three times in Scripture in this Construction and in all of them 't is applied to shew the abominable Wickedness of Man The first is this Job 15.16 Psal 14 3. Psal 53.3 as if this were a Word pick'd out on purpose as a Glass to shew Man his Face and natural Complexion in c. Job 7.17 II. O what is Man that God should be mindful of him What Beauty is there in him that the Almighty should set his Heart upon him III. What little reason have wicked Men to be proud And how sadly are they mistaken who think to adorn themselves with Sin How do Sinners pride themselves in their filthy Garments and Cloak of Unrighteousness He is no Gallant now a days unless he can swear and curse and cry Damn-him and Sink-him Lord what an Age is this They shew their Sin as Sodom and hide it not they glory in their Shame IV. Let us learn from hence to be fully sensible of our Birth-Pollution I mean Original Sin Job 25.5 Job 14.4 that which we brought into the World with us Can he be clean that is born of a Woman Who can bring a clean thing out of an unclean not one Can the Stream be clean when the Fountain is so unclean All that are born by natural Generation are unclean Adam's particular Act or Breach of the Law of God was ours we being in him he stood as the common Root of all his Posterity 't is also by the Almighty imputed to us The natural Pravity or Corruption which issueth from thence passeth from Generation to Generation V. We may infer from hence that every Man and Woman hath need of washing say not therefore with Peter Thou shalt never wash my Feet when every part is defiled c. VI. Go polluted Soul go to the Fountain 'T is the Blood of Jesus Christ that cleanseth us from all Sin VII Bless God there is a Fountain to wash in a Fountain opened for Sin and Uncleanness See Fountain in the First Volume VIII You that are clean praise the Almighty Ye were as filthy as others Such were some of you c. Saints may be said to be clean four manner of Ways 1. Clean meritoriously by the Blood of the Lord Jesus 2. Efficaciously by the Spirit uniting them to Christ and sanctifying their Hearts 3. Clean instrumentally by the Word Now are you clean through the Word which I have spoken unto you 4. Clean impulsively and attractively by Faith Purifying their Hearts by Faith Sin compared to Gray-Hairs Hos 7.9 Yea gray Hairs are here and there upon him and he knoweth it not HE knoweth it not that is Israel or Ephraim viz. the ten Tribes Hos 1.4 Amos 9.8 Ephraim may be considered as a Kingdom I am against the sinful Kingdom or as a Church They were a People in Covenant with God or in a National Church-State and once youthful and beautiful but now they are become old and gray-headed i. e. they had Symptoms of Decay and Ruine upon them Gray Hairs Some by gray Hairs understand heavy Judgments others some prevailing Evils or Sins which were Signs of Destruction c. There may be Truth in both Note Symptoms of Ruine oft-times appear upon a People before their Ruine comes Parallels GRay Hairs are a Sign that a Man's best Days his youthful Days are gone So some Sins and Judgments upon a People are a Sign that their best Days are past away that their Youth and Glory is departing II. Gray Hairs are a Sign of old Age So some Sins and Judgments upon a People shew forth that they are old in Wickedness III. Gray Hairs come oft-times by great Grief Scaliger tells us of a young Man Burroughs who through the extreme Trouble of his Spirit was turned gray in one Night So the Judgments and Miseries of a People because of their Sins make them gray-headed and thereby look old and withered c. IV. When gray Hairs come upon a Man they bring oftentimes with them feeble Knees and Stiffness of the Limbs So Sin makes feeble the Heat of Zeal and Vigour of Spirit is thereby abated V. Gray Hairs are Symptoms and Fore-runners of Death and Mortality So some Sins and Miseries upon a People are the clear Symptoms of spiritual Death or Night of Darkness VI. Some Men have gray Hairs here and there and they know not of them So a Soul Nation or Church may have sad Symptoms of Ruine upon them and they be ignorant of them He knows it not Quest What were those gray Hairs that
Darkness is so thick and dismal but God can make it worse he hath Power over the Darkness Isa 45 7. as well as over the Light I form the Light and create Darkness I make Peace and create Evil I the Lord do all this So no Affliction or Sorrow is so grievous but God can makâ— it much greater Tho we may be in Darkness nay in Night-Darkness yet this Darkness may increase more and more to a perfect Night of Darkness I will punish you yet seven times more for your Sins VII Darkness is more grievous to such as have enjoyed much Light than to a Man that was born blind for one that hath had his perfect Eye-sight and hath known how sweet a thing Light is how sad and lamentable is it for him to lose his Sight or to dwell in Darkness So it is more grievous to a Christian who hath lived in a Land of Light and hath long enjoyed the sweet Favour and Light of God's Countenance to be deprived of all spiritual Light and Comfort than 't is to a Person who never knew how sweet Divine Light Communion with God and the Blessings of the Gospel are VIII Let Darkness be never so great yet God can soon expell it and bring forth Light in the room of it So 't is easy with God to turn our Night of Sorrow and Affliction into Light Joy and a good Day IX Darkness is many times mix'd with Light so that 't is hard to say which is most the Light or the Darkness So sometimes 't is with a People or particular Soul But it shall be one Day Zech. 14.7 which shall be known to the Lord not Day nor Night but it shall come to pass at Evening-time it shall be Light It shall be dark but at Even Tide that is when thicker Darkness is look'd for and suddenly expected instead of that there shall be Light God grant it may be thus with his poor Church in England Inferences BLess God for Light O what a sad thing is it to be in Darkness either to be deprived of the happy Fruition of the Light of God's Countenance or of the Light of God's Word and Ordinances II. Work whilst you have the Light lest Darkness come upon you Is not England threatned at this time with a Night of Popish Darkness III. But however there is Comfort to the Godly Tho their Day may be clouded and Darkness may invade them yet it will be Light again Light is sown for the Righteous and Gladness for the Vpright in Heaâ—t Psal 97 1â— Light is like Seed hid under the Clods but it shall sprout and spring up gloriously in a little time 1. 'T is sown in the Purposes and Decrees of God He hath purposed and decreed to give Light to the Righteous and Joy and Gladness to the Upright in Heart 2. 'T is sown in the glorious Attributes of God 3. 'T is sown in the faithful Promises of God 4. 'T is sown in the Faiâ—h and Prayers of the People of God There is a plentiful Stock of Seed sown in this respect and it shall in due time spring up the Prayers of the Saints fallen asleep are not lost 5. Light and a good Day is sown in all the Sufferings of the Saints if we suffer with him we shall also reign with him 6. Light and Gladness is sown as it were in the horrid Wickedness of the Ungodly Was not Light and Gladness sown for the Israelites in the Sins of the Amorites 1. In the Sin of Self confidence the Seed may be said to be already sown Behold I sit a Queen and shall see no Sorrow Rev. 18. 2. In the Sin of Blasphemy 3. In their Treachery and Deceit 4. In their bloody Cruelty Affliction compared to a Storm or Tempest Psal 83.14 15. As Fire burneth the Wood and as Flame setteth the Mountains on Fire so persecute them with thy Tempest and make them afraid with thy Storm Job 27.21 The East-Wind carrieth him away and he departeth and a Storm hurleth him out of his Place Isa 4.6 A Covert from the Storm Isa 25.4 When the Blast of the terrible Ones is as a Storm against the Wall Mat. 7.27 And the Winds blew and beat upon that House and it fâ—ll and great was the Fall of it BY Storms and Tempests are meant two things 1. The terrible Wrath and Vengeance of God against the Wicked 2. The fierce Wrath of the Ungodly against the Righteous Note Wrath whether it respects the Wrath of God or Man is compared to a Storm or terrible Tempest We shall speak to this Metaphor Storm and Tempest principally in reference to the Wrath and Judgment of God Parallels A Storm or Tempest sometimes is look'd for and expected by certain Signs which some observe a considerable while before it comes by the gathering of the Clouds they see a Storm threatned So the Wrath and Displeasure of God against a People or Nation is by some observing Men expected and looked for before it comes There are certain Signs which are like the gathering of the Clouds 1. When Sin grievously abounds 2. When the Hand of God hath been lifted up and yet Sinners are not humbled 3. When many faithful and eminent Servants of God are taken away by Death 4. When there are strange and wonderful Signs or Prodigies seen in the Heavens or upon the Earth or Waters c. 5. When the People of God generally as one Man do look for it for God usually goes first upon the Hearts of his own People in this respect 6. When former Afflictions do not humble nor work Reformation in Professors and others II. A Storm comes now and then very suddenly before Men are aware So doth the Storm of God's Wrath come oftentimes very suddenly upon a sinful Nation and People It may be the Plague this night breaks forth or a Fire or a War which Men dreamed not of When they cry Peace and Safety sudden Destruction c. I only allude to that Text. III. A Storm is sometimes very tempestuous mix'd with Thunder Lightning and great Hail so that it is very terrible causing Horror and Amazement in most Men and Women So the Wrath of God sometimes breaks forth upon a People in a most sore and dismal sort so that the Mountains the great Ones of the Earth quake at him and all are afraid of his Judgments and cry out to the Rocks and Hills to cover them 1 Sam. 7.10 The Lord thundred with a great Thunder on that day upon the Philistines and discomfited them c. The Lord also thundred in the Heavens and the Highest gave his Voice Hail stones Psal 18.12 13 14. and Coals of Fire Yea he sent out his Arrows and scattered them and he shot out Lightning and discomfited thâ—m IV. A Storm and cruel Tempest is irresistible Man cannot withstand it when it comes So the Wrath and Judgments of God when they come in fury upon a People there 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
so doth Heaven like Paradise with Divine and Sacred Pleasures IV. Adam in Paradise knew no Sorrow he had Joy without Sadness Strength without Weakness Health without Sickness Light without Darkness Life without Death for Death had nothing to do with him whilst he stood in his Innocency So in Heaven the Godly are delivered from every mixture of Evil Rev. 21 4. God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor Crying neither shall there be any more pain for the former things are past away Here is Joy without Sadness Strength without Weakness Health without Sickness Light without Darkness Life without Death V. Adam in Paradise before tempted by the Devil knew no Sin he was free absolutely free from the least stain he had not so much as an evil Thought he was created in the Image of God being perfectly Righteous So in Heaven the Saints shall be free from Sin perfectly free not only free from the Guilt Filth Power and Punishment of it but also from the Act of it they shall not be troubled with one evil Thought more they are without Fault before the Throne of God and the Lamb. VI. Adam in Paradise enjoyed the sweet and blessed Presence of God he convers'd and had glorious Acquaintance and Communion with him God and Man lived then in perfect Peace and Friendship there was no Breach because no Sin and so God's Face was not hid from him So in Heaven all the Godly enjoy the sweet and Soul-ravishing Presence of God and of Jesus Christ Joh. 12.26 Joh. 14.3 1 Thess 4.17 1 Joh. 3.2 Where I am there shall my Servant be And if I go and prepare a place for you I will come again and receive you to my self that where I am ye may be also so shall we ever be with the Lord. Saints there have the Fruition of God and of Christ for we shall see him as he is and this is the highest glory Man can be raised to we shall not only see God and the Lamb but be filled with the Joy and Delight of God and Jesus Christ Heaven from hence is called the Joy of the Lord if the perfect enjoyment and participation of the glorious Trinity or fulness of it so far as it is capable of Communication can delight and fill the Soul with Joy and Happiness the Godly in Heaven shall have it God's Face will never be hid from his Children any more there will be no more a Breach between the Soul and its Saviour VII Adam in Paradise had the Tree of Life and Liberty before he sinned to eat of the Tree of Life So in this Paradise of God we read of the Tree of Life which as some understand Rev. 2.7 is Jesus Christ And to him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God which doubtless signifies the glorious participation of the Life Fulness and transcendent Sweetness of the Lord Jesus and of the continuance of the Life of the Saints in its full Strength Vigour and Glory to Eternity VIII Adam in Paradise had great knowledg both of God and the Nature of all Creatures God brought all the Creatures to Adam to see what he would call them and whatsoever Adam called each living Soul Gen. 2.19 that was the Name thereof the naming of the Creatures saith Ainsworth was a sign of Soveraignty it also manifested Adam's Wisdom in naming things presently according to their Natures as the Hebrew Names by which he called them do declare So the Saints in Heaven shall be perfect in Knowledg they shall know as they are known they shall know all the Patriarchs Prophets Apostles and all the Saints that ever lived by Name which we may gather by that Knowledg Peter James and John had of Moses and Elias in the transfiguration of Christ in the Mount which was a Figure of Heaven Disparity ADam's Pleasure and Delight in Paradise was much of it Earthly But the Saints Pleasure and Delight in the Celestial Paradise will be Heavenly II. Adam in Paradise was troubled with a tempting Devil But the Saints in the Celestial Paradise shall not be troubled any more with a tempting Devil for he shall be shut up in Chains of Eternal Darkness to be tormented for ever III. Adam soon lost his earthly Paradise by Sin and was turned out of all But those who are accounted worthy to obtain this Heavenly Paradise shall never lose it nor be turned out of it but continue in it for ever and ever even to the days of Eternity Heaven a Crown of Life 2 Tim. 4.8 Henceforth is laid up for me a Crown of Righteousness Rev. 2.10 And I will give thee a Crown of Life James 1.12 He shall receive the Crown of Life which the Lord hath promised to them that love him THE Reward of the Godly in Heaven is called a Crown a Crown of Life a Crown of Righteousness c. Parallels A Crown denotes any beautiful pleasing Ornament or profitable thing hence a Crown is put for to adorn and bless with good Things and so to make joyful Prov. 4.9 17.6 Psal 8.5 103.4 The Saints in Heaven shall be beautiful and very glorious they shall sparkle and shine forth like the Sun in the Kingdom of their Father plentifully enjoy and possess true Blessedness II. A Crown is a sign of a Kingdom and Dominion saith Ainsworth The glorified Saints in Heaven shall possess a Kingdom and shall be as Kings and Princes for ever and ever Hearken my beloved Brethren hath not God chosen the poor of this World rich in Faith Jam. 2.5 and Heirs of the or that Kingdom which he hath promised to them that love him III. A Crown denotes also Victory Christ warring against his Enemies and overcoming them hath on his Head many Crowns or Diadems So the Saints being Crowned signifieth that perfect Conquest they have through Christ obtained over Sin Satan Death and Hell c. IV. A Crown signifieth Glory Honour and external Grandure The glorified Saints shall be honoured and appear in eternal Grandure as Kings who have their Crowns on their Heads V. As there is nothing more rich glorious desireable nor esteemed among Men above a Crown or Kingdom So the Holy Spirit in setting forth the Reward and everlasting Glory of the Saints in Heaven compares it to these things But alas there is no earthly thing how splendant and glorious soever can sufficiently set out the state of the Saints after Death or the Glory of Heaven For Pleasure 't is called Paradise for Riches and Honour 't is called a Crown and a Kingdom A Crown of Life denoting that Saints in laying down their Lives for Christ shall not be at all losers thereby but only exchange it for a better a short momentary Life for an everlasting Life a Life of Joy for a Life of Sorrow a Life of perfect
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
the Holiest of all viz. Heaven it self Heb. 9.23 before the Throne of Mercy pleading for us Levit. 16.16 IV. The Priest was to make an Atonement for the Holy-Place because of the Uncleanness of the Children of Israel And so he shall do saith the Text for the Tabernacle of the Congregation c. This shewed the horrible Nature of Sin For tho the People never came into the Holy-Pâ—ace much less into the Most Holy Place yet such was the Power of their Iniquities that the holy Altar Ark and Sanctuary it self was defiled in the Sight of God and could not be cleansed without Blood So our Sins do defile God's Church and his most holy Ordinances therein performed so that neither we nor any of our best Services can meet with acceptance but by the means of Christ's Blood and Merits V. No Man was to be in the Tabernacle when the High-Priest went in to make Atonement only the High-Priest himself c. plainly signifying that Jesus Christ our High-Priest hath no Partner with him in working our Salvation He his own self bare our Sins in his Body on the Tree 1 Pet. 2.24 c. VI. The Altar of Incense was sprinkled with the Blood of the kill'd Goat shadowing that Christ through the shedding of his own Blood should be consecrated our Intercessor and by the Means and Merits thereof our Prayers should be accepted Heb. 8.6 VII The High-Priest was to cast off his glorious Garments when he made this Atonement Verse 4. Phil. 2. signifying that Christ should be abased and lay aside as it were his glorious Robes or vaâ—l his Deity and appear in the Form of a Servant that so he might finish the Work of our Redemption VIII The Day of Atonement shall saith the Text be a Sabbath for ever shadowing thereby that through the Atonement and Expiation of Christ he hath obtained everlasting Rest for us and that in his Death all typical Sacrifices should end IX Once only in a Year this Atonement was made to shew that not often but once for ever without repetition Christ should make a perfect Atonement for us by his own Blood Heb. 9.24 and thereby enter into the highest Heavens to appear in the presence of God for us The Scape-Goat a Type of Christ Levit. 10.20 c. THe Scape-Goat called in Hebrew Azazel that is the Goat gone away c. was so called because he escaped alive representing Christ Jesus alive in his Divine Nature tho put to death in his Humane Nature or alive after he rose again from the Dead II. He was presented alive that by him Reconciliation might be made and this after the other Goat was sacrificed signifying acccording to the Learned two Things 1. The Resurrection of Christ 2. Our rising with him from the Death of Sin to a Life of Grace by the operation of the Spirit c. III. Aaron shall put or lay both his Hands upon the Head of the live-Goat and confess over him all the Iniquities of the Children of Israel Levit. 16.21 c. and he shall bear them c. Figuring thereby how Christ should bear all our Sins viz. the Punishment due to them The Lord hath laid on him the Iniquities of us all Isa 53. IV. And so the He-Goat was sent into the Wilderness or Land not inhabited which the Greek calleth Abaton wayless or inaccessible figuring the utter abolishing of our Sins by Jesus Christ both from the Face of God that so they may not appear before him against us to condemn us or be imputed or charged upon us nor have any Dominion or Power over us They were to confess upon the Head of the Goat all their Iniquities signifying if we would have our Sins câ—rried away and for ever to be forgot we must confess them c. By this saith Ainsworth it appeareth that as the killed Goat figured Christ killed or put to death for our Sins so this living Goat figured him also who bore our Griefs Isa 53.4 5 6. and carried our Sorrows c. And because Christ was not only to die for our Offences but also to rise again for our Justification and because these two Things could not fitly be shadowed by one Beast which the Priest having killed could not make alive again therefore God appointed two that in the slain Beast Christ's Death and in the live Beast his Life and Victory might be shadowed See the like Mystery in the two Birds for the cleansing the Leper The Sacrifice of the Red Heifer Numb 19. a Type of Christ THe Colour of this Beast was red As other Sacrifices of Beasts prefigured Christ so this saith Ainsworth in special figured him Red signified his human Nature and Participation of our Afflictions and the Bloodiness of his Agony and grievous Passion II. She must be without blemish and upon whom never Yoak came This signified the perfect Holiness of Christ who never bore the Yoak of Sinfulness nor was subject to the Laws or Precepâ—s of Man III. The Heifer was burned without the Host and her Blood sprinkled seven times before the Tabernacle of the Congregation which signified Christ's Suffering without the Gates of Jerusalem Heb. 13.11 12. Circumcision what it was a Type of CIrcumcision was the cutting off the Foreskin of the Flesh signifying the cutting off the Lusts of the Heart and Life or parting with the Corruption of Nature Col. 2.11 which rebells against the Spirit II. Circumcision puts the Body to pain Gen. 43.25 So those who come under the Circumcision of the Heart are sensible of much spiritual Pain upon the account of Sin III. As that Part cut off was never set to the Body again but was taken quite away So in this spiritual Circumcision Sin must not be parted with for a time only but must be cast off for ever IV. The Circumcised Person was admitted into the Church and Family of God So he that is spiritually circumcised becomes a fit Person for Baptism and so to be admitted into the Church of God V. Such who were not circumcised were not to be admitted to the Privileges of the Church and outward Worship of God So the Uncircumcised in Heart and Life ought not to be admitted unto the spiritual Privileges of the Gospel and Communion of the Saints VI. The uncircumcised Person was looked upon by God's People as an hateful Person see with what contempt David beheld Goliah upon this account 1 Sam. 17. This uncircumcised Philistine c. So those who are not circumcised in Heart are hateful to God VII Circumcision was a Sign of the Righteousness of Faith So the spiritual Circumcision of the Heart i. e. putting away the Body of Sin c. is a Sign of the Truth of Grace and of an Interest in the Righteousness of Christ Jesus The Rock which was smitten out of which came Water Exod. 17. was a Type of Christ 1 Cor. 10.4 And that Rock was Christ viz. a
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
of Satan c. See Sleep Disparity SOme Men enjoy Rest but in part they have no perfect Rest But a godly Man at Death hath perfect Rest nothing shall disturb or disquiet him any more II. Some Men have Rest but for a little time a short Rest But the godly Man's Rest is for ever at Death he enters into God's everlasting Rest III. Some Rest from Labour is not honourable 't is a Reproach to a Man to take his Rest when he should be at work But the Rest of a godly Man at Death is honourable 't is a Rest that Christ himself entred into when he had finished all his Work Of the Resurrection The Resurrection compared to the Morning Psal 49.14 And the Righteous shall have Dominion over them in the Morning Parallels THe Morning comes after the Night is gone So the Resurrection will come after the Night of this World is gone the Time of this World's Continuance is called Night in the Holy Scriptures The Night is far spent c. II. The Morning is longed for many watch and long for the Morning So the Godly long for the Resurrection all the Faithful ever waited for and greatly desired that Day III. The Morning brings Light and makes Things manifest which lie hid or appear not what they are in themselves in the Night-Time So the Resurrection will make manifest all the hidden Things of Darkness which appear not to the Sight of Men that glorious Morning will sooon discover all 1. It will make manifest all the horrid and cursed Designs of the Ungodly which they from time to time have contrived and endeavoured to carry on against the Saints and Church of God many of which God in his gracious Providence prevented from taking place and so they were never known but that Morning-Light will discover all those hidden Things of Darkness 2. The Light of that Morning will discover all the Secrets of every Man's Heart all the Evil Lust Envy Pride Revenge c. or what else hath been harboured in the Bosoms of Men. See 1 Cor. 4.5 3. It will discover all the filthy Actions and Abominations of the Wicked that are not known to Men nor fit to be mentioned Eph. 5.12 For it is a Shame to speak of those Things that are done of them in secret 4. That Morning will discover all Persons as well as Things then it will appear who are God's People and who are not who they were that served God in Truth Mat. 3. ult and who were Hypocrites c. IV. Towards the Morning the Morning-Star appears which gives notice the Day approacheth So towards this Morning there will appear many Signs to give warning to the World that the Day of the Resurrection is at hand Mat. 24.33 So likewise when ye shall see all these Things know thâ—t it is near even at the Door V. When the bright Morning is come the Sun rises and shines forth gloriously So when that Morning is come Jesus Christ the Sun of Righteousness will appear in his Glory and shine forth to the amazement of all the World VI. The Morning brings Joy and Gladness with it it makes the Birds to sing and send forth their warbling Notes So the Morning of the Resurrection will bring Joy and Gladness to all the Righteous then shall the Saints sing for Joy of Heart and be glad in the Lord. VII In the Morning Men arise out of their Beds So in the Morning of the Resurrection shall all the Saints of God be raised out of their Graves Thy dead Men shall live Isa 26.19 together with my dead Body shall they arise c. The Dead in Christ shall rise first VIII We commonly give a guess what kind of Day it will be by the Morning So by the Morning of the Resurrection the Godly will perceive what kind of Day the Day of Eternity or Glory of Christ's Kingdom will be IX In a springing Morning Things look fresh and very beautiful and also send forth a most sweet and fragrant Scent So in the Morning of the Resurrection the Earth will appear in its Bâ—auty and the Saints in their Glory Mat. 13.43 Then shall the Righteous shine forth as the Sun in the Kingdom of their Father c. Disparity IN the Morning of a natural Day here wicked Men receive like Benefit with the Righteous The Sun rises upon the Just and upon the Vnjust But in the Morning of the Resurrection it shall not be so the Ungodly shall not partake with the Saints of any of the Blessings and Comforts of that Morning then that Word shall be made good The Righteous shall have Dominion over them in the Morning Psal 49.14 In many other respects that Morning will differ from all other Mornings that ever were before it The Resurrection compared to awaking out of Sleep Dan. 12.2 And many of them that sleep in the Dust of the Earth shall awake c. Parallels DEath we have already shewed is called a Sleep and after a Man hath had his full Sleep he awaketh So when the Dead have lain their full Time appointed by the Almighty in the Grave they shall be quickned and come to life again II. Some fall into such a sound Sleep that they must when there is occasion for it be awakened So the Dead are fallen into such a fast or sound Sleep that they must be awakened John 5.28 Marvel not at this for the Hour is câ—ming in the which all that are in the Grave shall hear his Voice III. When a Man is throughly awakened he rises up So when the Dead are quickned by the mighty Power of God they shall rise up out of the Grave Sea or wheresoever else they lay asleep IV. There is a great difference between one Man's awaking out of Sleep and anothers some are awakened before they are willing and arise up with great horror and amazement when others awake in a sweet peaceable and quiet manner c. So there will be a great difference between the awaking of the Godly and the Ungodly at the last Day 1 Cor. 15. 1. The Godly shall arise sooner than the Ungodly The Dead in Christ shall rise first 2. The Saints of God shall awake in Christ's likeness their vile Bodies shall be fashioned and made like Christ's glorious Body But the Wicked shall appear base and vile in that Day Let them lie down in never so great Pomp and external Grandure yet alas when they awake they will appear most vile and contemptible 3. The Godly shall awake with glorious Robes upon them fit for the Consummation of their Marriage with the Lamb the Prince of the Kings of the Earth But the Wicked shall awake in a poor miserable and naked Condition What Robes shall they have on unless they be the filthy Rags of their own Righteousness with which they were cloathed whilst they lived in this World 4. The Godly shall have sweet and heavenly Company about them