his Days Or who having a long Race to run that requires all his Strength resolves to defer it until old decrepid Age IX Wicked Men think 't is time enough to repent when they have spent all their Days in Sin and in serving the Devil When they should reap the Harvest of a godly Life they think 't is time enough to begin to sow to the Spirit and convert to God They sow to the Flesh and yet think to reap Life everlasting when nothing is more evident than this viz. Whatsoever a Man soweth that shall he reap therefore saith the Apostle Gal. 6.7 8. He that soweth to the Flesh shall of the Flesh reap Corruption but he that soweth to the Spirit shall of the Spirit reap Life everlasting Shall foolish Men think to serve the Devil all the best of their Days and yet hope that at last God will accept of their Repentance X. A Fool delighteth to do Mischief Prov. 10.23 or as Solomon saith It is a Sport to a Fool to do Mischief We daily see how mischievous Idiots are 't is dangerous to let some of them at large or to be in Company with them tho others are more harmless X. Wicked Men are full of Mischief Hence saith David Psal 26.10 Gather not my Soul with Sinners nor my Life with bloody Men in whose Hands is Mischief c. Psal 28.3 Draw me not away with the Wicked and with the Workers of Iniquity which speak Peace to their Neighbour but Mischief is in their Hearts Yea he deviseth Mischief upon his Bed he setteth himself in a way that is not good Nothing more evident than this How restless have the ungodly been in every Age of the Church to contrive Mischief against their peaceable Neighbours especially the wicked Papists What Plots and Sham-Plots have they devised to destroy the Quiet and Peace of this Land nay to destroy the upright and godly People that dwell therein They care not what Mischief they do so that they may undo and spoil those who hate their idolatrous Church One while they study Ways how to blow up the King and Parliament another while burn our Houses and lay our famous City in Ashes And as if this Mischief were not enough they have carried on a secret and devillish Design to take away our Religion and Lives and whatsoever is dear to us and then to blind the unwary and credulous Sort of People invent Sham-Plots to cast all upon the innocent Protestants But let them remember in this they are but Fools they have the Mark and Brand of Fools upon them and their Mischief shall fall upon their own Heads He that seeketh Mischief Prov. 11.27 it shall come upon him XI Is not he a Fool that labours for the Wind and thinks to feed on the Wind and pursues a Shadow and sets his Heart upon that which is not XI Wicked Men are said to labour for the Wind Riches are compared to the Wind and he that pursues after them pursues after the Wind and what a Fool is he that doth thus What Profit hath he saith Solomon that hath laboured for the Wind And as Men are said to labour for the Wind Eccl. 5.16 so likewise they are said to feed upon the Wind Ephraim feedeth on Wind Hos 12.1 and followeth after the East-Wind Which saith Mr. Burroughs is a Proverbial Speech to note the following after vain and unprofitable Things that is to feed on the Wind when Men please themselves in their own Conceits and in their own Counsels and Plots c. 1. When they promise to themselves great Matters by Ways of their own and leave God's Ways and Institutions they may be said to feed on the Wind and the Prophet rebuketh the Ten Tribes for this 2. They feed on the Wind saith he and so their Hearts are puffed up in Pride and carnal Confidence You know according to the Food a Man or Woman feedeth upon so will their Bodies be so those that feed upon the Wind must needs have proud Hearts or be puffed up with Pride and Self-conceitedness 3. Evil Men that live upon Comforts that are carnal and seek for the Honour and Applause of Men they feed upon the Wind they seek to satisfy themselves with Vanity they strive to take hold of a Shadow and follow after the Wind Things that cannot fill the Soul nor satisfy its Desires Things that are uncertain lost by one Storm at Sea consumed by one Spark of Fire or gone by a false Oath or wasted by the Badness of Trade or by the Extravagancy of an evil and foolish Son and therefore are Fools XII Is not he a Fool that esteems the greatest Evil above the greatest Good XII Wicked Men set their Hearts upon their base and cursed Lusts love their Sins more than God and Christ We read of some who are Lovers of Pleasure more than Lovers of God Now is not Sin the greatest Evil and God the greatest Good 2 Tim 3.4 There is nothing bitterer than the one nor nothing bâ—tter than the other and yet they chuse Sin and refuse the Good that is in the eternal God and account Christ not worth the Pleasure of one wicked Lust and therefore Fools XIII Is not he a Fool who to avoid a Spark leaps into the Fire or to save his Hat loses his Head XIII Wicked Men to avoid a little Trouble and Affliction in this World expose themselves to eternal Torment before they will deny themselves of their Lusts they will burn in Hell for them rather than go to Prison for Christ they will go to Hell for denying of him Inferences LAment over wicked Men Fools are to be pitied 2. Be patient and thou wilt see what will become of these Fools 3. It shews what abundance of Folly and Fools there are in the World 4. It shews us how strangely ungodly Men worldly wise Men are deceived in themselves 5. It shews what true Wisdom is The Fear of the Lord is the Beginning of Wisdom and to depart from Evil is Vnderstanding and in another place 't is said Psal 111.10 The Fear of the Lord is the Beginning of Wisdom and a good Vnderstanding have all they that do his Commandments 6. Let it caution thee to take heed lest thou art a Fool The Characters of such an one as given by wise Solomon take as followeth 1. He will be medling Prov. 2.3 2. One that is as you have heard mischievous Prov. 10.23 3. One that many Afflictions and Stripes will not work upon nor humble 4. One whose Sin cleaves to him Prov. 27.22 5. One that is full of Words Eccles 10.14 6. One that will utter all his Mind Prov. 29.11 speaks that which he should conceal 7. One that Prosperity destroys Prov. 1.32 8. One that is slothful Eccles 4.5 9. One that trusteth in his own Heart Prov. 28.26 10. One that holdeth it Folly to depart from Evil. Prov. 13.19 Wicked Men compared to
in the Morning when they awake from Sleep nay more than all they shall enjoy the glorious Presence of Jesus Christ himself But the Ungodly when they awake shall be in the midst of Devils and damned Spirits they must be their Companions for ever 5. The Godly shall when they awake have glorious Attendants in the Day of the Resurrection viz. the holy Angels of Heaven But the Wicked shall have no other Attendants than the black Retinue of the Bottomless-Pit 6. The Godly when they awake are led into the King's Palace to be married to the Bridegroom of their Souls and to receive every one of them a Crown of Glory But the Ungodly awake as condemned Malefactors to be led to the Place of Execution 7. In a word the Godly shall awake with â—ongs of Joy in their Mouths but the Wicked shall awake with Tears and dismal Cries The one to receive the Sentence Come ye Blessed of my Father the other to receive the Sentence Go ye cursed c. Some awake to everlasting Life Dan. 12.2 and some to Shame and everlasting Contempt The Resurrection-Day a Man's Reaping-Day Psal 126.5 They that sow in Tears shall reap in Joy Gal. 6.4 In due Season we shall reap if we faint not The Resurrection-Day is a Man's Reaping-Day Parallels MEN sow before they reap So Men in this World may be said to sow either they sow to the Flesh or to the Spirit and in the Resurrection-Day they shall reap II. That which Men sow that also they reap they do not sow Beans and reap Barley nor sow Tares and reap Wheat So the very same that all Men in a spiritual Sense sow Gal. 6. they shall reap They that sow to the Flesh shall of the Flesh reap Corruption and they that sow to the Spirit shall of the Spirit reap Life everlasting III. According to the Quantity that every Man sows so they reap He that sows sparingly or but a little Seed must expect to reap sparingly or have but a small Crop So they who do much Service for God or scatter liberally abroad to his People in this World shall receive much from the Hands of God at the End of the World and he that doth but little for God tho he doth it in Sincerity must expect to reap accordingly in that Day He that improves two Talents shall receive the Improvement of two and he that improves five the Improvements of five There will be Degrees of Glory no doubt in the Day of the Resurrection But this I say He which soweth sparingly shall reap also sparingly 2 Cor. 9.6 and he which soweth bountifully shall reap also bountifully There is one Glory of the Sun and another Glory of the Moon and another Glory of the Stars 1 Cor. 15.41 42. for one Star differeth from another in Glory So also is the Resurrection of the Dead c. And They that be wise shall shine as the Brightness of the Firmament Dan. 12.3 and they that turn many to Righteousness as the Stars for ever more IV. A Man 's reaping Time is his rejoicing Time With what Joy and Gladness doth the Husband-man gather in the Fruits of the Earth So the Saints spiritual reaping-Day will be their rejoycing-Day He that sows in Tears shall reap in Joy V. When the reaping-Time is come a Man gathers in the Fruit or Harvest of divers Sorts of Seed c. So in the Day of the Resurrection the Godly shall reap or gather in the Comfort and Increase of divers Sorts of Seed by them sown They shall then reap the Fruit of all the good Sermons they have heard and reap the last Fruit of all the spiritual Prayers they have made the Fruit of all the Tears of Godly Contrition they have shed and all the Sighs and Groans they have uttered They shall reap the Fruit of all the good Thoughts they have had and of all the good Words they have spoken and all the good Works they have done as also the Fruit of all the Evil which for Christ's sake they have undergone Obj. Is not a Saint's dying-Day his reaping-Day Answ A Saint at Death gathers the first ripe Fruits as it were but his Harvest is not till the last Day The Resurrection-Day the Saints Marriage-Day Rev. 9.7 The Marriage of the Lamb is come and his Wife hath made her self ready THE Resurrection-Day is the Saints Marriage-Day this is their espousal-Day For I have espoused you to one Husband that I may present you a chast Virgin to Christ 2 Cor. 11.12 But that will be the Day of the Solemnization of their Marriage-Union with Jesus Christ Parallels THere is or ought to be a most endeared Love in those Parties who intend to marry one another Nay they before the Marriage-Day mutually give up themselves one to the other sometimes in a solemn Manner before Witnesses they are espoused So the Soul of a Believer is spiritually united to Jesus Christ whilst in this World A Saint loves Christ dearly and Christ a Saint Nay and in Baptism in a most solemn and sacred Manner before many Witnesses the Soul is publickly espoused to the Lord Jesus and in the Day of the Resurrection shall be the Solemnization of the sacred Marriage II. The Marriage-Day is much longed for by those who in hearty Affection are espoused to one another So the Godly long for that Day when the spiritual Marriage shall be consummated between Christ and them III. The Bride in the Marriage-Day is usually richly adorned if a Princess or a Person of a noble and honourable Descent she is excellently clad and adorned with rare and costly Jewels that the Bridegroom may take the more Delight in her So the Church and consequently every Godly Christian shall in the Day of the Resurrection be most richly cloathed with Robes of Immortality Rev. 19.7 The Marriage of the Lamb is come and his Wife hath made her self ready Psal 45.13 14. and to her was granted she should be arrayed in fine Linen clean and white c. The King's Daughter is all glorious within her Cloathing is of wrought Gold she shall be brought to the King in Raiment of Needle-work c. Some by these white and glorious Robes understand the imputed Righteousness of Jesus Christ Others the Righteousness of Sanctification Some others conclude they are both intended and not only so but also those heavenly Robes with which the Bodies of the Saints shall be clothed in the Day of the Resurrection which none are able to describe however all conclude the Church in that Day shall shine forth so in Glory and Beauty that Men and Angels shall admire her No Bride ever appeared in such Splendor or so richly clothed and adorned as the Bride the Lamb's Wife shall when the Marriage of the Lamb is come IV. In a Marriage-Day the Bride and Bridegroom have a full and perfect enjoyment of each other and there is nothing in the World wherin there is
the more plain to these metaphorical and figurative Expressions used by our Saviour when he instituted the holy Sacr ment of the Supper saying This is my Body something briefly we shall offer in confutation of their pernicious Doctrine which may soon be done for they confute themselves in saying that the Sacrament is a Feast for our Souls and not for our Bodies Now what is my Soul the better when I eat the very Body of Christ Christ is eat and received spiritually Whoso eateth my Flesh and drinketh my Blood hath everlasting Life Joh 6.54 and I will saith Christ raise him up at the last Day Therefore the eating of Christ's Flesh cannot intend the receiving of the Sacrament of the Lord's Supper for if it did it would be a very easy way for the vilest Sinner to go to Heaven But to come directly to the Business in hand Either Christ spake figuratively when he said This is my Body or he did not And that the Words cannot be taken in a proper sence is evident for it is impossible for Words to express any thing more plainly than that by this is meant the Bread It is said that Christ took Bread and brake it and gave it and said Take eat this is my Body where this necessarily relates to that which Christ took brake and gave Also the Apostle saith positively thrice in a Breath that it is Bread 1 Cor. 11.26 As often as ye eat this Bread c. And whosoever shall eat this Bread 1 Cor. 1â— 16 The Bread which we break is it not the Communion of the Body of Christ Also the Participation of the Sacrament is called breaking of Bread Acts 2.46 20.7 which Popish Authors themselves understand of the Sacrament Now can any be so ignorant and foolish to believe it is Christ's proper and real Body which the Holy-Ghost calleth so often Bread after it is blessed c. Object By this say some of the Papists is neither intended the Bread nor Christ's Body Bellarmin l e Euch. l. 3. c. 12. but in general this Substance which is contained under this Species Answ What do they mean are there any more Substances under those Species besides the Bread first and afterwards the Body of Christ Do not they affirm as soon as ever it ceaseth to be Bread it becometh the real Body of Christ Then surely if it be a Substance according to what they say it must either be Bread or the Body of Christ or no Substance at all Object Christ's Body is there after the manner of a Spirit taking up no room so that Head Hands Feet are altogether in the least Crumb of the Host Answ In arguing thus as a learned Man observes they plead for the Propriety of Words and destroy the Propriety of things How can they say it is properly a Body which wants the essential Properties of a Body which is to have quantity and take up room take away this and the Body may properly be a Spirit for it is that only which differenceth it from a Spirit But further to shew how idle and absurd it is to take our Saviour's Words in a proper Sence we shall shew that it is utterly against Sense and Reason as well as contrary to Scripture as you have heard First It is against Sense What greater Evidence can there be of things than what Sense affordeth But if this which the Papists affirm about the consecrated Bread being the real Body of Christ be true the Senses of all the World are deceived For since the great Argument for Christianity as all agree was the Words that Christ spoke and the Works which Christ did now how could we be sure he did so speak or so work if we may not credit the Reports of our Eyes and Ears This was St. Luke's great Evidence of the Truth of what he wrote That it was delivered to him by Eye-Witnesses Luke 1.1 2. and St. John's What we have seen with our Eyes and our Hands have handled of the Word of Life 1 Joh. 1.1 And St. Paul's for the Resurrection That he was seen of Cephas then of the Twelve then of above five hundred Brethren at once 1 Cor. 15.5 6. Even Thomas his Infidelity yielded to this Argument That if he did thrust his hand into Christ's Side he would believe Joh. 20.25 Christ judged this was a convincing Argument when the Apostles thought they had seen a Spirit Handle me and see for a Spirit hath not Flesh and Blood as you see me have Luke 24.39 But now if after the Words of Consecration there is under the Species of Bread the Nature and Properties of Flesh then are the Senses of the wisest of Mortals deceived And if our Senses be deceived here Dr. Tillotson they are not as a late Author observes to be trusted in any other thing no not when they are most sure that we see Father or Mother or Wife or Children Can we be sure This is my Body is written in Mat. 26. Mark 14. Luke 22. 1 Cor. 11. For may not those Words be some other Words why should we trust our Eyes What if we should tell the Papists These Words This is my Body are neither in this Chapter nor any where else written in the New Testament and grow confident of it and tell them the Words are This is not my Body 'T is the Bricks that were laid to build Babel 'T is the Gates of Solomon's Porch This is the Shew-Bread that Abimelech gave to David the Bottles that Abigail took from Nabal If they tell us We are strangely deceived and the Sense of all that can read will give it against us may not we tell them as well when they say This is the real Body of Christ when it is nothing but a Wafer-Cake That they are strangely deceived and that the Senses of all that can either see taste smell or feel will give it against them This being so what reason is there for them to burn us because we cannot see the Bread to be Christ's real Body more than there is for us to kill them because they cannot see that it is the Gates of Solomon's Porch Secondly It is against Reason And shall any conclude that is any Principle of the Christian Religion that is contrary to and utterly against Reason For it would make us believe things that are absolutely impossible and gross Contradictions Tho some things may be above Reason yet they themselves confess no Principle of Religion can be against it Object But they say We imagine many things impossible that really are not so and further intimate If we can prove any real Impossibilities which this Doctrine forceth them to believe they will yield to us For they with us condemn the Lutheran Opinion See a Book called Scripture-Mysteries p. 279. That Christ's Body is every where because it is impossible and therefore expound those Words I am the Vine I am a Door c. figuratively as we do because
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
Word 1 Pet. 3.1 4. If Saints are the Salt of the Earth and Interest of Nations it shews the Folly of those wicked Men that strive to root them up and turn them out of the World 5. Lastly It may caution all that profess the Gospel against Apostacy Remember Lot 's Wife She for not being savoury or for looking back Luk. 17 32 Gen. 19.26 was turned into a Pillar of Salt nay and into a standing Pillar c. May not one Reason of it be this viz. To shew that that very Example of God's Severity upon her might serve or be sufficient to season all Christians to the end of the World against Apostacy or looking back Saints compared to Merchants Mat. 13.45 46. Again the Kingdom of Heaven is like unto a Merchant-Man seeking goodly Pearls who when he had found one Pearl of great Price c. Simile Parallel A Merchant is a great Dealer in the Things of the World A True Christian is a great Dealer in the Things of Heaven his Affections are set upon those Things that are above Col. 3 1. where Christ fitteth at the Right-hand of God II. The best and greatest Merchants trade and deal in the richest and choicest Things on Earth viz. Jewels Pearls c. II. The true Christian desireth and seeketh after the Riches of Grace and Riches of Glory called Pearls which are of the greatest Value and Worth in which he may be most happy He seeketh for Pearls but he fixeth most upon the Pearl of greatest Price Jesus Christ Mat. 13.46 III. Merchants in their first Trading are not so skilful in their Merchandize as they are afterwards when by commercing with other Merchants they have found out the true Worth of their Merchandize and the manner of their Dealings III. So the true Christian when he is first concerned in the Matters of Christianity is not so skilful as afterward when he hath by Christian Converse found out the Worth of spiritual Things and the Deceitfulness of Satan the World and his own Heart together with the Faithfulness of God IV. Merchants are most careful of their Concerns when they have met with some Loss then they begin to fear they shall be undone if such Losses encrease upon them IV. Christians are most careful in their spiritual and eternal Concernments when they have met with some spiritual Losses and are attended with a holy Fear lest eternal Ruine should follow V. Merchants that deal in precious Stones are very careful lest they should be deceived with counterfeit Stones which are very like the true Ones V. The true Christian is very careful lest he should he deceived in his Spiritualities viz. have a false Faith a false Repentance and a false Obedience and counterfeit Grace which may be very like the true VI. Merchants trade to Foreign Parts or Countries their chief Concerns come from thence whereby they grow rich VI. True Christians have their chief Concerns from Heaven whereby they grow spiritually rich Heaven is called a far Country Luke 19. VII Merchants have Correspondents in those Countries to which they trade who receive their Merchandize which they send and make Returns of more gainful Things VII The true Christian hath his Correspondent in Heaven who manageth all his Concerns viz. Jesus Christ the Righteous He is their Advocate and Intercessor he appears in Heaven for them Heb. 9.24 He receives their Duties and makes Returns of Mercy He will receive their Tears of Godly Sorrow and return the Oil of Joy Thou puttest my Tears into thy Bottle c. VIII Merchants are strongly engaged by the Profitableness of their Trade to follow it very close O how diligent are Merchants when they find Riches come in apace upon them VIII So should it be with true Christians the Gainfulness of Godliness should engage them to follow the heavenly Trade more closely because it hath the Promise of the Life that now is 1 Tim. 4.8 and that which is to come for Time and Eternity is little enough to make up the Revenues of a godly Life what Time cannot do Eternity shall IX Merchants are diligent in attending the Exchange where they have an account of their Foreign Affairs and also an Opportunity to trade further either in selling or buying and they that are negligent in this Matter do give just cause of Suspicion that they will soon fail and cease to be Merchants IX True Christians do make Conscience and exercise a godly Care in attending the Meetings of the Saints in their solemn Worshipping of God whereby they get Understanding and Knowledge of their Affairs in Heaven as managed by Jesus Christ And there they have the Opportunity to put off spiritual Duties Heb. 10.25 and receive heavenly Blessings And such as do neglect this Practice may justly be suspected that in a little time they will cease to be Christians X. Merchants are very careful in keeping their Accompts they are often in their Compting-Houses They who are wise will be sure their Books are well kept and that their Accompts are in good Order that so they may see a good End of their Affairs and enjoy Comfort in the Management thereof X. True Christians are and ought to be very careful in keeping up their Closet and secret Communion with God by private Prayer and Self-Examination that so they may give their Account up to God with Joy and not with Grief and may also enjoy divine Consolation in the faithful Performance of the Duties of Christianity Saints compared to Pilgrims Heb. 11.13 They confessed that they were Strangers and Pilgrims on the Earth 1 Pet. 2.11 I beseech you as Strangers and Pilgrims to abstain from fleshly Lusts that war against the Spirit Note The Saints of God are in these Scriptures compared to Strangers and Pilgrims Simile Parallel A Pilgrim is one that travelleth from one Place to another and is far from home THe Saints of God are spiritual Travellers they are far from their Father's House Heaven is their everlasting Home and thither they are going All the holy Patriarchs and Prophets confessed they were Pilgrims on the Earth Jacob said The Days of the Years of my Pilgrimage rather than the Days of my Life Gen. 47 9. because of the Uncertainty of his Abode here and in respect of his removing from Place to Place II. A Pilgrim that sets out in a long Journey takes care to free himself of all manner of Weights and unnecessary Burthens and whatsoever else may tend to weary or unfit him for his Journey II. So the spiritual Pilgrim when he first sets out in the Ways of God lays aside every Weight Heb. 12.1 and the Sin that doth so easily beset him It greatly behoves him so to do for one Sin carried in the Bosom or the inordinate Love to any Thing or Person of this World will prove of dreadful consequence to him The young Man in the Gospel had gone a great way seemed to be a very zealous
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
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
Frâ—edom for a Life attended with manifold Temptations Disparity OTher Crowns I mean earthly Crowns are corruptible This Crown is incorruptible II. Other Crowns are attended with many Sorrows Troubles and Perplexities c. But this Crown is attended with no such thing for the condiâ—ion of the Heirs of this never-fading Crown will be so joyful that look outwardly there is Joy in the Society Heb. 12.22 if inwardly there is Joy in their own Felicity 1 Cor 2.9 Look forward there is Joy in the Eternity of it 1 Pet. 5.10 So that on every side they shall be even swallowed up of Joy Isa 35.10 Oh! the transcendency of that Paradise of Pleasure where is Joy without Heaviness or Interruption Peace without Perturbation Blessedness without Misery Light without Darkness Health without Sickness Beauty without Blemish Abundance without Want Ease without Labour Satiety without Loathing Liberty without Restraint Security without Fear Glory without Ignominy Knowledg withâ—ut Ignorance Eyes without Tears Hearts without Sorrow Souls without Sin Where shall be no Evil heard of to affright them nor Good wanting to chear and comfort them they shall have what Good they desire and desire nothing but what is good their Promises shall end in Performances Faith in Sight and clear Vision Hope in Fruition and Possession Yea Time it self shall be swallowed up in Eternity To sum up all in a few Words there is no Joy here comparable to that in Heaven all our Mirth here to that is but Pensiveness all our Pleasures here to that is but Heaviness all our Sweetness here to that is but Bitterness Even Solomon in all his Glory and Royalty to that was but as a Spark in the Chimny to the Sun in the Firmament yea how little how nothing are the poor and temporary enjoyments of this Life to those that the Heirs of Promise shall enjoy in the Life that is to come III. Other Crowns fade away the Prince is in a moment gone from that or that is gone from him But this Crown abideth It is incorruptible and undefiled and fadeth not away reserved in Heaven for you c. 1 Pet. 1.4 IV. Other Crowns are gotten many times by Usurpation But the Saints shall have the Crown in a just and righteous way 't is a Crown of Righteousness of which Saints are true and lawful Heirs this Crown is purchased for them by Christ and given to them by the free Donation of the Father besides they are born Heirs to it by the Spirit If Children then Heirs Heirs of God and Joint-Heirs with Christ c. Rom. 8.17 Inferences WE may infer from hence that God's Children are not such Fools as they are accounted by the Ungodly World they have made a good Choice in preferring Heaven above Earth What 's the Glory of this World to the World to come Yea Paradise or the Garden of Eden was but a Wilderness compared with this Paradise And indeed if the Gates of the City be of Pearl and the Streets of Gold what then are the Inner Rooms and Lodging Chambers of the Great Monarch of Heaven and Earth at whose right Hand are Pleasures for evermore II. Let not the Saints grow weary nor faint in their Minds when Heirs of a Crown of Glory that fadeth not away methinks they may be contented to undergo some Troubles in this Life since by suffering these things for Christ's sake they shall be crowned with Glory Honour and Everlasting Life They shall receive the Crown of Life c. Jam. 1.12 Of Hell Hell a Furnace of Fire the Place of the Damned Mat. 13.42 And shall cast them into a Furnace of Fire there shall be wailing and gnashing of Teeth WE are now drawing towards a Conclusion it remains only that we speak something concerning Hell which is the Place prepared for the Damned the Torment of whom is set forth by Fire by a Furnace of Fire and by utter Darkness It hath been a long and ancient Controversy whether Fire here is to be taken Properly or Figuratively I shall not undertake to determine whether it be real Fire or not Doubtless the Torment of the Wicked will be worse than 't is to be cast into any Furnace of Elementary Fire The Schoolmen affirm that the least Torture in Hell exceeds the greatest that can be devised by all the Men on Earth even as the least Joy of Heaven surpasseth the greatest Comforts of this World c. There is scarce any Pain here on Earth but there is some hope of Ease Mitigation or Intermission but in Hell their Torments are easeless endless remediless and they themselves left hopeless helpless and pittyless However we will run a Parallel between a Furnace of Fire and the Place of the Damned for in some things there is a fit Resemblance Parallels A Furnace of Fire hath been prepared as a place of Torment the King of Babylon caused a Furnace to be heat exceeding hot and that whosoever would not bow down to his Golden Image should be cast unto it Hell is a place of Torment prepared for all Wicked and Ungodly Men Rev 21.8 who live and dye in their Sins II. A Furnace of Fire that is heated exceeding hot is very terrible and amazing to him who for his wicked Deeds is told he must be cast therein So Hell is a very terrible and an amazing thing to think upon how lamentable is the Thoughts of it to a guilty Sinner that is awakened that sees no Remedy but thither he must go III. What Torment can be greater than to be cast into a burning fiery Furnace So what Torments can be greater than the Torments of Hell Disparity A Fiery Furnace tho terrible and painful yet it puts an end to the Lives of those that that are thrown into it and the hotter it is the sooner it dispatcheth them out of their pain But the Torments of Hell put no end to the tortured neither can the Damned die but have an ever-dying Life and an everlasting Death it is a Death which hath no Death The Worm dyeth not II. The Torment of a Fiery Furnace can reach but the outward Man it cannot destroy the Soul But the Torments of Hell reach to the very Soul called the Perdition or Destruction of Ungodly Men both of Soul and Body III. The hottest Furnace in the World may abate its heat for want of Fuel and at length be wholly extinguished however its Terrors and Pains are but short and momentary But the tormenting Fire of Hell never abates its heat nor ever goeth out therefore called everlasting Fire now to add Eternity to Extremity and then you will perceive Hell to be Hell indeed IV. Other Fire may be quenched But the Fire of God's Wrath or Hell Fire shall nevâ—r be quenched Vt supra Inference THat as there is no greater cause of magnifying Christ than for Redemption-Mercy and so of Joy unspeakable and full of Glory So there is no greater cause of Sorrow and intolerable Misery than
Beauty and Perfection in Christ is all fulness of Light Beauty and Perfection 2. There use was to receive by them answer from God in difficult Cases when the Priest consulted with him the Oracle by Vrim gave certain Direction So Christ is the most perfect Rule and Direction shadowed by that Heb. 1.1 2. As God spake then by Vrim to the Priest so now by his own Son Those who would have their Doubts resolved must go to the Vrim go to Christ and to his Ordinances c. But to return back and speak a little further to the Robe of the Ephod and Bonnet on the Skirts of the Ephod Exod. 28.31 were fastned the Pomegranets of blew Silk and Purple and Scarlet round about this Fruit had a most pleasant smell sweet in it self and sweetning other things and is full of precious Juice and Liquor 2. Bells of Gold between them round about a Golden Bell and a Pomegranate c. this Vesture or Garment might signify the Righteousness of Christ's Human Nature and by the sweet Pomgranates the most excellent savour of his Righteousness and Obedience in the Nostrils of God the Father in the behalf of Man which also in a Spiritual Sense was full of precious Juice and Virtue to qualify and abate the raging heat of God's Wrath as the Juice of Pomgranates doth allay the burning heat of an Ague or Feaver as also they might signify what a sweet savour Christ's Righteousness doth cast upon us when wrapped as it were therein who by Nature are in a stinking and loathsome Condition 2. As to the golden Bells they might figure forth the blessed sound of the Gospel or as some understand Christ's visible owning of us now in Heaven and our publick owning of him on Earth which must be Sincere we must not only make a sound but also have good Fruit we must not onâ—y have a Word for God but a Work for God a Bell a Pomegranate a Word and a Work 6. The High Priest must be heard when he goeth into the Sanctuary signifying saith Dr. Taylor the Power of Christ our High Priest's perpetual Intercession being entered into the true Sanctuary viz. Heaven it self for us As touching the Miter or Bonnet upon the Priest's Head made of blew Silk and fine Linnen like to an half Coronet beautified with a Golden Plate on which was written Holiness to the Lord. 1. The Miter might not only signify God's covering and protecting our Head the Lord Jesus and us in him but also his Kingly Dignity 2. The Golden Plate in which was written Holiness to the Lord figured forth in a most conspicuous manner that most divine and perfect Holiness of the Lord our Righteousness the Holiness of his Person the Holiness of his Nature the Holiness of all his Actions and Passions his Holiness who is the Cause Stream and Original of all our Holiness that is accepted of God Fourthly The Priest was a Type of Christ in the Execution of his Office 1. The Priest must kill the Sacrifices and none but he signifying Jesus Christ's voâ—untary Action Joh. 10.18 in laying down his Life for us none could take it away from him he was as well the Priest as the Sacrifice 2. The Priest offered the Blood of the Sacrifices to God and sprinkled it on the Alter no Man might offer his â—wn Sacrifice but he must bring it to the Priest Lev. 7.4 figuring there was no coming to God but by Christ who offered up his own Blood to atone for our Sins no other can offer any Sacrifice to take away Sin but him alone 3. The Priest prepared the Body of the Sacrifice fley'd it divided it into several parts Lev. 1.6 washed the Intrails put Fire unto the Burnt-Offerings consumed the Fat cast the Filth and Dung into the plâ—ce of Ashes c. signifying that Christ alone did the whole work of our Redemption he suffered the heat of God's Wrath and Justice he puts away all our Filth and covers it in his own Grave and washeth us in the Fountain of his own Blood c. 4. The Priest was to teach the People The Priest's Lips must preserve Knowledg Mal. 2.7 and thou shalt seek the Law at his Mouth this figured forth Christ in his Prophetical Office who is the great Doctor and Teacher of God's Mind and Will to the Children of Men 't is he who hath the Tongue of the Lâ—arned so that never Man spake like him Psal 45.2 it is he who hath the Words of everlasting Life 5. The Priests were to preserve the Oyl for Lights and the Incense Luk. 24.50 and for the daily Meat-Offering and the anointing Oyl c. signifying that Jesus Christ is the Preserver of all Grace in and for his Church he only watcheth for the safety of his People he preserves the light of Grace and good Works in us and the Oyl of Gladness from decaying in our Lamps and Vessels There were some Actions more peculiar to the High Priest 1. He must daily dress the holy Lamps and Lights Morning and Evening Lev. 24.2 3. before the Lord to preserve the Lights from going out So Christ preserves the Light of his Word and Gospel from being put out tho Men and Devils with all their Might have endeavoured to do it 2. He must weekâ—y make the Shew-Bread and set it before the Lord continually and Exod. 25.30 more expresly every Sabbath he must set on the Table twelve Loaves according to the number of the Tribes of Israel and take the old away c. In this he was a Type of Christ who sets himself continually in the Ministry of the Word as the Substance and Anti-type of the Shew-Bread before the Children of Men especially to feed and strengthen his own Children nay anâ— brings forth fresh Food new Bread for them every Sabbath 3. He must yearly and that in the day of Expiation go into the Holy of Holies Exod. 30.10 Lev. 16.2 to make an Atonement for himself for his House and for all the People but not without Blood signifyiâ—g that Christ by one alone Sacrifice of himsâ—lf hath opened the Sanctuary of Hâ—aven and by his Ascension hath made entrance into it on our behalf and there appears beâ—ore God once for all to make Intercession for us The Priest went alone without any Attendants Heb. 10.12 19 So Christ hath trod the Wine-Press alone no Competitor no Companion hâ—th he in this work and now pleads alone as our own and only Mediator by virtue of his own Blood at the Father's right Hand There is one that is but one Mediator between God and Man c. 4. The High Priest continually was to decide the highest Controversies he must judg between the clâ—an and the unclean he must put the one out and receive the other into the Congregation signifying that Christ only Christ alone is the Supream judg of all Controversies 't is his Word only that can