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
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
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
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
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
this Breast-plate upon them 1. In regard of the Design he hath to bring them into Union with himself and in marrying them to Jesus Christ which is that they might bring forth Fruit to God 2. They are regenerated by the Spirit that they might be holy A new Heart Ezek. 36.26 27. and a new Spirit will I put within you and cause you to walk in my Statutes and keep my Judgments and do them We are his Workmanship Eph. 2.10 created in Christ Jesus unto good Works which God hath ordained that we should walk in them 3. It is the Design of God in all his Ordinances The Word of God is both Seed to beget and Food to nourish Holiness begotten in the Heart Every part of it contributes to this Design abundantly The Preceptive part affords a perfect Rule of Holiness the Promises present us with admirable Encouragements to entice and allure us thereunto the Threatnings or minatory part of the Word are to deter and keep back from that which is contrary to it 4. It is the Design of God in all his Providences to make his People more holy The Afflictions he brings upon them are to refine and purify them This is the Fruit of all the taking away of your Sin See Refiner 5. Saints are called God's Witnesses they should from hence endeavour to shine forth in their Testimony for him What he speaks in his Word touching his Justice Holiness and utter Hatred of Sin and Ungodliness they ought not only with their Lips but also with their Lives bear witness unto Secondly In regard of Satan whose great Design is against the Holiness of the Saints How doth it behove them to walk with all Circumspection since they are continually besieged and assaulted by so strong an Enemy As God's great Design is to further and prompt to Holiness so Satan's great Design is to hinder and obstruct it And what should be our chief care to defend but that which our Adversaries Thoughts and Plots are most laid to assault and storm Thirdly Saints should labour to have this Breast-plate on viz. be holy in regard of the World Ye are the Light of the World Mat. 5.13 14. Let your good Works so shine before Men c. 1. If these Lights become Darkness or are darkned no marvel if Men stumble Wo unto the World because of Offences but rather wo to him by whom the Offence cometh Ye are the Salt of the Earth But if this Salt hath lost its Savour 't is no wonder if the World stink and be unsavoury 2. Wicked Men saith a worthy Minister know not the Principle by which you walk they cannot possibly discern the Excellency of that Way and Religion which you profess but they can discern and make some Judgment of your Conversations nay and their Eyes are upon you they watch to see your Failings Spots are soon espied in your Coats for tho they love not Holiness themselves yet they expect that those that profess themselves to be Saints should be holy How should this teach you to get on this Breast-plate 3. This may greatly work upon the Ungodly with whom you live and daily converse nay those that will not be won by the Word possibly may and many times have been won and converted this way 1 Pet. 3.1 2. 4. This will however convince them that you are the Servants of God and Heaven-born Souls it will silence them and stop their Mouths 1 Pet. 3.16 That whereas they speak evil of you they may be ashamed that falsely accuse your good Conversation in Christ 5. This will leave the World without excuse in the Great Day Fourthly You should labour after Holiness in regard of the Gospel it self which you profess That will this way gain much Credit in the World Nothing brings Religion into greater Contempt or causeth it to be more slighted by the Ungodly than the loose carnal and unholy Lives of those who profess it Fifthly You ought to labour after a godly Life in regard of the sincere and holy Ministers of the Gospel and other faithful Saints and Souldiers of Christ What can comfort and delight their Souls more than the holy humble and fruitful Lives of Believers Psal 16.3 The Saints those excellent Ones were all David's Delight and Paul accounted them his Joy and Crown But if they are proud peevish covetous carnal and walk like other Gentiles what wounds and grieves them more This made David weep Jer. 9 1. yea Rivers of Water to run down his Eyes and Jeremiah to wish his Head were Water and his Eyes a Fountain of Tears that he might weep day and night Many walk saith Paul Phil. 3.18 19. of whom I have told you often and now tell you weeping They are Enemies to the Cross of Christ whose End is Destruction whose God is their Belly whose Glory is in their Shame who mind earthly things Sixthly Christians in regard of themselves ought to labour after Righteousness and true Holiness for this only will be the best Evidence to them of the Truth of Grace received and of their Interest in Jesus Christ What will all other Attainments and Privileges signify if they are not holy 1. By this means they will be able to hold up their Heads in the Day of Trial For our rejoycing is this 2 Cor. 1.12 the Testimony of our Conscience that in Simplicity and godly Sincerity not by fleshly Wisdom but by the Grace of God we have our Conversation in the World c. Isa 3.10 2. These are the Men it will go well with whatever comes Say unto the Righteous it shall go well with them c. 3. These shall have Peace in Christ tho they have Trouble in the World Peace whilst they live Psal 37.37 and Peace when they die Mark the perfect Man and behold the Vpright the End of that Man is Peace 4. These need not fear the Assaults of Satan they have Armor of Proof on a Breast-plate Rom. 8.1 that will preserve their Souls from Death There is therefore now no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit Seventhly Christians should labour to have on this Breast-plate of Righteousness in regard of the Excellency of it It is that which God himself is cloathed with it is that which makes Angels to shine gloriously in Heaven A Man is hereby capacitated to have Communion with God Psal 94 20 Shall the Throne of Iniquity have fellowship with thee c. Eighthly and lastly In regard of the Necessity of it For without Holiness no Man shall see the Lord. Quest How should we put on the Breast-plate of Righteousness Answ 1. In Heart we must be inwardly holy Holiness must begin there First make the Tree good c. 2. In Life Negative Holiness doth not only consist in the leaving all gross Sins but in abstaining from all appearance of Evil and to leave
and abstain from it from right Principles and not only to leave it but to loath it Again it consisteth in keeping up all holy and religious Duties viz. Reading Hearing Praying Distributing to the Poor Conforming to all moral and positive Precepts to be holy at home in the Family in the Church in the World to exercise a good Conscience towards God Acts 24.16 and towards Men. This is to put on the Breast-plate of Righteousness I might give many Directions about putting it on and also shew some of Satan's cunning Stratagems in endeavouring to make useless this blessed Piece of the Christian's Armor in laying Discouragements in the way of true Piety or by persuading Persons they have this Breast-plate on when 't is a counterfeit one He persuades Men that Moral Righteousness will serve their turn and sufficiently preserve them from eternal Death But this shall suffice in this place The Shield of Faith Ephes 6.16 Above all take the Shield of Faith c. FAith is a Grace a most precious and excellent Grace of the Spirit of God whereby the Soul is enabled to believe or go out of it self and wholly to rely and rest upon Christ crucified or on his active and passive Obedience upon the Warrant of the Promise for Justification and eternal Life Metaphor Parallel A Shield is a Piece of Armor that Souldiers were wont to carry with them into the Field when they were to engage their Enemies FAith is a part of a Christian's spiritual Armor All Christ's Souldiers ought to carry this Weapon into the Field with them when they engage the Enemy of their Souls Above all take the Shield of Faith II. A Shield is a Piece of Armor made for Defence II. Faith is of excellent use to defend the Soul from all spiritual Dangers of Sin and Satan and other Enemies III. A Shield is not for the Defence of any particular part of the Body as almost all other Pieces are The Helmet is fitted for the Head the Breast-plate is designed for the Breast so others have their several Parts which they are fastened to But a Shield is a Piece that is intended for the Defence of the whole Body It was wont to be made very large for its broadness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gurnal a Door because so long and large as in a manner to cover the whole Body to which that place alludes Psal 4.12 Thou Lord wilt bless the Righteous with Favour thou wilt compass him about as with a Shield III. So the Grace of Faith defends the whole Man every part of a Christian 1. Sometimes Satan's â—emptations are levell'd against his Head and if he can hit him there he wounds sorely He will be disputing against this Truth and that Truth and make a Christian doubt concerning them if possible because his own Reason cannot comprehend them As perhaps it may be about the Deity of Christ or the Holy Trinity how they can be three and yet but one or about Satisfaction How the Debt is paid and yet the Sinner freely pardoned c. Now Faith is as a Shield to a Saint at this time and interposeth between a Christian and this Arrow of Satan it comes in to the relief of the Saints weak Understanding as seasonable as Zerviah did to David when the Giant Ishbibenob thought to have slain him I 'le trust the Word of God saith the Soul rather than my own purblind Reason what I cannot comprehend I will believe Thus Abraham not being weak in Faith Rom. 4.19 considered not his own Body now dead c. Sense and Reason would have made sad work at such a dead Lift but Faith brought him off victoriously Secondly Sometimes Satan strives to hit the Conscience all his Assaults and fiery Darts are at another season aimed at that to wound that to cause Horror and Terror within by setting the Evil of Sin and of his own Heart and the Infirmities of his Life before him Satan sets our Sins before us not to humble us but to wound us he shews our Sins to us but hides a Saviour from us Satan hath sometimes tempted gracious Persons to lay violent hands upon themselves when the heinous Nature of their Sin hath appeared to them and the Danger they are in thereby as it was with the poor Jailor Acts 16. Acts 16. But now Faith prevents and keeps off all the Danger and quencheth this fiery Dart. Christ died for Sinners for the chiefest of Sinners and tho thou art a Sinner a great Sinner the worst of Sinners yet saith Faith Thou art but a Sinner and there is Mercy for such Believe on the Lord Jesus Christ and thou shalt be saved if thou canst believe and throw thy self on Christ thy Sins shall not be thy Ruin Thirdly He labours to ensnare the Affections of the Soul or deaden its fervent Love to Jesus Christ by presenting the Pleasures and Profits of this World to it Thus he served our Saviour himself But now Faith shields off this Dart also by shewing the Excellency of the Lord Jesus to the Soul and that all things without him and in comparison of him are nothing nay less than nothing and also by setting the World to come and the Glory thereof before the Eyes of the Soul Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen IV. A Shield tho heavy and somewhat unwieldy to such as have not skill and strength to use it yet it is a moveable Piece of Armor which an expert Souldier with a watchful eye can turn this way and that way to stop a Dart or Blow from lighting on any part that they were directed to by the Enemy IV. Faith is a piece of Christian Armor which unskilful Professors are not ready to use but an experienced Soul can turn it any way to keep off the Arrow and fiery Darts of Satan from hurting or wounding him He observes what part the Enemy aims to hit or how the Temptation is laid It is a great point of Christian Wisdom rightly to exercise the Shield of Faith A Man must be sure to have a watchful Eye upon his Adversary or else for all his Shield he may soon be wounded V. A Shield doth not only defend the whole Body but it is a Defence to other parts of a Souldier's Armor also it keeps off the Dart from the Helmet and Breast-plate likewise V. Faith doth not only defend the whole Soul but also 't is a Safeguard to all the other parts of a Christian's Armor it is that which secures Hope the Helmet of Salvation for without Faith Hope would soon be broken in pieces Also it secures the Breast-plate of Righteousness for neither Christ's Righteousness nor any inherent Holiness in the Soul will avail any thing without Faith VI. A Shield hath been of wonderful advantage to Souldiers in former Times when it was in use it hath preserved them in the
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
to see every one behaving himself well living in sweet Concord Peace and Love together VII So it is a great Honour to the Church of God when it is well and wisely governed In this respect Solomon was a Type of Christ and his Family a Type of the Family of the Faithful or Church of God The Lord Jesus ought to be acknowledged as the Head and chief Governor and next to Him the Bishop or Pastor thereof must be obeyed and submitted to in all things in the Lord. Heb. 13.17 Obey them that have the Over-sight of you and subject your selves for they watch for your Souls There is nothing that doth more beautify the Church of God than good Order What is any Society of Men without Rule and good Government Strict Discipline must be kept up in Christ's Family Every Member ought to know his Place and to strive to behave himself well To this very end Paul wrote to Timothy 1 Tim. 3.15 That thou mayest saith he know how thou oughtest to behave thy self in the House of God c. All the Saints should live in perfect Peace Unity and sweet Concord together as Children of the same Father and Heirs of the same Crown and Kingdom Hence the Apostle exhorteth the Saints Eph. 4.3 to endeavour to keep the Vnity of the Spirit in the Bond of Peace Nothing is at this Day more grievous to a sincere Soul than to see the great Divisions and Want of Love that is amongst us nor doth any thing more encourage our Popish Adversaries Jovianus the Emperor was much troubled at the Divisions that were amongst Christians in his Time and shewed his Dislike at their Contentions in these Words I tell you truly I cannot bear with Contention but such as are for Concord and Unity I willingly honour and embrace and certain I am that such as strive for Truth and Peace Christ will embrace Discord amongst Brethren being one of those things he chiefly hates Prov. 6.16 VIII There is and ought to be some special Order and Discipline kept up in a Family that every one may know his Place Work and Business VIII So in the Church or spiritual Family there is a special Order and Discipline to be learned and kept up and every one is to know his Place Work and Business some of which we shall briefly hint in this place The first thing that I shall mind is the Choice of Officers viz. Elders and Deacons They should be chosen according to the Rules and Directions God hath left in his Word viz. Men fitly qualified A Bishop must not be soon angry 1 Tim. 3.2 to 8. T it 1 5 6 7. not given to Wine no Striker not self-willed not a Brawler not Covetous not a Novice He must be blameless one that rules well his own House apt to teach a Lover of good Men sober just temperate able by sound Doctrine to convince Gainsayers There are Directions also given about their Wives 2. Every Member hath his peculiar Vote in chusing of their Officers after Election they are to be ordained by Prayer and laying on of Hands Acts 6.6 13.3 3. The Pastor or Bishop is to feed the Flock to be faithful and laborious in preaching the Word of Life exhorting reproving comforting 1 Tim. 4.12 16. according as he finds occasion 4. It behoveth him together with the Church to be careful whom they receive into the Family viz. none but such as are converted true penitent and believing Persons as near as they can 5. They ought to know the State of the Flock Prov. 27.23 Heb. 13.17 and to watch over every Member thereof 6. The Members of the Church ought to study their Duty 1. To their Pastor to provide for him a sufficient Maintenance 1 Cor. 9.9 to 14. that he may not be encumbered with worldly Affairs and thereby made unfit for his great Work and Business he is called to See Planters Labourers c. 2. To pray for him and shew him all due Respect Eph. 6.19 as the Steward and Embassador of Christ 3. As to their Duties one to another as Fellow-Members of God's Church it is needful for them to know how they should carry and behave themselves towards their offending Brethren And as touching this it is necessary to consider 1. The Rule touching private Offences 2. Touching publick and scandalous Offences and Offenders 1. Touching private Offences Christ hath left us Directions in Mat. 18.15 16. If thy Brother offend thee tell him his Fault between thee and him alone but if he will not hear thee take one or two more c. But if he still neglect to hear them tell it to the Church But if he will not hear the Church then he is fit for Church-dealing or Excommunication Let all take heed they do not make publick any Evil or Offence of their Brethren that is private for this is an utter Fault and a Violation to the Law of Christ and Order of his House 2. Touching publick and scandalous Sins and Offenders such as expose the Name of God to a Reproach as Fornication Covetousness Idolatry Drunkenness Rioting c. these without thorow and unfeigned Repentance ought forthwith to be delivered up to Satan or put out of the Church into the Kingdom of Satan 1 Cor. 5.5 from whence they came And truly it cannot be known quickly who hath true Repentance that fall into such great Sins until there be some Time of Trial. Reformation of Life is the chief part of Repentance therefore to clear the Name of God from Reproach and the better to bring the Offender to the Sence of his Sin the Ordinance of Excommunication ought in my Judgment immediatly upon Conviction to pass against him 3. In the Administration of Justice and Judgment in the Church special Care ought to be taken that with all Wisdom and Impartiality Persons may be dealt withal Let the Church and Pastor see to it that the Rich be no more spared than the Poor Levi was not to know his Father in Judgment IX In a religious Family Devotion is carefully and duely performed Prayer reading the Word c. 'T is a Reproach to a Family especially to the Master or Governor and Governess to have this neglected and a Sin very provoking to God Pour out thy Fury upon the Heathen that know thee not Jer. 20.25 and upon the Families that call not upon thy Name IX So the Church of God is the chief Place of Publick Devotion there the Word of God is and ought to be read And hence Paul saith to the Colossians When this Epistle is read amongst you Col. 4.16 17. cause it to be read also in the Church mark of the Laodiceans There the Word of God is truly and duely preached and the Sacraments administred Out of Zion the Perfection of Beauty Psal 50.2 Eph. 3.10 God hath shined To the intent that now unto Principalities and Powers in heavenly
Judgment make haste their Consciences being thereby awakened by the Lord to get into that Place of Security God hath provided for them viz. the Rock Christ who is called an Hiding-Place Isa 32.2 IX There are many Sorts of Worms IX So there are many Sorts of Men Worms 1. Some great and some small Ones and yet all are but Worms 1. So there are some great Men mighty Ones of the Earth as Kings c. and some small or poor Men but yet all are but Worms weak and contemptible Creatures in God's sight David called himself a Worm I am a Worm and no Man c. Psal 22 6. 2. There are some Dunghil-Worms who love to abide or live in Dung and Muck of the Earth 2. So there are some Men whom we commonly call Muck-worms who delight in nothing more than in the Dung or Filth of the Earth or Muck of this World their Hearts and Hands are always in the Earth Take them out of this Filth and they are as dead Men and let them alone and you shall presently see them craul to their old Delights Nothing but the World is in their Mouths they wallow in their filthy Lusts and Earthly-mindedness as the Swine tumbles in the Mire III. There are some Worms very loathsom such as breed in rotten putrified Flesh which are called Carrion-Worms 3. Such a Worm is a wicked Man a Vermine a Worm that breeds in Corruption as it were a loathsom Creature in God's Sight See the Head of the Metaphor 4. There are some Worms that deceive the Eye seeming to be what they are not Many have thought they had seen Fire in the Night when they have cast their Eye upon them in the place where they have lain These are called Glow-worms R. W. tells us a Story of a Parson that in the Night being drunk casting his Eye upon one of these Worms having his Pipe of Tobacco filled went bodily towards it crying out Fire I hope Fire I hope When the Light comes these appear to all to be but Worms 4. There are some Men who deceive their Neighbours They take them to be holy and good Men precious Saints of God and yet are greatly mistaken in them they being no better than painted Sepulchers meer Hypocrites and notwithstanding their outward Shew of Holinesss and Sanctity are but Earth-Worms having the World viz. external Advantage or vain Glory in their Eye as the great Thing they aim at in their Profession and in the Day of Christ they will appear to be what in truth they are 5. There are some very hurtful Worms who spoil Trees Flowers and the Fruits of the Earth See Joel 1.4 Amos 4.9 Such are the Palmer-Worm the Caterpillar and the Canker-Worm Which Sort of hurtful Vermin God hath often brought upon a People and Nation as a Punishment of their Sins 5. So there are some Men who like to these Worms are of a very hurtful Nature and endeavour to spoil Christ's spiritual Trees Flowers and precious Fruit c. They are called Locusts or Caterpillars by the Holy-Ghost Rev. 9.3 they are said to come out of the Bottomless Pit And to them was given Power as the Scorpions of the Earth have Power c. By these Locusts are meant as Franciscus Claudius a Carmelite Fryar and others expound the Place as is noted by Mr. Wilson ' those great Swarms of Popish Priests Friars Monks Cardinals even the whole Popish Hierarchy and Pontificial Clergy These are fitly likened unto Locusts which are a little vile Vermine springing as some say out of Smoke c. And truly this is made too evident of that Sort of Men this day in England and other Nations of Europe Never were a more destructive Generation of vile Vermine in the World none make or threaten to make greater Spoil of Christ's Vineyard and precious Fruit-Trees than they And in that they are let in upon us we may plainly read God's Displeasure against us thereby and nothing but unfeigned Repentance and Reformation will doubtless free this poor Nation from them for at this very time we are sadly plagued and pestered with them See God an Husbandman 6. There are also some profitable Worms who are very laborious and cloath the World with Silk and they are called Silk-Worms 6. This Sort of Worms resemble the laborious and faithful Ministers of Christ who spend themselves in Preaching and in divine Prayer and Meditation that so they may enrich Mens Souls with Grace and true Vertue These as Instruments in God's Hand may be said to cloath Men and Women with Silk or gloriously adorn their better Part tho hereby through Zeal and faithful Industry for God's Glory they waste and consume their own Carcases spending and being spent as the Apostle speaks X. The House or Place of divers Worms is the Earth they lie hid in the Ground X. So Man who is a Worm must take up his Place for a short time in the Earth The Grave is my House saith Job Job 17.13 the Place appointed for all Living This Worm must go to his Fellows to the Worms Inferences BY this we may see what a poor thing Man is The mighty Ones of the Earth who boast of great Matters are but Worms And if Man be but a Worm why doth he swell above the Clouds as if he would make his Nest among the Stars when as he must shortly fall among the Clods and be eaten of Worms 2. Take heed of having Mens Persons in Admiration it is a vain thing to give flattering Titles to others As it becomes us not to reproach or vilify any Man tho all Men are but as Worms so it is a God provoking Evil to flatter Men thereby creating high thoughts in them of themselves as some once served Herod crying out It is the Voice of a God and not of a Man But the Almighty Acts 12.22 to shew how much he abhorred such as gave not him the Glory made them know he was but a Worm and therefore the Angel of the Lord smote him and he was eaten up of Worms 3. Be not envious at others tho more rich and honourable than thee The greatest of Men are but Worms and tho some sparkle and shine in outward Glory and Splendor and seem to excell every way yet they may be but like Glow-worms 't is but for a Night they seem like Stars in the Morning they will appear like others 4. Let us learn from hence not to overvalue our selves nor our Lives What is the Life of a Worm 5. What Fools are the Wicked of the Earth to muster up their Force against God's People Whom do they come out against It is but against a Worm Could they prevail what Honour would they gain by it Is it so great a matter to destroy a Worm for so Jacob in his low Estate is called Fear not thou Worm Jacob. But let them know this Worm hath a mighty God to take its part I will help
Christ He is no good Souldier that cannot endure Hardness But here it may not be amiss to enquire What is that Hardness that the Saints do and must endure First They must endure all that Hardness that either their Sins or the Profession of the Gospel may expose them unto 1. Saints are exposed to Hardships by means of their Sins their own Iniquities bring great Sorrow and Trouble upon them It made David many times cry out and water his Couch with Tears 2. Sin is not sweet to a Saint in the committing of it He is overcome sometimes to do that which he hates and his own Conscience afterwards sorely lashes and wounds him for it Sin brings not only Hardships upon the Soul but many times sore Distress upon the Body and Family and a Blast upon a Man's outward Estate Secondly A Saint meets with the Hardship of Self-denial he bears the Pain of having a Right-hand-Lust cut off and a Right-eye Lust pulled out he parts with the best the nearest and choicest of his outward Enjoiments Vnless a Man deny himself of Father Mother Brethren Sisters Children House and Land c. for my sake he is not worthy of me This Hardness some cannot endure the young Man could not bear it When he heard this Doctrine he went away very sorrowful c. Mat. 10.22 Thirdly They endure the Hardness of Mortification or of crucifying the Flesh with the Affections and Lusts Circumcision was painful to the Body and let me tell you the Circumcision of the Spirit is more hard and difficult to a Saint to undergo Which is made without hands cutting off the Foreskin of the Heart or putting away the Body of Sin by the Circumcision of Christ Mortify your Members which are upon the Earth The killing of Sin is as the killing or destroying the Members of the Body Fourthly Saints endure Hardness from Men. 1. By hard Words All the cruel Reproaches Slanders Revilings Tauntings Scoffings Backbitings c. that the Sons of Beliál can invent they are forced to endure They bend their Tongues like their Bow for Lies and their Tongue is as an Arrow shot out The Tongues of some Men are like cruel Weapons As with a Sword in my Bones my Enemies reproach me c. The Sword in the Flesh is painful Psal 42.10 Heb. 11.36 but the Sword in the Bone is much worse Mockings are ranked amongst the great Sufferings of the Godly Others had Trials of cruel Mockings The Archers this way shot hard at Joseph and what a poysonous Arrow did the Jews let flie upon Christ Behold a Drunkard a Wine-bibber a Friend of Publicans and Sinners He casteth out Devils by Beelzebub the Prince of Devils As for this Fellow we know not from whence he is Paul was accused for being a pestilent Fellow a Mover of Sedition and a Ring-leader of the Sect of the Nazarens c. These things are hard to bear 2. There is the Hardness of Mens Hands as well as of their Tongues Wicked Men saith a Learned Divine have Iron Hands which many times fall heavy upon the Souldiers of Christ How heavy was the Stroke of Cain upon his righteous Brother and what heavy Hands did Pharaoh lay upon the Israelites in Egypt What Hardships did the Primitive Saints endure under the Heathen Emperors in the ten Persecutions And what sore Sufferings and cruel Torments hath the Woman's Seed borne and endured under the Papal Power What Burnings Roastings and Flayings alive All along from the Beginning to this Day the Saints have endured great Hardness from wicked Men. See Heb. 11.35 to the end They were tortured with Scourges Bonds and Imprisonments they were stoned thâ—y were sawn asunder tempted slain with the Sword they wandred about in Sheep-skins and Goats-skins in Deserts and Mountains and in Dens and Caves of the Earth being destitute afflicted tormented Fifthly Saints endure Hardness from Satan He comes out with open Mouth against them like a roaring Lion seeking to destroy them Christ's Souldiers encounter with Devils they wrestle with Principalities and Powers Eph. 6. Satan daily lets flie his fiery Darts against them Sixthly They meet with some Hardness and Trouble by the Withdrawings of God himself Some Afflictions come more immediatly from the Hand of God Job complains of the Arrows of the Almighty David cries out as if the Lord had broke his Bones Yet God in all the Afflictions and Trials he brings upon his People designs their Profit When he hath tried me I shall come forth as Gold Job 23. It is that we may be Partakers of his Holiness Yet nevertheless the Strokes and Chastisements of the Almighty are hard to be borne Seventhly Christ's Souldiers meet with Hardness whilst they attend upon their proper Work in their particular Places and Stations unto which they are called Some have harder Service than others as the Forlorn Hope and the Van saith one may meet with harder Service than the main Body of the Army the Frontiers and File-Leaders may meet with more difficult Service than the Rear and the Watchmen that lie Perdue and stand Sentinel with harder Duty than those that abide on the Guard But tho some endure more Hardness than others yet all must take what befalls them in the Place and Station where they are set The Ministers of the Gospel likely are the Men mostly exposed and yet sometimes others suffer as hard things as they yet every one must see to discharge his Duty in his respective Place The Sentinel must not quit his Watch because it is cold or Danger approaches the File-Leader must not face about and fall back in the Rear because of the Hardness of the Service the Leaders must not bid the private Souldiers fall on and themselves run away the Colours are most aimed at yet the Standard-bearer and Ensign must stand by them and display them in the Face of the Enemy So whatever comes Ministers must preach and People must hear and the Publick Worship of God must be maintained the Banner of the Word must be displayed Saints must keep their Ground and Station where they are set by Jesus Christ 1 Cor. 9. Necessity is laid upon me and wo is me if I preach not the Gospel XVII A good Souldier exposeth himself to endure Hardness voluntarily patiently couragiously constantly and sincerely XVII So the faithful and good Souldier of Jesus Christ is not haled dragged or forced to his Duty and to undergo Difficulties for the Gospel-sake but freely and with a ready Mind engages in the Work I am ready not to be bound only but also to die at Jerusalem Acts 21.13 for the Name of the Lord Jesus Christ cares not for press'd Souldiers his are all Volunteers When the Gospel-Trumpet sounds Come away come up hither immediately they are upon their Feet 2. They endure patiently taking their Captain for their Example When reviled they revile not again In Patience possess ye your Souls 3. They endure the Hardness of
Pilgrim but he had such a cruel Burthen upon his Shoulders that he tired before he came to the end of his Journey Covetousness or an unsatisfied Desire after the Things of this World is compared to a Burthen or Load of thick Clay Who enlargeth his Desires as Hell and cannot be satisfied c. Wo to him that encreaseth that which is not his how long Hab. 2.5 6 And to him that ladeth himself with thick Clay Would not a Man that hath a long Journey to go be laugh'd at should he carry with him a heavy Burthen of Dirt and Rubbish Such Fools are many Professors See Runner III. A Pilgrim in his Travels goes up-hill and down-hill sometimes he meets with good Way and sometimes with bad Way Sometimes he passeth over Stiles and through dirty Lanes and then again through green Fields and pleasant Pastures and delightful Paths till he comes to his desired Place III. So the Pilgrim that would travel to the New Jerusalem meets with various Ways and Passages 1. He must go out of the horrible Pit of Prophaneness that is Work enough for the first Day 's Journey 2. Through the Brook of sincere Repentance or true Contrition for every one that leaves open Prophaneness is not truly penitent 3. Down the Valley of Self-denial a very difficult Passage 4. Over the Mountains of Opposition for the Devil and all will straitway make head against him 5. Over the Stile of carnal Reason Immediatly I consulted not with Flesh and Blood 6. Into the pleasant Ways of the New Covenant 7. So upon the Top of the Rock of Ages and there he may take a Prospect of his own Country IV. A Pilgrim that hath a long and difficult Way to travel is very thoughtful how to find the right Way being a Stranger in that Country through which he must pass And besides being told there are many cross Ways and Turnings and hard difficult Passages to find he takes care therefore to get a good and skilful Guide lest he should lose his Way IV. So the spiritual Pilgrim spares no Cost omits no Study to get the best Information imaginable of the ready Way to the Land of Promise He ceaseth not to enquire of such as pretend themselves to be Guides and such as know the Way but finding them to be short-fighted and ignorant of the Way themselves he seeks further And as he goes along one cries This is the Way Mat. 24.23 another That Some bid him believe as the Church believes and he shall never go astray Others bid him coâ—form to the Laws of Men and do whatever the Supreme Authority of the Nation doth enjoin in Matters of Faith and Religion Others call upon him to be led wholly by the Light of his Conscience and that will bring him unto the Land of Promise the Place he longs for And at last he meets with another that seems yet to differ from them all and greatly to slight and condemn one grand Fundamental God's Word holds forth under plausible Pretences He cries up Holiness and just Living which all confess is required but in the mean time strives to persuade him to cast off the Satisfaction of Jesus Christ and trust to his own Righteousness or to refined Morality rendring Faith in Christ crucified little more than a Fancy and that the main Design of Christ in coming into the World was only to be a Pattern of Holiness and Humility But he perceiving the Danger great upon this account and that none of these Pretenders could give any convincing Evidence why they should be believed and their Counsel followed above others he rejected all their Directions and resolved to be led by none of them further than their Doctrine agreed with a certain Directory which through the Grace of God he hath obtained namely the written Word of God and that tells him plainly The Way is Christ viz. Christ as a Priest dying for him to appease the Wrath of God Joh. 14.6 and make Atonement for his Sin fulfilling the Law and bringing in everlasting Righteousness Christ as a King to subdue his Sin and to rule and reign over him Dan. 9.24 according to those blessed and wholesom Laws Ordinances and Institutions given forth by him and left in his Word Christ as a Prophet to teach and instruct him Christ as a holy Pattern and Example to imitate and follow so far as by the help of Grace he is able See Surety Sin a Debt The Word compared to Light The Spirit to a Teacher and Guide He hath learned of Christ to be holy and is helped therein by the Holy-Ghost to excell his Neighbour and denies all his Ungodliness and worldly Lusts and yet casts himself only on Christ relying upon his Merits labouring to be like him in all things as the Apostle observes 1 Joh. 3.3 He that hath this Hope in him purifieth himself even as he is pure He lets his Sins go nay loaths that which is evil he lives a mortified Life unto the World and yet trusteth not to any thing that he hath done or can do for eternal Life Acts 4.12 knowing there is no Salvation but by Christ alone He is as godly as any Socinian in the World and yet magnifies the Riches of God's Grace and Christ's Merits so as not to expect Justification any other way V. A Pilgrim often meets with Trouble and great Difficulties in his Way by Winds Storms and Tempests hard Weather Cold Frost and Snow deep and bad Ways and many Dangers which he narrowly escapes V. So the spiritual Pilgrim is also exposed to many Difficulties in his Journey Heaven-wards Terrible Storms sometimes arise Winds of Persecution and Temptation blow so hard that he is scarce able to stand upon his Legs Psal 73.2 My Feet were almost gone my Steps had well nigh slipt c. He is often beset with Crosses and Afflictions that he is as a Man in the Mire and can hardly get out VI. A Pilgrim is a Stranger in the Country through which he passeth and being not known he is much gazed on and sometimes abused by the rude Rabble all which he takes with patience and makes no resistance VI. So the Godly are Strangers in this World And confessed Heb. 11.13 that they were Strangers and Pilgrims on the Earth David breaks forth Hold not thy peace at my Tears Psal 39.12 for I am a Stranger with thee and a Sojourner as all my Fathers were Hence they are made oftentimes a Gazing-stock to Men by Reproaches and Afflictions Heb. 10.33 And how grievously have they been abused by the wicked Rabble of the Earth as Jesus Christ himself testifieth If ye were of the World the World would love its own Joh. 15.19 22. but because ye are not of the World but I have chosen you out of the World therefore the World hateth you All these things will they do unto you because they know not him that sent me VII A
of Death I will fear no Evil for thou art with me c. VI. The Myrtle-Tree never sheds its Leaves VI. The Righteous are said to be like a Tree whose Leaves wither not Psal 1.3 they hold fast the Profession of their Faith VII The Myrtle-Tree is said to yield a sweet and fragrant Scent VII The Saints yield a sweet Savour to God and Man Now thanks be to God 2 Cor. 2.14 15. which always causeth us to triumph in Christ and maketh manifest the Savour of his Knowledg by us in every Place For we are of God a sweet Savour of Christ in them that are saved and in them that perish Saints compared to Willow-Trees Isa 44.4 And they shall spring up as among the Grass as Willows by the Water-Courses THey shall spring up c. That is the Off-spring of Jacob the true Seed or Covenant-People of God As among the Grass as Willows by the Water-Courses As Willows grow and spring up by the Water-Courses so the Saints of God are said to flourish or spring up Simile Parallel VVIllows are so called because they mostly grow near to Brooks and always prosper best near Rivers and Water-Courses contrary to some other Trees as the Cypress and Chesnut-Trees which love not watery Places THe Trees of Righteousness viz. the Saints grow best near the River of God i. e. where the Springs of living Water flow forth It is the Influence of the holy Spirit which is compared to a River Joh. 7.37 38. that causes Believers to spring up and grow so sweetly II. Remove a Willow that grows by the Water side and plant it upon a Heath and you will soon see it decay and wither II. So if a Christian be removed from Christ or hindred of the sweet Influences of the Spirit and divine Ordinances of the Gospel which the Faithful enjoy in God's Church he will soon decay and wither in Grace and Holiness like a Willow upon a dry Heath Jer. 17.6 III. The Willow by the Water-Courses is green and flourishes in a Time of Drought when many other Trees and Plants fade and wither away III. So the Saints and People of God are in this respect like Willows or Trees planted by the Water side for so the Prophet plainly affirms Blessed is the Man that trusteth in the Lord Jer. 17.8 whose Hope the Lord is For he shall be as a Tree planted by the Waters and that spreadeth forth her Roots by the River and shall not see when Drought cometh but her Leaf shall be green and shall not he careful in the Year of Drought neither cease from yielding Fruit. Compared with Psal 1.3 Inferences HEnce we may learn that the Holy Spirit in his blessed Springs of Graces Promises and Ordinances is every way as needful to the Growth of God's People as Springs of Water are to the Willow-Tree 2. Let us bless the Almighty who hath planted us by the side of the River of God and let us pray that he would never transplant us nor remove us into a barren and heathy Wilderness Saints compared to Vessels 2 Cor. 4.7 But we have this Treasure in earthly Vessels c. But in a great House are not only Vessels of Gold and Silver but of Earth and Wood c. Some understand by this great House the World others the Church Metaphor Parallel A Vessel is made by a skilful Artizan or Workman he forms and fashions it as he sees good GOD hath formed or made all the Children of Men they are all the Work of his Hands formed and fashioned by him alone And as he hath made and formed us in the first Creation so also he hath made or fashioned his Saints in the second Creation This People have I formed for my self c. We are his Workmanship Isa 43.21 Eph. 2.10 created in Christ Jesus to good Works II. There is a great difference between some Vessels There are some Vessels of Gold Silver c. and also some of Earth Wood c. II. So there is a great difference between some Men. The Saints are Golden Vessels tho of little esteem in the Eyes of the World The precious Sons of Zion Lam. 4 3. comparable to fine Gold how are they esteemed as earthen Pitchers c. But the Wicked are likened to Vessels of Earth and Wood. III. Vessels are made for some proper and peculiar Use III. God made all Men whosoever they are for special Use and Service viz. to honour worship and bring Glory to his sacred Majesty IV. Vessels are subject to contract Filth and Pollution and therefore need often to be washed c. IV. So Christ's spiritual Vessels viz. his Saints as well as others are subject to contract the inward Filth of Sin such Uncleanness as nothing but Christ's Blood through Faith can wash away V. Vessels of divers sorts some very rich are usually in a great House in the House of a Prince or the like some of Honour and some of Dishonour V. So in the House of God there are divers Vessels 2 Tim. 2.20 some of Gold and Silver as it were viz. choice and precious Saints who are Vessels of Honour and some who are like Vessels of Earth and Wood viz. hypocritical and unprofitable Ones who without Repentance are like to be Vessels of Dishonour VI. Some Vessels are made use of to hold precious Treasure We read of Golden Pipes that empty the Golden Oil out of themselves VI. Some of the Saints of God are made use of for Ministers to bear the precious Treasure of the Gospel Zech. 4.12 also to empty it out of themselves for the Use and Profit of others VII Sometimes precious Treasure is put into earthen Vessels but whether it be Gold Silver or precious Stones that are put therein yet they are never the worse because of the Vessel into which they are put nor will wise Men refuse or slight such Treasure for the Vessel 's sake VII Ministers of the Gospel tho inwardly very rich and precious yet they are but Men as others are poor earthen Vessels and some of them very mean and contemptible in the Eye of the World You see your Calling Brethren c. 1 Cor. 1.26 But the Treasure of Wisdom is not the worse tho it be in such earthen Vessels nor will wise Men refuse good Doctrine and wholesom Counsel because communicated by such Servants of Christ But we have this Treasure in earthen Vessels 2 Cor. 4.7 that the Excellency of the Power might be of God and not of us See the Gospel compared to Treasure in the third Book of the First Volume VIII An earthen Vessel sometimes proves defective and le ts out choice Liquor that is put therein nay and sometimes the Liquor tastes of the Vessel or loses much of its precious Relish by reason an evil Person puts some unsavoury Matter into the Vessel and by reason of this Mixture the pure Savour is somewhat gone VIII So some
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
Snare of the Devil who are taken captive by him at his Will IV. Some by Allurements are enticed by an Adversary and that way overcome and brought into Bondage Pirates oft-times put out false Colours and pretend themselves to be Friends that so they may the better trapan and take poor unwary Persons IV. Prov. 7.21 So wicked Men are by the Allurements and Enticements of Sin and Satan overcome and brought into Bondage These spiritual Enemies by Policy deceive and trapan the Souls of Men. Satan like a cursed Pirate puts out false Colours pretends himself a Friend he presents the Pleasures and Profits of the World to them 1 Cor. 11.14 and thereby overcomes them and carries them away captive V. Some Persons when they are taken captive by an Enemy are stript naked their own Robes being taken away they have instead of them nothing but filthy Rags to hide their Nakedness withal V. Adam The sad and miserable Condition of Satan's Captives when Satan overcame him by his Treachery and subtil Wiles was stript naked He lost all his precious Robes viz. his spotless and perfect Righteousness and ever since his natural Off-spring while they remain unconverted have nothing but their own Righteousness to cover them which is by the Holy-Ghost compared to filthy Rags Some conceive by filthy Rags Isa 64 6. the Spirit of God alludes to those Rags that Chirurgeons take off of corrupt and filthy Sores which we know are very loathsom this shews that the State of Sinners is very deplorable VI. Some Persons who are taken captive are put into a Prison nay into a Dungeon and remain under the power of a cruel Keeper VI. Sinners whilst they remain in a State of Nature Captives of Sin and Satan are in a Prison in a deep Prison or Dungeon of Darkness Col. 1.13 called the Power of Darkness This Prison is strong there is no Man can break through and make an escape 'T is called a Pit yea Psal 40.2 an horrible Pit or Pit of Noise Some understand David means the Depth of Afflictions others the horrible State of Unregeneracy or deep Alienation from the Life of God wherein is heard nothing but the fearful and hideous Noise of an accusing Conscience and Wrath of an angry God 'T is a Pit wherein is no Water Zech. 9.11 viz. no Soul-Comfort nor Refreshment c. being under the Power and Tyranny of Satan VII Some Persons when they are taken captive and put into Prison and also bound with Iron Chains or Fetters of Brass their Eyes also have been put out Thus the King of Babylon served Zedekiah King of Judah 2 King 25.7 when Jerusalem was taken And they slew the Sons of Zedekiah before his Eyes and put out the Eyes of Zedekiah and bound him with Fetters of Brass and carried him to Babylon VII Wicked Men are not only Captives and put into a bottomless Prison but they are also bound I perceive thou art in the Gall of Bitterness Acts 8. and in the Bond of Iniquity Hence the Prophet speaking of Christ saith Isa 61.1 He hath sent me to bind up the Broken-hearted to proclaim Liberty to the Captives and the opening of the Prison to them that are bound Every ungodly Man whilst he remains in Satan's Kingdom is bound with strong Bonds First the Bond of a hard Heart Jer. 5.3 Act. 26.18 secondly the Bond of Ignorance thirdly the Bond of Unbelief Which they are no way able to break asunder or get out of And by this means they are fit for any Drudgery the Devil hath for them to do the Eyes of their Understanding being darkned or put out Eph. 5.8 Ye that were sometimes in Darkness c. VIII Some Persons that have been in Captivity have been almost starved to Death having had little more than Bread and Water afforded them nay have been forced to eat such things as were not fit for Food VIII Wicked Men who are the Captives of Sin and Satan are kept at hard Commons they never yet had the least Taste of that which is really good but they spend their Money for that which is not Bread and their Labour for that which satisfieth not And therefore saith God Isa 55.1 2 Hearken diligently unto me and eat that which is good and let your Soul delight it self in Fatness Pray observe what the Holy-Ghost compares the Food of ungodly Sinners to First They are said to feed on the Wind secondly to feed on Ashes and thirdly on Gravel and fourthly on Husks Isa 44.20 Hos 12.1 Prov. 20.17 The Prodigal would fain have filled his Belly with the Husks which the Swine did eat Should a poor Captive have nothing allowed him to eat but Husks Gravel or Ashes all would conclude his Condition to be very miserable so miserable are all ungodly Sinners Alas all the Pleasures Riches and Honours of this World or whatsoever it is that they feed upon or let their Hearts run out after are in comparison of Christ the Bread of Life and those other good Things which Believers daily feed and feast upon but as feeding on Husks and Gravel If Men naturally have no Food to eat they will pine away and soon die So were it not for those earthly Comforts that the Ungodly have to feed upon and support their Spirits with tho you see what the Nature of them is they would soon pine away Do but dispossess them of any of these earthly Enjoyments Psal 34.8 and their Hearts like the Heart of Nabal would presently die in them for they never tasted how good the Lord is how sweet Promises are what it is to have the Love and Favour of God never tasted of the Feast of a good Conscience nor of the Comforts of the Holy-Ghost IX Some Persons that have been taken captive have been grievously wounded they have not only been stript put into Prison and almost starved to Death but also have lain there in a sad bloody and mangled Condition and their Wounds let alone to fester stink and be very loathsom IX The Wicked are not only Captives of the Devil stript of all their first Righteousness in Prison in Iron Chains almost starved to Death spiritually but also they are wounded from the Sole of the Foot to the Head there is no soundness in it Isa 1.6 but Wounds and Bruises and putrifying Sores Some conclude that the Prophet speaks of the Body Politick or National Church of the Jews which was under great Affliction and so was that way sorely wounded But doubtless the Wounds and Sickness spoken of here were those Sins and abominable Evils that People were guilty of which appears from what is said by the Lord in the first Verse Why should ye be stricken any more ye will revolt more and more And as a Proof of it he saith The whole Head is sick and the whole Heart faint Sin was the Sickness and the Wounds and those Afflictions
Word of God because the Wind blows or it rains or he hath wearied himself the day before and so cannot rise early enough or it is a great Way and the Ways are bad c. Yet he knows in his Conscience that if there were but a good Bargain to be bought or some worldly Advantage to be had tho it were not above the Value of half Five Pound all these Obstructions would be nothing But perhaps some Sluggards may get over these things and yet if there lie other Difficulties in the Way they cannot hold the Plough of the Gospel if there is a Blast of Persecution feared he knows not how to encounter with that And thus the Sluggard discourages himself VIII The Sluggard tho he is so slothful as to hide his hand in his Bosom and is grieved to bring it again to his Mouth yet he is wise in his own Eyes Prov. 26.16 The Sluggard is wiser in his own Conceit than seven Men that can render a Reason VIII So the spiritual Sluggard tho he is monstrous idle prays as if he prayed not and reads as if it were a Burthen to him and hears the Word with no delight his Heart is asleep and perhaps his Eyes too yet he is very wise in his own Conceit Notwithstanding he is such a poor carnal worldly Wretch he hath high Thoughts of himself and cries out when reproved I know as much as you mind your own Matters every Tub shall stand upon its own Bottom why do you trouble your self with me Thus every Man is right in his own Eyes but the Lord pondereth the Heart Prov. 21.2 IX The Sluggard is a Man that seems to desire but a little time and then he will awake Yet a little Sleep yet a little Slumber yet a little folding of the hands to sleep c. As much as if he should say Let me alone yet a little I will sleep but a little longer let me have a little more Sleep c. IX So the spiritual Sluggard seems also to desire but a little time to gratify his Flesh and please his sensual Appetite to walk in ways of Vanity and sin against God I will saith an ungodly Person repent or 't is my purpose to reform my Ways but let me alone a little longer 't is time enough yet 'T is a great while to Day saith the Sluggard when one comes to awake him early in the Morning so saith the Sinner 'T is a great while before Christ will come or before old Age and Death will come in his Heart therefore he is resolved to continue in his evil and ungodly Courses a little longer Yet a little Sleep yet a little Slumber yet a little folding of the Hands to sleep Pray observe how sweet Sleep seems to be to a Sluggard so the Ways of Sin and Vanity seem sweet to an unconverted Man And as hard Labour is grievous to such a Person so is Godliness I mean strict and real Godliness Godliness in the Power of it to an unsanctified Heart X. Lastly A Sluggard cannot abide to be disturbed O let me lie let me sleep what ado you make is the Voice of a slothful Man X. A Sinner or spiritual Sluggard cannot endure to be disturbed the Thoughts of Death are to him like the Hand-writing on the Wall Dan. 5. he loves not that Conscience should call upon him to awake him nor Ministers nor any Friends he hath nay such as would or do strive to rouse a Sinner are the unwelcomest People in the World to him Repent repent what ado is here saith the graceless Soul can you not let me alone pray do not trouble me You know who sent away Paul being unwilling to hear any more at that time Inferences THis shews what a sad and dangerous Condition Sinners are in they are not only asleep but in a dead Sleep and know not how near eternal Ruine they are II. We shall endeavour therefore to awaken the Sinner out of his deep Sleep 1. Sinner God calls aloud upon thee Awake thou that sleepest and arise from the Dead How long wilt thou sleep O Sluggard 2. God hath called not only loud but long upon you Consider what Danger you expose your Souls unto you put an Opportunity into the Devil's hands to destroy you How easy is it for a weak Enemy to destroy a mighty Champion when he is asleep Jael a Woman soon destroyed Sisera when he was asleep 3. May I not say Sinner the Philistines are upon thee and thy Soul is in danger of being made a Prey for ever 4. Many ways hath God used to awaken thee He hath employed his Ministers he hath set Conscience on work he hath brought forth many dreadful Judgments and all to awaken thee and shall all Means fail and be insufficient 5. Thou losest many choice Blessings by lying thus asleep in thy Sin 6. There is Grace offered you Pardon offered you Peace offered you and will not this stir you up Nay more than all Christ is offered you Heaven offered you a Kingdom and Crown of endless Glory is offered you Soul rouse up and look about consider the Opportunity that is now in your hands will not Life and Light Pardon and Peace God and Christ Heaven and Happiness do you much Good Prov. 6 8 9 7. 'T is Harvest-Time Go to the Ant thou Sluggard consider her Ways and be wise She provideth her Meat in the Summer and gathereth her Food in the Harvest And shall such a small and contemptible Animal be wiser than you 8. The Harvest will soon be gone the Day of Grace be over and then it will be too late Jer. 8.20 The Harvest is past the Summer ended and we are not saved 9. If you will not sow now because it is cold you are like to begin Harvest and have nothing viz. at the End of the World and then you will say Lord Lord open unto us and he will say Verily verily I know you not depart from me ye Workers of Iniquity 10. Let me tell thee thou art just ready to drop into Hell thou sleepest in a dangerous Place awake Sinner or thou art damned If thy House were all on fire and thy Neighbours should not cry out to thee to save thy self thou wouldest conclude they were without all Bowels of Humanity Sinner this is thy Condition thy Soul is on a flame see what Sin that evil Spark hath done I can do no less than cry out Fire Fire wilt thou sleep and be burnt for ever The Lord awaken thee III. Let Saints bless God they are awakened out of their sleepy State IV. Let not Satan this World nor any other Enemy lull you asleep again Let us not sleep as do others Christians are subject to fall into a spiritual Drouziness see Mat. 25.1 2 3 4 5 6 7. O cry therefore with David Lord open thou mine Eyes lest I sleep the Sleep of Death Quest Some may say From whence doth it arise
any should take it away from him VII So a covetous Man doth not enjoy what he hath without fear he is afraid of every one lest they should rob him or lest by one means or another his worldly Pelf should be wasted or taken away VIII The Hog tho he should be washed yet in a little time he will turn again to his wallowing in the Mire and become as filthy as ever he was VIII So if an unregenerate Man should by the Light of Nature or other Helps that God is pleased to afford escape many great Pollutions and reform in many things and seem to be a true Convert and to be clean washed from his Filthiness yet for want of a thorough Work of Grace upon his Heart he will at last turn again to his former Course and be as vile and wicked as ever he was nay oftentimes much worse Mat. 12.43 Luk. 11.25 as our Saviour intimates by the unclean Spirit 's going out of a Man c. And in him is that Word made good The Sow that was washed is turned to her wallowing in the Mire again IX A Swine cries out exceedingly or makes a great Noise when he is took hold of and had away to be killed IX So wicked Men when God takes hold of them by Sickness and they come to have Apprehensions of Death upon them they cry out unless their Consciences are asleep or seared being afraid of Death and Hell X. The Wild-Boar is of a more stubborn and mischievous Nature and commonly doth more hurt being very strong than any other Swine Naturalists tell us that the Wild-Boar is almost as strong and cruel as a Lion and that he will often whet and sharpen his Teeth and run upon the Huntsman X. So Antichrist who may fitly be compared to a Wild-Boar I mean his Un-holiness that First-born of Satan is and hath been more mischievous than any other of the Herd he having got a great degree of Power which he hath from time to time exercised against God's People to the wasting and spoiling of his spiritual Vine and Vineyard Psal 80 1â— The Boar out of the Wood doth waste it and the wild Beast out of the Field doth devour it XI The Swine under the Tree in a greedy manner eat up the Acorns but never look up to the Tree or Oak from whence they fall XI So wicked and graceless Men tho they enjoy all this World 's Good never look up in a due manner to God who is the Tree of Life and is the Author and Giver of it XII Swine will refuse Pearl for Pease if ye cast Pearls before them they will tread them under their Feet XII So wicked Men will refuse Grace for Gold give them but this World and let who will take the Pearl of great Price the Love and Favour of God Give them Counsel to leave their Sins or cast the Pearl of good Instruction before them and they will tread it under their Feet they will cast that at their Heels which they should apply to their Hearts Mat. 7.6 and revile you if they do not tear and rend you into the Bargain Metaphor Disparity SWine were created such they were Swine from the beginning MAn was created holy and upright at first this swinish and brutish Nature came in by the Fall II. Swine retain their own Nature and it is impossible for them to cease being Swine II. But wicked Men may be changed and become gracious it is possible for them to become Sheep and Lambs of Jesus Christ so as to hate that which they once loved Grace when infused into the Soul makes a real and wonderful Change Inferences THis shews the brutish and base Nature of sinful Man what is more contemptible in our Eyes than a Swine 2. It shews what a vast difference there is between a true converted Soul and a brutish Sinner God esteems of the one as of his choicest Treasure but ungodly Men are meer Swine and brutish Creatures in his Sight Wicked Men Debtors Mat. 5.25 26. Agree with thine Adversary quickly whilst thou art in the way with him lest any time the Adversary deliver thee to the Judg and the Judg deliver the to thee Officer and thou be cast into Prison Vers 26. Verily I say unto thee Thou shalt by no means come out thence till thou hast paid the uttermost Farthing Mat. 18.24 And when he had begun to reckon one was brought unto him which ought him ten thousand Talents IN both these Places Sin is called a Debt and the Sinner a Debtor The Reason of which is shewed under the Head of Metaphors concerning Sin where Sin is compared to a Debt unto which we refer you Metaphor Parallel A Debtor is one that oweth Money Duty c. to his Neighbour also one that is a Trespasser an Offender or guilty Person A Man may be a Debtor by Office Gal. 5.3 by Duty Rom. 8.12 by the Law of Charity Rom. 15.27 by trespassing or offending whether God or Man Mat. 6.12 MAn oweth all that he is hath or can do unto God he having received his very Being and all other good Things that he enjoys from God as so many Talents lent him which he must be accountable to God for in the great Day c. Man is a Trespasser Mat. 25.19 an Offender or a guilty Person having broken the Law the Penalty of which is eternal Death so that as a Traitor or flagitious Person by his hainous Crimes he is become a Debtor to everlasting Punishment II. An evil Debtor is unwilling to be called to an Accompt nothing is worse to him than to hear the News Give an account of thy Stewardship Mat. 18.24 Hence 't is said One was brought that owed ten thousand Talents as if it were by Force he was haled before his Master to reckon with him II. So wicked Men do not love to think upon the Day of Judgment care not to hear of those large Bills and Hand-writings that are against them How grievous will that Voice from Heaven be to ungodly Men Luk. 16.2 Give an Account of your Stewardship Arise ye Dead and come to Judgment Give an Account of all the Oaths you have sworn the Lies you have told the Times you have been drunk the Days of Grace you have neglected give an Account of all the hard and reproachful Words you have spoken against your godly Neighbours and of all the Wrongs and Injuries you have done them give an Account of all those Talents that were lent you what Improvement have you made of your Knowledg and Parts your Seasons and Sabbaths and of those many Years you have had in the World This I say is grievous to wicked Men to think upon They shall be brought forth in the Day of Wrath they will not come willingly Job 21.30 but shall therefore be as it were haled before the Judg of Heaven and Earth III. Ill Debtors are attended with Shame Ambrose speaketh
come upon them partly by the Pride abominable Lust and Extravagancy of their Parents and partly by their own Idleness Lust and Prodigality Even so the spiritual Want and Poverty of Men was in part brought upon them by the Sins of our first Parents and partly by their own actual Sins This is the State of unregenerate Persons they are all even thus poor and miserable And happy are they who see this to be their Condition Mat. 5.3 Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Those who see their own Wants Poverty and Misery shall out of the Fulness of Jesus Christ be supplied with whatsoever they need for tho Man naturally be so poor that he hath nothing can do nothing and hath no earthly Friend or Brother that can do any thing for him and besides he owes ten thousand Talents and is worth no regard nor pity yet the eternal God hath found out a Way for the manifestation of his own glorious Grace and Bounty to enrich him and make him happy for ever 2 Cor. 8.9 He that was rich became poor that we through his Poverty might be made rich Disparity POor Men are full of Complaints they commonly bewail their Poverty and would gladly have all their Wants supplied and be made rich if they knew but which way it might be done But wicked Men tho they are poor so poor and miserable as hath been shewn yet they are contented being wofully blinded by the Devil c. So that tho they are daily told how they may be made rich yet they slight all Advice and Counsel and stubbornly refuse the Riches of Grace and Glory The Heart of a wicked Man compared to a Rock Jer. 23.29 And like a Hammer that breaks the Rock in pieces Ezek. 11.19 And I will take away the stony Heart c. Luke 8.6 And some fell upon a Rock c. Zech. 7.12 They made their Hearts as an Adamant-Stone NOte The Hearts of Sinners are like Rocks or wicked Men have stony and rocky Hearts Parallels A Rock is a barren and fruitless Place what will grow upon a Rock So the Hearts of wicked Men are barren and unfruitful to God they bring forth no spiritual Fruit to him II. Rain cannot enter nor soak into a Rock but as it falls so it glides off and runs away So the spiritual Rain of Heaven viz. God's Word tho it falls never so powerfully upon ungodly Men it will not enter into their Hearts My Word hath no place in you saith Christ c. Good Doctrine and heavenly Counsel glides off of these spiritual Rocks like Rain from a Rock or high Mountain III. Rocks and Stones are naturally rough and unfit for use until they are hewed and squared c. So the Hearts of wicked Men are naturally rough and unfit for any spiritual use until they are hewed by the Ax and Hammer of the Word Hos 6.5 I have hewed them by the Prophets IV. A little thing will not break a hard Stone or a flinty Rock c. So a little Matter will not break a stony or rocky-hearted Sinner God strikes often and strikes hard gives many a Blow upon their Hearts by his Word and by his Spirit and sometimes by Afflictions before their Hearts will yield or break in pieces V. He that will break a Rock in pieces or hew Stones to make them fit for use must have a meet and convenient Instrument So God makes use of a right and fit Instrument to break in pieces the hard and rocky Hearts of ungodly Men viz. his blessed Word in the hand of the Spirit Is not my Word like a Hammer Jer. 23.29 that breaks the Rock in pieces VI. A Man many times employs Workmen to break a Rock and hew Stones So God employs his Ministers as Work-men in his hand to break these spiritual Rocks and hew these rough and ragged Stones to make them fit to lay in his spiritual Building I have hewed them by the Prophets Hos 6.5 VII Seed that falls upon a Rock or stony Place tho it doth spring up it soon withereth away if the Fowls of Heaven do not pick it up So the Word of God if it be sown upon stony and rocky-hearted Sinners tho it may seem to spring up yet it soon withers for want of Root They believe for a while Luk. 8.13 but in time of Temptation fall away Inferences NO marvel Ministers Work is so hard and laborious they are God's Stone-cutters or Rock-hewers nay and it fares worse with them than with other Work-men that work in Stone-Pits or hew Stones they labour all Day and go home at Night and come again in the Morning and find their Work as they left it But God's Workmen hew and take pains and leave their People and come again and find them worse than before their Hearts many times growing more hard and obdurate c. II. Let not Ministers notwithstanding all this be discouraged for they know not but at last God may set a Word home that may do the Business and make the hard-hearted Sinner tremble and cry out as they did Acts 2.36 Men and Brethren what shall we do Quest But some may say From whence doth it arise or what is the Cause of this spiritual Hardness that is in the Hearts of Men. Answ 1. Naturally the Sinner's Heart is hard and like a Rock we all brought a flinty and churlish Nature into the World with us such is the Effect of original Sin 2. There is also an acquired Hardness Pharaoh hardned his own Heart and the Prophet saith Zech. 7.12 They have made their Hearts as an Adamant-Stone 3. There is a judiciary Hardness of Heart which is inflicted by God as a Judg. Men harden their own Hearts against God and God at length resolves they shall be hard indeed and therefore he withdraws the common Influences of his Grace from them and deprives them of all gracious means of softning And when all these three meet together in a Man Isa 48.4 he is irrecovâ—rably hard and sinful His Neck is an Iron Sinew and his Brow brass 4. A Man is hardned in his Sin gradually and as he grows harder and harder so nearer and nearer to eternal Ruine 1. He takes leave to meditate on Sin he rolls it up and down in his Thoughts as it were a hard Heart lets vain Thoughts dwell in it 2. He takes some Tastes of the Pleasure and Delight of Sin it seems to him as a sweet Morsel under his Tongue and this is a Sign of a further degree of Hardness 3. The third Step is Custom in sinning it argues great Boldness to venture often 4. And then in the next place he defends and maintains his Sin he has got some Plea or Argument for it he is an Advocate for Sin 5. He is angry with them and secretly hates them in his Heart that reprove him for his Sin or advise him against such
seven Mountains that professeth her self the Mother of all Spiritual Power and Jurisdiction but such a Woman and such a City that in the Eye of the Vision had did or was to Reign over the Kings of the Earth Rev. 17.18 And the Woman which thou sawest is that great City which reigneth over the Kings of the Earth XV. Rome Papal or Church of Rome is not only a Beastly Woman that has made her self Drunk with the Blood of the Saints and Martyrs of Jesus that sits upon a Beast or the Remains of that Power which had seven sorts of Soveraign Governments and is seated upon seven Mountains that professes her self the Mother of all Spiritual Power and Jurisdiction but is such a Woman and such a City that since the Vision and Prophecy of St. John hath for several hundreds of Years reigned over the Kings of the Earth she hath governed a great part of Italy if we will believe her self ever since Constantine who gave it as a Patrimony to St. Peter she hath had her Kingdom over Germany so long upon France Spain Portugal Poland England Scotland and Ireland so that their Kings have been governed by her whom she would they killed whom she willed they worshâ—pped and so became guilty of drinking the Wine of her Fornication whom she willed they set up whom she willed they plucked down What she required they paid themselves and made their People pay also When she willed they raised Arms and when she willed they laid them down again What shall we say the Church of Rome hath had such a Power over the Kingdoms of Europe that the Power and Wills of Princes have bâ—en controuled and over-ruled when in any considerable Case they have gone contrary to the Sense and Interest of the Church and that to such a Degree as they have sometimes made them do Penance resign up thâ—ir Crowns and then receive them again as an Act of Kindness from the Chair of St. Peter Which affords us ground for such an Argument as this Arg. If there be no great and considerable Body of People in the Christian World that hath so evidently and apparently reigned over the Kings of the Earth as Rome Papal or Church of Rome hath done Then Rome Papal or Church of Rome is this Babylon City or People that St. John sets forth But there is no such great and considerable Body c. Ergo Rome Papal c. must be this Babylon c. The Major is undeniable The Minor is so notoriously known to the whole World that the Papists can never avoid the Force of it unless they can produce some Protestant Kingdom or State that domineer'd over the Kings of the Earth in a more eminent way and manner than Rome is here charged with But that is impossible The Conclusion is therefore true And now having thus in fifteen Particulars run the Metaphor by way of Parallel betwixt Mystery Babylon and Rome Papal as the same is set forth in the Apocalypse other Histories and known Experiences we shall before we quit this Task briefly consider how the Acts and Progress of the Church of Rome do most fully comport with other Types and Prophecies of Holy Scripture namely with Literal Babylon that was hâ—r Type and from whence she derives her Name from the Prophecy of Daniel concerning the little Horn vile Person or Man of Sin which is her Head the Prophecy of the Apostle Paul in two remarkable Epistles the First to Timothy and the Second to the Thessalonians and conclude The Sum we shall cast into one general Argument and so proceed to the various Branches of it The concluding Argument is this Argument That People whose Acts and Progress do most fitly and fully comport with Literal Babylon which was a Type with the Prophecy of Daniel about the little Horn and Revelations of the New Testament about the last Scene of Things is undoubtedly the wicked and bloody Whore of Babylon But Rome Papal or Church of Rome is that People whose Acts and Progress do most fitly and fully comport with Literal Babylon the Prophecy of Daniel and Revelation of the New-Testament about the last Scene of Things Ergo Rome Papal or Church of Rome is undoubtedly the wicked and bloody Whore of Babylon The Truth of this Argument we will endeavour to illustrate by this Induction of Particulars following Metaphor Parallel AS Literal Babylon was the Head-City of the First or Caldean Kingdom called the Glory of the Caldean Kingdom Isa 13.19 and great Babylon c. SO Rome Papal is the Head-City of the last Kingdom called Great Babylon or the great and Mother-City Rev. 17.18 II. Literal Babylon had a great Head or King over her called Lucifer or Son of the Morning II. So Rome Papal hath a great Head or King over her called the Angel of the Bottomless-Pit Son of the Evening Darkness or Perdition III. Literal Babylon had Dominion over many Countries or Provinces III. Rome or Mystery Babylon hath Dominion over many Countries or Kingdoms no less than the Territories or Jurisdictions of ten considerable Kings called ten Horns IV. Caldea or Literal Babylon fell under a fourfold Circumstance in respect of her Supreme Lord or chief Head As 1. That He was when in great Pride he did insultingly say Is not this great Babylon that I have built by the Might of my Power for the Honour of my Majesty 2. He was not when by the Watchers and the holy Ones he was toss'd from his Throne and made to eat Grass with Oxen till seven Times or Years past over him 3. Yet was when his Reason and the Hearts of his Nobles return'd to him and gave him a Re-advancement 4. Went off finally when God brought the Medes and Persians against his Successor into whose Hands the Kingdom was translated IV. Rome or Mystery Babylon is foretold by the Angel to fall under a fourfold Circumstance in respect to her Supreme Lord or chief Head the last Beast by her called Our Lord God the Pope 1. When he carries the Whore in State makes War with the Saints and overcomes them when his Adherents say Who is like unto the Beast who is able to make War with him Then He was 2. He is not when the Horns shall hate the Whore make her desolate eat her Flesh and burn her with Fire And good Men join issue with them to take away the little Horn's Dominion and lead him into Captivity whose Life shall be prolonged for a Season and Time even unto the time of the End 3. He yet is when by virtue of a false Prophet and all the Helps Satan the Dragon can afford him he shall make a Rally of the careless Nations to bring up against the Jews after the Restauration to compleat the Battel of Armageddon foretold by divers Prophecies 4. He shall go off the Stage for ever as the Man of Sin great Opposer of Christ and Son of Perdition when God shall send his Son from Heaven
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 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
Legis praestatio See also Mat. 5.17 18. Think not saith Christ that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil For verily I say unto you till Heaven and Earth pass away one jot or one tittle shall in no wise pass from the Law till all be fulfilled As all the Predictions of the Prophets were fulfilled by him and in him so was the whole Law in his keeping the Precepts of it and teaching others to do the like and in his bearing the Penalty of it and fulfilling the Types of it The Gospel is so far from repealing the Penalty of the Law that the very Gospel it self is founded on Christ's undertaking to bear the Penalty of it Heb. 9.15 16. There could have been no Testament but in and through the Death of the Testator There could have been no such thing as a Gospel or a Tender of glad Tidings and Mercy to us but through Christ's undertaking as our Surety to bear the Curse of the Law Gal. 3.13 And so much for the Argument from the Truth of God's Threatning The Sum of what we say and believe about this great Truth is this 1. That by the Sin of our first Parents all Men are brought into a State of Sin and Apostacy from God and of an Enmity to him Gen. 6.5 Psal 51.5 Rom. 3.23 8.7 Eph. 4.18 Col. 2.13 2. That in this State all Men naturally continue sinning against God nor of themselves can do otherwise Rom. 3.10 11 12. 3. That the Justice and Holiness of God as he is the Supreme Governor and Judg of all the World requires that Sin be punished Exod. 34.7 Josh 24.19 Psal 5.4 5 6 c. 4. That God hath also engaged his Veracity and Faithfulness in the Sanction of the Law not to leave Sin unpunished Gen. 2.17 Deut. 27.26 Cursed be he that confirmeth not all the Words of this Law to do them In this State and Condition all Mankind had they been left without Divine Help and Aid must have perished for ever 5. That God out of his infinite Grace and Goodness sent his Son the Lord Jesus Christ to deliver them 6. That this Love was the same in Father and Son The Father could not be more gracious and kind than the Son nor the Son in Bowels exceed the Father but both alike loving gracious and compassionate 7. That the Way in general whereby the Son of God being incarnate was to save loâ—t Sinners was by a Substitution of himself according to the Decree and Appointment of God in the Sinner's room according to 2 Cor. 5.21 He hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him Compared with Gal. 3.17 Rom. 5.7 8. 8.3 1 Pet. 2.24 3.18 8. That Christ in his saving Sinners hath 1. Offered himself a Sacrifice to God to make Atonement for Sins Isa 53.10 Eph. 3.2 Heb. 2.17 9.11 12 13 14. 2. That he redeemed us by paying a Price a Ransom for our Redemption Mark 10.45 1 Cor. 6.20 1 Tim. 2.6 1 Pet. 1.18 3. That he bore our Sins that is the Punishment due for them Isa 53.5 1 Pet. 2.24 4. That he answered the Law and the Penalty thereof Rom. 8.3 Gal. 3.13 4.4 5. 5 That he died for Sin and Sinners to expiate the one and in the stead of the other Rom. 4.25 5.10 6. And that God upon Christ's voluntary Susception of his Office as Mediator and Condescension to the Work did so lay our Sins in and by the Sentence of the Law upon him that he made full Satisfaction for whatsoever legally could be charged upon them for whom he thus suffered 7. And all this that the Justice of God being satisfied and the Law fulfilled Mankind might be freed from the Wrath to come Rom. 3.25 III. Among Men that Debt that is paid or full Compensation made for it either by the Debtor or his Surety cannot be said to be forgiven III. But that Remission of Sins is wholly through the free Love and Grace of God is evident yet not without respect had to the Atonement or Propitiation through Faith in Christ's Blood For without shedding of Blood there is no Remission Eph. 1.7 We have Redemption through his Blood even the Remission of Sins chap 4. v. 32. As God for Christ's sake hath forgiven you God hath set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins Rom. 3. It is absolutely free in respect of all immediate Transactions between God and Sinners free on the part of God 1. In the eternal Purpose of it when he might justly have suffered all Men to have perished under the Guilt of their Sins 2. Free in the Means that he used to effect it 1. In the sending of his own Son 2. In laying the Punishment of our Sins upon him 3. In his Covenant with him that it should be accepted on our behalf 4. In his free Tender and Proposal of it by the Gospel without Money and without Price 5. In the actual Condonation and Pardon of them Secondly It is free on the part of the Persons that are forgiven in that 1. It is given and granted to them without any Satisfaction made by them or a Surety of their procurement they being not able to find any 2. Without any Merit to purchase or procure it 3. Without any penal satisfactory Suffering here or hereafter 4. Without any expectation of a future Recompence or being once pardoned they should make or give any Satisfaction for what they had done before And as none none of those Things would so nothing else can impeach the Freedom of Pardon and Forgiveness Whether then we respect the Pardoner or the Pardoned Pardon is every way free namely on the part of God who forgives and on the part of Sinners that are forgiven If God hath now besides all this provided himself a Lamb for a Sacrifice if he hath in infinite Wisdom and Grace found out a way thus freely to forgive us our Debts to the Praise and Glory of his own Holiness Righteousness and Severity against Sin as well as to the magnifying of his Grace Goodness and rich Bounty which he immediatly exerciseth in the Pardon of Sin Are any Mans Eyes evil because he is good Will they not be contented to be pardoned unless they may have it at the rate of spoiling or robbing God of his Holiness Truth Righteousness and Faithfulness Dr. Owen Object But doth not this Doctrine set forth God to be severe to his own Son to substitute him in the Sinners room to bear his Wrath and suffer for their Sins Answ God laid nothing upon his blessed Son but what Christ offered himself freely to undergo for Man's sake and had it not every way consisted with his own Glory thus to deliver up the Lord Jesus to satisfy both Law and Justice doubtless he
meet together we are both pardoned and justified God is saith one as merciful as we can desire and yet as righteous as himself can desire there is the freest Grace and the fullest Justice As God pardons Sin he displays his Mercy as he justifies us from Sin he manifests his Righteousness Pardon is free to us but it cost Christ dear there is a Mystery in the Remission of Sin it is not forgiven without Atonement Satisfaction and Reconciliation made for it by Jâ—sus Christ Which appears 1. In that those who are pardoned are said to be justified through him Acts 13.39 2. Because Christ is said to bear our Sins or the Punishment of them 1 Pet. 2.24 Isa 53.4 5 6. He died in our stead for that is the meaning of his bearing our Sin as might be largely shewed from the Old Testament where we read of Persons that God said should bear their own Sins 3. Because the Scrâ—pture saith Without shedding of Blood there is no Remission Heb. 9.22 And that it is through that one Offering of Jesus Christ that we are both pardoned and accepted Redemption and Forgiveness of Sin is through his Blood Rom. 3.25 4. Because Christ is said to reconcile us and pacify the Wrath of God for our Sins 2 Cor. 5.19 20. Rom. 5. 5. Because we are said to be bought with a Price Christ gave himself a Ransom for many 1 Cor. 6.20 1 Pet. 1.18 Mat. 20.28 6. Because he is said to be made unto us Wisdom and Righteousness c. called The Lord our Righteousness Our Justification consisteth in the Non-imputation of Sin and the Imputation of his Righteousness that so Salvation might be wholly of Grace and all Boasting excluded Sin a heavy Burden Psal 38.4 For my Iniquities are gone over my Head as a heavy Burden they are too heavy for me Heb. 12.1 Let us lay aside every Weight and the Sin that doth so easily beset us c. WEight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies several Things 1. The Greatness of Heavenly Glory 2. Cor. 4.17 2. Trouble or the Wrath of Wicked Men Prov. 27.3 which often presseth down the Godly 3. That which is ponderous Things Words or Matters of Moment in opposition to such Things or Words that are Light Airy c. 4. Sin because it presseth down and is grievous to be born c. ☞ Note Sin is a great Weight or heavy Burden Simile Parallel A Weight or Burden that bears hard or lies heavy upon the Breast of a Person ready to crush him to pieces is very grievous worse to be born than a Weight upon the Legs or Arms c. SIn is a Weight or Burden that lies heavy upon the Soul of an inlightned Christian and this is the cause it is so grievous it presseth down the Powers of the Noble and Superiour Part of the Creature Lay a Weight upon a Stone and that will bear it and not break or yield under it but if a great and mighty Weight be laid upon such things that are tender or of a soft substance how sorely will it mar and crush that So a stony-hearted Sinner tho he hath great Mountains of Sin and Guilt lying upon him he complains not he is alas unsensible and to use the Apostle's Words past feeling his Heart being like a Rock Eph. 5.19 Ezek. 36.26 Psal 38.4 or the nether Milstone but a poor Saint whose Heart is tender God having taken away the Heart of Stone and given him a Heart of Flesh he is sensible of this Burden his Soul and Conscience cannot bear it he cryes out in great Anguish and Horrour of Spirit II. Some Weights and Burdens laid upon some Men are so heavy that they cannot be born the strongest Man cannot stand under them c. II. Sin is such a Burden or Weight that no Man is able to bear it will make the stoutest Heart to ake and the strongest Back to stoop it made David that mighty Man of God to cry out Psal 38 6. I am troubled I am bowed down greatly c. All my Bones are broken Nay when this Weight was laid upon the Lord Jesus whom God made strong for himself how did it crush him and cause him if I may so say to stagger and sweat under it as if it had been great Drops of Blood falling down to the Ground 'T is said his Soul was exceeding sorrowful even unto Death Luke 22.44 Mark 14. â—2 33. Psal 89.19 and that he went forward and fell on the Ground He bore our Sins upon his own Body on the Tree O what a Mercy was it that God laid help upon one who was Mighty tho he was able to bear this Weight yet how did it make him to cry out under the Burden of it Father if it be possible let this Cup pass from me c. There is a twofold Weight in Sin 1. As it hinders our Justification 2. As it hinders our Sanctification The first respects the Punishment that is due to it and that Weight Jesus Christ bore for us which none was able to do besides himself III. A heavy Weight or Burden laid upon a Man that is to run a Race is very troublesome and a great Impediment to him and therefore ought to be cast off c. He is a very foolish Man that having a long Race to run will carry a great Weight or Burden about him can such expect to win the Prize III. So Sin greatly hinders the Saints of God in their spiritual Race 't is unto them like a heavy Burden and therefore ought to be cast off by them Let us lay aside every Weight Heb. 12.1 and the Sin that doth so easily beset us and let us run with Patience the Race that is set before us Sin will soon cause a Christian to faint if he throw it not off by true Repentance See Runner Simile Disparity SOme heavy Weights or Burdens tho they cannot be born when they are bound up or tyed together yet if severed some part of them may be born and easily carried BUT Sin is such a kind of Burden that it cannot be born either whole or apart that is to say one Sin severed from a Multitude that a Person may be guilty of and charged upon the Soul tho it should be judged the least no Man is able to stand under the Guilt or Burden of it 1. For the least Sin being against an Infinite God deserves an Infinite Punishment 2. The least Sin being a breach of the Law brings a Soul under Wrath and the Curse thereof 3. The least is not done away without Christ's Blood nothing but that only can wash it away or cleanse from it Now that which makes Sin to be so great a Burden to a Child of God is 1. Because it sets God against the Soul it makes him to become a Man's Enemy and to fight against him c. 2. Because 't is a Burden unto God himself hence he crys out I am pressed under you
as a Cart is pressed with Sheaves Amos 2.13 Nothing is more opposite to God than Sin or is more loathsome to him 3. Because it wounds bruises and lays the Soul it self a bleeding 4. Because it brings the Soul under the dreadful Wrath of an angry God yea binds down under everlasting Wrath causing a final Separation from God and Christ for ever Inferences WHat insensible Creatures are unconverted Sinners 2. Moreover what a sore and grievous thing it is to have this Burden laid upon the Soul 3. It may stir up such who feel this Weight to cast it off by Repentance and Faith remember Christ hath born it for thee that thou mightest go free Isa 53. The Lord hath laid on him the Iniquities of us all 4. It shews us what a wonderful Mercy it is to be freed from this Burden Saints are delivered from the Power and Dominion Guilt and Condemnation of it Rom. 6.14 through the Lord Jesus Christ Sin a Sting 1 Cor. 15.56 The Sting of Death is Sin Parallels DEath is like a venemous Serpent that hath a cruel and tormenting Sting and this Sting is Sin II. The Sting of some Serpents in the Flesh is very painful it makes such to cry out exceedingly So such who feel themselves stung with Sin cry out like as those did in Acts 2.36 The pain and torment of a wounded Conscience is intolerable as many can experience and the History of Francis Spira abundantly shews III. The Venom or Sting of some Serpents is mortal it killeth the Body so Sin that Venom of Death and the Devil killeth both Body and Soul IV. If a Serpent biteth or stingeth any one part the Venom and Contagion spreadeth over all the Body and destroyeth the whole Man so the Sting and Poyson of Sin which entered by one Man's Offence Rom. 5 15 18. hath infected and killed all the Lump of Mankind moreover he that harboureth but one Sin in his Bosom it will destroy his whole Soul if this Sting be but in his Tongue 't is like the Poyson of Asps his Life must go for it without speedy help V. No Salve or Medicine could heal the Bodies of those who were stung with those fiery Serpents in the Wilderness till they look'd up to the Brazen Serpent no Physician on Earth could cure them Dioscor l 6. c. 30. so no work of Man can cure the biting of Death and the Devil or Sting of Sin but the Venom thereof rageth and raigneth tormenting the Conscience untill the Soul looks up by a true and lively Faith to Jesus Christ VI. As the Sting of a Serpent must be pulled out before the Person stung can be cured so Sin must be lifted pulled or worked out of the Heart and Life of a Sinner by the Spirit before he can be either healed or saved VII As some Serpents cannot hurt when they have lost their Sting so Death cannot hurt a Soul whose Sin is taken away by Jesus Christ Sin a Wound Psal 38.5 My Wounds stinck and are corrupt c. Prov. 18.14 But a wounded Spirit who can bear Luke 10.34 And bound up his Wounds c. SIN wounds the Soul of a Sinner a Church or Nation When Ephraim saw his Sickness and Judah saw his Wounds c. Hos 5.13 The Word translated Wound in this place is from a Word that signifieth colligavit he hath bound up either because of the corruption of the Body that is gathered together or because of the binding of it up with Cloaths Parallels WOunds are either new which we commonly call green Wounds or else old Wounds Now Sinners have an old Wound upon them which is like a stinking Ulcer which they received above five thousand years ago in the Garden of Eden when Adam was wounded by his Sin in eating of the forbidden Fruit all his Posterity were wounded in him also every Sinner hath many fresh Wounds upon him Rom. 5.12 II. Some Wounds are venemous as the biting or cruel sting of some poysonous Serpent c. Sin is a venemous Wound it is the sting of a Serpent the old Serpent See Sting III. Some Persons have been full of Wounds wounded from the Crown of the Head to the Soles of the Feet they are as it were nothing but Wounds so Sinners are full of Wounds every Sin is like a Wound or makes a Wound in the Soul so many Sins a Man is guilty of so many Wounds he hath in his inward Man Every Faculty of their Soul is wounded 1. Their Judgment is corrupt 2. Their Understanding darkned full of Vanity Blindness Incredulity Enmity and Unteachableness 3. The Will that noble Faculty is wounded and fearfully depraved the Mind of a Man being corrupt the Will must needs be corrupt As to a Man that hath his Pallate possest with a vicious Humour every thing seems bitter according to the Humour so the Understanding reckoning the ways of God both Enmity and Folly the Will acts accordingly The Will of wicked Men acts cross and contrary to God and his Holy Will in all things they resist and fight against him and are not subject to his Law neither indeed can be there is much Pride Inconstancy Rom. 8 7. Stubbornness and Disobedience in the Will Our Tongues are our own and who is Lord over us Psal 12.4 4. Their Affections are wounded and very filthy Men naturally love the Creature more than God nay they love their Lusts horrid Sins and Uncleanness above the Majesty of Heaven The Apostle giving a Character of some Men saith they are Lovers of Pleasures more than Lovers of God 5. The Memory is wounded 1 Tim. 3.4 being forgetful of that which is good and like a leaking Vessel Men are ready to remember what God bids them forget but forget that which he commands them to remember they are too apt to think upon Injuries nay may be one Injury will be thought on more than many Kindnesses and Years of good Service they are subject enough to remember Trifles and vain Stories whenas a profitable Sermon or wholesome Counsel is forgot c. 6. The Conscience of a Sinner is wounded with Sin tho not for it or in a deep and real Sense of the evil of it Vnto them that are defiled and unbelieving is nothing pure Tit. 1.15 but their Minds and Consciences are corrupt the Conscience which should like Job's last Messenger bring us Word that all the rest of the Faculties are dead i. e. wounded Preston and corrupted alas is maimed dumb or misguided or grievously distempered that when it should accuse it excuseth it should act the part of a faithful Register to set all our Sins down exactly but it falsifies in this and as saith Dr. Preston when it should set down Hundreds it sets down Fifties when it should restrain from Evil it is almost asleep and lets the Sinner alone whom it should condemn for want of Light it acquits And as a Man is
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
Leprosy c. BY the Plague of the Leprosy all Expositors agree was represented the hateful Nature of Sin Note Sin may fitly be compared to the Plague to the Plague of the Leprosy c. Parallels THe Leprosy proceedeth from poysoned and corrupted Humors in the Body So Sin is nothing else but the poysonous and corrupt Humors of the Soul II. The Plague of the Leprosy spreads over every part of the Body So Sin hath spread it self over the whole Lump of Mankind and over every Faculty of the Soul III. No Disease is more stinking and hateful to Men than the Leprosy So nothing is more abominable and detestable in the sight of God and sincere Christians than Sin IV. No Disease is more contagious and infectious than the Leprosy the Plague of the Pestilence saith a Divine is not so infectious as the Plague of the Leprosy Dr. Taylor it infecteth Houses Walls Vessels Garments c. So nothing is so infectious as Sin See Sin a Wound V. The Plague of the Leprosy separated the infected Person from the Fellowship of all Men whatever they were if incurable altho Kings they were utterly and for ever exclâ—ded the Host as Vzziah neither were they admitted to come into the Temple to join in holy Things So Sin unrepented of 2 Kings 15.5 separateth from God and Christ and from the Fellowship of the Saints it shuts Souls out of the Church nay out of Heaven it self VI. No Disease is more painful and mortal or more incurable therefore they were enjoined to put on mournful Apparel and Garments it was so rarely and seldom cured that most carried it to their Graves So Sin is very painful and tormenting as we before have shewed VII The Symptoms of the Leprosy agree with the Symptoms and Effects of Sin 1. There is a Dâ—bility and Weakness of all Parts in them that have this Disease because the Spirits are exhausted So Sin makes feeble weakens and debilitates the Powers of the Soul Hence Jacob when he blessed Reuben cries out As weak and unstable as Water because of his Sin Saints have weak Hands and feeble Knees oft times hereby 2. There is in a Leper a Tumor and Swelling in the Flesh So Sin swells a Man up in Pride Vain-glory and Self-conceitedness 3. There is in them saith my Author a burning Thirst through the adust and burnt Blood by Melancholy whereof it ariseth So Sin causeth an Inflammation and Burning of Anger of Lust and vehement Thirst after the World Preferment Pleasures Riches c. See Poyson 4. There is in them filthy putrid Matter breaking forth in a most loathsom manner So such as are greatly infected with the Plague of Sin cast forth nothing but horrid Pollution Hence wicked Men are likened to the troubled Sea that casts forth miâ—y Dirt. 5. They have a hoarse and weak Voice So Sinners cannot pray or if they do John 9. they cannot be heard God hears not Sinners 6. They have a stinking Breath and Mouth and therefore they must cover their Lips lest by their Breath they should infect others So Sinners have a filthy Breath Their Mouths are full of unclean and adulterous Speeches belching forth nothing but vile and abominable Oaths Cursings and slanderous Accusations against the Godly and sometimes also against one another but these seldom cover their Lips Inferences WHat an horrid Disease and Plague of Plagues is Sin Every Man hath a running Plague-Sore upon him Who is it that is not a Leper from the Womb We were all born with this Plague we brought it into the World with us Every Man as he is in himself may cry out Vnclean unclean Sin hath spread it self over us like a Leprosy II. Wicked Men are miserable whoever they are if not cured of this Plague Sin renders a Man more hateful to God than an ugly Toad is to us III. It may caution Saints to shun the Company of a vile Sinner and dread Sin and flie from it as from the Plague Nothing that Sinners touch but they defile infect and taint it till they are cleansed whether earthly or heavenly Things all Creature-Comforts and Actions are unclean to them hereby The very Plowing of the Wicked is Sin Prov. 20.4 Tit. 1.13 yea the Sacraments Prayers or Alms all is polluted so long as they are unconverted Vnto them that are defiled nothing is pure c. IV. A wicked Man can converse with no Man but as a Leper he infects him by his ill Example he endangers the Lives and Souls of Men. V. It may teach the Saints to bless God and admire his Grace who hath delivered them from the Contagion of Sin Joh. 5.14 But art thou made whole sin no more VI. None but the High-Priest pronounced a Person clean from the Leprosy so none but Christ can discern our Uncleanness and pronounce us clean and wholly free from the Plague of Sin O What is Sin it is a Leprosie When Scripture so compares it may not I Call it a Plague a Wound a loathsome Sore That doth corrupt and spread the Soul all ' ore Like to an Ulcer or infectious Biles Which the whole Man most wofully defiles O how do Men fly from the Pestilence And shall not we learn Wisdom now from thence Sin is a Plague that kills eternally All sorts of Men unless they swiftly fly To Jesus Christ no Med'cine will do good Nor heal the Soul but this Physicians Blood Sin compared to Poyson Rom. 3.13 The Poyson of Asps is under their Tongues POyson of Asps denotes 1. Sometimes great Punishments Job 6.4 20.16 He shall suck the Poyson of Asps c. 2. Sometimes corrupt Doctrine and Heresies wherewith Men poyson themselves and Followers Deut. 32.33 Their Wine is the Poyson of Dragons i. e. their Doctrine So Ainsworth Rev. 17.2 With the Wine of her Fornication Which intends Venom and Poyson of the Devil the old Dragon or the detestable Superstition and Idolatry of Antichrist and Church of Rome 3. It signifies the cruel Malice and Rage of Men. Note Sin is the Venom or Poyson of the Serpent or the old Dragon Parallels POyson inflames heats and as it were sets the Body on fire So Sin inflames heats and sets as it were a Man's Spirit on fire What a Heat doth the Devil put some Men in by stirring up their Wrath Rage and Malice against their Neighbours II. Poyson causeth a great and extreme Thirst Gross or dreggish Liquor will not quench the fiery Thirst of Poyson Caryl it drinks saith one nothing but pure Spirits So Sin stirs up an insatiable Desire or Thirst after Revenge as also after the Pleasures Profits and Honours of this World which nothing can allay but the Water of Life which Jesus Christ gives John 4.14 III. Poyson gets quickly saith one to the Spirit 't is subtil and spiritful Plutarch and in a very little time will corrupt the whole Mass of Blood c. So Sin in a little time
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
sight than that II. A Vomit is cast up sometimes by reason of the Sickness of the Stomach So a Christian being very sick of his Sin casts it up or vomits it out by Repentance III. Some Men finding themselves oppressed by means of some Obstructions or by reason of the Foulness of their Stomachs take something to make them vomit to free themselves of that which otherwise may endanger their Health if not their Lives So a Christian being sensible of internal Obstructions and Pollutions of his inward Man takes a fit Antidote of Christ's preparing by which means he vomits up the Filth and Pollution of his Heart and Life and thereby attains a healthy Soul and flourishes in Godliness IV. Some Men on a sudden are made to vomit by eating something that offends or agrees not with their Stomachs So many Sinners by hearing of a Soul-searching Sermon and by the Rebukes and continual Gnawings of their own Consciences vomit up some of the Sins of their Lives but in a little time they grow more sick of Religion than ever they were of their Sins and so with the Dog they lick up their old Vomit again i. e. turn to their former Ways of Sin and Error V. What is more hateful or causeth greater Shame than to see a Man wallow in his own filthy Vomit So 't is hateful to see a wicked and an ungodly Apostate who hath turned his Back upon Christ and his Ways wallowing in all his former Sins and brutish Lusts Inference Let this teach us to hate Sin and Apostacy Sin an Vncleanness Ezek. 36.29 From all your Vncleannesses c. Zech. 13.1 In that day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for Sin and for Vncleanness Eph. 4.19 To work all Vncleanness c. SIN is compared to an unclean thing and Man by reason of Sin is said to be defiled who can bring a clean thing out of an unclean the Hebrew Tama as Mr. Caryl observes comes near the Word Contaminatum which is used by the Latines for Uncleanness and it speaks the greatest Uncleanness Pollution Sordidness and Filthiness imaginable as of Habit Goar of Blood the Muddiness of Water or whatsoever is loathsome or unlovely noisom or unseemly such an Uncleanness is Sin Note Sin is an unclean thing They who see the Face of Sin in the Glass of the Law see it the most ugly and deformed Object in the World If Vertue could be seen she would attract all Eyes to her and ravish all Hearts to behold her Vertue is an invisible Beauty so if Sin could be seen all Eyes would turn away from it and all Hearts loath it Sin is an invisible Deformity The Spirit of God doth as it were strive for Comparisons to set out the ugliness of Sin it is compared to the Blood and Pollution of wretched new-born Infants Ezek. 16. Rom. 3.13 Isa 1.5 6. Jam. 1.27 to the Corruption and Putrefaction of a rotten Sepulchre to the Scum of a Seething-Por to loathsome stinking and putrifying Sores to the superfluity of Naughtiness to the Leprosy c. all these Comparisons shew forth the ugliness of Sin but alas 't is filthy beyond compare Parallels SOme things are so unclean and filthy that they defile every thing they touch Sin is such an Uncleanness who can touch it meddle with it and not be defiled by it 't is an infectious Uncleanness as Good is so much the better by how much the more it is diffusive so Sin is so much the worse by how much it is the more infectious and diffusive Sin is diffusive two ways 1. By Propagation from Adam to all his Posterity 2. By way of Imitation II. Some things are full of Uncleanness they abound in Filth and Pollution such a Defilement and Uncleanness is Sin it is not in one Part only but in and upon the whole Man it goes quite through there is not the least part free from Head to Heel Caryl They are all gone out of the way and become vile vile all over There is a double universality of this Uncleanness 1. It defiles all Men. 2. All of Man not one Man in the World but is unclean by Sin and not one part in Man but is unclean view him in his Understanding Will Judgment Memory Affection Conscience Eyes Hands Tongue Feet all parts of the Body and Powers of the Soul are unclean III. Some Uncleanness is active prevailing and powerful it encreaseth and grows worse and worse and defiles and pollutes more and more such an Uncleanness is Sin Man is unclean as he comes into the World but this Uncleanness grows and prevails more and more upon him by actual Sin he becomes worse and worse and is more defiled every day it strives to captivate and bring the Souls of all Men under the defiling Power and Pollution of it Rom. 7.23 IV. Some Uncleanness is so loathsome that it causes such things to stink as come near it Sin makes the Sinner stink his Person stink his Life stink and his Services and Prayers and all his best Actions to stink in the Nostrils of God Prov. 15.8 The Sacrifices of the Wicked are an Abomination to the Lord. V. Some Uncleannesses are inward hidden obscure appear not to the external Eyes Sin is not a Spot in the Garment or visible Pollution in the Face or rottenness in the Flesh tho that 's bad and sometimes the effects of this Uncleanness but it is rottenness in the Heart all a Man's Intrals are as it were corrupted Man as you heard and every part of Man is defiâ—ed and yet externally this uncleanness doth not appear the Sinner seems as beautiful and comely to the outward Eyes as other Men this Uncleanness is internal As Saints internally are glorious and beautiful so Sinners internally are foul filthy and deformed their Heart Tit. 1.15 Liver and Conscience is defiled Disparity WHat Pollution and Filth is so fixed and abiding that all the Nitre and Fuller's Soap in the World cannot wash it off nor the hottest Fire purify purge it out or consume it But such an Uncleanness and Pollution is Sin that all the Water in the mighty Ocean cannot wash it out nay could a Man bathe himself in bâ—inish Tears of godly Contrition Jer. 2.22 it will not cleanse or take away the Filth of his Transgression Tho thou wash thee with Nitre and take unto thee much Soap yet thy Iniquity is markâ—d before me saith the Lord. All the Fire of Hell cannot burn it out Hell-Fire shall never as saith Mr. Caryl consume this Filth those who are not purged in this Life shall never be purged in the next The Wicked shall ever be in punitive Flames but shall not find as Papists dream any purgative Flames the Fire and Brimstone of Hell shall never fetch this Uncleanness out of the Damned II. What Uncleanness and abominable Filth and Pollution is ensnaring Men and Women are
Men into Sin 1. By persuading the Soul it is no great matter 't is saith he but a little one 2. By presenting the Pleasure and Profit of sinful Practices and hiding the Shame thereof and the Wrath and Misery they will certainly bring on the Soul at last 3. He lays before a Man the Sins of good Men O saith he do you not find that such and such Godly Men have done as bad as this was not David overcome with Adultery Ezekiah with Pride and Noah with Drunkenness c. but all the while he strives to hide from them their Vertue and unfeigned Repentance and utter abhorrence of these Sins afterwards 4. He presents God to the Soul as one made up all of Mercy and that Repentance will make all whole again but afterwards it may be when the Soul is defiled by yielding to his Temptation persuades Souls the Sin is so great and God so just that he will not pardon Sin 't is little before committed but great when 't is committed and this way he seeks to ensnare the Sinner 5. Another way he hath to catch his Prey with is by leading the Soul into the way of Sin it may be to the Harlots Door he allures into the Company of Sinners and entices the Soul to contemplate upon Sin to toy a little with Dalilah as it were and a Multitude of other Snares he hath IV. A Hunter that he may the better catch his Prey hath not only his Snares but also his Dogs and them of every sort fit for his Sport and Enterprize he hath his setting-Dogs his scenting Dogs his race-Dogs some to start his Game and others to pursue his Game c. So the Devil the great Hunter of Souls hath besides his subtile Wiles and Snares fit Instruments to effect and accomplish his Design he has his Dogs for so as we have shewed you else where wicked Men are called and them also of every sort some great ones and some small ones some that are like setting-Dogs who watch how they may trapan and prey upon the Godly to draw them into Sin or into Sufferings and others who are like cruel Blood-Hounds who as being void of Mercy endeavour to tear the Saints in pieces V. Some Hunters mind little else save Hunting 't is said of Nimrod Gen. 10 9. he was a mighty Hunter c. So the Devil he is a mighty Hunter he minds nothing more than the hunting of the Souls of Men O the Millions that he hath catched and destroyed he is a most cruel Hunter VI. Some Hunters are very swift and diligent in the pursuit of their Prey they will ride over many Fields in a day they will search and beat about with abundance of diligâ—nce to find out their Game they are it may be here now and a few hours hence many Miles off and hardly allow themselves time to eat their Meat c. So the Devil is a swift Hunter he is like Lightning as it were swift in Motion he is a Spirit and so has the advantage to leap suddenly upon his Spiritual Prey he has his Eyes upon all the ways of Men he is here to tempt this Man and presently in another place to catch unwary and secure Souls VII A Hunter is diligent to observe the Disposition of the Creature he hunts and also the places where it haunts So the Devil he observes the Dispositions and natural Inclinations of Men and Women and also all their haunts that so he may the better prey upon them he knows what Men are prone to Lying and what Men are addicted to Covetousness and who are naturally inclined to the Lusts of Uncleanness and who are subject to Passion c. and according to the various Tempers and Inclinations of Persons he suits his Temptations VIII A Hunter seeks to come sometimes if possible on his Prey unawares when they are secure to steal as it were upon them So the Devil comes upon Christians many times when they are asleep and in a secure state an Enemy hath done this whilst Men slept And hence Solomon's advice is to the Sons of Wisdom not to Give sleep to their Eyes nor slumber to their Eye-lids Pâ—ov 6.4 5. and to deliver themselves from the Hand of the Hunter c. Disparity OTher Hunters generally hunt for their Recreation 't is not out of Envy and Hatred they bear to the Creatures they hunt But the Devil hunts the Souls of Men out of that implacable Hatred he bears to them 't is not his Pleasure but his Malice which stirs him up to kill and destroy poor Sinners he knows he is miserable himself and he would make if he could all the Children of Men as miserable as himself Inferences THis may serve to awaken all Men to take heed and deliver themselves from this mighty Hunter Soul fly to Christ he is able to save thee who hath promised to deliver thee from the Snare of the Hunter c. labour to be like the Roe swift-footed O labour with David for Hinds Feet The Devil a Fowler Prov. 6.5 Deliver thy self as a Roe from the Hand of the Hunter and as a Bird from the Hand of the Fowler AS Satan is likened to a Hunter so he is likewise unto a Fowler they are both Metaphors of a like Import Parallels A Fowler hath his Nets Gins and many Allurements to catch the poor silly Bird So hath Satan to catch the Souls of Men some of which we mentioned before II. A Fowler having taken divers Birds he makes use of them in a crafty manner to bring others to his Net So doth Satan he this very way seeks to allure Sinners he sets before the Eyes of the unwary Soul how many Birds he hath got in his Snares and yet they sing most sweetly and leap about as if they had all Joy and Enlargements in the World he would persuade Gods Children none have so sweet and pleasant a Life as the Ungodly who flourish in Prosperity and are not plagued like other Men and by this means this cunning Fowler oft-times ensnares the Souls of Men. III. A Fowler is very cautious how he spreads his Net in the sight of any Bird So Satan craftily strives to hide his Net and Snare by which he seeks to catch the Souls of Men he presents the Golden Cup but hides the Poyson Thus he deceived Eve he strove to affect her Heart with the choicest and excellent Nature of the Fruit of the Tree Ye shall be as Gods c. This was the Bait but the Net or curled Hook is hidden he seems to court her as a cordial Friend as one that wished her the greatest Happiness imaginable but alas his design was to catch her in the Net of Rebellion against God's Law to destroy and undoe her for ever In vain is the Net spread in the sight of any Bird. Eccl. IV. A Fowler strives to counterfeit the real call of Birds thereby to entice them into the Snares and
God waits upon them and strives with them to bring them over to the Knowledg of the Truth is the Time of Light and when God takes away the Means of Grace and the Gospel from a Kingdom Nation or particular Soul that is a Time of Darkness and then it may be said the Day is gone and Night is come upon them III. 'T is Day when the Sun rises and Night when the Sun sets So 't is the Sinner's Day whilst the Gospel-Sun shines and the Means of Grace are continued to them but Night then when the Ministration of the Gospel is taken away and no more Means of Grace afforded to them IV. The Day is Man's working Time Labourers in the Field when the Day is ended go home they can work no longer So whilst God affords the Gospel and Means of Grace Sinners should like faithful Labourers work hard work out their own Salvation labour for the Meat that perisheth not for when that is gone no Man can work then the Things of their Peace will be hid from their Eyes like as it fell out with Jerusalem V. The Day brings great Light with it which makes great Discoveries of Persons and Things whilst the Night lasts Men cannot see what is near them neither the Good they may receive nor the Evil they should refuse and escape from but the Day discovers all and makes every thing manifest So the Gospel-Day brings Light and the Light thereof discovers the Evil that is in the Hearts Works and Lives of Men by this Light they see their Sins and the Danger they are in thereby and also the Way to be delivered from them Christ is the Way which the Day-Light makes manifest In the Night of Popery Men lost the blessed Path to Peace and Way of Life and ran to the Merits of their own Ways and to Popish Pardons and what not but the Day of the Gospel in England hath discovered their Mistake and shewed them the plain Way to Heaven c. Ecclâ—s 11.7 VI. The Day is comfortable 't is a pleasant thing for the Eyes to see the Sun So are the Means of Grace and the Day of Gospel-Light O how sweet and pleasant a thing it is to see this Day wherein the Word of God is powerfully and plainly preached amongst us VII The Day sometimes is over-cast and the Light darkned So the Gospel-Day is sometimes as a Judgment upon a People or particular Soul darkned and Clouds seem to cover the glorious Heavens even as at this Time O what thick and black Clouds seem to arise VIII Some Days prove stormy and high Winds arise So sometimes the Day of Gospel-Grace proves stormy and high Winds of Persecution arise upon a People nay not only Winds of Persecution but also strange Whirl-winds of Delusions abound in it which make it very perilous IX A Day hath its Morning its Noon and its Evening So hath the Day of Gospel-Grace in a Nation and to a particular Soul who improves it not God threatned his People of old Mich. 3.6 That the Sun should go down over the Prophets and the Day should he dark over them X. The Day suits not with some Men they are for the Night they are said to rebel against the Light they hate the Light the Night is for them such are the Thief and Adulterer Pov. 7.9 The Whorish Woman waits for the Twilight even for the black and dark Night So many Sinners love not the Day of Gospel-Light they are for the Night of Ignorance and Error They had rather have Popery come or any Thing come than to have the Gospel or the powerful Preaching thereof it suits best with their carnal Hearts they love that Religion that indulges them in their brutish Lusts XI There are many ways to know when the Day draws towards an end and Night approaches As 1. When the Heat of the Sun abates 2. When the Shadows grow long or are stretched forth 3. When the Harvest-Men begin to go home apace 4. When the Evening-Wolves begin to lurk out of their Holes Now when these Signs are upon a People in a spiritual sence their State is bad they may fear Night approaches upon them 1. When the Gospel in its powerful Preaching abates in its Heat and blessed Influences upon Mens Hearts so that but a few are warmed and effectually wrought upon by it 2. When Religion is more in Shew than in Substance when the Shadow is long and the Substance little Men being more zealous for the Form than concerned for the Power of it 3. When many powerful or painful Ministers and Labourers are called home 4. When the Romish Wolves who have lain long in their Holes and dark Caverns or lurking Places begin to come boldly abroad and impudently shew themselves 't is a Sign of Evening-Tide and that the Day is near expiring Is not this thy State O England The Means of Grace compared to the Summer Jer. 8.20 The Summer is ended c. By Summer is doubtless meant that Time that God allows Men to gather in and lay up spiritual Good for their precious Souls The Time of Gospel-Light or Means of Grace is compared to the Summer Parallels THe Summer is the chief Time of the Year that Season which generally all Men prize long for and rejoyce in So the Time of Gospel-Grace and Gospel-Light is the chiefest and choicest Season in the World The Time of the Gospel the Dispensation of the Gospel was the Time which the Prophets and many good and righteous Men of old longed for and which all sincere godly Persons do prize and rejoyce in II. Summer is the Season that ripens the Fruits of the Earth were it not for the Heat and Influence of Summer what would become of the Husband-man's Labour So the Means of Grace or Ministration of the Gospel ripens the good Seed which is sown in the godly Man's Heart nay it maketh all fit and ready for the Harvest and for cutting down It ripens the godly Man for Heaven and the ungodly Man for Hell The Word is either a Savour of Life unto Life or else the Savour of Death unto Death it either softens or hardens It hath the same Effects upon Mens Hearts that the Sun hath in the hottest Time of Summer upon that which it sends forth its Influence upon III. The Summer is the poor Man's working Time 't is the Season in which he is to provide himself for Winter with such things he wants The Day of Gospel-Grace is the Saints Summer 't is the Time in which he works hard gathers in and lays up for his immortal Soul He learns of the Ant who provides her Meat in Summer c. Prov. 6. IV. In Summer every thing looks green the Herbs Grass Plants Trees and all the Fruits of the Earth are in their Beauty and greatest Glory So in the Day of Gospel-Grace whilst God affords Means of much Light and Knowledg when Seasons Sabbaths Sermons and Ordinances in a
to live and dye in Sin and so to be cast both Body and Soul into Hell Fire O! what an alarm may those two Scriptures among many sound in the Ears of Wicked and Ungodly Men Be not deceived neither Fornicators nor Idolaters nor Adulterers not Effeminate nor Abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Raylers nor Extortioners shall inherit the Kingdom of God 1 Cor. 6.9 10. But whither then must they go See Rev. 21.8 But the Fearful and Vnbelieving and the Abominable and Murderers and Whoremongers and Sorcerers and Idolaters and all Lyers shall have their part in the Lake which burneth with Fire and Brimstone which is the second Death Hell utter Darkness Mat. 8.12 Shall be cast into utter Darkness Jude v. 13. To whom is reserved the blackness of Darkness for ever AS the Torment and Misery of the Ungodly is set forth by a Furnace of Fire so 't is also by Darkness utter Darkness and blackness of Darkness as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Parallels GOD sometimes hath brought Darkness upon a People as a great Judgment for Sin and Rebellion against him So God in just Judgment will cast the Wicked into Darkness into a burning Furnace of Fire but such Fire as shall give no Light therefore called utter Darkness II. Where there is Darkness either by want of Light or want of Sight to see the Light there cannot be any comfortable Enjoyment of any visible Object that might afford them Satisfaction and Content as it doth those that enjoy the Light So to be cast into Darkness nay utter Darkness not only such Darkness that is a deprivation of Light or occasioned by want of Sight but a Darkness of Terror and Torment reserved for Wicked and Ungâ—dly Men called the blackness of Darkness For as the Glory of Heaven shall abound beyond all comparison with glorious Light called the Inheritance of the Saints in Light Col. 1. So the Horrors and Terrors of Hell will consist in that abounding Darkness beyond all comparison III. As to be shut up in Spiritual Darkness is a separation from God as to his Presence in a way of Grace So to be shut up in the thickness and blackness of the darkness of Hell is an eternal separation from God and the enjoyment of him for ever when once he shall say Depart from me there is a separation from all Joy and Happiness Ye cursed there is a black and direful Excommunication into Fire there is the Extremity of pain everlasting there is the Perpetuity of the Punishment prepared for the Devil and his Angels there are the Infernal tormenting and tormented Company And to encrease the horror and amazement of the Damned this Fire shall only torment them not give them any Light but they shall be cast out into utter Darkness where shall be weeping and gnashing of Teeth Disparity WHen God brings Darkness upon a Land as he did upon Egypt as an Judgment it hath been but for a while a certain time and after there hath been Light again but those that shall be cast out in the Darkness of the Pit of Hell shall never see Light more neither Spiritual Natural nor Artificial As there will be no need of the Sun nor Stars in Heaven So the Damned shall not have any Benefit thereby whatever their Needs and Necessities are II. Men may be in Darkness spiritually and they may be enlightned and saved through Grace but to be cast out into the dark and dismal Gulf of Hell it totally and everlastingly deprives of any use of Means for enlightning any more for ever Gospel-Light shines not at all in that dark and dismal Region because they hated the Light thereof in this World they must now be cast out into utter Darkness in the World to come III. Men may be in Darkness and yet enjoy many other Comforts tho they be deprived of Light But the Damned in Hell are not only in black and thick Darkness but are also deprived of any other Comfort As they see nothing but Darkness so they hear nothing but dismal Screeches and amazing dreadful Crys and gnashing of Teeth IV. Men may be naturally Blind or shut up in a dark Dungeon and yet may have much of the Presence of God with them But the Damned that are in the blackness of Darkness that is the Darkness of Hell shall utterly be deprived of the comfortable Presence of God As they said to God depart from us So are they separated with a Depart ye from me ye cursed into everlasting Fire or into the blackness of Darkness for ever Inferences HOw might this awaken Sinners and be a means to turn them from Spiritual Darkness to Light and from Satan the Prince of Darkness to God Oh! that these closing direful and amazing Lines might turn many to Righteousness to believe repent and obey the Gospel before the Lord Jesus come in flaming Fire rendring Vengeance upon all that know not God nor obey the Gospel II. How just will the Condemnation of such rebellious Sinners be who will neither be drawn by the tenders of Mercy and Salvation to Jesus Christ and of an enjoyment of Heaven through him nor be deterred from their sinful Course by all the threatned Judgments nay tho it extend to Hell it self to the Fire of Hell to the blackness of Darkness for ever Oh! were there not Eternity written upon the Gate of the broad way that leads to Destruction the Damned might have some hope tho it were not till hundreds of thousands of Millions of Years were expired But O Sinners when once this dark dismal Dungeon hath shut its Mouth upon you and you come with the Devil and his Angels to lie therein you can never come out more never see Light more never have ease from intollerable Torment more no Father Husband Wife c. can come to light so much as a Candle or dip the tip of a Finger in Water to cool your Tongue III. Let the Redeemed of the Lord rejoyce and magnify the God of their Salvation who hath given them good hope through Grace that they are delivered from Wrath to come by being called out of Spiritual Darkness into Christ's marvellous Light and by him have escaped that dreadful Doom of being cast out into utter Darkness Moses's Vail removed OR A TREATISE OF TYPES Adam a Type of Christ Rom. 5.14 Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression who is the Figure of him that was to come Parallels ADam had no Father but God So Christ likewise had no Father but God They were both in an especial manner called the Sons of God the one by Creation the other by eternal Generation II. Adam was made Heir of the World Chriâ—â— is Heir of all Things not only of this World but of that which is to come III. Adam was a common or publick Person representing all his Seed or natural Off
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
true Christians have of it VIII The Blood of the Lamb must be sprinkled upon the Lintel and Sides of the Doors of the Israelites which held forth that the Blood of Christ must be applied by Faith for our Justification stands not only in the shedding of Christ's Blood but also in the sprinkling of it upon our Consciences IX It must be sprinkled upon the Posts and Doors so as the Israelits could neither go out of Doors nor come in but they must see on all sides the Blood of the Lamb signifying that they and we should both at home and abroad going forth and coming in and on all occasions have the Passion of Jesus Christ before our Eyes in holy Meditation and Contemplation X. It was not enough for the Jews to have the Lamb slain and the Blood shed within the House but the Blood must be sprinkled without Doors signifying as some observe If Christ's Blood i. e. the Merits of it be received into our Hearts for Justification the sprinkling of it will appear and be seen outwardly in a holy Life and real Sanctification Verse 22. XI The Blood of the Lamb was to be sprinkled with a Bunch of Hyssop dipp'd in it which might signify that such who would be sprinkled with Christ's Blood must obtain true Faith for Hyssop bears a Resemblance to Faith in threee things 1. It is a ground low and weak Herb Faith in it self and as it is in Believers is weak and teacheth Humility 2. It will grow on a Rock or Wall So Faith roots it self in Christ that true spiritual Rock 3. Hyssop hath a cleansing and healing quality So Faith purifies the Heart and Life of a Sinner and heals all the Sores of a wounded Conscience XII They were to eat the Flesh of the Lamb to signify that we must spiritually feed upon Jesus Christ viz. believe on him which is called an eating of his Flesh and drinking of his Blood XIII Every particular Lamb was to be eaten in one House signifying the Unity of the Church of God or the spiritual Conjunction and Agreement of all the Faithful in one Bread and one Body 1 Cor. 10.17 XIV Only Israelites and not Strangers were to eat of it to shew that none but the true Seed viz. Believers have Right to Christ and the blessed Rites of his House XV. They were to eat it with bitter Herbs to signify that Repentance and godly Sorrow for Sin ought to be in those who come to receive and partake of Jesus Christ and that they should remember with Grief of Soul what their Sins brought upon their Saviour and what the filthy and bitter Nature of Sin is XVI They were to eat it with unleavened Bread to signify that those who come to the true Passeover should keep that Feast with the unleavened Bread of Sincerity and Truth hating false Doctrine Hypocrisy and every evil Work XVII They must eat it in remembrance of their Deliverance out of Egypt So those who come to the true Passeover ought to remember how God hath by Christ's Blood delivered them from Wrath and Hell XVIII They were to eat it with their Loins girt and their Staves in their hands and their Shoes on their Feet to shew that we who feed upon our Passeover should have the Girdle of Truth and our Feet shod with the Preparation of the Gospel of Peace and that we are but Strangers and Pilgrims here XIX They were not to eat the Paschal Lamb until they had purged all Leaven out of their Houses which shews what Care every Christian should take to purge out the Leaven of Malice and Wickedness out of their Hearts The Jews were to search for Leaven and not suffer a Crum or small Morsel to remain in their Houses So careful should all those be to purge out every Sin and let no Iniquity remain in them who come to the Lord's Table WHEREIN the Brazen Serpent was a Type of Christ as also the Manna and divers others Types we have shewed in the First Volume And the Parallels of the First and Second Temple we have insisted upon under the Head of Metaphors concerning the Church of God to which we refer you And finding to what a Bigness this Second Volume is swollen I must be forced to break off and leave these my poor Labours to the Blessing of God praying they may prove to the Advantage of his despised and afflicted Church desiring what Profit any Christians may receive here-from they would not forget to give the Honour to God who only deserves it to whom be Glory in the Church by Christ Jesus throughout all Ages World without End Amen FINIS Philologia Sacra The Second Part WHEREIN The SCHEMES or FIGURES in Scripture are reduced under their proper HEADS with a Brief Explication of Each Together with A TREATISE OF The TYPES PARABLES ALLEGORIES c. in the Old and New Testament CHAP I. Of the Figures of a Word THE Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schema principally and properly signifies the Garb Habit or Ornament of the Body and by a Metaphor is translated to signify the Beauty or Ornament of Speech as * Lib. 3. Rhet. cap. 8. Aristotle and * In Bruto Orat. perf Cicero say The Latines render it Figure as some say because Stage-Players by the variation or shifting of their Habit represented divers Figures of Men These Figures are called Rhetorical Lights and Ornaments and do not change the sense of Words as Tropes do but give an Imbellishment or Beauty to Speech There are Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Word and Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Sentence the first belong to the Matter or as it were the Body of an Oration the latter to the Form or as it were the Soul of a Sentence The former are when a Speech is figured in Words repeated in a certain order or that mutually agree in sound for Emphasis or Ornament's sake The latter are such whose Emphaticalness consists not in Words singly but in the things themselves giving weight and gravity to the Speech * Lib. 5. Instit Orat. c. 1. Vossius says That a Scheme properly signifies two things viz. The exterior Garb and the Gesture of the Body as Dancers who caper at the noise of musical Instruments For Schemes of Words may in this be resembled to Habit or Garb because without them the Speech is naked as a Man without his Cloaths and Schemes of Sentences may be compared to Artificial Gestures because without these it will be like a Man who moves or walks in his natural Place or Posture of the first we will produce some Examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conjungo to joyn together 1. Epizeuxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Subjunctio is when the same word or sound is continued or repeated in the same Sentence as Exod. 34.6 The Lord the Lord a God merciful and gracious c. Deut. 23.43 The Stranger that is in thy
intercedente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a redeeming Price viz. the Blood of Christ Rom. 3.24 The Redemption in the Type and the Introduction into the Land of Canaan is made by Moses and Joshua as by the Ministers of God Heb. 3.5 In the Antitype our Redemption and Salvation is wrought by Christ as per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the principal Author or Cause of Salvation Act. 3.15 4.12 Heb. 5.9 So Moses when he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator Gal. 3.19 may be term'd a Type of the Mediatorial Office of Christ with respect to the Thing it self although there be an eminent Disparity in the Manner Moses is called a Mediator because of his Office of Interpreting and Teaching Exod. 19.3 Deut. 5.5 But Christ is not only a Mediator in that respect but for the great Blessing and Benefit of his Satisfaction 1 Tim. 2.5 6. c. Canon IV. There must be a fit Application of the Type to the Antitype THis Application besides other Things if it be infer'd comprehends this also that there may be a Comparison made betwixt the Type and the Antitype as far as the Scripture and the Analogy of Faith will bear it Here Bellarmine faulters egregiously lib. 1. de Missa cap. 9. where going about to prove that there is a true Sacrifice offer'd in their Mass he wrests the Type in the Old Testament Gen. 14. in the History of Melchizedek For whereas this is a Figure of Christ in a peculiar respect Psal 110.4 Heb. 7.17 and that he truly sacrificed Bread and Wine Gen. 14.18 he concludes it necessary that Christ also sacrifice Bread and Wine c. But besides this that Articles of Faith are not to be proved by Typical Accommodations if not in the Scriptures as this is not but by certain and illustrious Evidences of Scriptures which Bellarmine * Lib. 3. de V. D. cap. 30. himself grants We will encounter this Papistical Quibble and affirm that this Application of the Type to the Antitype is not only in the least little consonant to Scripture For the Parallel is quite otherwise proposed Heb. 7. but quite contrary to it and a Disparagement to if not a justling out the only Sacrifice of Christ and his everlasting Priesthood Canon V. When there are many partial Types of one and the same Thing then we are te judge not from one Antitype but of all jointly taken THE Reason of this Canon depends upon the foregoing Canons For in as much as the Things of the New Testament are prefigured in the Old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at sundry Times and in divers Manners Heb. 1.1 Therefore if a right Judgment of the Thing prefigured ought to be made by Types we must not examine or meditate upon one Type singly but many of them together Here Socinus and his Followers err when he parallels the Redemption and Mediation of Moses with that purchas'd and done by Christ. But besides that Moses is here a Type of Christ only with respect to the Thing ratione rei but not ratione modi with respect to the Manner as we said Can. 3. For we may alledge that we bring our Judgment according to the Canon concerning our Redemption by Christ and his Mediatorial Office not from that single Type of Moses but from others join'd with it For the Manner of our Redemption which consists in the appeasing of divine Wrath and Satisfaction for our Sins was more proximately and immediatly though not fully adumbrated by the Sacrifical Types chiefly the Scape-Goat Lev. 16.21 The Redheifer Numb 19.2 Nevertheless you are to note here that the grand Foundation of our Belief in this Point is not built upon Types but upon clear Scripture Texts that unfold the Mystery of our Redemption Canon VI. In expounding the Types of the Old Testament we are to examin accurately whether the Shadow or the Truth represented by a Shadow be proposed That is whether the Prophets prophesy of Christ under the Umbrage or Shadow of Types or in express Terms viz. speaking of our Saviour in a literal Sense THE Reason depends upon that Custome of Prophetical Speech yea of God himself speaking by the Prophets by which they are wont to make a sudden Transition from the Type to the Antitype from a corporeal to a spiritual Thing and when the Speech is of another Thing to turn themselves to Christ the Kernel as it were of the Scripture and prophesy of him not under the Shadow of Types but in express Terms As for Instance it is said Psal 2.7 Thou art my Son this Day have I begotten thee Calvin in his Commentary upon this Psalm says that it is to be understood Literally of David but Typically of Christ. So the Place Micha 5.2 But thou Bethlehem Ephrata c. out of thee shall come forth unto me a Ruler or Captain this the same Calvin expounds not literally of Christ but of some Politick Governour as a Type of Christ When yet these and all Texts of the same Purport are to be understood of Christ literally which the Coherence and Scope of the Text does clearly prove c. Canon VII The Wicked as such are by no means to be made Types of Christ c. THE Adultery of David and what is related of the two Harlots and the Incest of Amnon and Thamar were accommodated by certain Writers to Christ as Azorius the Jesuit †Lib. 8 cap. 2. Instit Moral and Cornelius a Lapide * In praesat Fent Can. 40. But these are impious and groundless Conceits as the most of the Learned affirm Gretzer the Jesuite lib. 1. de Cruce cap. 6. affirms that the Oak in which Absolom did hang by the Hair of the Head is a Figure or Type of the Cross of Christ and that Absolom prefigured Christ This Man is certainly a very daring and Non-sensical Type-maker to make such an impious Typical Explication For Absolom received just Punishment for his Rebellion against his Father c. It cannot be denied but that the Punishments of some Malefactors are accommodated to Christ as an Antitype Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us for it is written Cursed is every one that hangeth on a Tree In which Words he gives not obscurely the Typical Sense of Deut. 21.23 which is with respect to the Fact it self or the civil Punishment or with respect of the Cause or ceremonial Reason added Respectu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive rationis additae Ceremonialis In the said Place of Deuteronomy the Body of the Person hanged is commanded to be taken down and buried for this Reason because he that is hanged is accursed of God For otherwise neither according to the Law of Nature nor according to the Civil Law neither of himself is he that is hanged accursed or execrable to God Doubtless therefore by this Ceremonial or Levitical Aetiology viz. a rendring a Reason in respect of