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
stead beyond any other thing to make us happy 2. A longing Desire after it There is always so much Desire of that we hope for that the thiâ—g hoped for is sometimes expressed by the Desire Prov. 13.12 Hope deferred maketh the Heart sick but when the Desire that is the thing hoped for cometh it is a â—ree of Life 3. Utmost and unwearied Endeavours to obtain it That which a Man makes his Hope he will make his Work and never ceaseth working till he hath attained it or is convinced there is no possibility of attaining it 4. To make Gold our Hope implieth much Trouble and Anxiety of Mind when once we see our Endeavours ineffectual and unsuccessful about the attaining of it If Hope deferred makes the Heart sick as was hinted before then when Hope dies or as Zophar speaks chap. 11.20 is as the giving up of the Ghost the Heart must needs die too 2. It is not Hope of Length of Days If I wait the Grave is my House c. But then 2. Positively it is a patient and well-grounded Expectation of the Accomplishment of what God hath promised Faith sees the Promise and beholds it tho afar off Abraham saw my Day saith Christ But then in comes Hope and keeps the Soul alive in a well-grounded expectation of the fulfilling and accomplishment of it See the Description of it where Faith is compared to an Helmet Why Hope is compared to an Anchor may appear by what followeth Metaphor Parallel AN Anchor is a good Stay and Security to a Ship in a Storm What would the Mariner do had he not an Anchor to cast out of the Ship when he is in danger of Rocks and Sands SO Hope in God through Christ is a most excellent Stay for the Soul of a Believer in a Day of Trouble and Persecution Heb. 10.34 They suffered joyfully the spoiling of their Goods knowing in themselves they had in Heaven a better and enduring Substance We are saved by Hope c. It stays the Soul as an Anchor does the Ship II. An Anchor takes hold of something which is out of sight II. So Hope the Anchor of the Soul takes hold of something which is not seen with carnal Eyes which is within the Vail c. III. An Anchor when it takes hold of a Rock or firm Ground fastens and stays a Ship more steadily preserving it from suffering Shipwrack III. So Hope the Anchor of the Soul taking hold of Christ who is called a Rock stays the Soul in a perilous Time most firm and steadily so that it is safe from spiritual Shipwrack IV. An Anchor would be of no use without the Cable to which it is fastened IV. So Hope without Faith is of no use nor can avail the Soul any thing in time of Need those two Graces always co-operate and work together for the help and succour of a Believer V. An Anchor that it may be of advantage to a Ship requires Skill rightly to cast it V. Hope the Anchor of the Soul must be rightly cast or else it will not profit a Saint any thing in the Day of Trouble It must be cast within the Vail Heb. 6. whither the Fore-runner is for us entred even Jesus c. Metaphor Disparity AN Anchor is cast down into the Sea River c. HOpe the Anchor of the Soul is cast upward the Saint's Hope is in Heaven II. An Anchor may let go its hold or be broke and so become useless to a Ship by which means the Ship may be lost II. Hope the Anchor of the Soul is both sure and stedfast hence it is said Hope maketh not ashamed If their Hope was not firm or were there any danger of its being lost or broke the Saints of God were in a sad Condition and they might turn away with their Faces ashamed If their Hope should fail them they would have no Refuge left If Hope holds all holds but it Hope be gone all is gone Neither is it to be thought that the Hope of holy Job Heman and others who in Trouble spake of their Hope being gone and perished from the Lord was indeed utterly lost and perished but that it was only so in their own Apprehension they being in great depths of Despondency and under sad Desertion of Spirit Like as the Church was when she said My God hath forsaken me my God hath forgotten me which God himself graciously answers It was not so nor could be so A Saint's standing in Christ is firm the Covenant is ordered in all things and sure But to confirm this glorious Truth and make it yet more clear and that I may leave no room for an Objection that Hope is both sure and stedfast c. Consider the many strong Bars that are cemented together as so many Bars of Iron hammered by the Spirit to the making of this blessed Anchor of the Soul both sure and stedfast First The Love of God is a sure Ground of the Saints Hope Jer. 31.3 Psal 89.30 31 32 33. I have loved thee with an everlasting Love c. If his Children forsake my Law and walk not in my Judgments if they break my Statutes and keep not my Commandments Then will I visit their Transgressions with the Rod and their Iniquity with Stripes Nevertheless my Loving-kindness will I not utterly take from him nor suffer my Faithfulness to fail My Covenant will I not break nor alter the thing which is gone out of my Lips Zeph. 3.17 The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing I am persuaded that neither Death nor Life Rom. 8.38 39. nor Angels nor Principalities nor Powers nor Things present nor Things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. If the Love of God be from everlasting to everlasting to them that fear him if he rests in his Love if he will not remove his Loving-kindness from them notwithstanding their Sins and Infirmities if nothing can separate them from the Love of God which is in Christ Jesus our Lord then the Hope that Believers have in God is both sure and stedfast Secondly God hath chosen elected and predestinated Believers in Christ unto eternal Life For whom he did foreknow he also did predestinate Rom. 8.29 30. to be conformed to the Image of his Son Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified The same Persons that are predestinated are called and the very same that are called are justified and the very same who are justified are or shall be glorified Therefore the Hope that Believers have is both sure and stedfast Thirdly Christ's Death is a sure Ground of Hope Who is be that
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
down the Cudgels they set their Wisdom against God's Wisdom and try if they can counter-work him in the Ways of his Providences Now what a folly is this God is as a consuming Fire and Man is as Stubble fully dry See what Jehovah himself saith upon this account Who would set the Bryars and Thorns against me in Battel I would go through them Isa 27.4 I would burn them together Now is not he that takes up Arms against such an Enemy that commands Heaven and Earth a Fool He whom all the Forces of Earth and Hell are not able to withstand who at a Word of his Mouth makes Frogs invade Pharaoh and Stars to fight against Sisera who makes the Hills and Mountains quake and tremble before him c. He is wise in Heart and mighty in Strength Job 9.4 who ever hardned their Heart against him and prospered V. Is not he a Fool that hath not Wisdom enough to direct himself But then what will you say of him that will not follow the Counsel and Direction of the Wise Tho he is told the Way that he is in will bring him into a Lion's Den or if he step one Step further he will fall into a Furnace of Fire yet resolveth to go on notwithstanding he confesseth he hath no ground to question the Truth of that which is in Faithfulness told him V. Wicked Men have not Wisdom enough to direct themselves but that which adds to their Folly is this They will not take the Counsel of the wise God nor the Direction of his faithful Ministers Tho they are told day by day that if they proceed and go on in the Ways they are in viz. swear lie whore be drunk c. they must perish and be damned for ever and that they know not but the next time they commit any of those Sins they may fall into the Lake that burneth with Fire and Brimstone yet they will go on and continue in their Sins contemning all Advice and Counsel tho they have not the least ground to question the Truth of what is declared to them since the Word of God saith positively Except ye repent ye shall all likewise perish And that the Vnrighteous shall not inherit the Kingdom of God neither Fornicators nor Idolaters nor Adulterers nor Effeminate c. nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners And now tho they know they are guilty of some of these or the like Sins yet they resolve to live in them and therefore are Fools VI. Is not he a Fool that is not able to judg of the Nature of Things or of Times or Occasions and from hence is angry with every thing that sutes not with his Nature or foolish Humor He will be angry with the Sun if it shine hotter than he would have it and with the Winds if they blow harder than he would have them he likes not the Winter nor would have it ever rain VI. Wicked Men are such Fools that they know not the Nature of Things Times nor Occasions He is offended with those Ways of God that cross his sinful Appetite he would fain have God yield to him and order Things that suit his filthy Lusts If the Word forbid all Sin and would if it might kindle upon his Heart and Conscience burn up and destroy all his Lusts presently he cries out 'T is too hot and therefore strives to put it out In a word he would be saved in a way of Sin i. e. have his Wounds healed and yet the Sting let alone in the Flesh he would be well but take no Physick would go to Heaven but never walk in the way to it he would not be naked and yet will put on no Clothes c. and therefore a Fool. To vex and be angry at the Troubles that fall upon us or at the Hand of God which sends them is a high Point of Folly VII A Fool will take Brass Counters for Gold and be pleased with Bugles more than with Diamonds When an Heir saith Mr. Caryl is impleaded for an Ideot Caryl on Job c. 5. p. 182. the Judg commands an Apple or a Counter with a Piece of Gold to be set before him to try which he will take and if he take the Apple or the Counter and leave the Gold he is then cast for a Fool and unable to manage his Estate for he knows not the Value of Things or how to make a true Election VI. Wicked Men are thus foolish and more for when Bugles and Diamonds Counters and Gold are set before them they leave the Diamonds and the Gold and please themselves with those Toyes and Baubles when which is infinitely more sottish Heaven and Hell Life and Death are set before them they chuse Hell rather than Heaven and Death rather than Life they take the mean transitory trifling Things of this World before the Favour of God the Pardon of Sin a Part in Jesus Christ and an Inheritance amongst the Saints in Light they prefer a Moment's time of sinful Ease and Pleasure before an Eternity of Joy and Glory in Heaven they prefer the Creature above the Creator they labour more for the present Good of their Bodies than for the eternal Good of their Souls which are ten thousand times of greater Worth And do not these things demonstrate fully that they are Fools VIII Is not he a Fool that feeds on Husks Gravel and Ashes and yet thinks he feeds on the best Food he lives among Swine and feeds as they feed and yet is contented VIII Wicked Men are said in the holy Scriptures to feed on Husks Gravel Isa 45.20 and Ashes by which is meant the Pleasures Profits and Honours of this World for what is it that they feed upon or take delight in but these Things Take away their outward Enjoyments or the Comforts of this World and their Hearts like Nabal's will die within them or like a Man that pines away for want of Food for alas they have nothing else to support their Spirits And whilst they feed upon these things they conclude they feed upon the best Food and enjoy the chiefest Good yet they never have a real Taste of the Love of God in Christ nor do they know how good the Lord is nor will they make Trial tho they are invited to come and buy and eat that which is good and let their Souls delight themselves in Fatness The Prodigal would fain have filled his Belly with Husks that the Swine eat Luk. 15.16 wicked Men being intended by the Swine in that Place but no Man gave to him IX Is not he a Fool that thinks 't is time enough to sow when he should reap When he should gather in his Harvest he begins to sow his Seed or when he sows Tares thinks to reap Wheat That Work that would take up the whole Time of his Life he thinks may be done on a Death-Bed or in an Hour or two at the end of
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
or Believer wants the Father commands them to go to Jesus and to hear him in every thing that he shall say unto them This is my beloved Son in whom I am well pleased Mat. 3. hear ye him Moses a Type of Christ MOses was a Type of Christ in his Person 1. He was of mean Parents and Birth So was Christ in respect of his Flesh or human Nature of a poor decayed and driâ—d Stock being born of a poor Virgin 2. Moses was no sooner born but he was exposed to the Wrath of Pharaoh King of Egypt who sought to put him to death So Christ in his Infancy was sought by King Herod to be slain but both by God's extraordinary Providence were delivered 3. Moses was of a meek and sweet disposition above all that dwelt upon the Earth yet full of Zeal and Indignation against Sin So Christ was a Pattern of Meekness and Humility Learn of me c. Mat. 11.28 29. II. Moses in his Office and Function was a Type of Christ 1. He was appointed by God and sent to deliver Israel out of Pharaoh's cruel Bondage So Jesus Christ was appointed and sent to deliver all the Israel of God from the cruel Bondage of Satan and heavy Oppression and Burthen of Sin 2. Moses was sent to lead Israel towarâ—s Canaan So Jesus Christ leads us to Heaven the Anti-type of Canaan But in this there is a Disparity Moses led Israel but unto the Sight of the promised Land but Jesus Christ leads us quite into Heaven or the Land of Promise 3. Moses was learned in all the Learning of Egypt Christ was learned to admiration his Enemies cried out From whence hath he all this Learning 4. Moses gave the Law having first received it from the hand of God So Jesus Christ hath given us the Law of the Gospel as he received it from his Father 5. Moses was Mediator of the First Covenant and as so considered was both King Priest and Prophet Jesus Christ is Mediator of the Second Covenant and as so also both King Priest and Prophet 6. Moses wrought many mighty Miracles in Egypt at the Red Sea and in the Wilderness to confirm the Law and to shew Israel that he was really sent of God So Jesus Christ wrought many strange and wonderful Miracles by Sea and Land in Towns and Deserts to manifest his Glory to shew he was sâ—nt of God and to confirm his Doctrine 7. Moses instituted the Passeover So Christ the true Moses instituted the Supper III. Moses in his Faithfulness was a Type of Christ he was faithful as a Servant he did all things exactly according to the Pattern shewed him in the Mount Heb. 3.5 So Christ in all things was faithful as a Son IV. Moses being to deliver the Law fasted forty Days and forty Nights in the Mountain alone Christ being to preach the Gospel fasted so long in the Wilderness V. He was a Type of Christ in many particular Actions of his Life 1. Moses married an Ethiopian a Stranger a Black So Christ espoused the Gentiles who were Strangers to God and by reason of Sin as black as Hell could make them 2. Moses sweetned the bitter Waters of Marah by a Tree cast into it So Christ sweetens all our Afflictions by the means of his Cross 3. Moses led Israel through the Red Sea Christ leads his Church through a Sea of Tribulation 4. As Moses was transfigured on Mount Sinai and seem'd so glorious that the Children of Israel could not behold his Face So Jesus Christ also was transfigured in Mount Tabor so as his Disciples were amazed and wist not what they said Joshua a Type of Christ Parallels JOshua or Jesus he was a Saviour as his Name signifies he saved Israel from temporal and external Enemies and Calamities So Christ saves us from all spiritual and internal Enemies and Miseries as well as he will from all external II. Joshua led Israel quite into Canaan not only unto the sight of it but into it So Christ leads us as we said before into Heaven What Moses could not do Joshua did do upon this account So what the Law could not do being weak through the Flesh Christ our Joshua hath done III. Joshua was a mighty Conqueror So is Christ Joshua overcame and utterly destroyed many Kings that so he might give Israel the peaceable Possession of the Land of Canaan So Jâ—sus Christ overcame and totally vanquished divers mighty Kings and Enemies of our Souls that so he might give us a certain Assurance of the eternal Inheritance viz. 1. Satan the great King of the Bottomless-Pit 2. Sin who like a cruel and merciless King and Tyrant reigned over all the Children of Men. 3. Death the King of Terrors c. IV. All the good Promises God made to Israel were fulfilled by the hands of Joshua So all the gracious Promises of God to his Elect were fulfilled in and by Jesus Christ V. Joshua saved Rahab's House that had the red Cord hung out at the Window So Jesus Christ saves all poor penitent Sinners that express Faith in his Blood VI. He accepâ—ed also the Gibeonites who humbly entreated Peace of him So doth Christ all sincere Converts who wisely seek to him for Mercy Sampson a Type of Christ Parallels SAmpson's Nativity was foretold by an Angel of God So was the Conception and Nativity of Jesus Christ foretold by an Angel 2. Sampson was sanctified from the Womb So was Christ much more II. Sampson in respect of his great Strength as some conceive was a Type of Christ III. He conquered a stout Lion in the Desert hand to hand as it were So Christ overcame the roaring Lion the Devil in the Wilderness and made him flie IV. He slew many of God's Enemies by his Death So Jesus Christ by Death overcame Sin Satan Hell and the Grave David a Type of Christ Dr. Taylor AS all the Kings of Israel were express Types of Jesus Christ the Head of his Kingdom and of all the People of God c. So were there two of them that were more manifest Figures of him than all the rest I mean David and Solomon of both which we shall enquire wherein the Resemblance consisteth David was so special a Type of the Lord Jesus as scarce is any thing noted of Christ but some Shadow of it might be observed in David some of which we shall briefly touch upon in the following Parallels Parallels Isa 11.1 I. For his Person David the Son of Jesse Christ the true Rod out of the Stock of Jesse Both of obscure and low Parentage both out of dry and despicable Roots II David was a King of Israel and had his Kingdom raised out of Humility Christ is a King King of Saints and King of Nations and yet at first his Kingdom was small and rose by degrees much after the manner as David's did whose Kingdom was the Figure of it III. David was a Man after God's own Heart
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
Page 162 Saints the Salt of the Earth Page 166 Saints Merchants Page 168 Saints Pilgrims Page 170 Saints compared to Palm-Trees Page 175 Saints compared to Wheat Page 178 Saints compared to Light Page 180 Saints compared to Cedars Page 182 Saints compared to Myrtle-Trees Page 184 Saints compared to Willows Page 185 Saints why called Vessels Page 186 Saints why called Lions Page 188 Saints compared to Gold Page 190 Saints compared to Doves Page 192 Some Saints like Lambs in a large Place Page 193 The Heart of a Saint compared to an Heart of Flesh Page 194 Saints Stewards Page 195 Saints why called Jewels Page 196 Saints why called Kings Page 199 Saints called Priests Page 200 Concerning Wicked Men. Wicked Men Captives Page 201 Wicked Men why called Sluggards Page 209 Wicked Men Fools or Idiots Page 211 Some wicked Men like painted Sepulchres Page 215 Wicked Men compared to Swine Page 216 Wicked Men Debtors Page 219 Wicked Men why called the Red of God Page 221 Wicked Men compared to Tares Page 222 Wicked Men compared to Chaff Page 223 Wicked Men compared to Thorns Page 224 Wicked Men compared to Mountains Page 225 Wicked Men dead in Sin what meant thereby Page 227 228 Wicked Men mad or besides themselves Page 231 Wicked Men called Dogs Page 232 Wicked Men called Bulls Page 235 Wicked Men called Lions Page 237 Wicked Men compared to Foxes Page 241 Wicked Men compared to Goats Page 243 Wicked Men compared to Thieves Page 245 Wicked Men naked Page 247 Wicked Men Vipers Page 248 Wicked Men poor and miserable Page 250 The Heart of a Wicked Man like a Rock Page 251 Wicked Men why called Eagles Page 253 Wicked Men why called Devils Page 254 The Ninth HEAD c. concerning True Ministers False Ministers and False Churches TRue Ministers why called Angels Page 256 True Ministers Stars why so called Page 258 Christ's Ministers called Labourers Page 259 Christ's Ministers called Watchmen Page 265 Christ's Ministers why called Trumpeters ibid Ministers Christ's Spokesmen Page 267 Christ's Ministers why called Clouds Page 269 Christ's Ministers why called Fathers Page 271 Christ's Ministers called Planters Page 273 Christ's Ministers called Shepherds Page 281 Christ's Ministers Ambassadors Page 282 Christ's Ministers called Rulers Page 287 Concerning False Teachers False Teachers why compared to Wolves Page 291 False-Teachers called Foxes Page 293 False-Teachers called Wells without Water Page 293 False-Teachers why called Clouds without Rain Page 294 False-Teachers called Deceivers Page 294 False Churches Mystery Babylon or the Great Whore proved to be the present State and Church of Rome Page 297 to 330 The Tenth HEAD of Metaphors concerning Sin and the Devil SIn why called a Thief Page 331 Sin a Debt Page 335 Sin an heavy Burthen Page 343 Sin a Sting Page 344 Sin a Wound Page 345 Sin a Plague Page 349 Sin compared to deadly Poyson Page 350 Sin a Sickness Page 352 Sin compared to an abominable Vomit Page 354 Sin an Vncleanness or nothing so loathsom as Sin Page 355 Sin compared to Gray-Hairs Page 357 Concerning the Devil The Devil why called the God of this World Page 359 The Devil why called a Prince Page 360 The Devil a Hunter Page 361 The Devil a Fowler Page 362 The Devil why called a Lion Page 363 The Devil why called a Dragon Page 364 The Devil a Serpent Page 365 The Eleventh HEAD c. concerning the Means of Grace and Providence THe Day of Grace what Page 367 Means of Grace compared to Summer Page 369 Means of Grace compared to Harvest Page 369 Godliness called a Trade largely opened Page 371 376 Of Providence and Afflictions Afflictions compared to Clouds Page 377 Afflictions compared to Fire Page 378 Afflictions why called a Rod Page 379 Afflictions compared to a Furnace Page 381 Afflictions compared to Winter ibid Afflictions compared to Darkness Page 383 Afflictions compared to Tempests Page 385 Afflictions compared to a Flood Page 386 Afflictions compared to great Heat Page 387 Afflictions compared to Wormwood and Gall Page 388 Afflictions called God's Arrows God hath many sharp Arrows Page 389 The Twelfth and Last HEAD concerning the World the Life of Man and the four last Things THe World compared to a Wilderness Page 391 THe World a Field Page 392 The End of the World why called an Harvest ibid Of the Life of Man The Life of Man compared to a swift Post Page 393 The Life of Man compared to a swift Ship ibid The Life of Man compared to an Eagle hastening to her Prey Page 394 The Life of Man compared To a Weaver's Shuttle Page 394 395 396 To the Wind Page 394 395 396 To a Cloud Page 394 395 396 To a Flower Page 394 395 396 To a Shadow Page 394 395 396 Of Death The Body of Man in the Grave compared to Seed sown Page 398 Death compared to Sleep Page 398 399 Death a Departure Page 400 Death a Rest ibid Of the Resurrection The Resurrection compared to the Morning Page 401 The Resurrection compared to an awaking out of Sleep Page 402 The Resurrection-Day a Man's Reaping-Day Page 403 Resurrection-Day a Saint's Coronation-Day Page 405 Of the Judgment-Day The Day of Judgment called an Assize Page 406 407 Of Heaven Heaven called Paradise Page 407 Heaven the Crown of Life Page 409 Of Hell Hell a Furnace of Fire Page 410 Hell utter Darkness Page 411 Moses's Vail removed OR A Treatise of TYPES ADam wherein a Type of Christ Page 413 Noah how a Type of Christ ibid Melchis deck a Type of Christ Page 414 Abraham a Type of Christ Page 415 Isaac a Type of Christ ibid Jacob how a Type of Christ Page 416 Jacob's Ladder a Tyye of Christ ibid Joseph in what respect a Type of Christ Page 416 417 Moses in how many things a Type of Christ ibid Sampson a Type of Christ Page 418 David in ten things a Type of Christ Page 418 419 Solomon in how many things a Type of Christ Page 420 Elisha a Type of Christ ibid Jonah wherein a Type of Christ ibid Zerubbabel a Type of Christ ibid Aaron a Type of Christ Page 421 The High-Priest a Type of Christ Page 421 422 423 What the Tabernacle was a Type of Page 423 424 The Vail of the Holiest what it was a Type of Page 424 The Ark a Type of Christ Page 425 The Mercy-Seat a Type of Christ ibid The Table of Shewbread what a Type of ibid The Candlestick what a Type of Page 426 The Altar of Perfume a Type of Christ ibid The Altar of Burnt Offering a Type of Christ Page 427 The Brazen Laver what it was a Type of ibid The Sacrifice of Beasts a Type of Christ Page 428 The Burnt-Offering of Fowls a Type of Christ Page 429 The Daily Sacrifice a Type of Christ ibid The Sin-Offering a Type of Christ ibid The Meat-Offering what it was a Type of Page 430 The Peace-Offering and what it was a Type of Page 431 The solemn yearly
by the powerful Operations of the Holy-Ghost whereby he is made holy and enabled to approve himself to God and Men in all purity of Life and Conversation By the Breastplate of Righteousness in the Text we understand the Righteousness of Sanctification is principall◠intended for otherwise this piece of Christian Armor would interfere with the Shield of Faith which comprehends the Righteousness of Justification See Shield It is we say a Principle of new Life which the Spirit works in the Heart of a Believer hence the several Graces of Holiness are called the Fruits of the Spirit Gal. 5.22 Man by the Fall had a double Loss first the Love of God secondly the Image or Likeness of God Christ restores both to his Children the first by his Righteousness imputed the second by his Spirit imparting the lost Image of God to them which consists in Righteousness and true Holiness Who but a Man can impart his own Nature and beget a Child like himself So who but the Spirit of God can make a Creature like God by causing him to partake of the Divine Nature 1. This is that Principle of new Life viz. an inward Disposition and Divine Quality sweetly powerfully and constantly stirring up and inclining to that which is holy and spiritually good 2. The Work of the Spirit in this respect was not to recover what was dying Garnal but to work Life de novo in a Soul quite dead hence called a creating quickning forming and renewing Work 3. It is a supernatural Principle by which we distinguish it from Adam's Righteousness which was co-natural to him as Sin is to us Holiness was as natural to him as Health was to his Body they both resulted ex Principiis rectè constitutis from Principles pure and rightly disposed Why Righteousness is called a Breast-plate will appear by the following Parallel Metaphor Parallel A Breast-plate is a main and principal Piece of Armor that belongs to a Souldier RIghteousness in like manner is a principal thing belonging to all Christians who are called Souldiers of Christ 2 Tim 3 3. Endure Hardness as a good Souldier c. II. A Breast-plate is a piece of Armor that every Souldier ought to have on when he engages his Enemy he must not come into the Field without it II. Righteousness is so necessary for every Believer that he ought not cannot be without it there is no engaging any Enemy of the Soul without a Principle of Holiness be wrought in him III. A Breast-plate preserves the principal part of the Body viz. the Breast where the very Vitals of a Man are closely couched together and where a Shot or a Stab is more deadly than in other parts that are more remote from the Fountain of Life A Man may out-live many Wounds received in the Arms or Legs but a Stab in the Heart is a certain Messenger of Death III. Righteousness and Holiness preserves the principal part of a Christian viz. his Soul Satan aims to hit him there where he may dispatch him soonest A Wound in a Man's Credit Estate Relations c. hazard not the Life of his Soul but Sin exposes it to imminent Danger This is that Dart Prov. 7 23 that struck the young Man through the Liver as a Bird hasteth to the Snare that knoweth not 't is for his Life And this is that which Satan strives to tempt entice and draw a Saint to yield unto Hence he should be careful to put on his Breastplate of Righteousness which whilst he has on he is safe from the deadly Stab of the Enemy IV. A Breast-plate is made and prepared for a Souldier before he puts it on It is not his own Work but the Work of a skilful Artist IV. Righteousness which is the Saints Breast-plate is wrought in him by the Holy Spirit who is a most wise and skilful Workman Our own Righteousness is good for nothing hence called dead Works because they are Works from one dead in Sin and spring not from a Principle of inward spiritual Life V. A Breast-plate much emboldens a Souldier and makes him fearless that as he cannot be easily killed so hereby he cannot be soon cowed When a Souldier sees himsel unarmed he begins to tremble but when he hath on a good Helmet and a Plate of Proof on his Breast he is not quickly dismay'd but adventures upon the Point of the Sword V. Thus Righteousness defends and animates the Soul and Conscience when a Man in the midst of the greatest Danger can lift up his hands without spot Holiness fills a Soul with Courage so that he can look in the very face of grim Death whereas Guilt which is the Nakedness of the Soul puts the stoutest Sinner into a shaking Fit of Fear The Wicked flee when no Man pursueth Prov. 28.1 but the Righteous are as bold as a Lion No sooner did Adam see his Breast-plate was off and that he was naked but he was afraid and ran away to hide himself from God VI. The Breast-plate and Girdle were both joined or buckled together VI. So Righteousness and Truth must meet and be joined together in every Christian which is held forth by the Copulative And Stand therefore having your Loins girt about with Truth and having on the Breast-plate of Righteousness Which is taken twofold as hath been shewed First for the Truth of Doctrine or a good and Orthodox Judgment all the Principles of true Religion that are essential to Salvation Secondly Grace or Sincerity of Heart In both these respects Truth must be clasped to or joined with Righteousness and a holy Life Solomon saith Two are better than one So may I say here a good Doctrine with a good Conversation is better than a good Doctrine without a good Conversation or a good Conversation without a good Doctrine as a Man must have the one so he must not be without the other Wo to him that is alone for the Spirit will not be his Strength An evil and corrupt Doctrine may be of as dangerous a Nature as an evil and debauched Life See 2 Pet. 2.1 2. Who privily bring in damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction c. In vain is a Man's outward Holiness or moral Sincerity if he be tainted with heretical and damnable Principles and as vain is it for a Man to hold the true Doctrine of the Christian Religion if he be not sincere and live a holy Life Inferences THis may inform us what need there is for every Christian to get and keep on the Breast-plate of Righteousness not only to get a renewed Principle of Grace in his Heart but also to maintain the Power of Godliness in his Life and Conversation This he ought strenuously to labour after and that for several Reasons First In regard of God whose main Design in giving Grace and implanting a Divine Principle in his People is to make them holy to this end he hath put
love to hear of him and often from him 9. They highly value every special Token of his Love 10. They rejoice in his Presence 11. They grieve and mourn at his Absence 12. If they have grieved him cannot rest till they see his reconciled Face again 13. They love his Image wherever they see it love all the Godly the poorest Saint as well as the richest 14. They love to be like him in Grace here as well as in Glory hereafter 15. They are troubled when he is dishonoured 16. They are greatly concerned for his Name Kingdom and Interest in the World 17. They often visit him in Closet-Duties 18. Take great care to please him 19. Will suffer for his sake when called to it 20. Long for his Appearance Baptism a Burial ROM 6.4 and COL 2.12 Expounded and Practically Improved Rom. 6.4 Know ye not that so many of us as were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jesus Christ that is into the Profession of his Faith Confession of his Name and Communion with his Church were baptized into his Death Col. 2.12 Buried with him in Baptism wherein ye are also risen with him c. FOr the opening of this Metaphorical Text we will shew 1. The Literal Signification of the Word Baptism 2. The Metaphorical Signification thereof 3. What Burying literally and tropically is 4. Give a symbolical Parallel between Baptism and a Burial 5. Produce some Inferences from the Whole In shewing the Signification of the Word Baptism we will with all Impartiality give the Judgment of the Learned The Word is Greek and we are to seek its meaning from the Learned in that Tongue of whose Writings we have carefully examined the most noted some of which are Scapula and Stephanus Pasor Minshew and Liegh's Critica sacra Grotius Vossius Causabon Selden Mr. Daniel Rogers Mede Chamier Dr. Taylor Dr. Hammond Dr. Cave Hesychius Budaeus Beza Erasmus Buchanan Luther Illyricus Zanchy Glassius c. who with all the Learned of any note that are impartial agree with one Voice That the primary proper and literal Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso is Mâ—rgo immergo submergo obruo item tingo quod fit immergendo that is to drown immerge plunge under overwhelm as also to dip which is done by plunging And 't is certain the Ancients so understod it as appears by their constant Practice of dipping such as were baptized as Tertullian says of his Trine-Immersion Ter mergitamur that is thrice are we dipp'd And that the Change of the Rite to Aspersion or Sprinkling was invented to accommodate the tender Bodies of Infants in these Northern Parts when the Practice of baptizing them prevailed is ingenuously confessed by Vossius and most of the Learned In a less proper or remote sence because things that are washed are dipped in or covered all over with Water it is put for Washing Luk. 11.38 Heb. 9.10 Mark 7.4 And we dare modestly assert That no Greek Author of any Credit whether Heathen or Christian has ever put Baptizing for Sprinkling or used those Words promiscuously The Greeks have a peculiar Word to express Sprinkling viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use when they have occasion as might be abundantly shewn if needful From this proper Signification arise some Metaphorical Notations As 1. From the Signification of Drowning they are the Words of * A notione quae mergeâ—e significat profluxit ea quae pro affligere usurpatur quia qui affliguntur calamitatum gurgite quasi mergantur Vossius in Thes Theol. it is put for Affliction because they that are afflicted are as it were drowned in the Gulph of Calamities Mat. 20.22 Mark 10.38 Luke 12.50 Baptismus non significat Afflictionem quamlibet sed vehementem forinsecus irruentem ut sunt in Scripturis undae persecutionum tribulationum quibus qui merguntur abruuntur baptizari videantur Estius ad 1 Cor. 15 2â— That is Baptism denotes not every light Affliction but that which is vehement and overwhelming As there are Waves of Persecutions and Tribulations mentioned in Scripture so such as are drowned and overwhelmed by them may seem to be baptized Mat. 20.22 23. Mark 10.38 39. Luk. 12.50 The Reason of the Metaphor is taken from many and deep Waters to which Calamities are compared Psal 18.16 He drew me out of great Waters Psal 32.6 Psal 69.1 2 c. 2. It is put for the miraculous Effusion of the Holy Spirit upon the Apostles and other Believers in the Primitive Church because of the Analogical Immersion or Dipping for so as we have proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies For the House where the Holy-Spirit came upon the Apostles was so filled that they were as it were drowned in it Or the Reason of the Metaphor may be from the great Plenty and Abundance of those Gifts in which they were wholly as it were immerged as the Baptized are dipped under Water Acts 2.3 Mat. 3.11 Mark 1.8 Luke 3.16 John 1.33 Acts 1.5 11.16 When Fire is added it is a Symbol of external Manifestation 3. It is put for the miraculous Passage of the Israelites through the Red Sea 1 Cor. 10.2 which was a Type of Gospel-Baptism These Reasons of the Metaphor are evident and convincing Demonstrations that the Signification of Baptism is to dip or plunge for Sprinkling can bear no Analogy with them The Word is expressed in the Old Testament by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabal which the Septuagint or the Seventy Learned Interpreters render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso to dip as these Texts shew Gen. 37.31 Exod. 12.22 Lev. 4.6 17.14 6.51 9.9 Deut. 33.24 Numb 16.18 2 Kings 5.14 c. Hence also the Baptized are said to be dead and buried in allusion to the putting of dead Men into the Earth and covering them therewith to which we proceed What Burial in a natural sence is every Man knows and in our Text it is a Metaphor the Symbolical Analogy of which with Baptism follows in the Parallel Metaphor Parallel WHen one is buried it imports him to be dead for none but such ought to be buried WHen one is baptized he ought to be dead to Sin that is converted by the Power of God's Word to Gospel-Truth which always makes the Soul loath and detest Sin and then that Soul may be said indeed to be dead to Sin This may be evidenced by this Consideration That Baptism is an illustrious Symbol of the Death of Christ our Saviour who died for us I am he that was dead and am alive behold I live for evermore The true Administration of this Sacrament visibly figures it to us and to that end it was instituted viz. to confirm that great and glorious Truth of his being really a Man and so cabable of suffering or passing through the Death of the Cross Rom. 6.3 4 5. into which Death we are baptized and then being dead to Sin and to this World we are to
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
our Passeover with a sense of and bitter sorrow for our Sins wherein we were captivated XIV It was to be eaten in every Family and each Family to this purpose had a Lamb. XIV Shewing the Unity that ought to be among God's People they being all Fellow-Commoners in and Partakers of the Privileges and Blessings of Christ Every Church and Family of the Faithful yea each particular Soul hath a whole Christ XV. The House was to be prepared XV. To signify how we should prepare our Hearts 1 Cor. 11.28 XVI If the House was too little the Neighbour's House was to be assumed yea the Strangers were to partake if they were circumcised XVI To signify first the superabundant Virtue of Christ's Death for the House may be too little for the Lamb but not the Lamb for the House as also the sweet Communion of the Saints in Love the joyful Vocation also of the Neighbour-Gentiles and their Admission into the Fellowship of the Faith being inwardly circumcised c. XVII They were to eat it with their Loins girded XVII This signifies the girding the Loins of our Minds with Justice Strength and Verity XVIII They were to have their Shooes on XVIII This was to figure out the Preparation of the Gospel of Peace wherewith our Feet should be always shod XIX They were to eat it in haste The original word signifies to haste away as with fear and amazement XIX They that come to Christ must be ready to walk in the way of Salvation with the Staff of true Faith in their hands as Strangers and Pilgrims to make a daily progress towards the Land of everlasting Happiness XX. Lastly In that the Blood of the Lamb was first sprinkled on them XX. It shews that first Christ was made a Sacrifice to God and then a Sacrament to us Guild Type Disparity THe Passeover signified Christ was to come OUr Passeover shews he is come and hath been crucified for us II. The Passeover only fed the Body II. Christ spiritually feeds the Soul III. The Lamb being slain and eaten perished and nothing of it remains III. But Christ tho he was slain and became thereby spiritual Food for our Souls yet he is no whit impaired thereby but liveth and abideth for ever in perfect Bliss and Happiness and remaineth as perpetual Nourishment to his Chosen IV. That was a Type or Shadow IV. Christ is the Antitype and Substance of it Inferences GOd gave special Charge to the Israelites concerning their eating the Passeover He was greatly provoked by the Neglect of it Numb 9.13 But that Man that is clean and is not in a Journey and forbeareth to keep the Passeover even that Man shall be cut off from his People c. What then will become of them who refuse to come to Christ and eat of this spiritual Passeover Also it may stir up such sincere and godly Souls to look about them and cause them to tremble who live in the great Neglect of coming to the holy Supper of our Lord. Surely there is as good Ground and Reason for you to obey the Lord Jesus in this Ordinance as there was for Israel to obey Moses in keeping the Passeover nay I may shew much greater 1. From the consideration of what the one was a Sign of and what the other shews forth and is a Sign of 2. From the consideration of the Excellency of Christ whose Law this is above Moses who received that Law and delivered it to Israel 3. From the Threats that are denounced against those who refuse to hear Christ in whatsoever he shall say to them If the Word spoken by Angels was stedfast c. If they escaped not that refused him that spake on Earth how shall we escape if we turn away from him that speaketh from Heaven And for further Motives consider 1. The strict and positive Injunction of Christ Do this in remembrance of me He that said Do not steal do not commit Adultery Repent believe pray always be holy c. said Do this c. 2. It is a perpetual Ordinance till Christ comes the second time Paul received it from Christ after his coming in Spirit according to his Promise c. And the Primitive Saints continued in it after that time likewise therefore the Coming he spake of must intend his second Coming at the last Day 3. Consider the great Need there is to remember Christ's Death and of those profitable Instructions and Blessings comprehended in this Ordinance 4. Is not the Neglect of a known Duty a great Sin 5. Is not this in effect to set light by Christ and to cast contempt upon his Commands and in effect to say there is no need of them What signifies say some the eating a little Bread and drinking a little Wine Wilt thou take upon thee to teach Christ and exalt thy own Wisdom above his who is the most wise God 6. Consider how faithful and ready the Saints in former Ages were to walk in the Commandments of God and is it not left upon Record to their everlasting Commendation Moses did all things according to the Pattern shewed him in the Mount c. Zachary and Elizabeth walked in all the Commandments of the Lord blameless 7. Dost thou know what spiritual Blessings thou losest by thy Neglect hereof Is not Loss of Communion with Christ a great Loss Psal 119.6 Joh. 14.15 8. Is not universal Obedience a Demonstration of Grace Then shall I not be ashamed when I have respect to all thy Commandments If ye love me keep my Commandments 9. Will not the Thoughts of a wilful Neglect of known and indispensible Duties be bad Death-bed Companions 10. This preacheth the Gospel to the very Sight of your Eyes is it not necessary to make use of all Means God hath ordained for your Establishment in the Truth of the Gospel 11. Will not Omission of known Duties exclude Men and Women the Kingdom of Heaven Read Mat. 25. Is it not for Sins of Omission that Christ will condemn and sentence many Souls to eternal Burnings in the great Day THE Sixth HEAD OF METAPHORS SIMILES And other Borrowed TERMS Mentioned in the SACRED SCRIPTURES Relating to the Holy Angels of GOD AND THE Soul Spirit of Man Wherein the Nature Order Office and Ministration of Angels is opened THe Creatures of God are divided into Invisible and Visible The Invisible are Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asomatoi without Bodies and by them we understand Angels because being in their Nature incorporeal they cannot be seen by humane Eyes The Visible are whatsoever things have existence in the visible World whether simple or mix'd Bodies In what Notions Metaphors are taken from Good and Evil Angels see our Sacred Philology Book 1. p. 101. 1. Angels then in their Natures are Spirits created of God 2. Called Ministers or Angels to shew their Office Take Mr. Ainsworth's Description of Angels Gen. 16.17 Angels so named of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos in
by it or by force of Argument to maintain it Paul upon this account saith 1 Cor. 15.32 he fought with Beasts at Ephesus i. e. Men like Beasts who acted like Beasts in opposing the Truth 4. In their visible professing and publick owning of the Truth They are not afraid nor ashamed to confess Christ and his Ways before Men. Some for fear of the Jews did not publickly own Jesus Christ in the Days of his Flesh but such who are sincere will go forth bearing his Reproach Tho Men forbid them Heb. 13.13 nay threaten them c. yet they will preach Jesus Christ and profess his Name and maintain his Ordinances and blessed Institutions The Apostles cried out Acts 4 20. 5.29 We cannot but speak the Things which we have seen and heard c. 5. They shew their Courage in suffering for the Truth when called so to do 1. They will suffer Reproach for the Truth 2. They will suffer Blows for the Truth 3. Imprisonment for the Truth 4. Loss of their Goods 5. Banishment 6. Yea Death it self when called to it rather than deny Christ and the Truth 6. They will stand by the Truth when others turn their Backs upon it Thus did Paul 7. They will maintain every Truth but more especially that Truth which is most opposed in the Day in which they live It may be no demonstration of Courage to stand up for or maintain a Truth in one Age which was a great Proof of Valour in another when it was chiefly opposed Would it be any Sign of spiritual Courage now to affirm God is God and Baal is not yet that was in Elijah's Days 1 Kings 18 Or would it be any Demonstration of Courage now to affirm Jesus of Nazareth to be the true Saviour yet it was in the Apostle's Time because it was the great Truth then opposed Christian Courage is now shewed by owning and maintaining those Truths of Christ now opposed and which in standing by do expose the Professors thereof Now that which doth animate and embolden the Saints in the Day of Trial in standing up for Christ and his Ways is 1. The Satisfaction they have touching the Truth of that which they profess 'T is God's Truth 2. The Consideration of the Excellency of God's Truth Psal 119. The Word of God is pure c. 3. The Consideration of the Goodness and Justness of their Call to suffer in behalf of Truth for that is one thing which must always be considered 4. The Goodness of their Consciences or the Evidences of their own Sincerity A Hypocrite may suffer some things but at last his Courage will fail him I have heard of a Captain that principally would make choice of two Sorts of Men for his Souldiers viz. either sincere and godly Christians or downright Atheists because neither of them he concluded would be afraid to die The true Christian would not be afraid of Death because he knew he should go to Christ and the Atheist would not be afraid of Death because he thought or rather hoped he should die as a Beast and there would be an end of him 5. The Consideration of his having so good a Second A couragious and undaunted Second oftentimes puts much Courage into a Person that is singled out to fight a Duel Now a Christian has the Almighty and Terrible God to take his part c. Fear not Worm Jacob I will help thee c. I will never leave thee nor forsake thee Isa 41.14 Heb. 13.5 6. So that we may boldly say The Lord is my Helper I will not fear what Man can do unto me 6. The Certainty of getting the Victory or overcoming at last As it is said of Gad it may be said of a Christian tho a Troop may overcome him yet he shall overcome at last Hence Saints are said to be more than Conquerors Rom. 8.37 for no Conqueror is certain whilst he is in the Conflict that he shall at last obtain the Conquest 7. The Consideration of that exceeding great Reward which they shall receive when they have overcome wonderfully adds Courage and Boldness unto them Be thou faithful unto Death and I will give thee a Crown of Life Rev. 2.10 II. Lions are great Conquerors Many other Beasts tho they are much bigger than they yet they are not able to stand before them II. Saints are great Conquerors through Christ they conquer Sin Satan the World Death and Hell they are said to be more than Conquerors Rom. 8. III. A Lion is a Creature that other Beasts are afraid of III. So the Saints are Men that the Wicked oft times fear they dread the Effects of their Prayers 'T is said that Mary Queen of Scots was more afraid of the Prayer of John Knox than of an Army of Twenty Thousand Men. Herod was afraid of John Baptist It hath been observed that some wicked Persons have been afraid to swear or carry it unseemly in the presence of a godly Man IV. A Lion is a very strong Creature IV. The Saints are so strong in the Lord and the Power of his Might that none either in Earth or Hell are a Match for them V. A Lion treadeth down and maketh a Prey of his Enemies V. So the Godly shall in the latter Days make a Prey of all their Adversaries be as terrible as an Army with Banners when God brings them forth against Babylon God will raise up the Sons of Zion against the Sons of Greece and make them as the Sword of a mighty Man Cant. 6.10 Zech. 9.13 Mich. 5.8 The Remnant of Jacob shall be amongst the Gentiles in the midst of many People as a Lion amongst the Beasts of the Forrest amongst a Flock of Sheep who if he go through both treadeth down and teareth in pieces and none can deliver Disparity IN many things the Righteous are not like to a Lion A Lion hath many evil devouring and hurtful Qualities and it is upon that account wicked Men and the Devils are compared to Lions Inferences IN vain are the Saints by Men and Devils assaulted he that prevails against them must also prevail against and overcome the mighty God and who is a Match for Him 2. This reproves and may tend to shame the timorous Christian What! afraid to own Christ to stand up for and stand by the Truth when thou hast God to stand up for thee and stand by thee c. 3. Let Saints shew themselves bold and couragious in the Cause and Interest of God and their Souls A fearful timerous Spirit becomes not a Christian Have you a good Cause have you a good Call have you a good Conscience have you a good Captain What then do you fear In the Strength of the Lord be as bold as a Lion and in order thereunto get the Truth into your Affections see that you have received the Truth in the Love of it And be sure you approve your selves to be sincere for
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
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
of some who for the Shame and Distress thereof have made away with themselves Burges fearing more Opproprium Vitae than Mortis Periculum the Reproach of Life than the Punishment of Death III. Sinners are such vile Debtors that they are attended with great Shame and therefore Adam-like hide their Sins do not love nay they are ashamed any should know how black and notorious in Wickedness they are they have got many Ways to cover their Iniquity IV. Some great and ill Debtors have many Shifts and Delays to put off their Creditors 't is a common custom amongst Men far in Debt to contrive ways to excuse themselves and make vain Apologies and all to shift and put off further Trouble IV. So Sinners have many ways to excuse themselves have you not heard some speaking to this purpose I was drawn in before I was aware I had not done such nor such a thing had it not been for such or such an one but all are guilty of human Infirmities I shall do better when God gives me more Grace I intend to reform and thus they put off God and Conscience by trifling Delays and Excuses and repent not of their evil Deeds nor go to God through the mediation of Jesus Christ for Pardon and Forgiveness V. Some Debtors hate their Creditors Leve aes alienum debitore facit grave inimicum saith Burges a little Money borrowed makes a Man a Debtor but a great deal an Enemy so the more they owe the more they hate Nay Aristotle saith Debtors wish their Creditors to have no Being wish they were dead so that they might but thereby be freed from their Debts V. Wicked Men hate God they are often set out in Scripture as Haters of him because they fear him as an angry Judg who will severely demand satisfaction to the last Farthing they care not whether there were any God or no to call them to an account for all their Wickedness which they daily commit against him hence the Apostle saith Rom. 8.7 the carnal Mind is Enmity against God nay and the Lord positively saith of the Wicked Zech. 11.8 that their Soul abhorred him VI. Some Debtors are so far in Debt that they owe much more than they are worth or are able to pay or make a compensation for VI. Sinners are so far in Debt to God that they are not able to make him satisfaction they owe ten thousand Talents and have not one Farthing to pay The aggravation of Sin lyeth in this viz. that it is against God therefore that Offence that is against Man is compared to an hundred Pence but that which is against God to ten thousand Talents And when he had begun to reckon Mat. 18.28 ver 24. ver 25. one was brought unto him which owed him ten thousand Talents ver 24. And because he had nothing to pay his Lord commanded him to be sold and his Wife and Children and all that he had and the Debt to be payed ver 25. The Servant therefore fell down and worshipped him saying Lord refrain thine Anger towards me and I will pay thee all ver 26. ver 26. Then the Lord of that Servant had Compassion and loosed him and forgave him the Debt ver 27. ver 27. But the same Servant went out and found one of his Fellow-Servants which ought him an hundred Pence and he laid his Hands on him and took him by the Throat saying Pay me what thou owest ver 28. c. VII An ill Debtor that is very far in Debt does not love to see nor meet his Creditor he will go some by-way or go much about rather than come near him or meet with him VII So Sinners who are notoriously Guilty before God love not to meet with him nor hear of him if God comes near them by the reproofs of his Word or by the checks of Conscience or by the rebukes of the Rod how are they startled As in the case of Felix who when he found that God had met with him by Paul's Preaching who reasoned of Righteousness Act. 24.25 Temperance and Judgment to come 't is said he trembled but mark his answer to the Apostle Was he pleased with that Doctrine Alas no he could not bear it therefore crys out Go thy way for this time when I have a convenient season I will call for thee VIII A Debtor that is far in Debt is often-times afraid of an Arrest and much perplexed and troubled in his Mind the thoughts of a Prison being grievous to him VIII So guilty Sinners are afraid of the Serjeant Death if they perceive Death is approaching how troubled are they for fear of the Prison of utter Darkness provided their Consciences be awake See Sin a Debt Metaphor Disparity I. A Debtor among Men upon the non-payment of his Debts is exposed but to external Punishment suppose it should be the highest Punishment that we read of in Scripture or History we read under the Law they were bound to sell their Children Exod. 21.7 22.2 2 King 4.1 yea themselves to become Slaves or Bond-men it was a sore Punishment to have Children sold for Parents Debts I have read that Valentinian the Emperour would have such put to Death that were not able to pay their Debts but especially that Law mentioned by Mr. Burges Burges on Justification p. 1â—0 was the severest of all that provided that he who was in Debt and could not pay it the Creditors might take him and cause him to be cut into as many pieces as they pleased I. BUt the ungodly and guilty Sinner is exposed to eternal Punishment such who obtain no forgiveness or pardon of Sin through the atonement of the Cross or satisfaction made by Jesus Christ shall be cast into the Lake of Fire and Brimstone 't is not Wife nor Children Father or Brother can make a compensation or keep them from the place of Punishment Rev. 14.10 They shall be tormented day and night they shall drink of the Wrath of God which is poured out without mixture into the Cup of his Indignation and they shall be tormented with Fire and Brimstone in the presence of the holy Angels and in the presence of the Lamb. ver 10. And the smoak of their torment ascendeth up for ever and ever they have no rest day nor night c. Mat. 13.50 They shall be cast into a Furnace of Fire there shall be weeping and gnashing of Teeth II. A Debtor among Men may escape an Arrest or fly from the Hand of Justice or if he be taken Death will free him from all Miseries nay if he dies in Prison his Debt is paid II. But it is impossible for Sinners to escape the Wrath of God who live and dye in their Sins Death will come there is no escaping the Hands of this grim Serjeant and when they are thrown into Hell that strong and fearful Prison they shall by no means come out thence till they
c. Zech. 4.7 Who art thou O great Mountain c. Parallels MOuntains are high and lifted up and seem to have the Preheminence So the wicked Princes and Potentates of the Earth are high in Power and seem to be lifted up in Pride and Arrogancy and to have Preheminence over the Righteous II. Mountains are hard to be removed out of their Places So the Wicked having taken such Root in Sin c. 't is very hard and difficult to remove them and make them become plain Luk. 3 4. This was 't is true one great Design of the Ministry of John Baptist Every Valley shall be filled and every Mountain and Hill shall be brought low c. But this Work is not done upon the Spirits of wicked Men but by the mighty Power of God III. Mountains and Hills are commonly barren and unprofitable Ground So the Wicked who are lifted up in Pride and Arrogancy c. are spiritually a barren useless and unprofitable Sort of Men. IV. Mountains were accounted Places of Defence whither Men used to flie in time of Danger tho many times they failed them So Men oftentimes flie to the lofty Enemies of God the oppressing tyrannical Powers of the Earth to secure themselves from approaching Dangers but in vain alas is Salvation looked for from these Mountains and Hills in the Day of God's Anger Inferences IN this Saints have cause to rejoice God hath promised to throw down all the Hills and Mountains of the Earth that are lifted up Who art thou O great Mountain Zech. 4 7. Before Zerubbabel thou shalt become a Plain Wicked Men compared to the Troubled Sea Isa 57.20 But the Wicked are like the troubled Sea c. Jer. 51.4 The Sea is come up upon Babylon with the Multitude of the Waves thereof Caldee the King with his numerous Hosts in Plenty like the Sea is come up against Babylon c. Note The Wicked are compared to the Troubled Sea and to many Waters c. Parallels THe Sea is a great Convention as one words it or a Multitude of Waters The gathering together of the Waters called he Seas Gen. 1. So the Wicked are a Multitude of People II. The Sea sometimes swells roars and rises very high threatning the Earth as if it would swallow it up immediatly So the mighty Concourse of the wicked and tyrannical Powers of the Earth many times swell in Pride and Arrogancy and make a fearful Noise as if they would in a moment swallow up the Lord's People III. The Sea hath its Bounds set by the Almighty He hath shut up the Sea with Doors Job 38.8 11. c. and hath said Hitherto shalt thou come and no further and here shall thy proud Waves be stayed So the Lord sets Bounds to the Wrath and Rage of the Ungodly no Creatures can go further than God permits them As he that made the Sea can master it so he can soon put a Stop and Curb to the proudest Oppressor and Persecutor in the World Let Men be as angry as they will let them be as stormy as the boisterous Seas yet the Lord hath said Hitherto shall ye come and no further Psal 65.7 He stilleth the Noise of the Seas the Noise of the Waves and the Tumult of the People Nay the Devil himself is like a Sea shut up he cannot do what he would he hath Bounds set him c. IV. The Sea at God's command is still The Wind and Seas oby him So with one Word speaking as it were he can quiet the Wicked and make them silent in Darkness Psal 107.29 He can make this Sea and frightful Storm a Calm and cause the proud Waves to be still V. The Sea produces or brings forth many strange Monsters So the Multitude of the Wicked this metaphorical Sea hath brought forth many a vile and strange Monster See Dan. 7.3 And four great Beasts came up from the Sea diverse one from the other the first was like a Lion and had Eagles Wings c. These four Beasts signified the four Monarchies of the Earth what a Monster the fourth hath been all the World hath had full Experience of that had great Iron Teeth c. What Devils incarnate were many of the Roman Emperors particularly Nero who ripp'd up the Belly of his own Mother c. And what a Monster hath the little Horn been I mean the Papal Power what a mighty Mass of innocent Blood hath the Beast and Whore devoured c. VI. The Sea is very restless it ebbs and flows and seems to be continually troubled So the Ungodly are always restless in their Spirtis like wicked Haman they never cease Plotting against the Just Tho they have very great Power Riches and Honour yet because God's Mordecai's will not bow down their Souls for them to go over all seems as nothing to them they have Riches much Gold and Silver but not satisfied they enjoy all the Delights and Pleasures the World can afford them but yet are like the troubled Sea Many times also their Consciences sorely disquiet them What Rest soever they may have yet certainly they are continually void of the true Peace of God and in this Sence there is no Peace to the Wicked c. Isa 57.21 VII The Sea continually casteth forth Mire and Dirt So the Ungodly never cease casting forth their abominable Wickedness Inferences LEt not the Saints fear the Ungodly What tho they swell and roar God hath set Bounds to them The Wrath of Man shall praise thee Psal 76.10 and the Remainder of Wrath shalt thou restrain No more Wrath of Man shall be let out no higher shall these Seas swell than shall tend to the Glory of God the Over-plus that Wrath that would indeed prove hurtful to the Godly and to the dishonour of the Almighty the Lord will restrain II. Pray hard that God would keep the Doors and Bars of these troublesom Seas fast and prevent the Danger I will yet for this be enquired of by the House of Israel Ezek. 36.37 to do it for them 1. Pray that God will keep the Sea of Man's Wrath within its limited Bounds 2. Pray that God would not suffer Satan to break forth too furiously upon us If God did not set Bounds to him no Man could live quiet one hour 3. Pray that God would set Bounds to the Sea of Prophaneness 4. And also that he would set Bounds and drive back the Sea of Error and false Doctrine c. III. This shews the woful Condition of ungodly Men They have no Peace true Peace whilst they live and be sure shall have none at Death Peace is the Portion only of the Lord's People Great Peace have all they that love thy Law c. My Peace I give unto you Wicked Men dead in Sin John 5.25 The Hour is coming and now is when the Dead shall hear the Voice of the Son of God and they that hear shall live Eph.
2.1 And you hath he quickened who were dead in Trespasses and Sins c. UNconverted Men are dead spiritually dead they are as dead Men. Life is opposed to Death which is either the Privation of natural Life because of the Separation of the Soul from the Body or the Privation of spiritual and heavenly Life because of the Separation of the Soul from God through Sin And this is really true in both respects in a proper Sence yet we shall open the State of Men dead in Sin by comparing this Death with natural Death between which in some things there is a good Parallel and to which in the Judgment of divers worthy Men the Spirit of God doth allude c. Parallels A Dead Man one that is really dead is under a total Privation of Life there is no Life in him So Man by Sin is totally under the Privation of the spiritual Life of God Now the Life of God consisteth in a Principle of Grace which is called a Seed The Seed speaking of a Man quickned remains in him This Seed 1 Joh 3.9 or divine Principle is unto the Soul as the Soul is to the Body but there is no Soul or Seed of Grace no Principle of spiritual Life in an unregenerate Man and therefore really and truly dead in a spiritual Sence as the Body is dead when the Soul is separated from it If there be any true and real spiritual Life in an unconverted Man how can he be said to be dead for where there is not a total Privation of natural Life a Man cannot be said to be dead naturally II. Dead the Dead shall hear c. This imports Man was once alive spiritually alive considering the Subject of whom our Saviour speaks Man before his Fall or the Entrance of Sin was alive Death was threatned upon Adam's eating of the forbidden Fruit In the Day thou eatest thereof thou shalt surely die The Deprivation of the spiritual Life of the Soul as well as the Life of the Body was in the Sanction of that Law Thou shalt die the Death What Life soever Adam had before he fell he lost it by his Transgression and in that very Day he eat he suffered a Deprivation of the Light of God's Countenance and spiritual Life of God in his Soul He lost that supernatural Power of acting towards God spiritually or Image of God that was in him so that it was impossible for him to live any more to God until quickned by a new Principle of spiritual Life And hence unregenerate Men are said to be dead c. III. A Man that is dead cannot move act or speak all natural Motions utterly cease that is the Effect of Death So unconverted Men have lost all spiritual vital Acts that is all Acts and Duties of holy Obedience acceptable unto God There is in them a total Defect and Want of Power for any such Acts whatsoever or else they are not dead cannot be said to be dead for when the Soul departs it leaves the Body uncapable of any kind of Activity All the natural Power the Body had by means of the Soul's Union with it is gone upon the Separation of the one from the other So Death falling upon the Soul or suffering a Privation of the Image of God or spiritual Life it had all its internal Power to act or live to God is gone the the carnal Mind being expresly said to be Enmity against God Rom. 8 7. An evil Tree cannot bring forth good Fruit. In short there is in all wicked Men a Disability or Impotency unto all spiritual Things to be performed in a spiritual manner and that it is impossible for them to act and do in a way acceptable to God till quickned by the Holy-Ghost IV. A dead Man is an unlovely Object to look on for it is Life that puts a Beauty and Glory upon the Body So an unregenerate Man is an unlovely Object 'T is Grace only or that supernatural Principle of spiritual Life that confers Beauty upon the inward Man or renders the Soul amiable in God's sight V. A dead Man is void of all Sense he sees not feels not hears not If you cast Fire in his Face 't is all one to him or if you run a Sword into his Heart he will not complain lay Mountains of Lead upon him he feels them not c. So those who are dead in Sin are sensless Souls Tho the Anger of God is kindled against them and his Wrath burns never so hot they regard it not nay tho you throw as it were Hell-Fire into their very Faces yet they fear it not Tho there are upon them great Mountains of Sin and horrid Guilt yet they feel them not c. VI. A dead Man cannot be raised to Life again without the mighty Power of God So the Dead in Sin cannot be raised to Life without the mighty Power of God's Spirit Christ who raised dead Lazarus out of the Grave must quicken such who are dead in Sins and Trespasses The Ephesians are said to believe according to the Working of God's mighty Power Eph. 1 19 20. which he wrought in Christ when he raised him from the Dead VII A dead Man is loathsom and fit for nothing but to be put under Ground or buried out of sight So the Wicked are loathsom in God's sight and unless the sooner quickned they will be good for nothing but to be cast into Hell some wicked Men are fit to be buried or thrown into that Grave Object It is by some objected That there is a wide Difference between Death natural and spiritual In Death natural the Soul it self is utterly removed and taken away from the Body but in Death spiritual it continues a Man is still notwithstanding this spiritual Death endowed with an Understanding Will and Affections by which these Men are enabled to perform their Duties to God Answ 1. In Life spiritual the Soul is unto the Principle of it as the Body is unto the Soul in Life natural Dr. Owen For in Life natural the Soul is the quickning Principle and the Body is the Principle quickned when the Soul departs it leaves the Body with all its own natural Properties but utterly deprived of them which it had by virtue of its Union with the Soul So in Life spiritual the Soul is not in and by its essential Properties the quickning Principle of it but it is the Principle that is quickned and when the quickning Principle of spiritual Life departs it leaves the Soul with all its natural Properties entire as to their Essence tho mortally corrupted which is equivalent with Death natural but of all the Power and Abilities which it had by virtue of its Union with a quickning Principle of spiritual Life it is deprived And to deny there is such a quickning Principle of Life spiritual superadded unto us by the Grace of God distinct and separate from the natural Faculties of the Soul is upon
the matter to renounce the whole Gospel it is all one as to deny that Adam was created in the Image of God which he lost or that Sinners are spiritually dead in Sins and Trespasses and that we are renewed into the Image of God by Jesus Christ 2. Whatsoever the Soul acts in spiritual Things by its Understanding Will Affections c. as deprived of or not quickned by this Principle of spiritual Life it doth it naturally not spiritually c. Disparity A Man naturally dead is altogether uncapable to make any opposition against the supernatural Power of God put forth in order to quicken him or raise him to Life he can no way directly or indirectly oppose it But a Man who is dead spiritually dead in Sin when God in a gracious way comes to use Means to quicken him or raise him to a State of Life he makes opposition nay and doth greatly resist and strive against the good Motions of the Spirit and Workings of God in order to his Vivification So that the Power of God is more manifestly seen in the quickning of one spiritually dead than in quickning one dead naturally Inferences FRom hence we may perceive the evil and destructive Nature of Sin It is spiritually the Death and Ruine of the Soul and will without the infinite Mercy of God destroy it for ever II. It shews also particularly what the Nature of Adam's Sin was and what it did incur upon his Posterity viz. not only natural Death but spiritual Death likewise III. It sets forth the Riches of God's Grace in the second Adam that quickning Spirit in raising poor dead Souls to Life again IV. Here is much Comfort for all sincere Christians who are raised from Death to Life by Christ in that there is so great a difference between the State of Adam in Innocency and our standing in Christ viz. The Principle of Life in Adam was wholly and entirely in himself It was the Effect of God's good Will and Power 't is true but it was left to grow on no other Root but what was in Man himself it was wholly implanted in his Nature and therein did its Spring lie But in the Life whereinto we are renewed by Christ Jesus the Fountain and Principle of it is not in our selves but in him as a common Root of Head He is our Life Because I live ye shall live also He is the Spring and Fountain of it He by Covenant also hath undertook to maintain Life in us he doth renew and encrease this Life in us so that it is impossible that we should spiritually die for ever V. A Man also from hence may easily perceive whether he be made alive or quickned by the Spirit or no. 1. A Man that hath Life in him breaths So he that is spiritually alive breaths forth his Soul in fervent Desires to God Prayer as some have observed being the Breath of the new Creature Hence God when he would convince Ananias that Saul was regenerated said Behold he prayeth 2. There is in him Heat spiritual Heat and Zeal God-ward 3. He hath his spiritual Senses he can see feel hear c. 4. 'T is a full Evidence a Man is alive when he rises up and walks So a spiritual Man rises up and walks in neweness of Life 5. A Man quickned hath his Beauty restored again So a Man spiritually quickned hath the Image of God restored he is holy heavenly c. Wicked Men blind Luk. 6.39 Can the Blind lead the Blind c. Mat. 23.26 Thou blind Pharisee c Rev. 3.17 Miserable poor and blind c. An unconverted Man or Man in his natural State is blind Parallels SOme Men are born blind All Mankind spiritually may be said to be born blind for as they are under a Privation of Life it follows they are blind that is their Understanding is darkned II. Some Men are blind casually either by Age or some Accident Adam before his Fall could see originally Man's Eye-sight was good but Sin hath put his Eyes out III. Blind Men have not the comfortable Benefit of the Sun So wicked Men receive not the heavenly and sweet Benefit of the Sun of Righteousness Tho the Sun shines never so bright a blind Man is never the better for it unless his Eyes were opened So tho the Gospel be preached never so powerfully yet wicked Men see not nor can they till the Eyes of their Understanding are enlightned IV. Blind Men stumble and know not many times at what they stumble they also are in great Danger without a sure Guide So wicked Men know not what they stumble at they stumble at God himself and at Christ when they stumble at his Truth and his People They know not whither they go nor the dreadful Danger they are in they think they are in the right Way to Heaven and yet are in the broad Way to Hell they are led oft-times by those who are as blind as themselves And if the Blind lead the Blind they will both fall into the Ditch V. Some Mens natural Blindness hath been by the just Judgment of God upon them for their Sin So God in a way of Judgment blinds the Eyes of some Men after common Illuminations Job 12.40 Isa 44.18 Rom. 11.8 He is said to blind their Eyes and harden their Hearts that is he denies them his Grace and withdraws those common Influences of it from them suffering Satan to take full Power of them leaving them to their own Hearts Lusts and so consequently to final Impenitency Disparity MEn who are naturally blind would gladly see they lament nothing more than the Loss of their Eye-sight But wicked Men are willingly blind they love Darkness rather than Light and refuse the Means God is pleased to afford them in order to the opening their Eyes II. Men who are naturally blind do gladly accept of a faithful and sure Guide But wicked Men who are spiritually blind refuse that Guide God directs them to viz. his holy Word they are neither thankful to God nor good Men for any Help afforded them nay they vilify such as would take them by the hand to save them out of the Pit of eternal Misery There is no Blindness like spiritual Blindness Call upon wicked Men and entreat them never so often and earnestly Pray do not go that Way take heed Man O take heed there is a Pit before you alas you are going into the Lion's Den nay worse into everlasting Fire to Death and Hell Yet these blind Wretches will go on live or die sink or swim all is one no Advice or Warning will be received Wicked Men compared to Mad Men. Eccles 9.3 Yea also the Heart of the Sons of Men is full of Evil and and Madness is in their Hearts whilst they live c. Luke 15.17 When he came to himself he said How many hired Servants of my Father have Bread enough and to spare c. WIcked Men are set forth in the
was denied him save the eating of the Tree of Knowledg of Good and Evil but by Sin and the Devil he was robbed and deceived of all and brought to utter Beggary and since God hath been pleased in a gracious manner through the Lord Jesus Christ to invest Believers with much Spiritual Riches and Righteousness again these Enemies strive to rob and deceive them of all the second time but to speak more particularly the things which they endeavour to deprive the Sons and Daughters off are these First Of their precious Time by telling them that 't is too soon too early to mind the Concernments of their Souls like as those in Haggai strove to deceive the People The time is not come c. 1. Sin and Satan perswade Men that time is not so swift nor uncertain but that they shall have Time and Days enough hereafter whereas on a sudden Times Hour-Glass is out and they are cut down in a moment 2. By stifling the Senses of poor Sinners insomuch that they cannot judg of their Time they are so taken with other Things Sensual Things that they know not what time of the Day it is they think 't is a long while to Night when alas their Sun is almost set 3. By hiding from Men the great Perils and Dangers of the Times they live in they are so blinded by these Thieves that they see not into what a Pit they are a falling 4. By persuading them that a great deal of work may be done in a very short time that the work of Repentance may be done upon a Sick-Bed or when old Age comes 5. And then at another while when they have spent much of their Days in Pleasure and Vanity this Enemy persuades them 't is now too late and the time of their Visitation is past c. Secondly These Thieves strive to rob Men of the Opportunity of time I mean those precious Sermons Seasons of Grace and Holy Sabbaths God is pleased to afford them by secret Craft these Enemies blind the Eyes of Men after such a manner that they prefer their Worldly Advantages and Profit in their Shops and Callings above the Riches and glorious Blessings of the Word and Ordinances of God they prefer Earth before Heaven Gold above Grace the good of the Body above the good of the Soul if the Enemy cannot keep Men from attending upon the Word then he endeavours to fill their Minds with other Things causing them to be so negligent in hearing of the Word preached that it profits them nothing or if they should hear with Attention yet this Adversary causes them to rest satisfyed with a bear hearing and thereby deceive their Souls Thirdly Sin and Satan rob or deprive Men of Union and Communion with God and of the true Grace of God by which this Union and Communion with God and Christ is attained persuading them common Grace is saving Grace and legal Conversion is Evangelical Conversion and outward Reformation true Regeneration c. Fourthly Sin and Satan rob Men of Peace not only of Peace with God but also of the true Peace of Conscience Fifthly They strive to rob Men of their precious and Immortal Souls Sixthly They rob and endeavour to rob and deceive Men of the Crown of Life Lastly In a Word these Enemies strive to rob and cheat Men and Women of all the saving benefit of Christ crucified endeavouring to make his blessed Death wholly ineffectual to their Souls II. Thieves many times take and lead poor Travellers out of the King's High-Way into some by-Place and then bind them Hand and Foot as well as take away their Treasure II. So Sin and Satan lead Sinners out of the true way of God into by and untroden Paths of Sin and Idolatry Isa 61.1 and in a barbarous manner bind them with cruel Bonds hence Christ is said to deliver them that were bound Acts 8.23 The Apostle Paul speaking to Simon the Sorcerer said I perceive thou art in the Gall of Bitterness and in the Bond of Iniquity There are three Bonds that these Spiritual Thieves bind Sinners with 1. The Bond of Ignorance 2. The Bond of Unbelief 3. The Bond of a hard Heart III. Thieves do not only bind such that they rob but many times murther them they do not only steal but kill also and that in a barbarous manner There are and have been some great and notorious Thieves Would you not look upon him to be a grand Thief that robs and craftily deceives a whole City a whole County nay a whole Kingdom III. So Sin and Satan do not only rob Men of all their Heavenly Treasure but also kill and murther their Souls Sin kills Spiritually and Sin kills Eternally Sin Rom. 7.11 taking occasion by the Commandment deceived me and by it slew me Sin has deceived and robbed the whole World at once What a Deceiver Sin is When our first Parents were beguiled all Mankind were beguiled and what Man that ever lived hath not actually been robbed by this Thief The best of Men have more or less been deceived by him 1. Sin is a great Thief if we consider the eminency of those it hath robbed 1. Sin deceived the Angels that fell who were most glorious Creatures in their first Estate 2. Sin robbed and deceived Adam who was so higly honoured and dignified by the Almighty c. 2. Sin is a bold Thief which appears in that it will adventure to steal and deceive at that very time when it is arraigned and its abominable Cheats laid open by the Ministers of the Gospel 3. Sin is an old Thief no sooner was the World created but presently we read of this Robber and how he cheated our first Parents O how many Ages how long a Time hath this Thief reigned in his Wickedness 4. Sin is a subtile Thief he robs and steals in the Day-time as well as in the Night and yet 't is hard to find him out he has many secret Corners to hide and lurk in nay he hath got the Art to change his Name when he is taken and charged with this or that Abomination 1. If you search for him by the Name of Pride he calls himself by the Name of Comliness and Decency 2. If you search for him under the Name of Covetousness he calls his Name Industry Thriftiness and Good-husbandry nay he is grown so crafty that some think 't is impossible to find him out under the last Appellation he doth not only change his Name but also prevails cunningly upon Men according as he finds their natural Inclination and Disposition some he deceives by the Pleasures of the World some by the Profits and Riches of the World and some he puffs up with Vain-Glory and the Honours of the World 3. Sin deceives by pretending Kindness and Friendship to the Children of Men Sin and Satan promise a future time and Days to repent they promise Heaven to the vilest Sinner promise Life whilst they thrust
the Knife into the very Throat Sin is compos'd of nought but subtile Wiles It fawns and flatters and betrays by Smiles 'T is like the Panther or the Crocodil It seems to love and Promises no Ill. It hides it Sting seems harmless as the Dove It hugs the Soul it hates when 't vows tru'st love It plays the Tyrant most by gilded Pills It secretly ensnares the Soul it kills Sins Promises they all deceitful be Does promise Wealth but pay us Poverty Does promise Honour but doth pay us Shame And quite bereaves a Man of his Good-Name Does promise Pleasure but doth pay us Sorrow Does promise Life to day pays Death to Morrow No Thief so vile nor treacherous as Sin Whom Fools do hug and take much Pleasure in 5. That Sin is a crafty Thief and Robber doth appear further if we consider what Fools and meer Babes it makes of worldly-wise-Men 1. It deceives them of Treasure of an eâ—imable Value for meer Toys and Trifles it cheats them of most blessed Pearls for sorry Pebbles they like Idiots take Brass Counters before Guinies and yellow Gold 2. It makes them believe strange things contrary to reason As first that tho they sow Tares yet they shall reap Wheat nay tho they sow not at all yet they shall have a great Crop at Harvest furthermore that that work may be done when they are Old and ready to drop into the Grave which is so hard and difficult that all the Days of their Life and the greatest of their Strength is too little to accomplish and that 't is time enough to sow their Seed when they should with others be a gathering in their Harvest Lastly it makes such Fools of Men as to consent to set the Knife to their own Breast and be willing to let out their own Hearts Blood IV. Bloody Thieves and Murderers are a great Terrour to honest Men and they will avoid them if possible and provide themselves with suitable Weapons to withstand and vanquish them IV. Sin is such a bloody Thief and Murderer that all Godly Men dread it and endeavour to avoid it as much as possibly they can and not only so but also take unto themselves the whole Armour of God Eph. 6 that so they may be able to subdue and overcome it Inferences IF Sin be a Thief a bloody and treacherous Thief and Robber what Folly are these Men and Women guilty of who are so ready and willing at every turn to entertain it as a Guest in their Houses nay and shall lie in the chiefest Room of their Hearts 2. It shews the Folly of these Men also who hide their Sin and desire nothing more than to have their beloved Lusts spared Who would hide and plead for a cursed Murderer or suffer a bloody and venemous Serpent to lie in their Bosomes 3. It shews the Folly of such that play and make a sport at Sin Fools make a mock at Sin 4. Take heed you are not beguiled and robbed by it 5. When you are hard put to it call for help Cry out Thieves Thieves Pray for the help of the Spirit 6. Be sure watch against it you are ready to have a watchful Eye over a Thief nay over one who is buâ— suspected so to be 7. Keep the Door shut against Sin And Lastly Be not so foolish as to believe Sin and Satans Promises Sin a Debt Mat. 6.12 Forgive us our Debts SIn is called a Debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debita in these Words Sins and Debts are used promiscuously as Luk. 11.4 compared with this in Mat. 6.10 Luk. 13.4 Luke was learned in the Greek and wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts Canin in loc N. T. Page 86 87. Now when Sins are called Debts or said to be forgiven it 's a Metaphor from pecuniary Debts as the Debtor was said luere when he paid his Money and it is generally used of any that are obnoxious to Punishment so the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines poenas debere so the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both for Debts and Guilt Dan. 1.10 Ezek. 18.7 as also for Sin Exod. 32. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applyed to a Sinner James 2.20 is also frequently used of Punishment as Mat. 5.21 22. In Sin there is the obliquity and dissonancy from the Law of God and this is not called a Debt for we do not owe this to God but the contrary Obedience and Holiness in Sin there is Guilt and Obligation unto Eternal Punishment and this is called a Debt c. Metaphor Parallel DEbts are variously taken and may be contracted divers manner of ways 1. A Man may rob his Neighbour of his Good-Name defame and wickedly wrong him that way and thereby make himself guilty and become a Sinner against him and is as much bound to make him satisfaction as if he had been his Debtor by getting away much of his Goods c. SO Man by Sin hath taken away or robbed God Almighty of his Glory Adam gave more credit and rather hearkened to the Devil than to God and what a reproach was this as I may so say to his Maker Satan shall be believed when God shall not when a Man will not believe trust nor give credit to what his Neighbour faith tho never so just and upright what a Reproach and Contempt doth he cast upon him So what greater wrong could Man do to God the most just and holy One of Heaven and Earth as not to regard his Word believe nor give credit to him but rather side with and yield to his cruel Enemy that studied Revenge and to bring him into Reproach And thus Man became a Sinner and made himself guilty being a Debtor to God and bound to make satisfaction or suffer for Sin if this wrong cannot be made up or the Debt paid II. Man brake a Holy and Righteous Law and thereby made himself notoriously guilty and obnoxious to the Penalty annexed and Guilt that lies upon him is commonly called a Debt he is a Debtor to the Law as well as a Criminal II. Sinners have broke the holy and righteous Law of God and by this means are become miserably guilty and palpable Debtors both to the Law and Justice the Law is broke and Justice requireth Satisfaction the Penalty is Death A heavy Debt such a Debt is Sin he hath violated a just Law and how will he make a Compensation III. Some Debts in a common acceptation are a great Sum many Pounds thousands of Pounds III. Sin is a very great Debt every ungodly Man may be said to owe many thousands tho never so Rich and Mighty in the account of Men. So Mat. 18.24 where our Sins are not only compared to a Debt but to a Debt of a vast Sum ten thousand Talents which according to computation amounts to 1500000 l. and according to others 1875000 l. IV. Some Debts are
so great in value and the Debtors so poor that they are not able to pay them IV. Sin is so great a Debt that a Man of himself is not able to make satisfaction to the Law and Justice of God for it he owes ten thousand Talents Mat. 18.24 and hath nothing to pay so our Saviour himself plainly intimates V. A Debt exposeth a Man oft-times to an Arrest and fills his Mind full of Trouble especially if it be an Action upon Execution that admits of no Bail V. Sin exposeth a Man to an Arrest by Death a Serjeant that will when he hath received his Warrant take no Bail and this fills wicked Men especially full of Fears Heb. 2. Who through fear of Death are said to be all their Life time subject to Bondage VI. A Debt doth not only expose a Man to the danger of an Arrest but in case he cannot pay the Debt or procure Bail to a Prison also VI. So Sin exposeth a Man not only to an Arrest by Death but also to the Prison of Eternal Darkness out of which there is no Redemption Verily Verily Mat. 5.26 I say unto you he shall not come out from thence until he hath paid the utmost Farthing VII Some Mens Debts have been paid by the Hands of others who out of meer Compassion have undertaken to satisfy for all they have owed and thereby have kept the poor Debtors from perishing VII So this great Debt viz. Jesus Christ the Sinners Friend out of Infinite Bowels by one single Payment on the Cross or by his Active and Passive Obedience hath satisfied for or made a full Compensation to the Law and Justice of God in the behalf of Sinners that so he might thereby deliver them from Eternal Ruine See Surety Metaphor Disparity A Debt among Men only exposeth the Body or Bodies of Men to External Danger Sufferings or Sorrow BUT Sin this Spiritual Debt exposeth not the Body only but the Soul it brings not the Soul by Guilt to Sorrow and Misery here but both the Soul and Body to Sufferings Eternally hereafter II. Debts among Men are oftentimes forgiven without Payment or Satisfaction made for them either by the Debtor or his Surety II. God doth not forgive Sin this spiritual Debt without a fuâ—l Payment or plenary Satisfaction made for it by our Surety it consisteth not with his Justice Honour nor with the Nature and Purity of his Law considering the Nature of Sin it self so to do And therefore what Man is not able to do upon this account Jesus Christ his blessed Surety hath done for him First To make this appear or further to manifest the Truth of it it will not be amiss to consider the Nature of God's Threatnings I mean Legal Threatnings which several Divines have well distinguished from Evangelical Gospel or Evangelical Threatnings are those Fatherly Chastisements which God denounceth to keep us within the Bounds of Child-like Obedience and therefore God hath not only signified but the Nature of the Affair requireth that they should be executed only in case of Need 1 Pet. 1.6 But Legal Threatnings denounce unmixed and unallayed Curse and Wrath. These two widely differ not only in their Nature but End In the first suppose that the Business of the Threatnings be done to God's Hand without the Execution of them it clearly follows that the Obligation of the Believer to them as they have respect to such an End dissolves and ceaseth that which is God's Intent by them being obtained without them the execution of the Threatnings without the least derogation from the Truth of God or Impeachment of his other Properties may be suspended But Legal Threatnings being of another Nature and having another End namely the Vindication of God's Holiness and Justice upon Prisoners and Rebels they are no wise dissolvible but must of necessity be inflicted that the Perfections and Government of God may be vindicated and Sin may be revenged All Sin is a Contempt of God's Authority and Government and casts Dirt upon his Glory and Punishment is the vindicating of God's Honour in revenge of Evil committed Let this be noted that in case of such a proportionable Satisfaction by which the Honour and Equity of his Law is vindicated his Justice Holiness and Hatred of Sin demonstrated the ends of Government attained he may relax and dispense with the Threatning as to the Party offending which is the case here for by executing the Threatnings upon Christ and receiving a valuable consideration of Satisfaction from him he hath given as eminent demonstration of his Righteousness Purity and Hatred of Sin and as fully vindicated his Law from Contempt as if the Offenders themselves had suffered and therefore by an admirable mixture of Grace with Justice hath released us These things being premised I reassume saith he the Argument Fergussâ—n namely That the Truth of God's Threatnings would not allow him to pardon Sin and save Sinners but upon the consideration of a Satisfaction First God having denounced Death and the Curse against Sin Gen. 2.17 Deut. 27.26 The Veracity and Faithfulness of his Nature obliged him to see it inflicted Never any entertained a Notion of God but they included in it that he spake Truth Could ever any Threatning of God be of awe upon the Conscience of a Sinner should the first and great Threatning be made so easily void Should it be granted that notwithstanding God's solemn Denunciation of Wrath in case of Sin that yet he hath taken the Offender into Favour and pardoned the Offence without any Satisfaction or Consideration at all what would Creatures imagine but that God either intended his Threatnings for meer Scare-Crows or that he were subject to Mutabiliâ—y which Apprehension being once received what boldness would Men assume in Sin believing that the Comminations of the Gospel would be no more executed than those of the Law but let God be true and every Man a Lyar. Secondly To suppose that God hath abrogated his Threatning is at once to overthrow the whole Scripture for that expresly tells us that not one jot of the Law was to perish Mat. 5.18 That every Disobedience received a just Recompence of Reward Heb. 2.2 See Heb. 8.28 9.22 23. That without Blood there was to be no Remission Thirdly If the Threatning annexed to the Law be released it is either by virtue of the Law it self or by virtue of the Gospel It is not by virtue of the Law for that was wholly inexorable requiring either perfect and constant Obedience or denouncing unmixed and unallayed Wrath. Gal. 3.10 Nor is it released by the Gospel this the Holy-Ghost clearly informs us Rom. 3.31 Do we then make void the Law through Faith God forbid yea we establish the Law Beza's Paraphrase here is very good Christi satisfactio quid aliud quà m Legis minas ostendit minimè irritas esse quà m illas luere Christum oportuerit O Christi Justitia quid aliud est quam
would never have sent him into the World And if it had been only to make Christ a Pattern of Humility and of Patience under Suffering that God laid these things upon him which he endured it might have left some room for Men so to speak in that others might as indeed many of the Godly have been made Examples upon that account Object If God cannot pardon Sin without Satisfaction he is more weak and imperfect than Man Answ 1. God cannot do many Things that Man can do not that he is more imperfect than they but he cannot do them upon the account of his Perfection He cannot lie he cannot change cannot deny himself which Men can and do daily 2. To pardon Sin without Satisfaction in him who is absolutely holy righteous true and faithful the absolute necessary Supreme Governor of all Sinners the Author of the Law and Sanction of it wherein Punishment is threatned and declared is to deny himself and to do what one infinitely perfect cannot do 3. Why doth not God pardon Sins freely without requiring Faith Repentance and Obedience in them that are pardoned yea as the Conditions on which they may be pardoned For seeing he is so infinitely good and gracious cannot he pardon Men without prescribing such Terms and Conditions unto them as he knows that Men and that incomparably the greatest Number of them will never come up unto and so must of necessity perish for ever Yea but our Adversaries say this cannot be neither doth this impeach the Freedom of Pardon For it is certain that God doth prescribe these things and yet he pardoneth freely and it would altogether unbecome the holy God to pardon Sinners that continue impenitent and so live and die But doth not the Socinian see that he hath hereby given away his Cause which he contendeth for For if a Prescription of sundry things to the Sinner himself without which he shall not be pardoned doth not at all impeach as they say the Freedom of Pardon but God may be said freely to pardon Sin notwithstanding it how shall the receiving of Satisfaction by another nothing at all being required of the Sinner have the least appearance of any such thing If the Freedom of Forgiveness consists in such a boundless Notion as these Men imagine it is certain that the prescribing Faith and Repentance unto Sinners antecedently to their participation of it is much more evidently contrary unto it than the receiving Satisfaction from another who is not to be pardoned can to any appear to be Secondly If it be contrary to the Holiness of God to pardon any without requiring Faith Repentance and Obedience in them as it is indeed let not these Persons be offended if we believe him when he so frequently declares it that it was so to remit Sin without the fulfilling his Law and satisfying of his Justice Dr. Owen IV. Oft-times nay most commonly Men as soon as some Debts are paid or Satisfaction made by the Debtor or his Surety the Debtor may demand a Discharge or Acquittance immediatly from the said Debts c. IV. But it is not so here in reference to this Debt for tho Christ as our Surety hath made a full Compensation to the Law and Justice of God yet Sinners are not immediately acquitted neither doth it follow saith the Doctor that on the supposition of Satisfaction pleaded for the Freedom Pardon and Acquitment of Persons originally guilty and liable to Punishment must immediatly and ipso facto ensue it is not of the Nature of every Solution or Satisfaction that Deliverance must ipso facto follow And the reason of it is because this Satisfaction by succedaneous Substitution of one to undergo Punishment for another must be founded in a voluntary Compact and Agreement for there is required unto it a Relaxation of the Law tho not as unto Punishment to be inflicted yet as unto the Person to be punished And it is otherwise in personal Guilt than in pecuniary Debts In these the Debt it self is fully intended and the Person obliged with reference thereunto in the other the Person is firstly and principally under the Obligation And therefore when the pecuniary Debt is paid by whomsoever it be paid the Obligation of the Person himself unto Payment ceaseth ipso facto But in Things criminal the guilty Person himself being firstly immediatly and intentionally under the Obligation unto Punishment when there is introduced by Compact a vicarious Solution in substitution of another to suffer tho he suffer the same absolutely which the Person should have done for whom he suffers yet because of the acâ—eptation of his Person to suffer which might have been refused and could not be admitted without some Relaxation of the Law Deliverance of the guilty Person cannot answer ipso facto but by the Intervention of the Terms fixed in the Covenant or Agreement for an admittance of the Substitution It appears from what hath been said that in this matter of Sin being called a Debt and of Satisfaction Sin is not to be considered as such a Debt and God a Creditor and the Law as an Obligation to the Payment of that Debt as some Men seem to run it But Sin is a Transgression of the Law and thereby obnoxious and liable to the Punishment constituted in it and by it answerable unto the Justice and Holiness of another and God as the infinitely holy and righteous Author of that Law and Supreme Governor of all Mankind according to the Sanction and Tenor of it The Substitution of Christ was meerly voluntary on the part of God and of himself undertaking to be Sponsor to answer for the Sins of Men by undergoing the Punishment due unto them That to this end there was a Relaxation of the Law as to the Persons that were to suffer tho not as to what was to be suffered Without the former the Substitution mentioned could not have been admitted and on supposition of the latter the Sufferings of Christ could not have had the Nature of Punishment properly so called for Punishment relates to the Justice and Righteousness in Government of him that inflicts it and this the Justice of God doth not but by Law Nor could the Law be any way satisfied or fulfilled by the Suffering of Christ if antecedently thereunto its Obligation or Power of obliging unto the Penalty constituted in its Sanction unto Sin was relaxed dissolved or dispensed withal Nor was it agreeable to Juâ—tice nor would the Nature of the Things themselves admit of it See Surety â—â—t first Volume that another Punishment should be inflicted on Christ than what we had deserved nor could our Sin be the impulsive Cause of his Death nor could we have had any Benefit thereby Dr. Owen Inferences THis shews what the Nature of Sin is together with the woful and miserable Condition of Man thereby How few know or are sensible how far they are in Debt and what fearful Danger they are in hereby every
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
and nothing that is given him will go down neither Food nor Physick or if he doth take it yet it will not stay with him 't is a very bad sign so when a Sinner refuseth all good Counsel that is given him and instead of vomiting up by true Repentance his Sin he vomiteth up the Physick and Food of his Soul that should do him good and despises all Reproof Prov. 28.1 hardning himself against it he is near to Destruction 6. And Lastly When a Man is wounded and that Balsam Means or Medicine that seldom fails to work a Cure in others yet will do him no good but contrary-wise whilst in Cure and under the best Means he grows worse and worse there is little hopes of him so when a Sinner under a powerful and Soul-saving Ministry and divers sore Afflictions is not at all reformed but grows worse and worse his Condition is bad it may be that Sermon that works no change at all in him hath tended through the Mercy of God to the Conversion of several Souls who were as sorely wounded as he If a Physician gives the best Medicine he has and lays on a most Soveraign Plaister and yet the Patient saith Sir that which you prescribed hath done me no good I wonder saith he it seldom fails me I fear your Condition I must give up I have done what I can for you the Lord pitty your Soul you are no Man for this World 't is an Argument that Wound or Sickness will be unto Death when the best Preaching the best Means that can be made use of will not work upon a Man's Heart he is under Losses and Affliction and divers melting Providences but nothing will do Inferences IS Sin a Wound or doth it wound the Soul wound the State Nation and Church of God We may then infer from hence the Folly of Men and Women who love and hug their Sin Wilt thou O Sinner hug a Serpent in thy Bosom that strives to sting thee to Death what Fools are wicked Men 2. Let us learn from hence to bewail the Condition of our sinful Relations let the Husband mourn over his unbelieving Wife and the Wife mourn over the unbelieving Husband Fathers grieve for their unconverted and wounded Children and Children grieve for their wounded and unconverted Parents c. What are they that thou lovest so dearly and who lye in thy Bosom mortally wounded and wilt thou not be troubled for them what not one Sigh nor Tear come from thee for them be astonished O Heavens what a hard Heart hast thou 3. Seek out for help you that are unconverted delay not and let such who are healed do what they can to get help and Cure for their Friends if a Husband a Wife a Father a Child or Brother be dangerously sick or wounded externally how ready are you to enquire for some skilful Physician or Chyrurgion and what speed will you make and will you not be as tender and as careful of their Souls 4. Take heed you do not draw others into Sin What not only wound thy own Soul but be cruel also to the Souls of others wilt thou murther thy self and murther thy Friend too 5. What blind Wretches are they that make a mock at Sin See Fools 6. Let it be also matter of caution to all to take heed they rest not satisfied with slight healing Jer. 8.11 They have healed the hurt of the Daughter of my People slightly c. This may be done many ways 1. Some rest satisfied and lick themselves whole with the thoughts of federal Holiness think they are in Covenant with God through the Faith of their Parents thus the Jews Mat. 3.9 We are Abraham 's Seed we have Abraham to our Father my Parents were Godly and so they might and yet thou a Child of the Devil and be damned for all that 2. Some fly to their Godly Education but that will never heal their Wounds 't is not what a Godly Family thou wast brought up in and what good Instruction thou hadst but what thou art and what a change there is in thee what Faith and Fear of God is there wrought in thy Soul 3. Others apply the Mercy of God when they begin to feel Conscience to terrify them Exod 34.6 and their Wounds appear but never consider his Justice remember God is graciâ—us and merciful c. but will in no wise clear the Guilty 4. Others trust to a partial Reformation of Life they are other Men to what they were once Soul 't is not Reformation or leaving all manner of gross scandalous Sins but a change of Heart and Regeneration thou must seek after 5. Some apply the Promises of God to Sinners before their Wounds were ever lanced or their Sores laid open and the Corruption let out this is but skinning over the Sore and to leave it to fester and rancle inwardly the proud Flesh must with some corroding Plaister be taken down thou wantest through Humiliation for Sin 6. Many satisfy themselves because they are not such great Sinners as some are Remember Luk. 13 3 5. I tell ye nay except ye repent ye shall all likewise perish 7. Some fly to their Duties they sin and are wounded and they think Prayer will make them whole 8. Some boast of their Knowledg and Experiences c. they can discourse and talk well nay and will tell you they are Members of the Church too and this may be and yet they die of their Wounds and go to Hell O take heed you are not slightly healed Quest Well but it may be you will say What should we do to be throughly healed Answ There is but one Physician can heal these Wounds none but the Lord Christ only has the healing Medicine his Blood is the Balsam which thou must apply by Faith And if thou wouldest have a perfect Cure thou must be put to pain He that would be healed must suffer his Wounds to be lanced and searched to the bottom 2. Take the Physician 's Counsel and carefully follow his Directions come to him presently whilst it is to day or thou art a dead Man 3. If it be so that he says thy right Hand must be cut off bear the Pain or thy right Eye must be pulled out submit to him Whatsoever is dear to thee that hinders the Cure thou must deny thy self of 4. A Purge thou must take or thy Wounds cannot be healed the evil Humors or the Filth and Corruption that is in thy Heart must by the Spirit of Grace be purged out John 3.3 5. Thou must become a new Creature Except a Man be born again he cannot see the Kingdom of God Sin a Plague 1 Kings 8.38 What Prayer and Supplication soever be made by any Man or by all thy People Israel which shall know every Man the Plague of his own Heart c. Levit. 13.2 3 4 5 6. And it be in the Skin of the Flesh like the Plague of
corrupted the whole Lump of Mankind Adam had no sooner sinned against God but the spiritual Poyson and Venom thereof struck to his Heart corrupting every Faculty of his Soul and not only so but also the Souls of all his Posterity See Wounds IV. 'T is noted by Plutarch that when an Asp stings a Man it doth first tickle him and makes him laugh till the Poyson by little and little gets to the Heart and then it pains and torments him more than ever it delighted him before So doth Sin it may please a little at first Though Wickedness be sweet in his Mouth Job 20 12 tho he hide it under his Tongue though he spare it and forsake it not but keepeth it still within his Mouth Yet his Meat in his Bowels is turned it is the Gall of Asps within him Forbidden Profits and Pleasures are very delightful to carnal Men and many love to be medling with these poysoning Morsels of Sin Many eat that on Earth which they digest in Hell Men must not think to dine and dance with the Devil and then to sup with Abraham Isaac and Jacob in God's Kingdom V. Poyson in a Toad or Serpent suits and agrees well with their Nature but Poyson in a Man's Stomach makes fearful Work it being of a contrary Nature So Sin in a wicked Man one that hath no spark of true Grace in him seems to be suitable and agree well with him his whole Nature being so grievously corrupted and changed into the evil Nature thereof he having used himself so long in sinful Ways that Sin viz. open Prophaneness Superstition and Error is habitual and become natural to him as Poyson to a Toad Naturalists say That if a Man take a little quantity of Poyson at a time and so accustom himself to it ☜ it will at length become so natural to him that he may take it as Food Even so wicked Men by a continual Course and evil Custom in Sin drink it down as pleasant Liquor like as the Fish drinks Water But now Sin to a true Christian is like much Poyson in a Man's Stomach 't is contrary to that new Nature and divine Principle which is wrought in him by the Spirit of God he cannot bear nor endure it he hates every false Way Rom. 7. That which I hate that do I. VI. Poyson is deadly in its own Nature and of a killing and destroying Quality if not timely vomited up by taking some fit and proper Antidote c. So Sin whether fleshly or spiritual viz. sensual Debauchery or Heresy will kill and destroy all where-ever it is both Body and Soul eternally except by true Repentance it be vomited up Tho Men take it down as sweet Wine Prov. 23.31 and are not presently sensible of any harm yet at last it will bite like a Serpent and sting like an Adder VII Oil will expel Poyson and it is often given to Persons who have taken it to cause them to vomit it up So the Oil of Gladness viz. the Spirit of God is the best Antidote in the World to expel and work out the Poyson of Sin in the Soul See Oil of Gladness in the First Volume Book 2. Inferences WHat do Sinners mean will they poyson themselves are they void of Understanding to take down the Poyson of Dragons Will they wilfully murther themselves What Blindness and Folly is in their Hearts II. O how should this stir up the Godly to pity wicked Men and to strive as much as lieth in their Power to prevent their sinning and endeavour to turn away their Wrath III. It may also caution Believers to take heed of Sin and of the Venom of an evil Tongue as also of the Poyson of Heresy and Error IV. Let Sinners also learn from hence timely to look out for Help O get a fit Antidote to save you from this Poyson Ah! what is Sin 't is Poyson in a Cup That 's gilt without and Men do drink it up Most earnestly with joy and much delight Being pleasant to the carnal Appetite Sin 's sweet to him whose Soul is out of taste But long alas its Sweetness will not last Sin 's sweet to th' Flesh that does it dearly love But to the Soul it doth rank Poyson prove Hast thou suck'd this most deadly Venome in And dost not see thy vital Parts begin To swell Art poyson'd Soul Look look about To get an Antidote to work it out Before it be too late the Poyson 's strong Don't stay a Week twelve Hours is too long One drachm of Grace mix'd with repenting Tears The Grace of perfect Love that casts out Fears Mix'd with that Faith which kills all Unbelief Took down with speed will ease thee of thy Grief 'T will purge the Soul and work by Vomit well And all vile Dregs of Venome 't will expell Unless thou vomit up each Dreg be sure No hope of Life one Sin will Death procure Eternal Death Repentance is not right 'Till Sin nay every Sin 's forsaken quite Not only left but as a poysonous Cup Thou must it loath 't is hateful spue it up Sin a Sickness Isa 1.5 The whole Head is sick and the whole Heart faint c. Mat. 9.12 The whole need not a Physician but they that are sick SPiritual Sickness is twofold 1. To be sick with Sin 2. To be sick of Sin as Sin wounds the Soul so it makes sick and this is Man's Misery but to be sick of Sin viz. to be sensible of the Evil and cursed Nature thereof this is a Mercy Parallels THE Causes of Natural Sickness are divers sometimes it arises from some inward and sometimes from some outward Cause to know from whence the Distemper grew or did arise is very necessary whether it be Chronical or Acute i. e. that which hath seized on the Patient on a sudden by Heats Cold or from the Corruption of the Blood by an infectious Air c. which an able Physician is diligent to pry and search into Now as touching the Sickness of the Soul 't is evident the Original Cause thereof was by eating of the forbidden Fruit which surfeited the whole Lump of Mankind or if you please it was occasioned by Poyson by the Poyson of the old Serpent Deadly Poyson makes a Man very sick and corrupts the whole Mass of Blood And as 't is needful to find out if possible the Cause of Sickness so 't is as necessary to find out the Cause of Spiritual Sickness the Cause being discovered the Cure is easy If a Man doth not see what his state is as considered in the first Adam nor the evil and damning Nature of Sin in general nor the particular Plague of his own Heart he is in no hopeful way of help and healing II. Some Sicknesses or Diseases are Epidemical Sin is a Sickness or Disease so universal and a Contagion so catching that none have escaped nor are totally free from it III. Some are so sick that they have
no place free Sin is a Disease that afflicts every part Isa 5. the whole Head is sick and the whole Heart faint IV. The Distemper which we call the Sickness or Pestilence is very mortal and sweeps away thousands Sin is such a Sickness no Pestilence like it Sin is the Plague of Plagues That which is most opposite to God is the greatest Evil but Sin is most opposite and contrary to God and therefore the greatest Evil. That which separates Man from and deprives him of the greatest Good must needs be the greatest Evil or the Plague of Plagues but Sin doth this therefore the greatest Evil. That which is the greatest Judgment to be left unto is the worst of Evils but 't is the greatest Judgment in the World to be left or given up to the Lusts of our own Hearts Ergo c. When God designs to bring his severest Wrath upon a People or a particular Soul when he resolves to afflict them to the uttermost he doth not say I will bring Plague or Sickness or Famine upon them but I will deliver them up to their Sins Israel would have none of me c. and what then Psal 81.11 Rom. 1.26 â—8 So I gave them up to their own Hearts Lusts c. Thus he gave up the Gentiles to vile Affections That Sickness Plague or Pestilence that destroys most that kills Millions which is so infectious that none amongst Thousands nay Millions of Thousands can escape is the Plague of Plagues but such a Sickness is Sin More shall be damned than shall be saved nay but few comparatively enter in at the strait Gate and so find Life Now all that are damned are damned or destroyed by Sin and therefore it is the worst of Evils That which kills or destroys Body and Soul too is the Plague of Plagues but Sin destroys Body and Soul too Ergo Sin is the Plague of Plagues V. Many of those who have the Disease we call the Sickness have Spots upon them which are of two sorts one of which are called the Tokens and when they appear they look upon themselves as dead Men So Sin this spiritual Plague and Sickness of the Soul Deut. 31.4 marks some Men out for eternal Death Their Spot saith the Lord is not the Spot of my Children that is their Sin is not a Sin of Infirmity such as appear upon the Children of God Any Spot is bad but some are worse very bad they are deadly Spots they have the Tokens of Death and Wrath upon them 1. The Sin or Spot of a godly Man is rather a Scar or Wound that is healed or almost healed But Sin in some of the Ungodly is like a rotten putrifying Sore in the Flesh 2. The Spots of the Godly are not so contagious or infectious as the Sins or Spots of the Wicked The Sins of the Ungodly make their very Persons and Prayers loathed and hateful in God's sight now God tho he hates the Sins of his own Children Psal 109.7 yet he loves their Persons 3. Sin in a Saint is his Sorrow 't is that which he hates it wounds and grieves his Soul Rom. 7.3 he is sick of his Sin but the Wicked love their Sin Sin is in a godly Man's Conversation and that is his Trouble but Sin is in a wicked Man's Affection which renders it to be a deadly Spot 4. Sin reigns and predominates in the Hearts of the Wicked But Sin tho it may sometimes tyrannize in a Saint yet he obeys it not he is not the Subject or Servant of Sin The one yields and subjects to Sin the other opposes and resists it every Faculty of his Soul is set against it and not only so but against every Sin VI. Sickness brings oft-times utter Weakness upon the Body So Sin brings Weakness upon the Soul I am feeble c. It makes a Christian very faint See Leprosy VII Some Sickness is very grievous to be born So Sin is grievous to a true Christian who is made sensible of it VIII A Man that finds himself very sick and like to die will soon look out for Help or send to a Physician So the Soul that is sin-sick will seek for Help viz. hasten to Jesus Christ for none else can cure the Sickness of the Soul Inferences ARt thou sick and ready to die and insensible of any Illness doth nothing ail thee This is sad II. Art thou sick and greatly afflicted is thy Soul weary of its Groanings Haste to the Physician go to Christ 1. The more sick the more need of Physick the greater Sinner thou art the more need of a Saviour thou hast 2. The longer thou delayest the more hard and difficult will thy Cure be besides the Danger thou runnest Death may be at thy Door 3. Consider you must have a Cure and be freed from this Sickness this Stone in the Heart this Unbelief or what-ever else the Disease be or else be damned 4. Christ came from Heaven on purpose to be thy Physician He came not to call the Righteous but Sinners to Repentance 5. Soul let me tell thee as it was once said to blind Bartimeus Be of good cheer Mat. 11.28 29. Christ calls thee Come to me all ye that are weary c. Luke 10.30 6. Thou mayest have Physick and Cure very cheap Tho thou hast no Money Christ will do all freely if thou wilt cast thy self upon him 7. Christ is able to cure all Diseases Tho thou art never so sick he is able to make thee whole Heb. 7.25 He is able to save to the uttermost all that come to God by him 8. Christ is willing as well as able See Mat. 8.2 Mark 1.41 9. Christ can do the Work when all other Means fail Mark 5.26 when Purposes fail good Desires fail Prayers fail and good Works and Moral Righteousness fails c. 10. Christ is such a Physician that rather than thou shouldest go without Cure he hath shed his own Blood to make thee whole and free thee from thy Sickness 11. If Christ undertakes the Cure he will never leave thee till he hath perfectly restored thee to Health again But remember there is no Cure but by his precious Blood He died that we might live Canst thou be sick and such a Doctor by Thou canst not live unless thy Doctor die Strange kind of Grief that finds no Med'cine good T' asswage the Pain but the Physician 's Blood Fr. Quarles Sin compared to Vomit Jer. 48.26 Moab also shall wallow in his own Vomit c. 2 Pet. 2.22 The Dog is turned to his Vomit again c. A Wicked Man or one who turns to his old evil and wicked Courses is compared to a Dog and Sin to Vomit which a Dog licketh up Parallels A Vomit is a very loathsom Thing but a Dog's Vomit is most detestable So Sin is a very loathsom Thing but Apostacy is the worst of Sins no Sin is more abominable in God's
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
in the Body but he could not tell whether the Soul acted with his bodily Organs or without them He had mighty Operations in his Soul his Spirit wrought strangely and then took in such Revelations of God and from God as his bodily Organs could never fashion into Words or represent by Speech He heard quae fando explicari à quoquam homine non possunt unspeakable Words Beza which it is not lawful or possible for a Man to utter The Soul hath an Ear to hear such Words that the Body cannot find a Tongue to express So John in his divine Ravishment saith I was in the Spirit on the Lord's Day as for his Body that was as to that Business laid aside and suspended as useless in that Day and his Spirit called up to that angelical Work viz. the receiving of Visions and Revelations from on high c. Now as the Souls of good Men whilest they are in this World in Sleep and in Trances or Ecstasies are capable of such glorious Ravishments c. So when their Bodies dy or fall asleep their Souls are with Christ in Heaven and the Souls of the Wicked they go into Chains of Darkness Torment Luk. 16.22 2◠and Misery The rich Man died and was buried and in Hell he lift up his Eyes being in Torment III. Sleep is not perpetual we sleep and wake again So tho the Body lie in the Grave yet Death is but a Sleep as it were the Man will awake and rise again IV. The going to sleep and sleeping of some Men greatly differs from others So the Death of the Saints greatly differs from the Death of the Wicked 1. In the Preparation the one makes to go to rest over what the other doth Some go to sleep before their Work is done So some die before their Work is done As no Saint dies before his Work is done So there is no wicked Person that dies but he dies or goes to sleep before his Work is done This is our Working-day when the Sun of our Life is set no more Work can be done The Time comes saith Christ when no Man can work All a Godly Man's Care is to be ready when Night comes to go to rest But the Wicked take little Thought about it 2. Some Men fall asleep in an hurry of Business and in great Distraction when others in a sweet Manner lay their Heads down upon their Pillows So some wicked Men die in great Distraction and under sad Horrour of Conscience when many a Godly Man dies in a sweet and heavenly Manner declaring to all he hath nothing to do but to die 3. Some Men dread the Thoughts of going to sleep for that it is dangerous in some Cases for some Persons to sleep So some wicked Men dread the Thoughts of Death like him who cryed out I am so sick I cannot live and so sinful that I am afraid to die But most Godly Men are delivered from the Fear of Death they go willingly to Bed Luk. 2.29 Now lettest thou thy Servant depart in Peace c. Saints are many times willing to go to rest because they are quite wearied out 1. Sin wearies them and even wares them out and makes them groan 2. The World wearies them and makes them willing to go to Bed Eccl. 5.12 3. The Devil the God of this World wearies them with his Temptations 4. Their bodily Weaknesses and disquieting Pains wearie them 5. The Absence of Christ also makes them willing to go home 4. Some Men fall asleep in a dangerous Place nay and sometimes in the midst of their Enemies So wicked Men die in a dangerous Place being far from God and out of the Covenant of Grace and besides are surrounded about with evil Angels who stand ready to devour their Souls But a godly Man falls asleep in Jesus O that 's a sweet Place to sleep in 1. He sleeps in the view of Jesus Christ knows his Grave and will preserve his Dust 2. He falls asleep in the Love of Jesus 3. He falls asleep in the Covenant of Jesus I am the God of Abraham Isaac and Jacob. 5. Some Mens Sleep is much more sweet and comfortable than others as we shewed before some Mens Sleep is very troublesom their Spirits are troubled So the Death of the Godly is sweet they have Peace and heavenly Joy being with Christ but the Death of the Wicked is troublesom their Spirits being in Torment whilst the Body lies in the Grave I might also shew you the great Difference there shall be in the awaking of the one and the other but that I will leave to its proper place V. A Man that is asleep taking his natural Rest may be easily awakened and called up by the Power of Man So the Body when it is dead can with infinitely more ease be raised up by the Power of God 't is but a Call from Heaven and we are awakened out of the Dust The Day is coming when all that are in the Grave shall hear his Voice and come forth c. John 5.28 Inferences WHat a blessed Condition are Believers in They are not only happy whilst they live but shall be blessed when they die their Bodies have not only quiet Rest but their Souls also rest in Peace and Quiet 2. It may stir up all Christless Souls to labour after an Interest in the Lord Jesus for if they are not in Christ whilst they live they are not like to fall asleep in Christ when they die 3. We may learn also from hence what little ground there is for a godly Man to be unwilling to die when his Work is done Are any unwilling to go to sleep at Night that have laboured hard all Day 4. Let us labour hard whilst the Day lasts whilst we have Health and Life that we may have done our Work and be ready to go to sleep Death a Departure Phil. 1.23 Having a desire to depart c. WE at Death leave one Place to go to another If godly we depart from our Place here on Earth and go to Heaven we depart from our Friends on Earth and go to our Friends in Heaven we depart from the Valley of Tears and go to the Mount of Joy we depart from an howling Wilderness to go to an heavenly Paradise Who would be unwilling to exchange a Sodom for a Sion an Egypt for a Canaan Misery for Glory Death a Rest Rev. 14.13 And I heard a Voice from Heaven saying unto me Write Blessed are the Dead which die in the Lord from henceforth Yea saith the Spirit that they may rest from their Labours and their Works do follow them Parallels REst is a desirable Thing to a labouring Man Paul desired to die Death or to depart was greatly desirable in his Sight II. Rest is sweet and therefore desirable to a weary Man So will Death be to a poor weary Saint one that is weary of Sin weary of the World weary of the Temptations
so doth Heaven like Paradise with Divine and Sacred Pleasures IV. Adam in Paradise knew no Sorrow he had Joy without Sadness Strength without Weakness Health without Sickness Light without Darkness Life without Death for Death had nothing to do with him whilst he stood in his Innocency So in Heaven the Godly are delivered from every mixture of Evil Rev. 21 4. God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor Crying neither shall there be any more pain for the former things are past away Here is Joy without Sadness Strength without Weakness Health without Sickness Light without Darkness Life without Death V. Adam in Paradise before tempted by the Devil knew no Sin he was free absolutely free from the least stain he had not so much as an evil Thought he was created in the Image of God being perfectly Righteous So in Heaven the Saints shall be free from Sin perfectly free not only free from the Guilt Filth Power and Punishment of it but also from the Act of it they shall not be troubled with one evil Thought more they are without Fault before the Throne of God and the Lamb. VI. Adam in Paradise enjoyed the sweet and blessed Presence of God he convers'd and had glorious Acquaintance and Communion with him God and Man lived then in perfect Peace and Friendship there was no Breach because no Sin and so God's Face was not hid from him So in Heaven all the Godly enjoy the sweet and Soul-ravishing Presence of God and of Jesus Christ Joh. 12.26 Joh. 14.3 1 Thess 4.17 1 Joh. 3.2 Where I am there shall my Servant be And if I go and prepare a place for you I will come again and receive you to my self that where I am ye may be also so shall we ever be with the Lord. Saints there have the Fruition of God and of Christ for we shall see him as he is and this is the highest glory Man can be raised to we shall not only see God and the Lamb but be filled with the Joy and Delight of God and Jesus Christ Heaven from hence is called the Joy of the Lord if the perfect enjoyment and participation of the glorious Trinity or fulness of it so far as it is capable of Communication can delight and fill the Soul with Joy and Happiness the Godly in Heaven shall have it God's Face will never be hid from his Children any more there will be no more a Breach between the Soul and its Saviour VII Adam in Paradise had the Tree of Life and Liberty before he sinned to eat of the Tree of Life So in this Paradise of God we read of the Tree of Life which as some understand Rev. 2.7 is Jesus Christ And to him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God which doubtless signifies the glorious participation of the Life Fulness and transcendent Sweetness of the Lord Jesus and of the continuance of the Life of the Saints in its full Strength Vigour and Glory to Eternity VIII Adam in Paradise had great knowledg both of God and the Nature of all Creatures God brought all the Creatures to Adam to see what he would call them and whatsoever Adam called each living Soul Gen. 2.19 that was the Name thereof the naming of the Creatures saith Ainsworth was a sign of Soveraignty it also manifested Adam's Wisdom in naming things presently according to their Natures as the Hebrew Names by which he called them do declare So the Saints in Heaven shall be perfect in Knowledg they shall know as they are known they shall know all the Patriarchs Prophets Apostles and all the Saints that ever lived by Name which we may gather by that Knowledg Peter James and John had of Moses and Elias in the transfiguration of Christ in the Mount which was a Figure of Heaven Disparity ADam's Pleasure and Delight in Paradise was much of it Earthly But the Saints Pleasure and Delight in the Celestial Paradise will be Heavenly II. Adam in Paradise was troubled with a tempting Devil But the Saints in the Celestial Paradise shall not be troubled any more with a tempting Devil for he shall be shut up in Chains of Eternal Darkness to be tormented for ever III. Adam soon lost his earthly Paradise by Sin and was turned out of all But those who are accounted worthy to obtain this Heavenly Paradise shall never lose it nor be turned out of it but continue in it for ever and ever even to the days of Eternity Heaven a Crown of Life 2 Tim. 4.8 Henceforth is laid up for me a Crown of Righteousness Rev. 2.10 And I will give thee a Crown of Life James 1.12 He shall receive the Crown of Life which the Lord hath promised to them that love him THE Reward of the Godly in Heaven is called a Crown a Crown of Life a Crown of Righteousness c. Parallels A Crown denotes any beautiful pleasing Ornament or profitable thing hence a Crown is put for to adorn and bless with good Things and so to make joyful Prov. 4.9 17.6 Psal 8.5 103.4 The Saints in Heaven shall be beautiful and very glorious they shall sparkle and shine forth like the Sun in the Kingdom of their Father plentifully enjoy and possess true Blessedness II. A Crown is a sign of a Kingdom and Dominion saith Ainsworth The glorified Saints in Heaven shall possess a Kingdom and shall be as Kings and Princes for ever and ever Hearken my beloved Brethren hath not God chosen the poor of this World rich in Faith Jam. 2.5 and Heirs of the or that Kingdom which he hath promised to them that love him III. A Crown denotes also Victory Christ warring against his Enemies and overcoming them hath on his Head many Crowns or Diadems So the Saints being Crowned signifieth that perfect Conquest they have through Christ obtained over Sin Satan Death and Hell c. IV. A Crown signifieth Glory Honour and external Grandure The glorified Saints shall be honoured and appear in eternal Grandure as Kings who have their Crowns on their Heads V. As there is nothing more rich glorious desireable nor esteemed among Men above a Crown or Kingdom So the Holy Spirit in setting forth the Reward and everlasting Glory of the Saints in Heaven compares it to these things But alas there is no earthly thing how splendant and glorious soever can sufficiently set out the state of the Saints after Death or the Glory of Heaven For Pleasure 't is called Paradise for Riches and Honour 't is called a Crown and a Kingdom A Crown of Life denoting that Saints in laying down their Lives for Christ shall not be at all losers thereby but only exchange it for a better a short momentary Life for an everlasting Life a Life of Joy for a Life of Sorrow a Life of perfect
accepted of God 7. That which was burnt thereof was a Memorial and sweet Savour before the Lord signifying that the Death of Christ and his Merits should be an eternal Memorial before his Father to be merciful unto us 8. It must be without Leaven to shew that Christ was without Sin and that we must worship God in Sincerity 2 Cor. 5.9 without Malicâ— in our Hearts and without Hypocrisy 9. All Meat-Offerings were to be seasoned with Salt signifying thereby that as Salt seasoneth and keâ—peth from Corruption so Christ seasoneth us and all our Services and makes them acceptable to God and that his Grace preserveth us from spiritual Corruption 10. The Priest and his Sons shall eat saith the Lord of the Meat-Offering in the holy Place without Leaven Thus saith Ainsworth the Meat-Offering signified the Maintenance and Livelihood of God's Ministers This is to be understood of the Meat-Offering alone but the Meat and Drink-Offerings added to other Sacrifices were not to be eaten but burnt and poured all upon the Altar c. before the Lord which figured forth saith he the Graces and good Works whereby we honour Christ and relieve his poor Saints as also our Communion with Christ and his People in his House and blessed Participation of his Death 11. It must have no Honey in it tho Honey be sweet and contrary to the Nature of sour Leaven yet being much eaten it breedeth Loathsomness and is not good but turneth to Choler c. Both these were forbidden in this Sacrifice viz. both Leaven and Honey to signify the Perfection of Christ and the excellent State of Believers in him as they are sincere and without guile before the Throne of God and the Lamb. Besides it may signify that there is enough in Christ alone without the Sweets of carnal Delights to satisfy a gracious Heart The Peace-Offering and what it was a Type of Levit. 3. IN many things this Offering was alike with the Rites of the Burnt or Sin-Offering and much of the same Signification and therefore we shall only speak to it wherein it differed from them His Oblation or his Korban which the Greeks translate Gift and so Korban is by the Evangelist expounded Mark 7.11 Peace-Offering or Pay-Offering So Ainsworth Hebr. a Sacrifice of Payments or of Pacification c. whereby Men paid unto God Confession and Thanks for their Peace and Prosperity Thy Vows are upon me O God Psal 56.13 I will pay Confessions unto thee These Sacrifices were of sundry sorts either for Confession or Thanksgivings Levit. 7.11 12. 1. The Peace-Offering was to be eaten the same day which might signify how it behoveth us to hasten and not delay to come to Christ and keep God's Commandments or Psal 119.60 Heb. 3.12 13. as Ainsworth hath it with speed whilst it is called to day to be Partakers of Christ eating his Flesh by Faith and every day to be thankful to God for all his Mercies If any of the Peace-Offering be eaten at all on the third Day it shall not saith the Lord be accepted neither shall it be imputed to him that offereth it it shall be an Abomination and the Soul that eateth it shall bear his Iniquity Which may shew us what a dangerous thing it is to defer or put off a hearty closing in with Christ to an after-Time c. On the third Day what remained was to be burnt which Ainsworth saith chiefly signified Châ—ist's rising from the Dead on the third Day to abolish all Legal Offerings 2. The Peace-Offerings were to be eaten with Cakes of leavened Bread and yet with Bread unleavened The Bread brought with the Sacrifice of Confession as you have it in Maim Treatise of Offering was thus prepared He took twenty Tenths or Bottles of fine Flower and made of them ten Bottles leavened and ten unleavened the ten that were leavened he made of them ten Cakes and the ten that were unleavened he made of them thirty Cakes equally of every sort viz ten Cakes baked in the Oven ten Cakes hastily fried c. And the Priest took one of all four Cakes one of every sort c. Leaven as it figured Corruption of Nature Hypocrisy or Malice as 't is noted by Ainsworth was usually forbidden in all Sacrifices but yet Leaven in the Sacrifice of Thanksgiving or Confession was accepted which might hold forth God's gracious acceptance of us in Christ being sincere signified by the unleavened Cakes notwithstanding our manyfold Câ—rruptions and Infirmities figured by the leavened Cakes Or as that learned Author notes to signify how careful we should be to prepare our selves Leaven being used sometimes in a good sence denoting Grace See Ainsworth on Levit 7.13 and also to teach us to temper our Joys with Sorrow and Afflictionâ— in this Life as the Prophet's Heart saith he was leavened Psal 73.21 2. If any unclean Person saith the Lord eat of the Flesh of the Peace-Offering he shall be cut off from his People Levit. 7.20 signifying the fearful Destruction and Punishment that attends all carnal Professors who dare adventure to rely upon or partake of Christ 1 Cor. 11. and yet lead an unclean and wicked Life 4. The Offerer shall bring the Sacrifice with his own hand teaching us that every one is to have a particular Faith in God for himself in order to his being accepted in Jesus Christ and to be himself truly thankful unto God 5. The Heave-Offering was so called because it was separated from the rest and heaved up towards Heaven and after given to the Lord signifying all our Acknowledgments Ainsworth that all good things come down from God and to shew that all our Ways should tend Heaven-wards according to that of the Prophet They shall dwell on high and of Paul Isa 33. Phil. 3. Guild Our Conversation is in Heaven c. Others understand it signified Christ's being lifted up upon the Cross The Solemn Yearly Sacrifice of the Bullock and He-Goat a Type of Christ Levit. 16. OF the two He-Goats it was by Lot that the one was taken and the other escaped c. The Manner saith Ainsworth was thus They had two Lots the one had written upon it For Jehovah and on the other For a Scape-Goat Now God by these Lots shewed which of the two he would have die figuring clearly unto them how that Jesus Christ the lively Anti-type of them was to die by God's Decree or according to the determinate Counsel of his own Will Acts 4. that we might escape eternal Damnation thereby II. He on whom the Lot fell was made a Sin-Offering for the People to signify that Christ should by God's Decree become an Offering or Sacrifice for our Sins III. The Blood of the He-Goat as also the Blood of the Bullock was brought into the Vail and was sprinkled upon the Mercy-Seat on the East Side which was towards the People So are the Merits of the Blood of Jesus brought within
the Holiest of all viz. Heaven it self Heb. 9.23 before the Throne of Mercy pleading for us Levit. 16.16 IV. The Priest was to make an Atonement for the Holy-Place because of the Uncleanness of the Children of Israel And so he shall do saith the Text for the Tabernacle of the Congregation c. This shewed the horrible Nature of Sin For tho the People never came into the Holy-Pâ—ace much less into the Most Holy Place yet such was the Power of their Iniquities that the holy Altar Ark and Sanctuary it self was defiled in the Sight of God and could not be cleansed without Blood So our Sins do defile God's Church and his most holy Ordinances therein performed so that neither we nor any of our best Services can meet with acceptance but by the means of Christ's Blood and Merits V. No Man was to be in the Tabernacle when the High-Priest went in to make Atonement only the High-Priest himself c. plainly signifying that Jesus Christ our High-Priest hath no Partner with him in working our Salvation He his own self bare our Sins in his Body on the Tree 1 Pet. 2.24 c. VI. The Altar of Incense was sprinkled with the Blood of the kill'd Goat shadowing that Christ through the shedding of his own Blood should be consecrated our Intercessor and by the Means and Merits thereof our Prayers should be accepted Heb. 8.6 VII The High-Priest was to cast off his glorious Garments when he made this Atonement Verse 4. Phil. 2. signifying that Christ should be abased and lay aside as it were his glorious Robes or vaâ—l his Deity and appear in the Form of a Servant that so he might finish the Work of our Redemption VIII The Day of Atonement shall saith the Text be a Sabbath for ever shadowing thereby that through the Atonement and Expiation of Christ he hath obtained everlasting Rest for us and that in his Death all typical Sacrifices should end IX Once only in a Year this Atonement was made to shew that not often but once for ever without repetition Christ should make a perfect Atonement for us by his own Blood Heb. 9.24 and thereby enter into the highest Heavens to appear in the presence of God for us The Scape-Goat a Type of Christ Levit. 10.20 c. THe Scape-Goat called in Hebrew Azazel that is the Goat gone away c. was so called because he escaped alive representing Christ Jesus alive in his Divine Nature tho put to death in his Humane Nature or alive after he rose again from the Dead II. He was presented alive that by him Reconciliation might be made and this after the other Goat was sacrificed signifying acccording to the Learned two Things 1. The Resurrection of Christ 2. Our rising with him from the Death of Sin to a Life of Grace by the operation of the Spirit c. III. Aaron shall put or lay both his Hands upon the Head of the live-Goat and confess over him all the Iniquities of the Children of Israel Levit. 16.21 c. and he shall bear them c. Figuring thereby how Christ should bear all our Sins viz. the Punishment due to them The Lord hath laid on him the Iniquities of us all Isa 53. IV. And so the He-Goat was sent into the Wilderness or Land not inhabited which the Greek calleth Abaton wayless or inaccessible figuring the utter abolishing of our Sins by Jesus Christ both from the Face of God that so they may not appear before him against us to condemn us or be imputed or charged upon us nor have any Dominion or Power over us They were to confess upon the Head of the Goat all their Iniquities signifying if we would have our Sins câ—rried away and for ever to be forgot we must confess them c. By this saith Ainsworth it appeareth that as the killed Goat figured Christ killed or put to death for our Sins so this living Goat figured him also who bore our Griefs Isa 53.4 5 6. and carried our Sorrows c. And because Christ was not only to die for our Offences but also to rise again for our Justification and because these two Things could not fitly be shadowed by one Beast which the Priest having killed could not make alive again therefore God appointed two that in the slain Beast Christ's Death and in the live Beast his Life and Victory might be shadowed See the like Mystery in the two Birds for the cleansing the Leper The Sacrifice of the Red Heifer Numb 19. a Type of Christ THe Colour of this Beast was red As other Sacrifices of Beasts prefigured Christ so this saith Ainsworth in special figured him Red signified his human Nature and Participation of our Afflictions and the Bloodiness of his Agony and grievous Passion II. She must be without blemish and upon whom never Yoak came This signified the perfect Holiness of Christ who never bore the Yoak of Sinfulness nor was subject to the Laws or Precepâ—s of Man III. The Heifer was burned without the Host and her Blood sprinkled seven times before the Tabernacle of the Congregation which signified Christ's Suffering without the Gates of Jerusalem Heb. 13.11 12. Circumcision what it was a Type of CIrcumcision was the cutting off the Foreskin of the Flesh signifying the cutting off the Lusts of the Heart and Life or parting with the Corruption of Nature Col. 2.11 which rebells against the Spirit II. Circumcision puts the Body to pain Gen. 43.25 So those who come under the Circumcision of the Heart are sensible of much spiritual Pain upon the account of Sin III. As that Part cut off was never set to the Body again but was taken quite away So in this spiritual Circumcision Sin must not be parted with for a time only but must be cast off for ever IV. The Circumcised Person was admitted into the Church and Family of God So he that is spiritually circumcised becomes a fit Person for Baptism and so to be admitted into the Church of God V. Such who were not circumcised were not to be admitted to the Privileges of the Church and outward Worship of God So the Uncircumcised in Heart and Life ought not to be admitted unto the spiritual Privileges of the Gospel and Communion of the Saints VI. The uncircumcised Person was looked upon by God's People as an hateful Person see with what contempt David beheld Goliah upon this account 1 Sam. 17. This uncircumcised Philistine c. So those who are not circumcised in Heart are hateful to God VII Circumcision was a Sign of the Righteousness of Faith So the spiritual Circumcision of the Heart i. e. putting away the Body of Sin c. is a Sign of the Truth of Grace and of an Interest in the Righteousness of Christ Jesus The Rock which was smitten out of which came Water Exod. 17. was a Type of Christ 1 Cor. 10.4 And that Rock was Christ viz. a
Figure of him IT was a Rock which in appearance is dry and barren and a very unlikely thing to afford Water So Christ in his outward State in the Days of his Flesh seemed very unlikely to carnal Eyes to afford such spiritual Waters of Grace and Salvation II. It seemed wonderful that it should send forth Water in such abundance So Jesus Christ to the Wonder of Men and Angels sends forth the Water of Life in abundance to all those that believe on him III. That Rock sent forth its Water to the People of Israel when they were ready to perish for Thirst there being no way to relieve them So Christ refreshes the Souls of poor Sinners that come unto him when they can find no Help Comfort or Refreshment any where else John 8.24 but without him must perish eternally If ye believe not that I am he ye shall die in your Sins IV. The Rock was smitten before it yielded Water So Jesus Christ was smitten of God and crucified that his precious Blood might be poured forth to consummate the Redemption of our Souls V. The Rock was smitten for a rebellious People who murmured against God and who deserved no such Grace and Favour from him So Christ was slain for us who were Rebels and Enemies to him by evil Works who deserved nothing but his eternal Wrath and Displeasure Dr. Thâ— Taylor VI. The Water out of that Rock followed the Children of Israel through the Wilderness over all Hills and Vallies unto Canaan all the Dryness of that dry and barren Desert could not dry it up So the Waters of Life streaming from Christ that sacred Rock follow the true Israel of God quite through the Wilderness of this World until they come to the heavenly Canaan yea all the Persecutions and Temptations in the World whatsoever cannot dry it up The Pillar of Cloud and Fire Exod. 14. a Type of Christ Numb 9.15 16 17. THe Pillar of Fire was a certain Guide to the Israelites whilst they pass from Egypt to Canaan So Jesus Christ is our true Guide by his Word and Spirit till we come to the heavenly Canaan or Land of Immortality II. It was a Guide to them by Night that they might not lose their Way So Christ is our Guide in the dark Night of Trouble Temptation and Desertion III. The Pillar of Fire was not only a Guide to them but it also afforded them much Light which made their Journey comfortable to them Persons may have a sure Guide in a Night and yet be in Darkness or have but little or no Light So Jesus Christ is not only a Guide to his People in their passing through the Night of Mortality but also a Light a Light to them that sit in Darkness as well as a Guide for their Feet into the Way of Peace Exod. 14.20 he is upon this account the Comfort and Joy of God's Israel IV. The Pillar of Fire was Darkness to the Egyptians tho it gave Light to Israel So is Christ's Salvation Joy and Comfort to the Godly but a Stumbling-block and Stone of Offence unto the Wicked J. K. V. The Pillar of Fire did not afford the Israelites Light only but Heat also as a worthy Writer observes by which means they were kept from the piercing Cold of the Night So Jesus Christ the Anti-type of this Fiery Pillar affords us much spiritual Heat by his Word and Spirit which are compared to Fire by which means we are kept from the cold and lukewarm Temper or Frame of Heart which God's Soul hateth and thereby preserved fervent in Spirit burning in Love and Divine Zeal to God his Saints and to Holiness Exod. 14.20 VI. This Pillar in going behind between the Camp of Israel and the Egyptians was a blessed Defence and Protection unto them So Jesus Christ is the Defence and Safeguard of his People VII The Pillar of Fire if the Enemy had strove with it or made resistance against it would have burned and consumed them together So all that rebell against Christ or resist him shall be devoured Who would set Briars and Thorns against me in Battel Isa 27.4 I would go through them I would burn them together The Pillar of Cloud THe Pillar of Cloud was a great Refreshment to the Children of Israel by Day during their long Journey in the Wilderness the Sun in those Countries shining sometimes very hot which might had it not been for this Cloudy Pillar have been very destructive or grievous to them during so many Years Travels So Jesus Christ as Mediator is as a Cloud or Screen between the hot Beams of God's Wrath and poor Believers 'T is he who keeps us from being consumed by the Wrath of him Heb. 12. ult who is to the Wicked a Consuming Fire II. It was a Fire and a Cloud yet both but one Pillar So Christ is God and Man and yet but one Person and the same Christ who is a Saviour to the truly Penitent will destroy all ungodly and impenitent Ones The Passeover a Type of Christ 1 Cor. 5.7 Christ our Passeover is sacrificed for us THe Passeover or Paschal Lamb was a most lively Figure or Type of Christ nay as a worthy Divine observes this one Legal Sacrament preached not obscurely to the ancient Jews the whole Doctrine of the Gospel This will appear in five Things 1. In the Choice of the Sacrifice 2. In the preparing of it 3. In the Effusion of the Blood and Actions about it 4. In the Eating and the Conditions therein 5. In the Fruits and Use Eph. 3.21 Parallels I. In the Choice of the Sacrifice the Lord appointed it to be a Lamb notably signifying Jesus Christ whom the Baptist called the Lamb of God taking away the Sins of the World II. It was to be a Lamb without blemish signifying the most absolute Perfection of Jesus Christ III. The Paschal Lamb was to be taken out of the Fold signifying that Christ should be taken from amongst Men or from among his Brethren Deut. 17.15 one of the Seed of Abraham according to the Flesh IV. The Lamb was to be a Year old and also it must be slain signifying that Christ in his full vigour and strength should be put to death V. The Lamb was to be roasted with Fire which might signify the Manner of Christ's Death He was crucified and pierced he endured the Fire of Afflictions and the Fire of God's Wrath that was due to us for our Sins VI. The Lamb was roasted whole to signify saith Dr. Taylor that Christ bore the whole Wrath of God both in Soul and Body Not a Bone of the Lamb was to be broken to shew that not one Bone of Christ should be broken John 19.36 VII The Blood of the Lamb was to be saved in a Bason it must not be shed upon the Ground nor trodden under foot signifying the Preciousness of Christ's Blood and that great Esteem God the Father and all
Fields there were very many Altars dedicated to unknown Gods hinted at by the Evangelist Luke Acts 17. as also by Pausanias in his Atticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altars of unknown Gods which Altars were the Invention of Epimenides the Cretan For when that Country was visited with a sore Plague they consulted the Delphian Oracle whose Answer is reported to be That they must offer Sacrifices but named not that God to which they should be offered Epimenides who was then at Athens commands that they should send Beasts intended for the Sacrifice through the Fields and that the Sacrificers should follow with this Direction that wherever they should stand there they must be sacrificed to the unknown God in order to pacify his Wrath. From that time therefore to the time of Diogenes Laertius these Altars were visited More of this may be seen in Sixtus Senensis lib. 2. Biblioth Tit. Arae Atheniensis Inscriptio See also Wolfius Tom. 1. Lectionum Memorabilium p. 4. v. 20 c. So much of Schemes or Figures Schema hujus Mundi citius prolabitur Vndis In Jesu Coelo solo spes rata firma quies 1 Cor. 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeterit hujus Mundi Figura FINIS A TREATISE Of all the TYPES PARABLES and ALLEGORIES of the Old and New-Testament with the Expositions of the Learned upon such as are obscure c. IN treating of a Type we are to remark 1. It s Definition and that 1. With respect to its Name 2. With respect to the Thing it self 2. It s Division 3. Its Canons or Rules of which in order Article I. Of the Definition of a Type IN the Definition 1. We are to respect its Etymology 2. It s Homonymy or various Acceptations The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typos which generally is used in this Affair is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to beat or strike and is formed of its mean Praeter-Tense has various Significations As 1. In a general Signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type is called the Print or Mark which is made by beating as John 20.25 what we call the print of the Nails is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Type of the Nails that is the Impression or Holes left by the Nails beaten or driven through his Hands 2. More particularly It denotes an Example or Exemplar which in certain Actions we imitate this goes before and is to be imitated see Phil. 3.17 1 Thess 1.7 2 Thess 3.9 1 Tim. 4.12 Tit. 2.7 1 Pet. 5.3 1 Pet. 2.21 Acts 23.25 Rom. 6.17 What we translate Form of Doctrine in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Type of Doctrine that is in which God has prescribed the Rule Form and Example of Obedience and Life to us viz. to believe the Gospel and live acordingly Phil. 1.27 Arist â—th 1. c. 3. l. 2. c. 7. 3. In another Signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type is called a Description not very exact viz. that which is made summarily briefly and less compleatly 4. It has also another Signification with Physicians who call that Form and Order observed or noted in the Increase or Abatement of Diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type denoting the Symptoms of the Disease and what it is Hence Galen writ a Book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Types As to other Senses wherein Lawyers and Politicians take it consult Stephanus in Thesaur Graecae Linguae Tom. 3. Col. 1691. 5. But to approach nearer to our Scope and Business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type denotes a Figure Image Effigie or Representation of any thing and that either painted feigned or engraven or expressed by any other way of Imitation Acts 7.43 So Isocrates in Evag. encom calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Images of Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Divines understand nothing else by Types but the Images or Figures of things present or to come especially the Actions and Histories of the Old-Testament respecting such as prefigured Christ our Saviour in his Actions Life Passion Death and the Glory that followed In which Sense some judg this Appellation to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written or inscribed and refer Rom. 5.14 to it where Adam the first Man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figura futuri the Figure of him that was to come viz. the last Adam 1 Cor. 15.45 and 1 Cor. 10.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now these things were our Types and ver 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now all these things happened to them for Types These two Texts we translate Examples or Ensamples But in the former place Rom. 5.14 a Type seems not properly to denote what we here intend for there is a certain Comparison made between Adam and Christ which carries rather a Disparity than a Similitude in it The Protasis or Proposition is in v. 12. As Adam conveyed Death together with Sin to all that were born of him ut Adamus omnibus ex se natis cum peccato mortem communicat The Apodosis Rendition or Return is not expresly set down but insinuated in the foregoing words as if he had said So Christ conveys or communicates Life to all those that by Faith are given to and implanted in him A Type therefore in the said place denotes a Similitude generically and relates to the fifth particular In the latter Example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type signifies an Example Shadow or Umbrage of things to come as the words annexed make out yet not properly relating to the Types in hand To this some refer Heb. 8.5 Acts 7.44 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type is taken for the Pattern and Image shewn to Moses in the Mount Exod. 25.40 in the Hebrew 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Exemplar Pattern Figure or Form denoting that the Structure of that Levitical Tabernacle was a Type or Prefiguration of the Truth which was to be expected under the Gospel-Dispensation So Gregory Nazianzen says * Orat. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 683. That the Universal Law was a shadow of things to come as the Apostle declared and as God commanded Moses to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Example shewed him in the Mount viz. of things obvious to sense which afterwards were to be discovered by Faith Piscator says that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type Heb. 8.5 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Arch-Type is to be understood that is the principal or primitive Exemplar or Pattern of those heavenly and spiritual things which were prefigured by the Tabernacle and the Ceremonies relating to it as Anti-Types viz. the Death of Christ upon the Altar of the Cross and his Entrance into the heavenly Sanctuary which things were spiritually revealed to Moses But we may be satisfied that by Type or Example in the aforesaid place we are to understand the Disposition and Form of the future building of God's House under the Evangelical
like this or that Thing we are not to understand that it is so in all its Parts or in every Respect but only in such Things as are declared in the Similitude So Christ is compared to a Thief only in this respect because he comes in a Time when unlook'd for or when unexpected Luk. 12.39 9. All Parables do not conclude in the same but in a different Manner Some from Likeness a simili as the seven Parables Mat. 13. Some from Things unlike as that of the unjust Judge Him that desired three Loaves and the unjust Steward c. FINIS AN Alphabetical Table OF THE FOURTH BOOK A. Afflictions AFflictions compared to Fire in five respects Page 378 When Afflictions may be said to be very grievous Page 388 389 The Nature Kind and Cause of Afflictions largely opened Page 377 to 390 Ambassadors Ministers of Christ are his Ambassadors Page 282 Angels Angels why so called Page 49 They are compared to Watchers the Reason why shewed in five Things Page 50 Their Work and Office Page 50 51 52 Why they are called God's Host opened Page 53 54 Why they are compared to the Face of a Man c. opened Page 57 Why to a Flame of Fire opened Page 62 Why compared to Horses white red c. Page 63 64 Anchor Hope a sure Anchor shewed at large in eleven Particulars Page 26 27 28 Arrows Afflictions God's Arrows Page 389 What more particularly are God's Arrows Page 390 B. Babylon THe Church of Rome proved to be Mystery Babylon Page 297 First Negatively 1. By Whore of Babylon is not meant Jerusalem 2. Not the Turkish Empire 3. Not Rome Heathen 4. Not Protestants of any Denomination Page 300 to 303 Secondly In the Affirmative That by the Whore or Mystery Babylon is meant the present State and Church of Rome clearly evinced Page 322 to 326 Baptism Baptism how taken Page 36 37 Called a Burial Page 35 Babes Saints called Babes wherefore shewed in eighteen Particulars Page 140 141 Blind Wicked Men blind shewed in five Partic. Page 230 Bitter How a Saint may be sustained under bitter Afflictions Page 389 Breast-plate Why Righteousness is so called Page 10 11 Builders Why Ministers of the Gospel are called Builders opened in ten Particulars Page 277 278 Bulls Wicked Men why called Bulls Page 235 236 Burthen Sin a Burthen shewed in three things What a Burthen Sin is opened Page 344 The least Sin a Burthen to a tender Heart Page 344 Bush The Church compared to a Bush on Fire shewed in six things Page 106 107 108 C. Captives Wicked Men Captives with the Nature of their Captive-State opened Page 201 to 204 Clouds Christ 's Ministers why compared to Clouds Page 269 False Teachers compared to Clouds without Rain Page 294 Captain What kind of Captain Christ is shewed Page 158 Cedars Saints compared to Cedars opened in five Particulars Page 181 182 Children Saints called Children of God opened Page 142 143 Conscience What Conscience is opened Page 69 Conscience a Witness shewed in ten Particulars Page 70 71 72 The Excellency of a good Conscience Page 73 How a good Conscience may be known Page 74 City of God The Church called the City of God shewed in twenty Particulars Page 76 to 83 What a City Sion is Page 84 Church Church the Anti-type of Solomon's Temple Page 87 Church the Anti-type of the second Temple Page 89 Courage Saints like a Lion for Courage wherein their Courage ought to be shewed opened in eight Particulars Page 188 D. Day of Grace WHy so called Page 367 How to know when the Day of Grace draws towards an end shewed in five things Page 368 Darkness Divers Metaphorical Notations of Darkness Page 383 Hell a Place of utter Darkness Page 411 Affliction called Darkness Page 383 Death Death a Sleep why so called opened in three things Page 399 Dead Wicked Men dead in Sin what meant thereby opened in seven Particulars Page 227 228 Debt Debtors Sin a Debt why so called opened Page 332 334 How our Debts are satisfied for and yet freely forgiven largely opened Page 236 to 238 Wicked Men why called Debtors Page 200 Devil Wicked Men compared to the Devil Page 254 Devil why called a Lion and a Serpent Page 363 Dignity The great Dignity of Ministers Page 286 Dogs Wicked Men compared to Dogs in sixteen Particulars Page 232 c. Doves The Property of Doves and why the Saints are compared to them opened in 13 things Page 192 Deceivers Their many Ways to deceive laid open Page 295 Door What the Door is into the true Church Page 278 279 E. Eagles SAints compared to Eagles in ten things Page 141 Why wicked Men are compared to Eagles Page 253 F. Faith FAith why called a Shield Page 16 How you may know true Faith Page 15 16 17 The Necessity of Faith Page 19 20 The Difference between a weak and strong Faith Page 20 21 The Excellency of Faith Page 15 16 Family The Church called a Family Page 128 129 The Nature and Excellency of the Government thereof Page 128 129 Foxes Wicked Men why compared to Foxes Page 241 242 Forgiveness of Sin What it is we ask of God in that Petition Forgive us our Debts Page 340 341 No Forgiveness without Christ's Blood or Reconciliation made by him Page 342 Fowler Satan why called a Fowler and what a subtil Fowler he is opened in 5 Things Page 362 363 Floods Afflictions compared to Floods in 9 Things Page 386 In what respect God may be said to sit upon the Floods ibid Field This World why called a Field Page 392 Furnace Afflictions why compared to a Furnace Page 381 Fools Wicked Men Fools or Idiots opened Page 111 112 G. Garden THe Church why called a Garden opened in many Particulars Page 112 113 Girdle Truth why called a Girdle opened in 10 Partic. Page 4 to 8 Government The Nature of Church Order and Government opened in 12 Partic. Page 129 The Excellency of a Family or Church consists in its good and orderly Government Page 130 Gold The Nature of Gold and why Faith is compared to it opened in seven Partie Page 15 16 17 The Excellency of tryed Faith above Gold Page 18 The Godly why compared to Gold Page 190 191 Goats Why wicked Men as Hypocrites c. are compared to Goats Page 243 244 Why the Devil is call'd the God of this World Page 359 Godliness Godliness a great Mystery proved by nine Arguments Page 371 372 Gray-Hairs Sin and Judgments upon a People why called Gray-Hairs in six Things Page 357 England at this time gray-headed Page 359 H. Hardness CHrist's Souldiers must endure Hardness opened in seven Particulars Page 154 155 Harvest Day of Grace why called Harvest in 8 Things Page 370 Heirs Saints why called Heirs Heirs of God in six Things Page 145 Heart Heart of Flesh why so called and how such a Heart may be known in four things Page 194 Heaven Heaven why called Paradise Page 407 Heaven called
a Crown of Life Page 409 Hell Hell why called a Furnace of Fire Page 410 Heat Affliction compared to great Heat in 8 Things Page 387 Horn. The little Horn Dan. 7. proved to be the Pope Page 361 Hunter Satan why called a Hunter and what kind of Hunter he is opened in eight Partic. Page 361 Hope Hope a Helmet why so called Page 22 23 A Definition of Hope Page 22 I. Jewels SAints why called God's Jewels together with the Nature of Jewels opened in seven Things Page 198 Imitate Saints imitate God in five Things Page 144 Judgment-Day Judgment-Day compared to an Assize in eight Particulars Page 406 L. Lambs WHat meant by Lambs in a large Place Page 192 193 Labourers Ministers why called Labourers in 6 things Page 259 Christ's Labourers ought to be sufficiently provided for largely proved Page 260 261 Lilly The excellent Nature of the Lilly and why the Church is compared to it in 8 things Page 115 116 Light Light sown for the Righteous in five respects Page 384 Life Life of Man compared to a swift Post Page 393 To a swift Ship ibid To a Weavers Shuttle and to the Wind Page 394 To a Cloud and to a Flower Page 395 How we may know a Man who hath a Principle of spiritual Life in him Page 229 Lions Why Saints are compared to Lions shewed in five Things Page 188 189 Why wicked Men are compared to Lions Page 237 Locusts What meant by the Locusts out of the Bottomless Pit Page 137 Love Why Love is compared to Death and the Grave Page 30 Why to Coals and Flames of Fire Page 31 Christ's Love why compared to Wine opened in eight Things Page 34 M. Man WHy Man is compared to Earth opened in seven Things Page 133 134 Man why called a Worm and how fitly he may be compared thereto opened in ten Par. Page 136 Man like a Flower of the Field Page 138 139 Wicked Men mad or besides themselves opened in six Things Page 234 Marriage-Day The Resurrection-Day the Saints Marriage-Day and Coronation-Day Page 404 405 Merchants Saints spiritual Merchants in ten things Page 168 169 Ministers Ministers why called Angels Page 258 Work of a Minister hard in five Things Page 289 Who is a true Minister and how to be chosen and ordained Page 289 The Necessity of a Gospel Ministry Page 290 Mother Why the Church of God is called a Mother Page 110 The Church compared to the Moon Page 86 Morning The Resurrection compared to the Morning in nine Particulars Page 402 Mountains Why wicked Men are called Mountains Page 225 226 Myrtle-Trees The Nature of the Myrtle-Tree and what Fruit it bears and why the Godly are compared to it in seven Things Page 184 N. WIcked Men naked Page 247 O. Olive-Tree THe Nature of the Olive-Tree and why the Church is compared thereto Page 91 P. Palm-Tree WHat the Nature of it is and why the Godly are compared to it opened in nine Particulars Page 175 176 The Godly like the Palm-Tree flourish under heavy Pressures Page 177 Papists Papists confuted about Transubstantiation Page 38 39 Papists spiritual Thieves Page 246 Pilgrims Saints compared to Pilgrims opened Page 175 Priests Why the Saints are called Priests Page 200 Prince The Devil why called Prince of Darkness Page 360 Planters Ministers Planters why so called opened in fourteen Particulars Page 275 276 Plague Sin a Plague Page 349 The Plague of the Leprosy a Figure of Sin shewed in seven Things Page 344 Poyson Sin compared to Poyson in seven things Page 350 351 Poor Wicked Men poor and miserable shewed in seven Things Page 250 Providence Providence of God wonderful in preserving of his People in these Days Page 108 Providence of God compared to Clouds and Darkness Page 377 383 Prayer Saints must pray always what meant thereby Page 160 Special Seasons for extraordinary Prayer Page 160 Prayer a great Ordinance in six Things Page 160 161 What hinders the Saints Prayer Page 161 R. Race WHat a Man must do who would run the spiritual Race opened Page 162 to 165 Rod. Wicked Men the Rod of God in five Things Page 201 Afflictions called a Rod Page 379 What Voice is in the Rod Page 380 Rock The Heart of a Sinner compared to a Rock in seven Things Page 251 How to know a hard and rockie Heart shewed in five Things Page 252 Rulers Good Rulers their Qualifications and how chosen and govern Page 287 Ministers of the Gospel why called Rulers Page 287 S. Salt GRace compared to Salt in seven things Page 1 2 Saints compared to Salt Page 166 Satan Satan's Subtilty in warring against the Soul Page 153 Saints Saints Joynt-heirs and yet every one shall have Possession of the whole Inheritance Page 145 Sepulchre Hypocrites why compared to a Sepulchre in four Things Page 115 116 Sickness Sin a Sickness Page 352 What a Sickness Sin is opened Page 352 353 Sin The evil and abominable Nature of Sin largely opened by divers Metaphors Page 331 to 350 Singing Singing of Psalms an Ordinance of God Page 107 Spirit The Spirit of a Man why called the Candle of the Lord shewed in four Things Page 68 Ship Why the Church is compared to a Ship Page 118 Shepherds Ministers compared to Shepherds in 8 things Page 280 Sluggards Wicked Men called Sluggards Page 207 to 210 Stewards Every Saint a Steward why so called Page 195 Why Ministers are called Stewards Page 272 273 Souldiers Saints Souldiers of Jesus Christ largely opened in twenty two Particulars Page 149 to 157 Spokesmen Ministers Christ's Spokesmen opened in six Things Page 268 269 Swine The Nature of Swine and why wicked Men are compared to them in many Partic. Page 216 217 Sleep Death why called a Sleep Page 394 The Difference between the Sleep of the Godly and the Vngodly Page 394 Summer Day of Grace called Summer in 5 things Page 369 T. Tares WIcked Men compared to Tares Page 222 223 Thieves Thief Wicked Men called Thieves Page 245 Sin why called a Thief Page 331 Thorns Wicked Men why compared to Thorns Page 124 Trade Godliness a Trade opened in thirteen Particulars Page 371 to 376 The excellent Trade of the City of God Page 84 85 Truth The Excellency of Truth Page 7 8 Truth taken variously Page 3 Trumpeters Ministers why called Trumpeters Page 263 to 267 Types A Treatise of Types Page 413 to the End V. Vessels SAints compared to Vessels Page 186 187 Vipers The Nature of Vipers and why wicked Men are so called Page 248 Vineyard The Church compared to a Vineyard Page 99 100 Virgin The Church compared to a Virgin Page 103 104 Vomit What meant by turning to the old Vomit Page 354 Uncleanness Sin an unclean Thing nothing so unclean as Sin opened in five Things Page 355 The woful Uncleanness of Man by Nature Page 356 W. Watchmen MInisters why called Watchmen Page 263 264 Wells Why False-Teachers are called Wells with-Water Page 293 Willow-Trees Why Saints are compared to Willow-Trees Page 183 Winter Afflictions compared to Winter in 8 things Page 382 Wilderness This World a Wilderness in eight respects Page 341 Wheat Saints compared to Wheat Page 178 179 A Trial of Wheat from Tares Page 177 Wormwood Afflictions compared to Worm in 3 things Page 388 Wounds What a kind of Wound Sin is opened in ten Particulars Page 346 When a Wound may be said to be deadly or incurable Page 345 346 World The End of the World why called Harvest Page 392 FINIS
or if they escape an immediate Stroak in the very Act of Sin yet they are pursued by God's just Judgment that followeth them and will overtake them at last VIII Thieves when taken would fain make an escape nay if they are not held by strong Hand 's they will get loose and run away So Wicked Men when God's Hand is upon them how fain would they make an escape when Adam fell in with the Tempter to rob God of his Honour it is said he hid himself among the Trees of the Garden Guilt made him fly and what pitiful Shifts do all old Adam's Children make to exâ—use their Sins Or if they cannot make excuse then they seek out ways to escape if possible Some say their Sins are not so great as others others say they were drawn in and inticed others that God is merciful and they doubt not but he will pardon them others fly to the goodness of their Hearts some to seeming Repentance saying God forgive me c. But what ever way they take till they are truly converted they are holden by the Cords of their own Sins and they shall not escape nor can get out of God's Hand but must answer for all their Wickedness at their utmost peril IX Some Thieves are so impudent that they will adventure to rob in the day time let who will look on being too strong for the Standers-by So some Wicked Men are so impudent that they will adventure to rob their innocent Neighbours of their Goods in a publick manner in the day-time as many of the Papists have served the poor Protestants in former times in divers Nations and pretended they had Law for what they did X. Some are great Thieves and therefore called the Captains of the Thieves under whose Conduct and Direction the lesser Thieves do rob and steal So some Wicked Men are so notorious in Wickedness that they lead the Van as it were and are not only examples to others of inventing new coined Oaths and sinful Fashions and Customs but do command or lay some kind of force upon such who are under their Power to be as Wicked as themselves else they turn them off as not fit to do them Service Pro. 29.12 as it is written If a Ruler hearken to Lies all his Servants are wicked that is he will so discountenance and discourage Truth and honest Dealing that none but Lyers and Wicked Persons can live with him XI Some Thieves are so merciless they steal and carry all away that People have So some Persecutors have been so void of pity and humanity that they have took all away which some Godly People had even their very Beds from under them XII There are some sacrilegious Thieves such as rob Churches and steal away those things that are set a-part for Divine Worship So some Wicked Men are Robbers of the Church of God by taking away his holy Institutions and setting their Inventions in the room thereof such are the Romish Crew c. Christ tells us that such who come not in by the Door but climb up some other way are Thieves and Robbers nay if it were possible the Great Thief the Pope and his Accomplices would have robbed us of the Bible and the true Religion nay of the true Church it self however they with all that adhere to them have robbed many hundreds nay thousands of her true and faithful Members both of their Goods Lives and Liberties for the which they must givâ— an account at the great Day XIII Thieves are so opposite to honest Men that they by all means avoid their Company and Society if possible when they know them So Wicked Men known and discovered to be so are not at all fit Company for the Godly nay the Godly are commanded to avoid them and to have no fellowship with them so far as possible they may however if in Civil Things there be some kind of Necessity to buy and sell with them yet their Sin in that or any other way is to be hated and departed from nay if a Man hath been a Professor of Godliness and turn to be a Wicked Man with such a one the Godly are to have no intimacy 1 Cor. 5. that he may be ashamed XIV Thieves know by-ways and are acquainted with such Places where they may accomplish their Designs not only as to Secrecy but Security So Wicked Men do acquaint themselves with by-ways and therefore called the way of the Wicked Let the Wicked forsake his way Isa 55.5 Psal 1.2 c. Blessed is the Man that walketh not in the way of the Vngodly c. Joseph's Mistress made use of her Skill in the way of the Wicked when she attempted to rob him of his Chastity for there was 1. Privacy none saw 2. Secrecy none knew and 3. Opportunity which he might now without fear of Shame make use of and there is not a Wicked Fornicator in the World but would have owned it as his way and have chosen it too as a fit Opportunity But Blessed Joseph walked not in this way he knew that nothing could be so private nor be kept so secret but the All-seeing Eye of God can see it and will bring it to Light XV. Thieves are sometimes taken and committed to Prison there to be kept safe till the general Assize or time of Trial and then are brought forth tryed and condemned many times to die and soon after executed So Wicked Men are taken by Death and committed to the Grave and there they are held fast till the day of the Resurrection and last Judgment or great Assize where they shall be tryed and give an account of all their Wickedness done in the Body against whom Jesus Christ will proceed in a way of Justice and being arraigned and indicted for all their Wickedness Thefts and Robberies shall be found Guilty by good Evidence by the Law of God Conscience and Nature and being so found Guilty Mat. 25. ult shall receive the just Sentence of Hell Fire prepared for the Devil and his Angels with a Go ye Cursed Disparity THieves can but rob and steal such things as are common to Men But Wicked Men rob God and cheat themselves of their own immortal Souls as hath been shewed II. Thieves endeavour to hide themselves and are not willing to be known But Wicked Men commit their Wickedness publickly and matter not who seeth them they declare their Sin as Sodom and hide it not they are not ashamed to commit their Wickedness in the very Face of the Sun III. Thieves oft-times spare the Poor and let them pass but seize upon such as are Rich But Wicked Men regard neither Poor nor Rich if they are Godly nay the Poor of this World tho Rich in Faith are mostly in their Eye to be made a spoil robbed and ruined by them IV. Some Thieves after they have received the just Sentence of Death from which they cannot escape yet do repent of their Wickedness and receive
pardon of God tho they die by the Law of Man But Wicked Men living and dying in Sin after the last Judgment and Sentence of Eternal Death cannot repent neither have they any time so to do but must be damned without Remedy Inferences HEnce we may see how easily Men may mistake themselves by condemning others when they are in as bad or a worse state themselves who is it but will readily cry out against a Thief and use their utmost endeavour to apprehend him but how few are there of the same kind viz. Thieves as hath been shown will lay Hands upon or condemn themselves who are as you have heard worse than Thieves 2. How doth it warn the Godly to look to themselves for if the good Man of the House had known at what time the Thief would have come he would have watched Wicked Men naked Ezek. 16.8 And covered thy Nakedness c. Verse 22. Thou hast not remembred the Days of thy Youth when thou wert naked and bare c. Rev. 3.17 Poor and blind and naked c. THere is a twofold Nakedness viz. an external and an internal Nakedness the Nakedness of the Soul as well as of the Body Parallels I. NAkedness since the Fall doth not only import not having of Clothes but the Want of Clothes As Adam before he fell had no Clothes so he needed none his Nakedness was an Ornament to him but no sooner had he sinned but he saw the want of a Garment So all ungodly Men are not only without spiritual Clothes but they exceedingly need them as they have no Righteousness to cover them so 't is their Misery 'T is a lamentable thing to be naked and 't is a far more grievous thing to be spiritually naked to have no real and divine Cover for the Soul II. The Shame Deformity and all natural Filthiness of a naked Person doth appear 't is visible and he is thereby exposed to Reproach So the Shame Deformity and Vileness of wicked Men who are spiritually naked having not the Righteousness of Christ to cover them doth appear and this exposeth them to Shame and Reproach Sin is the Shame of any People To see a Man naked Prov. 10 â— that hath a rotten and polluted Carcase full of Sores and stinking Ulcers is a loathsom Sight But such is the State of the Souls of ungodly Men they are naked and their inward Filthinâ—ss lies fully open to the Eyes of the great God nay and much of it appears to the Sight of Men spiritually there is no Soundness in them from the Crown of their Heads to the Soles of their Feet Isa 1.6 nothing but Wounds Bruises and putrifying Sores III. A naked Person is exposed to the Extremity both of Cold and Heat Clothes keâ—p the Body warm in Winter and defend from the parching Heat in Summer and he that is without them from hence is in a miserable Condition every Blast pinches him the Sun scorches him c. So wicked Men lie open to the dreadful Wrath of God which is set forth in Scripture by Things extreme in their Nature both in respect of Heat and Cold. O how unable will these naked Souls be to abide the Day of God's Wrath or to stand before him who is a consuming Fire The Righteousness of Christ will be as a Cover and Screen between the Saints and the devouring Flames of God's Anger but wicked Men have no Defence no Screen nor Cover they are naked exposed not only to the Shame of every Eye but to the direful Effects of God's dreadful Wrath and Vengeance c. whilst they live and when they die and for ever IV. A naked Man is exposed to great Danger by his Enemies every small Blow may wound him who hath nothing on to defend him from it every small Prick will make him bleed But much greater Danger is he in by great Strokes and Thrusts of Swords and Spears and by Arrows and Darts that Enemies may let flie against him his Condition is not full of Shame but also full of Danger So wicked Men who are spiritually naked are exposed to great Danger from the Enemies of the Soul 1. Sin nay every Sin wounds him the least Sin makes a Wound in his Soul what Wounds then do great Sins make 2. Conscience wounds him and lashes him sorely 3. Satan lets flie his fiery Darts and Arrows against him and wounds him to the very Heart and like an hungry Lion tears his Soul as it were to pieces 4. Death and Wrath wound him he having nothing to defend him from any of these c. V. A naked Person is not fit for any Employment he is not fit to fight nor fit to labour So such who are spiritually naked are not fit for any spiritual Service they can neither work for God nor suffer for God nor resist Sin and Satan they are not fit for any Society of spiritual Men but are unspeakably miserable every way Disparity NAked Men desire Clothes they will beg hard for something to cover their Nakedness But the Wicked are unsensible of their Nakedness and therefore seek not to be cloathed nay like mad Men refuse Raiment We read Luke 8.27 of a Man possessed with a Legion of Devils and the Text saith he wore no Clothes his Madness is evidenced by that he would suffer no Clothes to be put upon him 'T is a Sign Men are spiritually possessed with a Legion of Devils that refuse to put on the Garment of Faith and Holiness to cover their Nakedness These Garments are held forth every day to be sold without Money and without Price in the Ministry of the Word but so mad are ungodly Men they had rather go naked than lay hold on them and put them on And is it not just that such Men should be buried in Hell Isa 55.1 2 Rev. 3. in their own Rags that will not embrace Christ and Holiness that they may be cloathed with eternal Salvation Wicked Men compared to Vipers Mat. 3.7 O Generation of Vipers c. JOhn Baptist calls the Scribes and Pharisees and other wicked Men of the Jews Vipers not only Vipers but a Seed and Generation of Vipers Some think he alludes to the Devil that old Serpent whose Off-spring they were Ye are of your Father the Devil John 8. c. But others rather think he compares them to the Serpent called the Viper upon consideration of divers Properties wherein there is a fit resemblance between it and them c. Parallels THe Viper is a most poysonous Creature Act. 28.5 when the Barbarians saw the Viper stick on Paul's hand they looked upon him as a dead Man their Biting is accounted mortal So the Wicked are a very destructive and murderous Generation of Men their bitter Words and cruel Slanders are like deadly Venom The Poyson of Asps is under their Tongues David complains of the Ungodly upon this account Whose Tongue saith he is as a sharp Sword Sin is