the souls Teacher she is still turning aside to the creatures p. 97. A sweet illustration thereof by a comparison p. 99 c. If we love Iesus Christ love will not suffer us to be our own but his p. 104. The heads of a Sermon on Rev. 2. 17. To him that overcometh will I give to â—at of the Hidden Manna c. ALL the words of God have not onely a dead letter but a living sense in all ages alike p. 109. Overcomers do eat this Hidden Manna and these that eat overcome p. 110. Three things laid down to understand the text 1. All the seven promises to the Churches though diversly exprest are but one and the same thing in it self p. 111. 2. They all imply that which is here began in this life and to be perfected in that to come p. 113. 3. Not one promise to be understood according to the letter yet the letter undeniably true p. 115. As Gods wayes not like mans so not his Covenants nor Knowledge nor Love nor Hatred Election or Reprobation c. p. 118. Mans foolish wisdom would square out God like unto himself else not own him nor his wayes p. 110. Which things should have been enlargâ—d because therein there are so many mistakes but time prevented ib. A Sermon on Jer. 6. 13. From the least of them even to the greatest every one is given to covetousness c. THe whole house of Israel Accused Condemned of Covetousness p. 122. This Indictment includes 1. Fault 2. Extent 3. Intention 4. Râ—proof Sentence p. 122. Covetousness hard to be uncased it ever wears a cloak p. 124 A competency ought to be the limitation of our desires A Question answered what is sufficient or a a competency p. 125 c. Wherein Covetousness consists 1. Eager desires 2. Inordinate love p. 126. The covetous man known 1. By his course of life p. 127. 2. By his Company p. 128. 3. By his Breath ibid. 4. He can dispense with any sin p. 129. 5. He is a man of all arts or no art ibid. The Covetous and Covetousness in Scripture rankt with the vilest sinners and sins p. 131. No Saint read of in Scripture though stained with other sins yet not with this and why ihid c. Covetousness the breach of all the Commandments shewed particularly 136 to 148. 2. Head the Extent t is Epidemical p. 149. How particulaâ—ly to 1. Kings ibid. 2. Noblemen ibid. 3. Rich men p. 150. 4. Learned men ibid. 5. Wise men ibid. 6. Poor men p. 151. 3. Head the intention which is the greatest aggravation They give themselves up to it p. 153. 4. Head the Puâ—ishment of this sin of Covetousness p. 155. First The peculiar plagues are either 1. In his body p. 157. 2. In his goods ibid. 3. In his posterity ibid. 4. In his soul ibid. Secondly in Gods denying them the use p. 159. Depriving them of the possession ibid. Six Remediâ—s 1. Faith p. 163. 2. Sobriâ—â—y ibid. 3. Tâ—mperance ibid. 4. Abandon conceit of contâ—nt in them ibid. 5. Compare if ye are able and view them with the true riches p. 165. 6. Pray for a right knowledge of both ibid. A brief Exposition occasioned by singing Psal. 148. THere is a threefold siâ—ging with the lips with the spirit and with understanding we may sing with lips and with zeal as the Aposâ—le saith of knowledge yet not with understanding p. 167 c. Two things in this Psalm hard to be undâ—rstood p. 168. 1. That David doth exhort unreasonable creatures to praise God ibid. 2. That he calls upon the deepâ— and seas and all vegetative and inanimate creatures to do this dâ—ty ibid. Some Reasons given in answer viz. four p. 169. How even the dumb and deaf creatures sing aloud Gods praise p. 170. Wherein these creatures may be said to have Religion p. 171. Religion of men consists of four parts and how agreeing to the creatures p. 172. 1. A Creed and therein they give testimony to some of his Attributes ibid. 2. Petition p. 176. 3. A Decalogue p. 178. 4. Sacrifice p. 179. Uses 1. To make us ashamed of our backwardness to this duty p. 180. 2. To take notice of the vast circumference of Gods Kingdom ibid. 3. To go boldly to God in the name of Jesus Christ p. 181. 4. To look upon all the Creatures as Angels on Iacobs Ladder ascending and descending according to his commission p. 182. 5. Because it is impossible to find out the â—â—finiteness of Gods praise by all creatures therefore to take notice they all cry Plus ultra look beyond us p. 183. 6. Take heed of abusing any creature t is enough that we may use them ibid. A Sermon on Luke 2. 40. And the child grew and waxed strong in spirit filled with wisdâ—m and the grace of God was upon him THe words contain 1. A History 2. A Mystâ—ry p. 187. The History brief and shews onely the truth of Christ his Humane nature Hypostatically united to the Divinity ibid c. That which is more material is the Mystery p. 189. The Letter of the Scripture kills and how p. 191. What imitable actions Christ wrought in the days of hâ—s flesh he works stil spiritually the other though wrought for us yet do us no good except these also be wrought iâ— us p. 193 c. Where we may in pâ—rt take a view of the glory of the great City the Holy Ierusalem spoken of Rev. 21. and what the 12 gates represented p. 196. The Kingdom of God is within us and whereever he is pleased to unvail his glorious presence p. 197. All these things hid to those that stick or rest in the Letter yet the letter not to be neglected p. 200 c. The Apostle his undervaluing Ordinances duâ—ies yea the knowledge of the person of Jesus Christ if they keep us from Christ p. 205. A caution not to make Idols of Ordinances p. 209. Yet high raptures sometimes questionable p. 210. Instances in Baptism p. 211. The Apostles consultation and message to the weak believers Acts 18. p. 213. How the Apostle carries this point very high Gal. 4. 1 2. p. 215. This point pressed in two respects 1. In regard of the Mâ—thods of Satan with men p. 217. 2. From the deception of some pretending to be high in Christianity because much in literal knowledge when indeed they are but Pigmyes and Novices ibid. Appearing in preferring faith 1. Acquired before faith infused p. 219. 2. Implicit before expliâ—iâ— ibid. 3. Formed before all these ibid. 4. In making temporal blessings the main of their desires and prayers though professing the contrary p. 220. After what manner grown Christians pray for temporal blessings p. 222. Four several affirmations by the Author concerning praying for temporal blessings p. 224. Three dâ—grees of the excellency of prayer ibid. Which Honouâ—able p. 229. More Honorable ibid. Most Honorable and that which wears the Crown above all and to pâ—ess to attain the last
knew him in the â—lesh in his latter dayes for those savoury and experimental Truths wrought in you by the power of Christ which he was an instrument to bear so clear witness unto And I for my part if I had the most precious Balme or the most Odoriferous ODOUR in the whole Earth I could freely pour it forth upon the NAME and Memory of that man as upon any English man I ever read or heard or ever were acquainted with But I have it not and he needs it not for he is far above all things of that nature or the most precious things the whole Earth can afford For He Resteth with Christ. But that which makes me now remember Him is That Mystical and Divine Exposition he gives of those 2 or 3 verses in the 15 Iosh. 15 16 17. being very suitable to the MYSTERY we are now unfolding I will read you the words and then I will give you the Interpretation in His own Words for I cannot give you a better And although the Men of the Letter or the Masters of the Letter will not cannot endure an Interpretation but what the bare Letter bears but presently they cry out ERROR and HERESIE according to their wonted manner In vilifying that which they do not apprehend but we leave them to themselves I pray give ear The words are these The Holy Spirit speaking concerning Caleb And he went up to the Inhabitants of DEBIR And the Name of DEBIR before was Kiriathsepher And Caleb said He that smiteth Kiriathsepher and taketh it to him will I give ACHSAH my Daughter to Wife And Othniel the Son of Kenaz the Brother of Caleb took it And he gave him Achsah his Daughter to Wife Saith he Kiriathsepher signifieth The City of the Book or The City of the Letter And Debir signifieth THE WORD And Caleb A good heart OTHNIEL The Lords Opportunity and Achsah The Rending of the Vail So that the Dr. reads the verses in English thus And A good Heart said He that smiteth the City of the Book or the City of the Letter He onely shall marry Achsah and have the Rending of the Vail And Othniel The Lords fit Opportunity he onely smites This City of the Letter and takes it and to him alone are the Scriptures made DEBIR The Word from whence he draws most Heavenly and Divine Conclusions c. But I refer you for your better satisfaction to the Book it self And return to our business in hand To all Those Blessed and Precious Souls Wheresoever Scattered Throughout the World Yet united in One Spirit Which Rejoyce in the Revelation Of the Mystery of Christ Being also reconciled unto God In One Body By the Cross He Having slain the Enmity thereby And do or may Comprehend This LANGUAGE To Them Is the Word of This Salvation Sent In all Humility Greeting A light to lighten the Gentiles And To be the Glory of the People of Israâ—â— To make known among the Gentiles The Manifold Wisdom of God And The Unsearchable Riches of Christ. THE RENDING OF THE VAIL OR Some Rayes of Glory from The HOLY of HOLIES MARK 9. 50. Have Salt in your selves In one Sermon Preached at Islington at the Publique Meeting-Place MY beloved now you are here gathered together in this place I beseech you hearken diligently to what shall be now â—poken I will use no other Preface then a word or two from that saying of our Saviour in the Paâ—allel place to this Luk. 14. 35. from which he makes this conclusion He that hath ears to hear let him hear Let him now hear the word of him by whom he shall be judged at that great day Let him now hearken to that word which shall certainly one day either sooner or later rise up in judgement against him Let him hearken to the word of him who spake as never man spake for his words are like the wine he made at Cana no wine like that wine nor no words like his words fot the best words that ever man spake had somewhat of Self and Carnal ends in them but in his words there is no tincture no concourse or tast at all of the Creature no Allayes of humane weakness but they are all words of grace and peace the words of spirit and life insomuch that all that heard him wondered at the gracious words that proceeded frrom his lips who in all his words never sought himself nor his own glory as men do but the glory of him that sent him Nay hearken I pray you to his word that could have spoken far beyond all that ever he hath spoken had he but had Auditors fit to have heard and understood him I beseech you therefore silence yourselves a while I mean your own Wit and Reaâ—â—â— and your own blind understandings And let there be silence in Heaven for half an hour that you mâ—y learn to know what it is to have salt in your selveâ— that you may have salt in you that you be not spewed out of Gods mouth as unsavoury and loathsome to his stomach It were far better you had never heard then that these words should prove unprofitable to you But as you are here in this your so great zeal to hear and in such thronging and â—locking together this day to whom should we address that our zeal and meeting may not be in vain for as the woman of Samaria said to our Saviour Iohn 4. 11. so may we say The Well is deep and we have nothing to draw with mans reason and understanding cannot reach Truth ad quem ibimus then whether shall we go saith Peter Iohn 6. 60. and he answers it there himself truly O Lord Tu habes verba vitae aeternae Thou hast the words of eternal life Therefore let us pray with the Disciples Mat. 13. 36. O Lord declare thou to us this Parable And I humbly pray and beseech that God who opened the mouth of Balaams dumb Ass that he would be pleased to open my lips and then my mouth shall shew forth his praise for the instruction of those that are his servants here And I pray God you may rouse up your attention maugre fulness drowsiness wandring thoughts custom in sleeping and the like The things that I intend through Gods assistance to open to you and answer are these three Questions O Lord In lumine tuo lumen Psal. 36. 9. In thy light we shall see light And by no other light Then Let us see 1. What salt is 2. What it is to have salt 3. What it is to have it in our selves 1. What salt is Christ saith in the Verse before my Text That every one shall be salted with fire and every sacrifiâ—e shall be salted with salt We must first find what fire is and then we shall know what salt is This fire is Christ and that very properly as you may see he is so called Isa. 10. 17. The light of Israel shall
Christ as Act. 10. 42. it is Christ that was ordained of God to be judge of quick and dead he is not onely Judge at that great and last day but he also is Judge in this life as our Saviour sayes Ioh. 12. 31. Behold now is the Prince of this World judged or cast out there is no man nor nothing of man that is judged or condemned but it is Christ that is The Iudge in that soul for if we tarry till Satan condemn Satan if we tarry till Belzebub condemn Belzebub till the strong man bind himself we may tarry a day too long as the Proverb is for never while the world stands can we expect that flesh will judge flesh that our own will will condemn our own will that Lucifer will judge Lucifer this can never be if you expect that you may wait till it be too late the door will be shut and there is no more hope The Scripture then makes mention of three sorts of men that are Judges the first are Carnal men Rom. 7. 14. 1 Cor. 3. 3. For we know the law is spiritual but I am Carnal sold under sin For ye are yet carnal for whereas there is among you envyings and strifes and divisions are not ye carnal and walk as men that are led meerly by carnal and fleshly sense given up onely to please their appetites and fleshly desires they see no farther and their aim is no higher The second sort are Animales reasonable men and they are such as are more refined of a higher and more sublime nature even those that mind the intellectual part their souls And these reasonable or rational men as we call them being guided by reason there they rest and there they are satisfied for let a man but shew a reason for what he does and who will condemn him But neither of these have the wisdom that is from above for all this wisdom is but earthly fleshly and devillish Iam. 3. 15. Can it be expected that either of these two will judge themselves will carnal fleshliness judge carnality no it approves it it justifies it or will reason condemn reason how can it overthrow it self it is impossible a Kingdom divided against it self it cannot stand but yet the rational man doth judge and condemn and sits as Judge oftentimes over the actions of the carnal man But there is a third sort of men and they are Spiritual men Gal. 6. 1. and 1 Cor. 2. 15. Brethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness considering thy self left thou also be tempted But he that is spiritual judgeth all things yet he himself is judged of no man And This MAN judgeth both these the Spiritual man Omnia judicat judgeth all things we esteem little of the carnal man every one condemns him but we highly esteem of the rational man because he is guided by reason and doth all things that reason guides him to he minds not his body onely it is reason he should regard that but he regards his soul too and That above his body he knows he hath an Eternal soul and therefore it behoves him and he hath reason to look for an estate and well-being for it and who can now judge who is able to blame this man can any man do better But now comes the spiritual man and he judgeth all things when he comes he judgeth and condemneth the very best and highest actions of this reasonable man and tells him that his very thoughts are abominable to God his hearing reading praying his sacrifices are an abomination In the two former men we could not find such a judge but here comes ONE who indeed is no man nor any part of man but the Son of God himself he comes now into the soul the spirit of God he is the judge this spiritual man this Christ being formed in the soul this word being spoken in the soul for Christ is the Word spoken It comes and sayes Reason for all thou art so set up and esteemed amongst men yet thou art a fool and Reason sayes again that God is a fool But let me tell you God is capable to understand Reasons wayes but Reason cannot understand Gods ways And beloved God and Man have been a long time at this God sayes Reason thou art a fool and again Reason sayes God thou art a fool But now Reason must be condemned Reason must be cast the inward man must judge the outward the New man the old the second Adam the first This is that voice in the soul This is my beloved son in whom I am well pleased hear him Do you think that is meant onely of his words that he then spake when he was on earth No but Hear him that is Hear Him in your selves Hear Him in your souls the one is but a fleshly hearing this is a spiritual a soul-like hearing His Word silences all Of this word we may say Blessed is he that hears my words and doth them And as David saith Arise Lord and judge the people but by the way Do you think that God ariseth or removes from place to place No no Rise Lord in our souls be Judge there among the Gods amongst those that have been our Gods and have ruled over us those strange Lords bring them down and do thou Lord exalt thy self the wicked flourish in thy House and Courts And break down the carved work c. In that place that should be thy House witness those effects those murthers and thefts and cruelties that express themselves daily many in action and many more lye lurking in the soul to betray the innocent and guiltless man Oh then sayes this soul let God arise and his enemies shall be scattered and again Psal. 35. 24. Iudge me O God according to thy righteousness and let not mine enemies rule over me Judge me according to thy righteousness not according to flesh not according to reason but according to thy righteousness And if that condemn me this condemnation is not unto death as Christ said concerning Lazarus This sickness is not unto death So likewise This delivering unto Sathan is for the crucifying of the flesh that the spirit may be saved in the day of the Lord Oh Lord sayes this soul judge thou me my flesh hath judged me and my soul hath judged me the carnal and the rational man hath judged me but they can find no fault with me but up Lord exalt thy self that so this man of sin may shew himself no more in me Now He that hath been judged and condemned by the world must now condemn the world Now He sits down with Christ in his Throne To judge even the twelve Tribes of Israel all Outward and formal profession The wisdome of the world which hath long condemned the wisdom of God to be folly must now by
but also typical and Significant so is this growth of Jesus Christ he grows up in us in wisdom and stature and he in us waxeth strong in spirit being filled with wisdom and understanding He teacheth us the true wisdom He in us chuseth that good thing which shall never be taken away He is The grace of God in us I live saith the Apostle yet not I but it is Christ his life in me From him cometh all growth in grace not from our selves the work is his none of ours From him cometh Faith Hope Charity Strength Vertue c. If any of these come from man from the power industry or strength of man they are false and good for nought yet how ready are most men to assume these to themselves or at least to think that by their power or wisdom or industry they have attained them From whence come wars come they not from your lusts So from whence comes pride and the lifting up of the creature high towring and and swelling imaginations that in plain terms exalt themselves against Jesus Christ they are so far from being from him or of him that they are quite contrary to him however to some may seem the vertues of Christ himself but they they are the excrements of the Old man Hence it is said That Iohn Baptist grew and waxed strong in spirit because Christ by his divine life in him brake forth in Iohn and his light did shine before men they seeing those good works in him God was glorified not Iohn for saith he I must decrease but he must increase Hence it is said here accentively twice in this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 versus ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in our Text and Verse ult And the childe grew and waxed strong in Spirit filled with wisdom and the grace of God was upou him And again Iesus increased in wisdom and stature and in favour with God and men As these things were in him in his person then so the same things are as really done in his Mystical body and members All these influences are his and flow from him the head We are dead in trespasses and sins bnt he is the Resurrestion and Life And he that believeth in him shall never dye nay though he were dead yet shall he live When Jesus Christ doth once begin to display and declare the glory of himself in the soul and to adorn the soul with himself what a palace what a Kingdom what a Temple is that soul Well might David say Glorious things are spoken of thee O thou City and Temple of God Psal. 82. 3. more glorious then the Temple spoken of Rev. 21. and saith our Saviour The Kingdom of heaven is within you All that description Rev. 21. there at large setteth out the Glory and light of that Temple which was like Iasper most precious and clear as Chrystal and the wall high and stately wherein were twelve gates the gates kept by twelve Angels and the walls of Iasper and the City pure gold and the very foundation garnished with precious stones a Iasper a Saphir a Chalcedony an Emerald a Sardonix a Sardius a Chrysolite a Beril a Topas a Chrysophrasus a Iacinth an Amethist I say all these things are accomplished in a great measure in some less in some more in all those where Jesus Christ is pleased to display his glories and in that soul where he is pleased to adorn it with his own graces and with the fruites of the spirit as Faith Hope Charity Strength Vertue Love Ioy Peace Long-suffering Gentleness Goodness Meekness Temperance c. Those that are thus qualified inriched and adorned let me tell you they need no Law no Light for they are a Law to themselves and there is a light within them like that City Rev. 21. 23. That had no need of the Sun neither of the Moon to shine in it for The Glory of God did lighten it and the lamb is The light thereof Nay I may say and say truly as I may say they are gotten above Law above Letter in this regard for they have the Gospel and the life within them yet for all this do not think that I speak against Law or Letter or Ordinances use them as I say but Rest not in them And know this also that while the soul is Rapt up in the glory sight and beholding of Jesus Christ he knows this that he enjoys that which is the Substance and that which is as farre above the other as the Substance is above the Shadow and the Life above the Letter and the Spirit above the Flesh yet he will not slight nor cast away these means or Ordinances because God hath often appeared in them and by them to him as I have shewed more at large upon other Scriptures But I say Let us look to find that in us which Christ affirms that the Kingdom of God is within us and that you are in some beginnings of that glorious Temple and City mentioned before for if you think the Kingdom of God or Heaven to consist of such things as are there declared in the Letter you are much deceived But the holy Spirit is pleased to make use of such expressions and representations that are so amiable and Glorious to the carnall eye that so we may come to see the Truth and Substance of those Shadows and Representations to be far and transcendenly more ravishing and glorious as all those Saints and people of God before whom God hath Unvailed his glory can abundantly witness and seal to the truth thereof Insomuch that had they all those precious stones and Houses and Temples built of them really yet they in comparison of what they see and enjoy of God would trample them all under their feet as not worthy to be named the same hour with those true pearls and those ravishing full and satisfying and transparent precious stones which are within them They need not when they are in union and communion with him and when he is pleased to let but his back parts pass before them they shall not desire the light of the Sun or of the Moon to give light in that Temple for the glory of the Lord doth lighten it aud the Lamb is the light thereof And as it is expressed there in Ver. 14. The Nations of them that are saved shall walk in the light of it and the Kings of the earth shall bring their glory unto it This Temple and this Palace and this Glory darkens all the glory and splendor of all the Kings and Emperors under the Sun All their glory vanisheth and makes hast before this glory as being abashed and ashamed once to appear in sight thereof Beloved I hope and I know there are some that hear me which know and see and feel these things to be true yea as you say as true as Gospel yea so true as nothing is nor
God that the Truth and the word of God it self is hid and coucht under mighty parables for without a parable spake he nothing unto them and indeed without parables can we not have the truth As we cannot have meat without excrements for in all the meat we eat there is abundance of excrement to a very little nourishment the greatest part though never so refined and decocted is excrement And so I say of the Letter the Letter compared with the Spirit is but the Shel the Excrement the outward Husk of the word and we have a great deal of excrement and Husk and Shell that doth us no good at all to a very little meat for you know excrement doth not nourish at all that comes away again and goes into the draught as our Saviour saith yet we may not abhor nor undervalue the Excrement of the Word because it is Excrement for we cannot have the meat thereof without Excrements for that which is Excrement doth but serve to convey the nourishment into the body God could not possibly speak to us nor convey his word but by the Excrement of the Letter as he hath done Something must be presented to our eyes and ears externally that we may conceive what is done internally for if Almighty God should have spoken as he would have spoken we should not have been able to have heard him for he should have quite undone our understanding As the Sun shines to us and gives us light at such a distance and through so many elements ayr and clouds and Mereors and many such interruptions so many thousand miles of distance which keeps his own perfect and full lustre glory and brightness from us for if it should not do so we should be quite blinded and our sight destroyed by it for we have much ado the strongest-sighed man that is to behold and look upon the Sun at that distance as it is what should we do then if these things and such a distance interposed not themselves between our sight and the Sun So if our great and Almighty God should speak to us in a spiritual way and as himself would speak if he should shine into us in the least part of his own splendor and glory all our sights all our apprehensions of him would be quite put out he would utterly destroy our sight and we should be quite swallowed up for we cannot possibly see God nor hear God but onely in that way that he hath already spoken to us But happy is that man who gets not the excrement but the nourishment of the Scriptures And I pray you for all this which I have said To magnifie the Spirit above the Letter let us be so far from throwing away the Letter that you rather infinitely bless God for it and be very thankful to him that he hath so far condescended to stoop so low to our weak capacities that we may come as we are able to receive the knowledge of him who is our happiness and eternal life O praise his infinite goodness for ever that the Mighty Strong Infinite Wise Creator hath been pleased so far to abase himself as to deal with us as with Babes for we are no better That HE the Mighty Jehovah is become weak to the weak that he hath made himself a Babe to us Babes Oh! be amazed and astonished at it for ever and fall down continually before his footstool with all trembling and fear St. Paul who was but a man tells the Corinthians that he could not speak unto them as spiritual men how then could God himself speak to them as spiritual or they to bear His words If we cannot bear the words of a weak frail man how is it possible to bear the words of God Himself As the Poets fain of their God Iupiter and his Wife Iuno a certain woman desiring of Iuno that she might but lie with Iupiter in all his glory and majesty she answered O woman thou hast asked thine own destruction but she persisting in her desire and having her request granted presuming upon her own strength And as soon as ever Iupiter drew near she was presently made in to powder Shewing thereby thus much unto the people that the true God was infinite and incomprehensible For let me tell you they intended as much as ignorant as you conceive them to be though to the common people they spake after this manner Covertly by similitudes and comparisons For there was not one of all the learned but knew that such a One must the true God be Neither let us be so simple as to think that they thought these to be Gods Or that their Gods and Goddesses were so wicked as to be Adulterers or the like They were not so sottish but they hid and couched the Truth under these shadows So God Almighty even Our God who is the true God if he should speak unto us as he is in himself what creature could stand before him he would speak all the world to powder to nothing for if he had pleased he could have spoke All Truth in One Word but where had been Auditors to have heard or understood that word As when the people murmured against Moses and Aaron and were divided against them and for them They thought that all the people of God were holy and Moses and Aaron took too much upon them and God could speak by them as well as by Moses and Aaron but as soon as God began to shew himself in his power and majesty they all trembled and were not able to stand before him and again when the people thought they would go up to the mountain as well as Moses Well saith Moses if ye will do but as soon they drew near to the foot of the mountain and the storms began but to arise and they heard the thunder and the lightnings and the terrible noise and the trumpets sounding louder and louder then they began to tremble and fear and prayed that God would not speak unto them lest we dye said they but let Moses speak to us for we can Hear Him Brethren know this for an undeniable truth that in Gods word there is such a depth of light and of glory Such ravishing profoundness That will serve all the men that ever were are shall be yea all the Divines and People of God through all generations nay and adde to them all the Angels in heaven to pry and dive into through all eternity and yet shall never be able to find out the bottom and the Vast stupendious depth thereof But as I say God is pleased for our capacities to give us these things hid under a vail That he may give us The Norishment He is faine to give us with it the Excrement which he would not do if we could receive the Nutriment alone For saith the Apostle Till this day while Moses is read they have still the vail over their heart In the outside of the Letter you see
consider How to remove them how to dispossess them and to cast these unclean Devils out of our souls and spirits And if you desire to know How this may be done For though it be Hard and difficult yet it is not a needless thing to undertake nor a thing impossible nay 't is high time 't was done left you be utterly Undone and without any hope For Quanto diutius inhabitat tanto difficilius ejicitur The longer he stays in us the Harder will he be gotten out His quiet possession will plead custome and Prescription An Old disease is hardly Curable And we cannot but with Augustine confess Quot Crimina tot Daemonia Every Sin in our mortal bodies is no other Then A Devil And according to the Old-man and the Unregenrate part the best of us however we may flatter our selves are in worse state then Mary Magdalen was out of whom our Saviour cast seven Devils Luk. 8. 2. So that we may too truly say of our selves we have more then Seventy times seven within us For if Our Saviour should speak Audibly to our ears as he doth intelletually in our souls to the Devil in me or you as he did to the Unclean spirit who came out from the Tombs and Deserts What is thy name he would reply My Name is LEGION For we are many Beloved thus to see our selves in the Word is the right understanding of it And this Word and Glass when Christ sets it before us and teacheth us by it then we cannot forsake it but view our selves in it though it represents us to our selves never so ugly and deformed And he that sees himself Thus A Captive to the Devil Oh! Jesus Christ is A welcome REDEEMER indeed To that soul For the two great and Highest ends of Gods Word To us are in our now fallen condition to throw the Creature low in its own esteem to make it a Beggar as it is indeed to bring it to see its own Nothingness Nay it s undone and miserable condition and to make our Soveraign Lord Christ High Exalted Rich and All in All things To preach to the understanding of the Word thus to have such a powerful influence iâ— to the soul this can no man do no nor all Men and Angels but onely Jesus Christ himself His alone All-powerful Voyce who spake saith the Holy Ghost As never man spake Joh. 7. 46. Man Could never speak so to have any such operation on the spirit of man but onely that High and Mighty Conquerour through the whole Earth that is so powerful that whereever He will conquer he will conquer Of whom all those Mighty Emperours Warriours and Conqueroars we have heard or read of in the Scriputure or elswhere are but dark obscure glimmering shadows and resemblances O Beloved what Heights and Depths of sin are in every one of us Alexander himself with all his victorious-Armies nor all the Magistrates and Powers in the world cannot weaken them in the soul one jot no noâ— all the Angels in Heaven One of which could kill and destroy A hundred fourscore and five thousand valiant men in one night in Sennacheribs Army Yet are not able to conquer Those Legions of Devils in our souls to bring us into subjection to the Crown and Scepter of our onely and true Liege-Lord the Lord Christ What 's thy name saith he to that man so possessed in the Gospel that he was so fierce that no bands or fetters would hold him among men but he broke from all and lived among the Graves and Sepulchers yet he confessed Christs powermaking him ful sore against his own will for the Devil in us will not let us either see or confes him to be there saith he my name is LEGION because many Devils Lu. 8. 30. This and all other miracles Christ did that we by this man them night See ourselves as in a glass And so likewise by all the miracles that ever he did and by all the parables that ever he spake All were written for us All those Rebellions in our souls are LEGIONS Armies of Rebels they are as it is exprest Iudg. 7. 12. In us like the Midianites which were As thick as grashoppers upon the earth They are in some as thick as motes in the Sun innumerable not to be numbred by millions Who can number the thoughts of a man They are not onely of a spiritual nature but they are as quick and swift as the lightning I saw Satan fall down from heaven like lightning And you know what the Scripture of them The thoughts of mans heart are evil and onely evil continually Gen. 5. 6. I have read some are of opinion the Angels good and bad are as thick in the Air as motes in the Sun but I am sure so thick in us are these desperate barbarous inhumane cursed as I may say Irish Rebels and English Traitors in our souls And as I said before As all the victorious Conquerers in the world are a Type or Shadow of Christ in this spiritual Soul-war so also the Characters and expressions of any evil that ever was or ever shall be in the world are but dark shadows of this Evil One within us This is truth but none can see and acknowledge this but those in whom this evil one is in some measure discovered fought withal and overcome How far then are they deluded that dream they can by a power in themselves overcome this mighty mighty Giant this Goliah of Gath that stands for the whole Army of the Philistines who is so armed and so terrible that were our eyes but open to look upon him Drest in all his Armour and Accoutrements he would would make all Creatures Amazed Agasht at him What a hiddeous cry was there think you when the earth gaped so wide open to swallow up Corah Dathan and Abiram and their whole kindred and all that sided in that rebellion it swallowed up them their houses their tents their wives their children and all their substance Such would be and such is the astonishment of the soul where this Evil One this Antichrist as I may properly call him is discovered For herein is set before us the true Antichrist real Antichrist the Ugly deformed Person of Antichrist fO whom all Outward Antichrists are but the Picture take the Turke the Pope or Hereticks or who you will in this kind they are but the Symboles the Resemblance the Shadow of HIM Let the Ministers of Christ then look on their work they are called Embassadors let them look on their message and errand they are sent on and to whom they are sent Moses was a grown man in grace a man of Admirable parts skilled in all the Arts of the times he lived in the meekest man on earth therefore I conclude thence a grown man in grace as I shall touch by and by Yet when he was to grapple with Pharaoh a mighty King and But the
when he might have been advanced and made a King he ran away from among them he was Far of another Spirit then is now in the world and alwayes was in the world among the men of the world and no greater sign of a carnal earthly low base spirit then to be alwayes seeking the great things of the world to be tickled and itching after the praises of men to lift up our selves to be some-body in the world to desire to sit above and to trample upon their brethren to have the cap and the knee and yet how many of such men forsooth must be the onely gracious and religious men of this age but you see these are far from the life of Christ As far as the East from the West As far asunder as darkness and light Are these the men that brag of Power and Wisdom and Holiness and yet are thus swallowed up in the world love the praise of men and greetings in the Market and the Highest seats in the Synagogues and the uppermost rooms at feasts Their Phylacteries must be broad and long viz. to be known from other men that they may be bowed to and reverenced of all men Are these the Doctors and Teachers of all others Are these the Disciples and Ministers Christ hath sent out to preach to us the life of Christ by their Doctrine and example Judge ye Beloved ye must know that all Christs actions which were imitable while he was here upon earth they were symbolical they shew that he is yesterday and to day and the same for ever for whatever he did then he did but shew and represent to our senses by external actions what he is still Doing in the souls of men and will be to the end of the world For did he cure diseases in the body he did it to shew us how be cured the diseases of the soul Did he heal the blind and cure the lame cast out Devils dumb Devils and deaf Devils yes yet these do but shew what he doth daily when our mouthes are shut up as to things appertaining to God and his glory his power dispossesses this dumb Devil when our ears are shut up and we can hear nothing but what pleases self and flesh and the carnal man Let the Charmer charm never so wisely now Christs power and wisdom in us dispossesses al of his nature he turns the minstrels out of doors to those deceiving pleasures and allurements of the world that in our crosses make us such deceiving musick he saith Give place and He Himself enters aâ—one and brings us to own and delight in him and in what he administers to us Those actions of his he did then upon the bodies of men do but shew what he doth upon their souls for he then cast out but some Devils not all he healed and cured but some of their diseases not all for that was not the end of his coming for had it been so he would have cast out all Devils as well as some and cured all diseases as well as some but he onely by them did teach our dull capacities which else could not conceive what he did in the soul but by representing the same thing Outwardly even by those things which were most equivalent to them Did he resist the temptations of Satan and so made him depart from him it was to shew that he doth the same in those that are his even by himself in his own person and through his own power in â—hem For whatever actions he did they were done by him onely for a resemblance of his internal workings Did he pray whole nights it doth but shew that his Spirit in us makes continual requests and expressions even with sighs and groans which cannot be expressed Did he come before Pontous Pilate and was accused arraigned whipped buffered mocked and crowned with thorns yea he was and this was to shew how our carnal judgements Arraign him and How we whip him and peirce him by our sins mock and grieve his blessed Spirit Was he nailed to the Cross did he dye and was he put to death by the Jews and was he buried and a stone rolled upon him never to rise again they did so and in these and other his actions lies all our hope and our faith this is our Anchor-hold and our trust and whoever shall deny it let his tongue cleave to the roof of his mouth Yet these were but symbols and representations of our killing of him crucifying and burying of him daily in our souls by our sinâ— by following our own wils and by our Arrogance Pride and selfness and thereby his life is crucified And also it is to shew how we have daily quenched the motions of his blessed spirit so that it lives not in us but the Old Adam the Old man is alive and Christ the New-man is dead within us And so likewise in the rest of his actions Did he â—ise again the third day and triumph over hell and death it shews How this mighty Lion of the Tribe of Iudah hath and will raise up himself and overcome all his enemies and hath and will put them all under his feet in our souls then after he is once arisen he will appears to al the brethren to five hundred brethren at once where-ever Christâ— is risen he will appear and shew himself If I be lifted up I will draw all men unto me as he saith Iohn 12. 32. As you know it is the nature of fire to draw all things to ascend upward to its own center so if Christ be risen and ascended in us he will so display his own glories and beauties in us that he will draw all our affections upto him so that we cannot buâ— eagerly and vehemently desire to be like him to draw all our love to the love of him and all our hatred to hate that which he hateth and all our love to love that which he loveth our hate and love joy and grief and all our other affections to be like his Even as fire also endeavours vehemently to make every thing like it self so doth Christ where-ever he comes with his life light and glory Thus you see that what Christ did for a time in the historie the same he still also doth as truly as really and as constantly in the mysterie he did some things visibly to shew that he doth the same things as truly invisibly he did so much as was enough to manifest himself to be Emanuel and that he was God manifested in the flesh And as I said when Christ was ready to leave the earth then he made this boast of himself and never before did he ascribe this power to himself Even so till we are made one with him till we are made like him and till we can sit so loose to the earth that we are with him ready willingly and freely to leave the earth we can never claim this power till