Instit lib. 2. BOOK IV. THE Fifth HEAD OF Metaphors Allegories and Similes With other borrowed Terms Respecting the Graces of the Holy-Spirit AND THE Blessed Ordinances of the Gospel Grace compared to Salt Mark 9.50 Have Salt in your selves c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. TOuching the several Metaphorical Notations of this Term Salt we shall refer you unto the Eleventh Chapter of Philologia Sacra By Salt in this place is meant the blessed and most precious Grace of the Spirit Metaphor Parallel SAlt is of a searching quality if it be laid or rubb'd upon Meat it will pierce and search it to the very Bone TRue Grace or the spiritual Operation of the Spirit is of a searching nature it will when received in Truth infuse it self into every Faculty of the Soul The Spirit searcheth all things yea 2 Cor. 2. the deep things of God If there be any Sin hid it will search and find it out Simile Parallel II. Salt is of a purging cleansing and purifying nature it will work out Blood Filth c. as common Experience shews II. Grace is of a purging and purifying virtue it will not only search Corruption out whether it be in the Heart or Life but also in a blessed manner purge and work it forth He that hath this Hope 1 Joh. 2.3 purifieth himself even as he is pure III. Salt hath a preserving quality it will not only purge Corruption out of Meat but also preserve Meat and other things from Corruption and Putrefaction III. Grace preserves the Soul from all manner of Sin and Defilements it will not suffer a Saint to run with others to the same excess of Riot 1 Pet. 4.4 but teacheth us to deny all Vngodliness and worldly Lusts and to live righteously soberly Tit. 2.12 and godly in this present World How shall I do this thing and sin against God IV. Salt seasons things causing that to taste savoury which otherwise would be no way pleasant wholsom or good for the Body Can that which is unsavoury be eaten without Salt Job 6.6 IV. Grace seasons a Christian it makes him savoury to God and to all good Men savoury in his Words savoury in his Dealings and Commerce savoury in all his whole Conversation not only savoury himself but seasoning others also hence called the Salt of the Earth Let your Speech be alway with Grace Col. 4 6 seasoned with Salt That ye may know how to answer every Man V. Salt is of universal use throughout the World it is the one thing needful among Men it is said to season all things we receive great Advantage by it It is known to be exceeding necessary both by Sea and Land V. Grace is also absolutely necessary 't is the one thing needful to Salvation without which there is no getting to Heaven The Advantages all Believers receive thereby are wonderful All Men of what rank or quality soever stand in need of Grace they were better be without Gold than without Grace It is good in every Place and Condition Men need it as well at Sea as at Land in Sickness and Health VI. Salt as Pliny and other Naturalists say is exceeding good against the Sting of Serpents and will destroy Worms that breed in the Body and hath many other medicinable Virtues in it VI. Grace is a most Sovereign Remedy against Sin that Sting of the old Serpent and there is nothing like it to kill the Worm of Conscience that is bred by means of the Corruption of the inward Man and there gnaws and greatly torments the Soul and many other Soul-medicinable Virtues it hath VII Salt was made use of under the Law in Sacrifices And every Oblation of thy Meat-Offering shalt thou season with Salt â—â—v 2 13. With all thy Offerings thou shalt use Salt VII Grace must be made use of in all our spiritual Sacrifices and Offerings unto God We must pray with Grace and sing with Grace and do all in God's Worship with Grace in our Hearts nothing we do will be accepted without it Mark 9.4 Every one shall be salted with Fire or seasoned with Affliction and every Sacrifice shall be salted with Salt viz. Grace Metaphor Disparity SAlt is natural or else made by Art of salt Water Ashes Fire Plin. lib. 3â— p. 41â— 41â— c. Pliny says that in India they have Salt out of Quarries of Stone GRace is supernatural No Man hath the Divine Influence and Operation of the Spirit of God naturally nor can he get it by any humane Contrivance or Art whatsoever Joh. 1.14 it is the Gift of God II. If Meat be quite corrupted putrified stink and is loathsom Salt cannot recover it nor make it savoury II. But if the Soul be wholly or in every Faculty thereof corrupted stinks and is loathsom in the Nostrils of God yet Grace can quickly recover it and make it very savoury and sweet to God and good Men. III. Salt may lose its Saltness or Savour and become good for nothing but to be trodden under the foot of Men. III. Grace cannot lose the excellent Savour thereof Christians may lose much of their Salt or decay in Grace but Grace be it little or much will never lose its own precious Virtue IV. Things may be over-salted or seasoned so that they may be spoiled and become unwholsom to human Bodies IV. But no Man can be over-much seasoned with Grace never had any Christian too much of this spiritual Salt in him The more you receive and take in of this the better you will be seasoned thereby Inferences FRom hence we infer That Grace is the principal Thing 2. How unsavoury are all graceless Persons The whole World lieth in Wickedness They are like putrified or stinking Carrion in a Common-Shore as the Greek Word there signifieth 3. This may stir up all ungodly Ones to look out and cry mightily for Grace the excellent Nature of which is set forth under the Metaphor Light Vol. 1. 4. Let all who profess themselves Christians examine themselves throughly whether they are salted with Grace or not Are you savoury Men and Women What is your Communication your Speech your Conversation c. 5. Take heed you lose none of this Divine Salt you will soon become unsavoury if you have not Salt in your selves 6. You that should season others should have much Salt in your own Hearts and Lives Ye are the Salt of the Earth The Girdle of Truth Ephes 6.14 And having your Loins girl about with Truth c. A Girdle properly is a Belt or Girdle used to be worn by Souldiers to preserve the Breast and Belly Truth hath various Acceptations in the holy Scriptures some of which according to Wilson and others you may take as follows 1. The most perfect Divine Essence which is Truth it self and the Author of all Truth in his Creatures Thou hast redeemed me O Lord God of Truth Psal 31.5 2. Jesus Christ I am the
of the Mind Will and Counsel of God as is sufficient by the Blessing of God upon a consciencious reading thereof to acquaint a Man with the Mysteries of Salvation to work in him a true Faith and bring him to live godly righteously and soberly in this present World and to Salvation in the next The Translators generally as they have been Men of Learning so likewise have they been honest and for the most part godly Men and thâ—refore would not for their own Honours sake and much more for Conscience sake abuse the World with any wilful false Versions to lead Souls into Error in a Matter of that importance Or if some shoulâ— have â—een so wicked others as learned and of better Principles would soon have discovered the Imposture Nor if we consider how many Men of different Persuasions have translated the Bible and harmoniously agree in all things of moment is it possible to imagine they should all combine so impertinently as well as wickedly to put a Fallacy on Mankind which everry one that has but bestowed a very few Years in the Study of the Languages can presently detect Object 5. How can we think the whole Bible to be of divine Inspiration when some parts of it contradict others The Divine Spirit cannot be contrary to it self yet is there any thing more opposite than the two Evangelists in reckoning up our Saviour's Genealogy St. Matthâ—w (o) Mat. 1.16 says Jacob begat Joseph the Husband of Mary (p) Luk. 3.23 and St. Luke says Joseph the Son of Eli. Answ The seeming Contradictions of Scripture for they are really no more are an Argument that in the writing of this Book there was no corrupt Design or Confederacy to engage the Opinions of Men and upon a due Scrutiny there will appear in them a deep and unthought of Concord and an unanimous Tendency towards the great End of the Whole 'T is our Inadâ—ertency or shallow Apprehension makes us think the Scripture is at variance with it self In the two Texts cited a natural Father is one thing a legal Father another For you must know that Joseph and Mary were both of one House and Family he descended from David by Solomon she by Nathan but in the Posterity of Zerobabel they were divided into two several Families whereof one was the Royal Race and that Linage Joseph was of which Matthew follows The other Family Luke follows whereof Mary was whom Joseph marries and by that means is called the Son of her Father Eli. So that here is no Contradiction but on the contrary an excellent Discovery of our Saviour's Line drawn down on bâ—th sides whereby it appears that as he was Joseph 's reputed Son so he had a Title to be King of the Jews and as he was born of Mary so likewise on her Side he descended from David as was promised of the Mâ—ssias But for reconciling all such seeming Contradictions see Mr. Streat 's Book entitled The dividing of the Hoof a very useful Piece and worthy Perusal I have but one Argument more to add from a very learned Author and then I shall close up all with the Testimony of the Reverend and Learned Mr. John Calvin 17. The internal Evidence of the Spiâ—it XVII And now it may not be amiss to add one Thing more which I could not pass by i. e. Notwithstanding the great Force and Strength of external Arguments and Motives to evince the Divine Authority of the Holy Scripture yet it is absolutely necessary to the stability and assurance of our Faith in order to eternal Life to have the internal Testimony of the Holy Spirit upon our Hearts or the effectual Operations thereof for if he does no otherwise work in and upon our Hearts but by the common Communication of spiritual Light unto our Minds enabling us to discern the Evidences that are in the Scripture of its own divine Original we should be often shaken in our Assent and moved from our Stability Therefore considering the great Darkness and Blindness which remains upon the Minds of Men all Things believed having some sort of Obscurity attending them besides the manifold Temptations of Satan who strives to disturb our Peace and weaken our Faith and cause Doubtings Happy are such who can experience the powerful Establishment and Assurance of the Holy-Ghost who gives them a spiritual sense of the Power and Reality of those Things believed whereby their Faith is greatly confirmed This is that which brings us unto the Riches of the full Assurance of Understanding (a) Col 2 2â— 1 Thess 1.5 and on the account of this spiritual Experience is our Perception of spiritual Things so often expressed by Acts of Sense as Tasting Seeing Feeling c. which are the greatest Evidences of the Property of Things natural 'T is the Holy Spirit that assists helps and relieves us against Temptations that may arise in us so that they shall not be prevalent And indeed without this our first prime Assent unto the Divine Authority of the Scriptures will not secure us but the Influence and Assistance of the Spirit in the midst of Dangers so strengthens the sincere Christian that it makes him stand as firm as a Rock who has no skill to defend the Truth by force of Arguments against those subtil and sophistical Artificers who on all occasions strive to insinuate Objections against it from its Obscurity Imperfection Want of Order Difficulties and seeming Contradictions contained therein c. Moreover there are other special and gracious Actings of the Holy-Ghost on the Minds of Believers which belong also to this internal Testimony whereby their Faith is established viz. his anointing and sealing of them his witnessing with them and his being an Earnest in them Wherefore altho no internal Work of the Spirit can be the format Reason of of our Faith or that which it is resolved into yet it is such as without it we can never sincerely believe as we ought nor be established in believing against the Temptations of the Devil and Objections of evil Men. It hath been already declared Dr. Owen saith a Reverend Divine that it is the Authority and Veracity of God revealing themselves in the Scripture and by it that is the formal Reason of our Faith or supernatural Assent unto it as it is the Word of God It remains only that we enquire in the second place into the Way and Means whereby they evidence themselves unto us and the Scriptures thereby to be of God so as that we may undoubtedly and infallibly believe them so to be Now because Faith as we have shewed is an Assent upon Testimony and consequently Divine Faith is an Assent upon Divine Testimony There must be some Testimony or Witness in this Case whereon Faith doth rest and this we say is the Testimony of the Holy-Ghost the Author of the Scriptures And this Work and Testimony of the Spirit may be reduced unto two Heads c. 1. The Impressions
Pilgrim but he had such a cruel Burthen upon his Shoulders that he tired before he came to the end of his Journey Covetousness or an unsatisfied Desire after the Things of this World is compared to a Burthen or Load of thick Clay Who enlargeth his Desires as Hell and cannot be satisfied c. Wo to him that encreaseth that which is not his how long Hab. 2.5 6 And to him that ladeth himself with thick Clay Would not a Man that hath a long Journey to go be laugh'd at should he carry with him a heavy Burthen of Dirt and Rubbish Such Fools are many Professors See Runner III. A Pilgrim in his Travels goes up-hill and down-hill sometimes he meets with good Way and sometimes with bad Way Sometimes he passeth over Stiles and through dirty Lanes and then again through green Fields and pleasant Pastures and delightful Paths till he comes to his desired Place III. So the Pilgrim that would travel to the New Jerusalem meets with various Ways and Passages 1. He must go out of the horrible Pit of Prophaneness that is Work enough for the first Day 's Journey 2. Through the Brook of sincere Repentance or true Contrition for every one that leaves open Prophaneness is not truly penitent 3. Down the Valley of Self-denial a very difficult Passage 4. Over the Mountains of Opposition for the Devil and all will straitway make head against him 5. Over the Stile of carnal Reason Immediatly I consulted not with Flesh and Blood 6. Into the pleasant Ways of the New Covenant 7. So upon the Top of the Rock of Ages and there he may take a Prospect of his own Country IV. A Pilgrim that hath a long and difficult Way to travel is very thoughtful how to find the right Way being a Stranger in that Country through which he must pass And besides being told there are many cross Ways and Turnings and hard difficult Passages to find he takes care therefore to get a good and skilful Guide lest he should lose his Way IV. So the spiritual Pilgrim spares no Cost omits no Study to get the best Information imaginable of the ready Way to the Land of Promise He ceaseth not to enquire of such as pretend themselves to be Guides and such as know the Way but finding them to be short-fighted and ignorant of the Way themselves he seeks further And as he goes along one cries This is the Way Mat. 24.23 another That Some bid him believe as the Church believes and he shall never go astray Others bid him coâ—form to the Laws of Men and do whatever the Supreme Authority of the Nation doth enjoin in Matters of Faith and Religion Others call upon him to be led wholly by the Light of his Conscience and that will bring him unto the Land of Promise the Place he longs for And at last he meets with another that seems yet to differ from them all and greatly to slight and condemn one grand Fundamental God's Word holds forth under plausible Pretences He cries up Holiness and just Living which all confess is required but in the mean time strives to persuade him to cast off the Satisfaction of Jesus Christ and trust to his own Righteousness or to refined Morality rendring Faith in Christ crucified little more than a Fancy and that the main Design of Christ in coming into the World was only to be a Pattern of Holiness and Humility But he perceiving the Danger great upon this account and that none of these Pretenders could give any convincing Evidence why they should be believed and their Counsel followed above others he rejected all their Directions and resolved to be led by none of them further than their Doctrine agreed with a certain Directory which through the Grace of God he hath obtained namely the written Word of God and that tells him plainly The Way is Christ viz. Christ as a Priest dying for him to appease the Wrath of God Joh. 14.6 and make Atonement for his Sin fulfilling the Law and bringing in everlasting Righteousness Christ as a King to subdue his Sin and to rule and reign over him Dan. 9.24 according to those blessed and wholesom Laws Ordinances and Institutions given forth by him and left in his Word Christ as a Prophet to teach and instruct him Christ as a holy Pattern and Example to imitate and follow so far as by the help of Grace he is able See Surety Sin a Debt The Word compared to Light The Spirit to a Teacher and Guide He hath learned of Christ to be holy and is helped therein by the Holy-Ghost to excell his Neighbour and denies all his Ungodliness and worldly Lusts and yet casts himself only on Christ relying upon his Merits labouring to be like him in all things as the Apostle observes 1 Joh. 3.3 He that hath this Hope in him purifieth himself even as he is pure He lets his Sins go nay loaths that which is evil he lives a mortified Life unto the World and yet trusteth not to any thing that he hath done or can do for eternal Life Acts 4.12 knowing there is no Salvation but by Christ alone He is as godly as any Socinian in the World and yet magnifies the Riches of God's Grace and Christ's Merits so as not to expect Justification any other way V. A Pilgrim often meets with Trouble and great Difficulties in his Way by Winds Storms and Tempests hard Weather Cold Frost and Snow deep and bad Ways and many Dangers which he narrowly escapes V. So the spiritual Pilgrim is also exposed to many Difficulties in his Journey Heaven-wards Terrible Storms sometimes arise Winds of Persecution and Temptation blow so hard that he is scarce able to stand upon his Legs Psal 73.2 My Feet were almost gone my Steps had well nigh slipt c. He is often beset with Crosses and Afflictions that he is as a Man in the Mire and can hardly get out VI. A Pilgrim is a Stranger in the Country through which he passeth and being not known he is much gazed on and sometimes abused by the rude Rabble all which he takes with patience and makes no resistance VI. So the Godly are Strangers in this World And confessed Heb. 11.13 that they were Strangers and Pilgrims on the Earth David breaks forth Hold not thy peace at my Tears Psal 39.12 for I am a Stranger with thee and a Sojourner as all my Fathers were Hence they are made oftentimes a Gazing-stock to Men by Reproaches and Afflictions Heb. 10.33 And how grievously have they been abused by the wicked Rabble of the Earth as Jesus Christ himself testifieth If ye were of the World the World would love its own Joh. 15.19 22. but because ye are not of the World but I have chosen you out of the World therefore the World hateth you All these things will they do unto you because they know not him that sent me VII A
this Breast-plate upon them 1. In regard of the Design he hath to bring them into Union with himself and in marrying them to Jesus Christ which is that they might bring forth Fruit to God 2. They are regenerated by the Spirit that they might be holy A new Heart Ezek. 36.26 27. and a new Spirit will I put within you and cause you to walk in my Statutes and keep my Judgments and do them We are his Workmanship Eph. 2.10 created in Christ Jesus unto good Works which God hath ordained that we should walk in them 3. It is the Design of God in all his Ordinances The Word of God is both Seed to beget and Food to nourish Holiness begotten in the Heart Every part of it contributes to this Design abundantly The Preceptive part affords a perfect Rule of Holiness the Promises present us with admirable Encouragements to entice and allure us thereunto the Threatnings or minatory part of the Word are to deter and keep back from that which is contrary to it 4. It is the Design of God in all his Providences to make his People more holy The Afflictions he brings upon them are to refine and purify them This is the Fruit of all the taking away of your Sin See Refiner 5. Saints are called God's Witnesses they should from hence endeavour to shine forth in their Testimony for him What he speaks in his Word touching his Justice Holiness and utter Hatred of Sin and Ungodliness they ought not only with their Lips but also with their Lives bear witness unto Secondly In regard of Satan whose great Design is against the Holiness of the Saints How doth it behove them to walk with all Circumspection since they are continually besieged and assaulted by so strong an Enemy As God's great Design is to further and prompt to Holiness so Satan's great Design is to hinder and obstruct it And what should be our chief care to defend but that which our Adversaries Thoughts and Plots are most laid to assault and storm Thirdly Saints should labour to have this Breast-plate on viz. be holy in regard of the World Ye are the Light of the World Mat. 5.13 14. Let your good Works so shine before Men c. 1. If these Lights become Darkness or are darkned no marvel if Men stumble Wo unto the World because of Offences but rather wo to him by whom the Offence cometh Ye are the Salt of the Earth But if this Salt hath lost its Savour 't is no wonder if the World stink and be unsavoury 2. Wicked Men saith a worthy Minister know not the Principle by which you walk they cannot possibly discern the Excellency of that Way and Religion which you profess but they can discern and make some Judgment of your Conversations nay and their Eyes are upon you they watch to see your Failings Spots are soon espied in your Coats for tho they love not Holiness themselves yet they expect that those that profess themselves to be Saints should be holy How should this teach you to get on this Breast-plate 3. This may greatly work upon the Ungodly with whom you live and daily converse nay those that will not be won by the Word possibly may and many times have been won and converted this way 1 Pet. 3.1 2. 4. This will however convince them that you are the Servants of God and Heaven-born Souls it will silence them and stop their Mouths 1 Pet. 3.16 That whereas they speak evil of you they may be ashamed that falsely accuse your good Conversation in Christ 5. This will leave the World without excuse in the Great Day Fourthly You should labour after Holiness in regard of the Gospel it self which you profess That will this way gain much Credit in the World Nothing brings Religion into greater Contempt or causeth it to be more slighted by the Ungodly than the loose carnal and unholy Lives of those who profess it Fifthly You ought to labour after a godly Life in regard of the sincere and holy Ministers of the Gospel and other faithful Saints and Souldiers of Christ What can comfort and delight their Souls more than the holy humble and fruitful Lives of Believers Psal 16.3 The Saints those excellent Ones were all David's Delight and Paul accounted them his Joy and Crown But if they are proud peevish covetous carnal and walk like other Gentiles what wounds and grieves them more This made David weep Jer. 9 1. yea Rivers of Water to run down his Eyes and Jeremiah to wish his Head were Water and his Eyes a Fountain of Tears that he might weep day and night Many walk saith Paul Phil. 3.18 19. of whom I have told you often and now tell you weeping They are Enemies to the Cross of Christ whose End is Destruction whose God is their Belly whose Glory is in their Shame who mind earthly things Sixthly Christians in regard of themselves ought to labour after Righteousness and true Holiness for this only will be the best Evidence to them of the Truth of Grace received and of their Interest in Jesus Christ What will all other Attainments and Privileges signify if they are not holy 1. By this means they will be able to hold up their Heads in the Day of Trial For our rejoycing is this 2 Cor. 1.12 the Testimony of our Conscience that in Simplicity and godly Sincerity not by fleshly Wisdom but by the Grace of God we have our Conversation in the World c. Isa 3.10 2. These are the Men it will go well with whatever comes Say unto the Righteous it shall go well with them c. 3. These shall have Peace in Christ tho they have Trouble in the World Peace whilst they live Psal 37.37 and Peace when they die Mark the perfect Man and behold the Vpright the End of that Man is Peace 4. These need not fear the Assaults of Satan they have Armor of Proof on a Breast-plate Rom. 8.1 that will preserve their Souls from Death There is therefore now no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit Seventhly Christians should labour to have on this Breast-plate of Righteousness in regard of the Excellency of it It is that which God himself is cloathed with it is that which makes Angels to shine gloriously in Heaven A Man is hereby capacitated to have Communion with God Psal 94 20 Shall the Throne of Iniquity have fellowship with thee c. Eighthly and lastly In regard of the Necessity of it For without Holiness no Man shall see the Lord. Quest How should we put on the Breast-plate of Righteousness Answ 1. In Heart we must be inwardly holy Holiness must begin there First make the Tree good c. 2. In Life Negative Holiness doth not only consist in the leaving all gross Sins but in abstaining from all appearance of Evil and to leave
Thess 1.3 3. It is called the Faith of God's Elect Tit. 1.1 4. It is called unfeigned Faith 1 Tim. 1.5 2 Tim. 1.5 5. It is called Faith that works by Love Gal. 5.6 6. It is called Faith of the Operation of God Col. 2.12 7. It is called precious Faith 2 Pet. 1.1 8. It is called holy Faith 9. It is called the Faith of the Son of God It s excellent Names set forth its transcendent Nature 2. Faith is precious in respect of the Means of its procurement or the Price that was laid down for the obtaining of it viz. the precious Blood of Christ for had not Christ died we should never have had one dram of it it is given to us as the Fruit and Effect of his glorious Undertaking 3. Faith is precious in respect of the Fountain from whence it proceeds 4. Faith is precious in respect of the Means by which it is wrought in the Soul viz. by the Word and Spirit of God in a wonderful manner Eph 1.19 20. even like as God wrought in Christ when he raised him from the Dead 5. Faith is precious in respect of the Object it takes hold of or fasteneth upon viz. God the Father the Holy Spirit but more immediatly Christ crucified Ye believe in God believe also in me 6. Faith is precious in that it joins or unites the Soul to Christ it makes us one with him as it were Flesh of his Flesh Bone of his Bone a lively Member of that Body whereof he is the Head 'T is that which ties the Conjugal Knot between him and every Believer 7. It is the Eye of rhe Soul no Man without it can behold Jesus Christ nor the fulfillings of future Promises Abraham by Faith saw the Day of Christ 8. Hereby a Christian is made a Child of God To as many as received him Joh. 1.12 Gal. 3.26 to them gave he power to become the Sons of God even to them that believed on his Name Ye are all the Children of God by Faith in Christ Jesus 9. It is the only way or means God is pleased to take to deliver the Souls of Men from Sin Wrath and eternal Death 10. It is that which interests the Soul into all the sweet and precious Promises of the Covenant of Grace See Light 11. It is the Instrument of Salvation Believe in the Lord Jesus and thou shalt be saved 12. Faith is a most excellent and precious thing upon the account of the Fruits of it viz. Life Light Peace Purging Boldness at the Throne of Grace Joy in the Holy-Ghost Hope and good Assurance of eternal Life 13. Faith is precious in respect of that glorious Power and Virtue that is in it 'T is medicinable and the most Sovereign Antidote and Cordial in the World 1. It will expell Poyson 2. 'T will perfectly as it applies the Blood of Christ cure a wounded Conscience 3. It will bear up and revive a fainting Spirit Mat. 8.23 I had fainted unless I had believed 4. It is good against the Feebleness of the Knees and Weakness of the hands 5. It is a most excellent thing against Fear and Tremblings of the Heart But when he saw the Wind boysterous he was afraid and beginning to sink Luk. 8.23 Mat. 14.30 he cried saying Lord save me And immediatly Jesus stretched forth his hand and caught him and said unto him O thou of little Faith 6. Ezek. 36.26 It is a precious Remedy against the Stone of a hard Heart it will dissolve it break it in pieces and cure the Soul perfectly of it 7. It cures all manner of inward Deadness it may well be called lively Faith or Faith of the Operation of God 8. Col. 2.12 It is good against the Dimness of the Eyes it helps them that cannot see afar off 9. It is a most Sovereign Thing against evil Spirits it will resist the Devil and make him flie 10. It is excellent good to purge and work out all those noxious and evil Humors of the inward Man cleansing and purifying the Heart 11. It is good against the Falling-Sickness Believers stand by Faith but if through a Temptation they should fall Faith will help them up again David and Peter had not so much Faith as to keep them from from falling yet they had enough to raise them up again when they were fallen It is an universal Remedy it cures all the Diseases of the Soul so that we may say with the Woman let the Distemper be what it will If I can but touch the Hem of his Garment I shall be healed 14. Faith is precious because it shields and gloriously preserves the whole Soul from all Dangers it is that which works with and tends to the perfecting of all other Graces in us 15. It was by Faith that Saints in every Age of the Church Heb. 11. were enabled to undergo and suffer all those hard and bitter Tortures and Torments they met with for Christ's sake 16. It is that which helps the Godly to overcome the World 1 Joh. 5.4 He that is born of God overcometh the World and this is the Victory which overcometh the World even our Faith VI. Gold is often tried and refined in the Fire we read of Gold seven times refined The Refining-Pot is for Silver Prov. 17.3 and the Furnace for Gold VI. Faith is often tried in the Fire or Furnace of Affliction 1 Pet. 3.12 Think it not strange concerning the fiery Trial which is to try you c. He shall sit as a Refiner's Fire Mal. 3.2 3 and as a Purifier of Silver c. and purge them as Gold and Silver c. God this way tried Abraham's Faith together with the Faith of many others of whom we read I will bring the third part through the Fire and I will try them as Gold is tried Zech. 13.9 VII Tried Gold is much better than that which is not tried nor refined in the Fire VII Faith that is tried is of wonderful value much more to be prized than that which was never brought under Exercise How excellently did Abraham's and Job's Faith shine when tried The Trial of your Faith is much more precious than Gold tho it be tried in the Fire c. VII Gold tried in the Fire is of an enriching Nature if a Man has much of it it enriches him greatly We esteem him a very rich Man that hath great Store of tried Gold in his own Possession VIII So Faith that is tried in the Furnace is of a Soul-enriching Nature he that hath much of this Faith is a very rich Man a rich Saint James 1 5 God hath chosen the Poor of this World rich in Faith and Heirs of the Kingdom See more of the Nature of Gold in the Metaphor Gold where the Word of God is compared to it Metaphor Disparity GOld is naturally an earthy Sort of Metal 't is from beneath and therefore corruptible Not with
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
or Life it self in his Cause but he can restore it with great Advantage Joh. 12.25 He that loveth his Life shall lose it but he that hateth his Life in this World shall keep it unto Life eternal III. Souldiers are armed with carnal Weapons and fight with Men like themselves and yet many times are overcome and lose the Victory III. But Saints fight with spiritual Weapons and not only with Men like themselves but with the Devil and his infernal Crew and yet through Christ their Captain they get the Victory For the Weapons of our Warfare are not carnal Eph. 6. but mighty through God c. For we wrestle not against Flesh and Blood but against Principalities and Powers c. Inferences THese things being so let all true Christians take Heart and be valiant and fear not the Face of Enemies 1. Consider the Worth and Dignity of your Captain Christians have the best Captain and Leader in the World 1. He is of a most honourable Extraction of a most high and noble Descent the Heir of all things the Father's First-born the express Image of his Person He is King of Kings and Lord of Lords and he is saith one Generalissimo of all his Majesty's Forces in Heaven and Earth 2. Consider his Strength and Valour He hath an Omnipotent Arm and is of a most valiant undaunted couragious and heroick Spirit What was Sampson Gideon David Alexander Julius Caesar Scanderbeg or any other mighty Warrior to the Lord Jesus This is he who cuts in pieces the Gates of Brass and breaks asunder the Bars of Iron that hath the Keys of Death and Hell that flew Rahab Isa 51.9 and wounded the Dragon who is terrible to the Kings of the Earth and will come upon Princes as upon Mortar This is He that is the Terror of Devils the Dread of Mortals who will make other Captains tremble and cry out to the Rocks and Mountains to hide them in the Day of his Wrath. 3. Consider his Wisdom His Skill and Policy far exceeds the Craft and Subtilty of all the Machiavellian Politicians in the World He knows how to assault and harm his Enemies and to carry on and bring off to preserve and defend his People and faithful Souldiers Let Men and Devils be never so skilful and politick Christ knows how to outwit them and over-reach them all He knows where all their Mines are digged where all their Forces Flankers and Ambuscadoes do lie He knows their Plot and how laid this day against his Interest Gospel and Covenant-People in this and other Nations He knows how to confound them and catch them in their own Craftiness and to bring them to Shame He is wonderful in Counsel and mighty in Working He hath an Omniscient Eye as well as an Omnipotent Hand He makes his Countermines and blows them up or burieth them in the Pit they have digged He outshoots the Devil and the Wicked in their own Bow He will bring down the Beast and Whore and all their Abettors and make them ashamed of their Hope Mark the Issue of this present Dispensation See Captain in the First Volume and God a Man of War 2. Consider the Excellency of your Cause which is just and righteous 3. The Goodness of your Call against which nothing can be objected 4. For your further Encouragement consider the Strength of your Fortifications They are all impregnable and impenetrable of most invincible Strength Your Out-Works your Walls your Bulwarks your Forts and Towers all your Defence is admirable The Name of the Lord is a Strong-Tower Prov. 18.10 Isa 26.1 Salvation will God appoint for Walls and Bulwarks O how formidable and terrible are the Attributes and Threatnings of God to his Enemies 5. Consider Tho your Number be the fewest yet your Side is the strongest God is for us and on our Side With them is the Arm of Flesh but with us the Lord our God to fight for us How many said Antigonor will you reckon me for Poor Mortal How many then may we reckon God Christ the Holy Ghost for The whole Trinity is engaged for us 6. Consider Tho your Service be hard and Conflict sharp yet it will be short It is but a little while and your Enemy shall trouble you no more 2 Cor. 4.17 Our light Afflictions which are but for a moment c. 7. Consider the Devils and all other Enemies tho never so potent cruel and malicious yet they are all conquered and spoiled Col. 2.15 Having spoiled Principalities and Powers he made a Shew of them openly triumphing over them in it The Romans were wont in a triumphant manner to carry those they had conquered about with them and to brandish their Swords and display their Colours and carry their Arms in open View as Trophies and Emblems of Victory So the Lord Jesus having conquered Satan and the Powers of Hell rode as it were in Triumph through their Kingdom the Air and made a Shew of them openly as a glorious Victor 2. Again the World is subdued Be of good cheer saith Christ Joh. 16. Rom 8. I have overcome the World And we through him are hereby made more than Conquerors Come Tribulation Distress Persecution c. with all their Blackness Darkness Threats and Terror what will they do Who shall separate us from the Love of Christ Rom. 8.35 or hinder us of eternal Life 3. Death is subdued Christ hath got the Victory over that What Joy and Comfort is this to Believers to hear that all their Enemies are conquered your Captain-General hath broken them all to pieces 6. The Enemy cannot hurt you Rom. 8.28 the worst you can meet with will work for your Good 9. Consider Tho you meet with hard Things Christ can and will make them easy to you All your Wounds he can heal and all your broken Bones he can set The more you suffer for Christ the greater your Reward will be 10. Consider what great and glorious Pay you shall have in the end Is not a Kingdom a Crown of Glory that fadeth not away worth fighting and striving for 11. Look to Christ remember what he hath done and suffered for you and consider what many Saints have endured for his sake before you that were most precious in God's sight Is it not better to suffer here than to suffer in Hell What is the Pain and Sorrow of the Godly in this Life to the everlasting Pains and Torments of the Damned in the World to come Get much Faith and provide your selves with all your Armor and the right Use of it the Nature of which is opened under the Fifth Head Get your Hearts loose from the World No Man that warreth 2 Tim. 2.4 entangleth himself with the Affairs of this Life Labour for much Love to God It was a notable Saying of Mr. Bland the Martyr when he was at the Stake This Death saith he is more dear to me than Thousands of Gold
to Salt Mat. 5.13 Ye are the Salt of the Earth but if the Salt have lost its Savour wherewith shall it be salted It is henceforth good for nothing but to be cast out and trodden under Foot of Men. BElievers as well as Ministers are called by our Saviour the Salt of the Earth for Christ preached this Sermon not only to his Apostles but to all the Disciples it is not appropriated to Ministers alone but to all Believers Why the Godly are and may be compared to Salt is briefly opened in the following Parallel Metaphor Parallel SAlt is very profitable it keeps and preserves Meat from putrifying which would soon stink corrupt and perish was it not for it Salt as one saith is the Blossom of Nature it is mingled with all mixed Bodies and preserves them from Corruption SO the Godly are most profitable in all the Earth 1. They keep the World from being totally corrupted by evil and pestilent Errors and Heresy 2. From being spoiled by Prophaneness and Hellish Debauchery They by their holy Lives Doctrine and gracious Deportment put a check to the over-spreading Wickedness of those Places where they live The World would soon grow much worse than it is were it not for the Saints and People of God it would stink and be so abominable in God's sight that he would not endure it any longer And besides God many times spares a People Family and Nation for the sake of the Righteous who dwell among them The Godly are the Interest of People and Nations as is elsewhere shewed Had there been but a little more of this spiritual Salt in Sodom viz. but ten righteous Ones it might have continued to this day And he said O let not the Lord be angry and I will speak yet but this once Gen. 18.32 Peradventure Ten shall be found there c. And He said I will not destroy it for Ten 's sake Nay tho there was scarce ever a godly Soul in it but righteous Lot yet what said the Angel Haste thee escape thither for I cannot do any thing till thou be come thither Gen. 19.22 As Zoar was saved for Lot's sake so Sodom could not be set on fire till he was out of it Again was not Joseph the Interest of Potiphar's House was not his Master blessed for his sake And was not Laban and what he had blessed for Jacob's sake And was not the whole House of Israel and Judah preserved and saved from utter Ruine for the sake of a holy Remnant that was amongst them â—sa 1.9 Except the Lord of Hosts had left us a very small Remnant we should have been as Sodom and been like unto Gomorrah II. Salt draws putrifying Humors out of Meat it is of a purging and cleansing quality II. So gracious Christians Blackwood by their Doctrine and holy Example and in particular Preachers draw out Rottenness and Filth from the Hearts and Tongues of Men. III. Salt seasons Meat and makes it savoury III. The godly Christian by his Wisdom seasons the Minds of good Men. Hence Sapientia is derived à Sapore from Savour The Latines express wise and witty Speeches pleasant Discourse a good Grace in speaking and Salt by the same Word This agrees with that of the Apostle Let your Speech be always with Grace seasoned with Salt Col. 4.6 that ye may know how to answer every Man IV. Salt is of a hot and fiery Nature being cast into the Fire it sparkles and burns furiously IV. So Christ's Disciples are by the Spirit made hot fervent and zealous for God and his Truth yet this Heat should be mingled with Discretion lest they flie out Luk. 9.33 as those did who called for Fire from Heaven V. Salt stirs up Thirst V. So the good Example of Christians stir up others to thirst after Christ and heavenly Things Blackwood We should not so much look for Examples from others as give Examples our selves VI. Salt makes Meat fit for Food and meet to be received by such as want it VI. So by the Salt of a holy Conversation or a good Life in them that preach and profess the Gospel the Word becomes fit to be received This makes it relish and this way a Preacher or Professor may be said to season his own Doctrine And on the other hand how unsavoury doth that good Doctrine seem to be Rom. 2.21 22 23 24. and what little Relish is there in it that is preached by an unholy and unsanctified Person VII Salt may lose its Savour and become good for nothing but to be trodden under Feet of Men. It is not fit for the Land nor yet for the Dunghill but Men cast it out Naturalists tell us that Salt having lost its Savour being laid upon Land it causeth Barrenness VIII So Professors if they lose their Savour if they become vain vicious and carnal in their Conversations what are they good for A Christian to turn an Apostate he that seemed once savoury and serious in his Words and Behavior to become filthy unclean proud ambitious covetous c. is one of the worst of Men such are fit for nothing but to be cast into Hell Of these the Apostle speaks It is impossible to renew them again by Repentance c. Unsavoury Professors Heb 6 4 5 6. and wicked Apostates tend to make the Church barren they hinder the Increase thereof Inferences HOw unsavoury is the World Sinners by Nature are loathsom and stinking in God's Sight Their Throats are like open Sepulchers Rom. 3.13 2. It shews Saints their Duty which is to season others They should season the Place Town Family where they live 1. By good Doctrine 2. By a good Conversation 3. By good Counsel Jacob told his Sons Simeon and Levi Gen. 34.30 by their slaying the Sichemites they made him to stink among the Inhabitants of the Land The Speech as well as the Practice of Christians should be a seasoning and savoury Pattern that it may administer Grace to the Hearers and Observers thereof 3. O let it stir up every Christian as well Preachers as others to be savoury Ezek. 36.20 Rom. 2.24 How can we season others if the Salt hath lost its Savour Take heed of scandalous Sins 1. By these the Name of the Lord is blasphemed 2. Religion brought to Contempt and Reproach 3. The Hearts of all sincere Ones greatly grieved 4. The Conversion of Sinners hindred 5. Mens Damnation furthered Hence saith Christ Wo be to the World because of Offences But on the other hand 1. A holy and savoury Life makes a Man lift up his Head with much Boldness tho reproached Whose Ox have I taken or whose Ass Or of whose hands have I received a Bribe 2. It tends to stop the Mouths of the Wicked 1 Sam. 12.3 1 Pet. 3.16 3. It is many times not only a Means of Conviction but Conversion of others nay and of such as will not be won by the
upon Christ's Palm-Trees and what is their Intent and Purpose in so doing you may read in the Scriptures Come on saith Pharaoh let us deal wisely with them how was that To lay Weights and Burthens upon them To what end Lest they should multiply They resolved to keep them down they strove to hinder their Growth they designed to spoil their Multiplying and their Growth in Number as also in Grace and Vertue but they were like the Palm-Tree the more they were oppressed the more they grew and multiplied That way Men think to hinder the Truth to obstruct the Gospel from flourishing that way God takes to make it spread and flourish the more Those things that happened to the Apostles to hinder their Ministry God made for the furtherance of the Gospel 3. This should raise up our Hearts to magnify the Power Wisdom and Goodness of God who over-rules things thus in the World who turns that for Good which wicked Men design for the great Hurt of his poor People This also cometh from the Lord of Hosts who is wonderful in Counsel and excellent in Working He makes the Righteous to flourish like the Palm-Tree to grow upwards by those Ways and Means which one would think would bring them quite down and utterly spoil their growing Like as when we see the Corn laid at and thresh'd with a Flail Caryl one would think there were great Hurt intended to the Corn but it is only to separate it from the Straw and Chaff that it may appear in its own Beauty and Usefulness So the Lord hath his Flail to separate the Chaff from the Wheat Those Acts of Providence which seem to be for their Hurt and Undoing when they are thresh'd as it were by the World are only to make them appear what they are But thus it fareth not with the Wicked who flourish not like the Palm-Tree but as the Grass they pass away 4. This may animate the Righteous and greatly encourage them against Persecution Why should they fear that which God turns to their great Advantage O let us labour to improve Burthens Afflictions and heavy Pressures to the end God designs them and never more fear the worst that Men can do unto us The Righteous shall flourish like the Palm-Tree 5. Let us labour for Union and strengthen one another combine as one Man in the Way of Holiness and Christian Affection that so thereby we may like the tender Plants of the Palm-Tree get Strength and stand when the Wind blows hardest and the Storms of the Ungodly rise upon us 6. This may be also Matter of Trial to us we hereby may try our selves and try our Graces How is it with you Sirs under Sufferings Do you grow and flourish the more If you wither and decay in Grace in a Day of Trial or when you are under Pressures and Afflictions and cannot bear hard Things for Christ's sake it clearly shews you are none of God's Palm-Trees Saints compared to Wheat Mat. 13.27 28. Let both grow together till Harvest c. Verse 30. But gather the Wheat into my Barn THe Saints of God are in this Parable compared to Wheat or good Seed but the Wicked to Tares and the End of the World to the Harvest Why Believers are compared to Wheat will appear by what follows Metaphor Parallel VVHeat is a precious Sort of Grain the best of Grain THe Saints of God are a choice People the best of Men. Prov. 12.26 The Righteous are more excellent than their Neighbours II. Wheat is a very profitable Sort of Grain it tends to the enriching the Husband-man he accounts it his Treasure II. The Saints are a People profitable to the World many ways See Salt Nay Mat. 3.17 and God accounts them his peculiar Treasure III. Wheat will abide and live in the sharpest Winter which some other Seed will not III. So sincere Souls will endure the sharpest Trials They will live in the Winter-Time of the Church when others fall off wither die away and come to nothing IV. Wheat is a small Sâ—ed and when it is first sown it lies hid in Winter it seems as if it were quite dead but when the Spring comes it sweetly revives again and flourisheth exceedingly IV. The Godly are in comparison of the World a small People Luke 12.32 called a little Flock and they lie hid as it were scarcely seeming to be a People whilst the Winter of Persecution and Trouble under the four Monarchs of the World predominate Cant. 2.11 But when the Winter is past and the Spring-Time of the Church shall come they shall revive and cover the Earth as Wheat doth the Land where it is sown Light is sown for the Righteous Prov. 4.18 and Joy for the Vpright in Heart The Growth of Saints in Times of Temptation doth not always so visibly appear They are like Corn sown that lies under the Clods but when they have taken sweet Root they soon appear to revive and sprout forth like Wheat by means of the Dew of Grace and sweet Rays of the Sun of Righteousness They shall revive as the Corn and grow as the Vine Hos 14.7 and the Scent thereof shall be as the Wine of Lebanon V. An Ear of Wheat that is full of Corn always hangs downs its Head when that which is light and empty stands upright V. So the Saints of God or all sincere Souls that have much Grace are humble Ones they hang down their Heads as it were are cloathed with Humility when Hypocrites or empty Professors are puffed up Abraham calls himself but Dust and Ashes David a Worm and no Man Job abhors himself as a nothing Creature Paul saith he was the least of all Saints Job 42.6 Eph. 8.3 When the empty Hypocrite cries out Lord I thank thee I am not as other Men. VI. Wheat needs Weeding Weeds many times come up with it and hinder its Growth VI. So the Saints and People of God need weeding Weeds of Corruption often spring up and trouble them which did not God the good Husband-man Heb. 12.15 root out and destroy would quite spoil his choicest Wheat VII Wheat hath it is observed sometimes Tares amongst it which the Husband-man sees good to let alone till the Harvest lest in plucking them out some of the Wheat be pull'd up with them VII The Field is the World Mat. 13.38 where the Saints of God who are compared to Wheat grow i. e. live and much Tares grow up or live among them in every Nation City and Town And it is the pleasure of God that they should be let alone or suffâ—red to grow together in the World that common Field tho not in the Church And therefore were the People of God such as the wicked Persecutor calls them viz. Tares Hereticks the Off-scouring of the World yet it is directly contrary to the Mind of God that they should be rooted up and turned out of the Earth Let both grow
together saith the Husband-man till Harvest VIII Wheat hath a considerable Time to ripen it must have the former and latter Rain but when it is ripe it is severed from the Tares and gathered into the Barn VIII So the People of God are not so soon as they spring up in Grace ripe for God's Garner but they need some Time before they are fit for cutting down by Death The former and latter Rain of the Spirit must fall upon them they ripen gradually And when the Harvest comes to wit the End of the World Mat. 13.41 42. then the Saints shall be severed from the Wicked the Good come from the Bad the Holy from the Vile like as Wheat is severed from the Tares and those that appear pure Grain shall be gathered into God's Garner i. e. his blessed Kingdom and the Wicked like Tares shall be bound in Bundles and cast into Hell to be burned in unquenchable Fire IX Wheat when it is sown dies and rises again it rises Wheat and the same Wheat tho it rises more glorious than it seemed to be when sown IX So the Saints of God die like good Seed are sown in the Earth and shall rise again 1 Cor. 15. the same Body shall rise again as every Seed hath his own Body so shall every Saint in the Day of the Resurrection have his own Body tho his Body shall rise more glorious than it was before The Apostle saith That which thou sowest thou sowest not that Body that shall be because it is sown a natural Body 1 Cor. 15.38 42 43. it is raised a spiritual it is sown in Corruption but is raised in Incorruption it is sown in Dishonour and raised in Glory it is sown in Weakness it is raised in Power X. Wheat is threshed by the Husband-man to sever the Corn from the Straw and Chaff X. So God to sever the Chaff of corrupt and drossy Professors from the pure Grain viz. sincere Saints leaves the Wicked as it were to thresh his People God's People are often under the Flail of Persecution Inferences THis may serve to reprove the bloody Persecutors of God's People who would fain pluck up the Saints as Tares but let them take heed If God would not have many Tares pluck'd up lest some of the Wheat be pluck'd up with them what will become of them who instead of plucking the wicked Tares that perhaps deserve the greatest Severity as being guilty of innocent Blood connive at such and let them alone having much Favour for them and set themselves wholly against God's faithful and innocent People What unwearied Endeavours have been used to destroy and root out the Godly 2. It may be a Caution to all to take heed how they persecute Men for Conscience sake for who can infallibly know such as fear not God nor belong to him from such as are his People and do in Truth fear Him They had better let many Tares many Hereticks alone than through Ignorance destroy one godly and sincere Person 3. It may also be for Trial Are you Wheat or Tares Do you bring Glory to God and Profit to your Neighbours Do you faithfully like holy Job adhere to the Lord and cleave to him altho he should please to lay you under slaying Dispensations Do you endure patiently under the Cross abide the Trial of cold winterly Blasts of Persecution Wheat you hear will endure sharp Frosts The honest-hearted Professor brings forth Fruit with Patience Mat. 13. 4. Lastly It affords Comfort to the Godly for tho they appear as dead and withered or are under many seeming Decays yet they shall revive again like Corn. And altho they like Seed or Grain are laid in the Earth and turn to Corruption yet they shall have a blessed Resurrection at the last Day and be raised in Power and Glory and in Incorruption Death doth the Body of a godly Man no Injury Except a Seed of Corn fall to the Ground it abideth alone but if it die it bringeth forth much Fruit. Saints compared to Light Mat. 5.14 Ye are the Light of the World a City that is set on a Hill cannot be hid IN this Metaphor the Lord Jesus commends unto us an holy Duty viz. to shine before others in a holy Life and Doctrine Saints should be like John Baptist burning and shining Lights 1. Light is taken properly 2. Metaphorically 1. Properly for that noble Quality that enlightens the World Lux claritas splendor in corpore luminoso vel extra à corpore luminoso exiens quae Lumen dicitur God said Let there be Light and there was Light c. 2. Metaphorically it is put for several Things See the First Volume Book 3. p. 1 2. Ye are the Light of the World c. Joh. 1.9 Mat. 4.2 Principally Christ himself is the Light of the World the great Light that gives Light to the other Luminaries The Saints receive Light from Christ as the Moon receives her Light from the Sun and thereby gives Light to the World in the Night The Saints are but small Lights hence called Stars who give but little Light in comparison of the Sun or they are rather as Candles which God hath lighted and set up Metaphor Parallel LIght discovers and makes manifest the Nature of Things to Men it hath a directive Quality in it Men thereby know which way to go it directs Travellers in their Way SO the Saints of God by their holy Life and Doctrine reveal and make manifest not only the Works of Darkness but also the Excellency of Christ Grace and Divine Things to Men nay Eph. 3.10 the holy Angels are said to know many Things by the Church The Saints by their holy Lives and Doctrines teach and dlrect others how to live how to behave themselves towards God and towards Men. II. Light shines forth and is visible to all every one that hath Eyes may see the Light A Candle should not be lighted and put under a Bushel but on a Candlestick that it may give Light to all that are in the House II. So the Saints should let their good Works appear to all Mat. 5.16 Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven Tho the Saints should do nothing through Vain-Glory i. e. to be seen of Men yet their good Works and holy Walkings should be so done that others should see it III. It is a great Mercy and Blessing to see the Light Light is sweet c. Light drives back or expells Darkness III. So 't is a great Blessing to enjoy the Company of God's People to dwell among such whose Conversations shine for such godly ones drive back or scatter Wickedness As Solomon saith Prov. 20.26 A wise and godly King scattereth the Wicked and bringeth the Wheel over them So every wise and godly Christian does what in him lies to to the like What Darkness did Martin Luther
that Star of the first Magnitude drive away That blessed Light which he afforded the World hath shone so gloriously that the Devil the Pope and all their Adherents notwithstanding all their Skill have not been able to put out to this Day IV. When the Light of the Candle is put out which is to give Light to the whole House how do Men stumble and grope in Darkness IV. So when the Saints shine not in Grace and Holiness or fall into Sin and wickedly comply with the Evils of the Times in which they live how do the ungodly World stumble and fall the which made our Saviour to say Mat. 18.7 Wo to the World because of Offences c. 'T is a great Judgment to the Wicked to have those who should be as Lights in the World darkened or give occasion of Stumbling Inferences THis shews what a great Blessing the World receives by means of the Godly They are set up as Lights in a dark Night to direct Men in the right Way that they may not stumble and fall upon the dark Mountains II. Let this teach Believers their Duties let them remember to have their Conversations honest among the Gentiles Let your Light shine forth to others not that you may be praised but that the Praise may be given to God c. In all your holy Walking propose this as your ultimate End not that you may be magnified and lifted up but that God by you and through your good Works may be magnified and his glorious Name advanced on high III. It may be an Use of Caution to them to take heed of Sin If they comply with Satan and yield to Temptations and thereby let their Light go out no wonder if the World stumble Sometimes Professors instead of being Lights prove dark Stumbling-Blocks As to instance in two or three things 1. When Professors fail in their Morals i. e. are not just in their Dealings between Man and Man they give just cause of Offence 2. When they are like the World and none can discern any great difference between them and others in respect of their Conversation how can they then be said to be the Light of the World 3. When they are overcome with scandalous Sins viz. are proud covetous Backbiters Tattlers Drunkards c. 4. When they want Love and Bowels of Compassion to their Brethren they cease to be the Lights of the World They are no more a Blessing to the World who thus degenerate from what they should be but rather the contrary Therefore if you want Motives to stir you up to take heed how you walk and live among Men that you may not give occasion of Offence or Stumbling to them but contrary-wise be as Lights to them take these following 1. Your good Works and holy Conversation will greatly tend to glorify God but the contrary will greatly dishonour him 2. Your good Works and godly Life will greatly tend to the Profit of the World but the contrary will prove to their great Hurt 3. Your holy Life will make your Profession shine and also further the Promulgation of the Gospel but the contrary will bring a Stink or ill Savour upon your Profession and hinder the Promulgation of the Gospel 4. An evil Life hinders poor Souls from enquiring after the Truth and stumbles them in the way of their Obedience to it 5. It stumbles weak Christians that are in the Ways of God 6. It weakens the Hands and grieves the Hearts of strong and sincere Ones Phil 3.18 7. A holy Life will free thee from Blood-guiltiness I mean thou wilt not have the Blood of other Mens Souls to answer for but the contrary may make thee culpable Saints compared to Cedars Psal 92.12 He shall grow like a Cedar in Lebanon the Trees of the Lord are full of Sap. Psal 104.16 The Cedars of Lebanon which he hath planted c. Hos 14.5 And cast forth his Root as Lebanon GOd's People their Growth and Rooting are in these Scriptures compared to the Cedar-Tree the Cedar in Lebanon in Greek Libanos which was a Mountain in the North Part of the Land of Canaan possessed of old Time by the Hivites Judg. 3.3 afterwards by the Israelites on it grew many stately Cedars c. In what respect the Saints may be compared to the Cedars will appear by the following Parallels Simile Parallel THe Cedar is a very noble and stately Tree it grows very high 2 King 19.23 Ezek. 17.22 hence they are called tall Cedars also its Branches are called Branches of the high Cedar It mounts high towards Heaven Pliny tells of one Cedar that grew in Cyprus Plin. lib. 16. p. 490. which was one hundred and thirty Foot high and three Fathom thick THe Godly are a renowned People Tho they seem in the Eyes of the World but meer Shrubs yet they are as it was said of Saul higher by the Head and Shoulders than all others who dwell upon the Earth They grow high in Grace and spiritual Experiences They are said to dwell on high Isa 33.10 they dwell in God in Communion with Him they soar aloft and mount towards Heaven Isa 40. ult Col. 3.1 2. Their Affections are set upon Things above They may in this Sence be said to grow like the Cedar they overtop the Wicked in Renown and Dignity Prov. 12.26 The Righteous are more excellent than their Neighbours II. The Cedar is a Tree that takes deep Root its Roots spread this way and that way and go far into the Ground Naturalists say that as Trees grow high so proportionably they take Root downward because otherwise they would be top-heavy and overturn a Blast of Wind taking advantage of their Talness being weak at Root would soon blow them down therefore proportionable to their spreading above there must be a rooting in the Ground II. The Godly are said to take Root downward they are well-rooted they cast forth their Roots as the Cedars in Lebanon Saints are well rooted in Christ rooted in the Covenant 2 Sam. 23.5 which is firm ordered in all things and sure well rooted in Grace in Faith Love and Humility And indeed those Saints that grow high in Knowledg who in Gifts and Parts overtop their Brethren had need to grow downwards in Humility proportionable to their Growth upwards or else a strong Blast of Temptation may soon puff them up with Pride and Self-conceitedness and so thereby quite blow them down In Adam we had no sure Rooting but in Christ by partaking of his Fulness our standing is firm III. The Cedar is a very strong Tree Naturalists also tell us that it is not subject to Putrefaction as many other Trees are III. Eph. 6.10 11. The Saints are strong in the Lord. 'T is Sin that causeth Men to be spiritually weak unstable as Water as Jacob spake of his Son Reuben but the Godly are delivered from the Guilt and Dominion of it and thereby become strong in
any should take it away from him VII So a covetous Man doth not enjoy what he hath without fear he is afraid of every one lest they should rob him or lest by one means or another his worldly Pelf should be wasted or taken away VIII The Hog tho he should be washed yet in a little time he will turn again to his wallowing in the Mire and become as filthy as ever he was VIII So if an unregenerate Man should by the Light of Nature or other Helps that God is pleased to afford escape many great Pollutions and reform in many things and seem to be a true Convert and to be clean washed from his Filthiness yet for want of a thorough Work of Grace upon his Heart he will at last turn again to his former Course and be as vile and wicked as ever he was nay oftentimes much worse Mat. 12.43 Luk. 11.25 as our Saviour intimates by the unclean Spirit 's going out of a Man c. And in him is that Word made good The Sow that was washed is turned to her wallowing in the Mire again IX A Swine cries out exceedingly or makes a great Noise when he is took hold of and had away to be killed IX So wicked Men when God takes hold of them by Sickness and they come to have Apprehensions of Death upon them they cry out unless their Consciences are asleep or seared being afraid of Death and Hell X. The Wild-Boar is of a more stubborn and mischievous Nature and commonly doth more hurt being very strong than any other Swine Naturalists tell us that the Wild-Boar is almost as strong and cruel as a Lion and that he will often whet and sharpen his Teeth and run upon the Huntsman X. So Antichrist who may fitly be compared to a Wild-Boar I mean his Un-holiness that First-born of Satan is and hath been more mischievous than any other of the Herd he having got a great degree of Power which he hath from time to time exercised against God's People to the wasting and spoiling of his spiritual Vine and Vineyard Psal 80 1â— The Boar out of the Wood doth waste it and the wild Beast out of the Field doth devour it XI The Swine under the Tree in a greedy manner eat up the Acorns but never look up to the Tree or Oak from whence they fall XI So wicked and graceless Men tho they enjoy all this World 's Good never look up in a due manner to God who is the Tree of Life and is the Author and Giver of it XII Swine will refuse Pearl for Pease if ye cast Pearls before them they will tread them under their Feet XII So wicked Men will refuse Grace for Gold give them but this World and let who will take the Pearl of great Price the Love and Favour of God Give them Counsel to leave their Sins or cast the Pearl of good Instruction before them and they will tread it under their Feet they will cast that at their Heels which they should apply to their Hearts Mat. 7.6 and revile you if they do not tear and rend you into the Bargain Metaphor Disparity SWine were created such they were Swine from the beginning MAn was created holy and upright at first this swinish and brutish Nature came in by the Fall II. Swine retain their own Nature and it is impossible for them to cease being Swine II. But wicked Men may be changed and become gracious it is possible for them to become Sheep and Lambs of Jesus Christ so as to hate that which they once loved Grace when infused into the Soul makes a real and wonderful Change Inferences THis shews the brutish and base Nature of sinful Man what is more contemptible in our Eyes than a Swine 2. It shews what a vast difference there is between a true converted Soul and a brutish Sinner God esteems of the one as of his choicest Treasure but ungodly Men are meer Swine and brutish Creatures in his Sight Wicked Men Debtors Mat. 5.25 26. Agree with thine Adversary quickly whilst thou art in the way with him lest any time the Adversary deliver thee to the Judg and the Judg deliver the to thee Officer and thou be cast into Prison Vers 26. Verily I say unto thee Thou shalt by no means come out thence till thou hast paid the uttermost Farthing Mat. 18.24 And when he had begun to reckon one was brought unto him which ought him ten thousand Talents IN both these Places Sin is called a Debt and the Sinner a Debtor The Reason of which is shewed under the Head of Metaphors concerning Sin where Sin is compared to a Debt unto which we refer you Metaphor Parallel A Debtor is one that oweth Money Duty c. to his Neighbour also one that is a Trespasser an Offender or guilty Person A Man may be a Debtor by Office Gal. 5.3 by Duty Rom. 8.12 by the Law of Charity Rom. 15.27 by trespassing or offending whether God or Man Mat. 6.12 MAn oweth all that he is hath or can do unto God he having received his very Being and all other good Things that he enjoys from God as so many Talents lent him which he must be accountable to God for in the great Day c. Man is a Trespasser Mat. 25.19 an Offender or a guilty Person having broken the Law the Penalty of which is eternal Death so that as a Traitor or flagitious Person by his hainous Crimes he is become a Debtor to everlasting Punishment II. An evil Debtor is unwilling to be called to an Accompt nothing is worse to him than to hear the News Give an account of thy Stewardship Mat. 18.24 Hence 't is said One was brought that owed ten thousand Talents as if it were by Force he was haled before his Master to reckon with him II. So wicked Men do not love to think upon the Day of Judgment care not to hear of those large Bills and Hand-writings that are against them How grievous will that Voice from Heaven be to ungodly Men Luk. 16.2 Give an Account of your Stewardship Arise ye Dead and come to Judgment Give an Account of all the Oaths you have sworn the Lies you have told the Times you have been drunk the Days of Grace you have neglected give an Account of all the hard and reproachful Words you have spoken against your godly Neighbours and of all the Wrongs and Injuries you have done them give an Account of all those Talents that were lent you what Improvement have you made of your Knowledg and Parts your Seasons and Sabbaths and of those many Years you have had in the World This I say is grievous to wicked Men to think upon They shall be brought forth in the Day of Wrath they will not come willingly Job 21.30 but shall therefore be as it were haled before the Judg of Heaven and Earth III. Ill Debtors are attended with Shame Ambrose speaketh
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
and spoils his Divinity makes him but a poor petty God he is but the God of this World both for extension and duration he bears no rule above nor shall he bear any sway in the World to come If the God of this World 't is by Usurpation he is like an audacious Traitor who rebels and strives against his Lawful Soveraign For the Earth is the Lords and the fulness thereof Christ is Heir of both Worlds tho he admits Satan to God it here for a while he is a false God an Enemy to God and no God Disparity GOD is without Beginning the Devil had a beginning God is an uncreated Spirit the Devil an Angel and a created Spirit I do not say he was created a Devil Sin made him a Devil God can do what he pleaseth he hath an unlimited Power the Devil's Power is limited he can go no further than God permits him God hath a just and rightful Power Satan hath only an usurped Power c. God is infinite immense c. But some may say in what Sense is Satan said to be God of this World What World c. The word World is a convertible Phrase and here I understand it is to be taken for the Inhabitants of the World I mean the Wicked distinct frâ—m the Godly He is the wicked Man's God three ways 1. By Devolution they have fallen off from God to Satan they have departed from the true God and his Service and have closed in with the Devil and so Satan owns them to be his Subjects The whole World is divided into two parts two Bodies and are under two Heads either Subjects of Christ's Kingdom or of the Kingdom and Power of Satan they are either of the Army of Light or Regiment of Darkness Rom. 6.16 2. The Devil is the wicked Man's God by voluntary submission His Servants ye are to whom you obey Wicked Men are Satan's Volunteers 3. By God's just Desertion as they have cast off God and his Service and desire not the knowledg of his ways so God hath cast them off and suffered Satan to possess them c. The Devil a Prince Joh. 14.30 The Prince of the World cometh c. Eph. 2.2 According to the Prince of the Power of the Air. Rev. 9.11 And they had a King over them which is the Angel of the bottomless Pâ—t THE Devil is in these Scriptures called a Prince Prince of Darkness Prince of the Power of the Air King of the bottomless Pit c. Parallels PRince is a Term that denotes Power and Soveraignty Satan hath great Power over wicked Men c. There is also no doubt some kind of Supremacy or Superiority amongst the evil Angels we read of the Prince of Devils He casts out Devils by Beelzebub the Prince of Devils Also some of these wicked Angels are called Principalities and Powers which signifieth Eminency of Place above others What degrees or order there is amongst Devils is hard to find out what ever Order there is amongst them yet we know he is the Master of mis-rule amongst Men c. II. A King or Prince ruling and reigning imports a Kingdom for what is a King without a Kingdom and Dominions over which he reigns The Devil hath a Kingdom There is a twofold Spiritual Kingdom spoken of viz. the Kingdom of Light and the Kingdom of Darkness called sometimes the Kingdom and Power of Darkness â—1 His Kingdom is in the Hearts of ungodly Men he rules and reigns there 2. His Kingdom takes in all the Confines and Territories of Anti-Christ and all other false and corrupt erroneous and tyrannical States whatsoever throughout the whole Earth where his Power is owned and his Authority subjected to 3. He is said to be King of the bottomless Pit III. The Name of some Kings puts an awful fear upon Men So the Name and Power of Satan is such that it makes many Souls to dread and quake at the Thoughts of him IV. Some Kings have been great Tyrants There is no Tyrant in the World nor ever was so vile as the Devil True some have acted like Devils they seemed more like Devils than Men as Nero who caused the Bowels of his own Mother to be ripped up to see where he lay c. See Lion and Dragon V. Some Kings are mighty in Power and their Dominions very large Satan is a mighty King he hath a Power that no meer human force can stand against hence called the strong Man armed none ever seemed a match for him but the Prince of Peace Besides he rules over all the Nations of the ungodly and by force or fraud enslaves to his hellish Scepter Millions of Souls there is no Kingdom or Nation in the whole Universe but he pretends to some Right Supremacy and Authority in it the World is full of his Creatures nay there are more Souls who are his Vassals than the Son of God hath faithful Subjects The Devil a Hunter Psal 91.3 He will deliver thee from the Snare of the Hunter Prov. 6.5 Deliver thy self as a Roe from the Hand of the Hunter By the Hunter in these places I see no ground to doubt but that the Holy Ghost principally intends the Devil who is the great Hunter and Destroyer of Mens Souls out of whose Hand i. e. Power Wisdom advises her Son to deliver himself Parallels A Hunter is one that pursues or eagerly follows after his Prey what sort of Beasts soever he hunts he seems unwearied in his Pursuit his Heart is affected with his Game and hence takes great delight in it So the Devil pursues Sinners nay and the Godly too for they are part of his Game and how eagerly doth he pursue them 't is the only thing he seems to delight in he is never weary of this work nor in the work II. A Hunter in pursuing after the poor sensitive Beast designs to kill and destroy them 't is to take their Lives away c. So the Devil in hunting after the Souls of Men his grand design is to destroy them He seekâ—th whom he may devour 't is the Soul the Life of the Soul he strives to destroy As David speaks of his Enemy Thou huntest after my Soul to take it 1 Sam. 24.12 so may every Man and Woman say of Satan III. A Hunter has many Devices and cunning Stratagems to ensnare the Game he pursues So the Devil hath many Snares and cunning Wiles to catch and destroy the Souls of Men Hence he is compared to a Serpent We are not ignorant saith Paul of his Devices 2 Cor. 9.11 and in another place he exhorts the Saints to put on the whole Armour of God that they may be able to stand against the Wiles of the Devil The Greek Word signifies such Snares as are set to catch a Man He will deliver thee saith the Psalmist from the Snare of the Hunter Psal 91.3 meaning saith Ainsworth the Devil Satan hath many Devices and Snares to draw
Nets he hath spread for them So Satan endeavours to transform himself into an Angel of Light 2 Cor. 11.14 15. and also teaches his Ministers to counterfeit the Garb Behaviour and Call of Christ's true Ministers thereby to deceive and draw Souls into Perdition and Destruction who more ready to press Holiness and Self-denial c. than some of the grand Deceivers of this Age They come to you in Sheeps cloathing Mat. 7.15 but inwardly they are ravening Wolves V. A Fowler some times in the Night dazles the Eyes of the poor Birds with a great Light and thereby most easily spreads his Net over them So Satan by false Lights preys upon the Souls of Men who crys out Light Life and Power c. and this hath so dazled the Eyes of People that many have been taken and little think where they are nor the danger they are in alas the cunning Fowler has got his Net over them The Devil a Lion 2 Pet. 5.8 Be sober be vigilant because your Adversary the Devil as a roaring Lion walketh about seeking whom he may devour CHrist is compared to a Lion saith the learned Glassius because Noble Heroick and Unconquerable 2. Wicked Men and Tyrants are so called because Fierce Outragious and Cruel And 3. The Devil is called a Lion because Roaring Rapacious and devouring c. Some of the common Epithets of a Lion as we have under another Head noted are these viz. Bold Stony-hearted Preying Ravening Stubborn Cruel Bloody Terrible Swelling c. Which sets forth his Natural Evil and worst Properties upon which account the Devil as all the Learned observe is compared to him Parallels THE Voice of the Lion is called Rugitus that is Roaring or Bellowing which is very terrible to other Beasts who when they hear him roar tremble he roars when he is hungry and wants Prey So the Devil is said to walk about like a roaring hungry Lion who is not satisfied with the Prey he hath already got but seeks to devour more Souls for as the Lion is a very greedy and unsatisfied Beast so is the Devil he would did not God restrain him destroy the whole World not a Soul should escape II. A Lion is a very strong Beast What is stronger than a Lion So the Devil is a strong Enemy and one reason doubtless why he is compared to a Lion is to signify his Strength as his being compared to a Serpent doth his Subtilty Hence God hath laid help for us upon one Mighty to save viz. the Lord Jesus who was able to encounter with this strong and furious Adversary For to this end was the Son of God manifest that he might destroy the Works of the Devil and destroy him who had the Power of Death 1 Joh. 2.14 Heb. 2.8 which is the Devil III. A Lion is a very bloody and tyrannical Beast Toâ—s lâ— p. 361. he will set upon and destroy whole Flocks and Heards of Cattel he is a great Enemy to Sheep and Lambs and other innocent Creatures So the Devil is very bloody and cruel as appears in Job's Case he took away his Cattel and then all his Children and after that smote his Body with Biles he seeks to destroy the Bodies and Souls of Men too the Godly stand in fear of him for Christ's Sheep and Lambs have not a more cruel and bloody Foe in the World The Devil a Dragon Rev. 12.7 And the great Dragon was cast down that old Serpent called the Devil and Satan c. AS the Devil is compared to a Lion so likewise to a Dragon Some are ready to question whether there be any such Creature or no but it is without any just ground since the holy Scripture speaks of them in so many places Besides we have approved Histories and Historians which treat of them as Aelianus Aristotle Pliny Mantuan Gesner Ovid c. Parallels THe Dragon is a flying Serpent he is described with Wings very voluble and spreading themselves wide according to the quantity or largeness of the Dragon's Body which caused Lucan the Poet to write in this manner Vos quoque qui cunctis innoxia numina terris Serpitis aurato nitidi fulgore Dracones Pestiferos ardens facit Africa ducit is altum Aëra cum Pennis c. You shining Dragons creeping on the Earth Which fiery Africk holds with Skins like Gold Yet pestilent by hot infecting Breath Mounted with Wings in th' Air we do behold The Devil is said to have Wings to denote his Swiftness in pursuing his Prey He is like to a furious flying Dragon No Man can get out of the reach of Satan let them climb up never so high in Grace and Vertue Satan hath Wings and can pursue them with his poysonous Breath of Temptations Elianus Megasthenes II. Naturalists observe that Dragons seldom hurt in the Day-time but in the dark Night they come out of their Holes and deep Caves So the Devil does the greatest hurt in the Night of Ignorance he hates the Light like his cursed Children his Kingdom is the Darkness of this World Topsell p. 706. III. Naturalists say Dragons have cruel Teeth and that they have a treble Row of them in their Mouths and that their Bite is very dangerous Teeth saith Glassius denote Virulence and an hostile Power because Beasts when they fight use them as offensive Weapons The Wounds the Devil gives to poor Sinners by his prevailing Power are venemous and mortal IV. Dragons are mortal Enemies to Mankind and Multitudes have been destroyed by them in this they fitly resemble the Devil V. Dragons have a cruel infectious Breath Those in Phrygia when they are hungry turn themselves towards the West and gaping wide with the force of their Breath saith my Author they draw the Birds that flie over their Heads into their Mouths which some attribute to the infectious Nature of their Breath Also they kill with their Tails nay some say the Strokes of their Tails are more deadly than the biting of their Teeth The Devil like the Dragon has many ways to wound and destroy Mankind Sin is like the biting of Dragons Deut. 22. and false Doctrine in Scripture is called Dragon's Poyson 't is the Poyson of this old Dragon Their Wine is as the Poyson of Dragons and the cruel Venome of Asps VI. They will fight terribly and are as Naturalists note always in War with the Elephant and with divers other Beasts both wild and tame for he is the cruel Enemy of them all Rev. 12.7 8. So the Devil makes War with the Lamb and with all his Followers There was War in Heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels and prevailed not The Lord Jesus is too hard for this old Dragon VII There are in Ethiopia and other hot Countries Multitudes of Dragons some greater and some lesser also some of a red colour We read of some that have been found to be
long they are but for a season a Thaw will come So the afflicted State of a godly Man tho it be unpleasant yet 't is not lasting to be sure not everlasting Tho some Frosts hold longer than others yet none hold always Summer will come And usually where Winter is fiercest Summer for a Recompence is pleasantest Our Modern Geographer having described the Sharpness of Winter in Muscovia Heylin 's Geography concludes thus Such is their Winter c. Neither is their Summer less miraculous for the huge Seas of Ice which in a manner covered the whole Surface of the Country are at first approach of the Sun suddenly dissolved the Waters dried up and the Earth dressed in her Holy-day Apparel such a mature Growth of Fruits such flourishing of Herbs such chirping of Birds as if it were a perpetual Spring Even thus after a cold Winter of Affliction shall the Church or a particular Soul be relieved by a sweet and comfortable Summer of Prosperity Inferences THis may help the Godly to bear up under Afflictions and Sufferings in this World What tho they be pinching and troublesom whilst they last yet they have a very good Effect Like as Frost mellows the Earth and after it the Clods crumble easily whereas if there was no Winter no Frost they would be more stiff and not fit for the Husbandman So thy Heart is hereby made mellow and more meet and fit to receive the good Seed Frost dries up the ill Humors of the Earth so do Afflictions those of the Soul c. The Winter-Frosts kill the Weeds and Worms which eat the Roots and hinder the Growth of Herbs and Corn So Afflictions tend to kill our Lusts those Weeds and Worms that breed and grow in our Hearts always hindering our Fruitfulness in Grace and true Godliness II. You know Fire does well in Winter to warm the Blood c. So the Fire of the Spirit will warm and heat thy Soul in and under Afflictions and Temptations get therefore near it and labour to experience its powerful Operations See The Word and Spirit compared to Fire in the First Volume III. It may reprove such who are discontented under Afflictions they would not be in such and such a troubled Condition c. Alas Soul will a wise Man be angry and offended with the Winter Wouldest thou have all Summer and no Winter all Peace and Prosperity and no Adversity Consider how necessary Winter is Affliction compared to Darkness Isa 8.22 Behold Trouble and Darkness c. Lam. 3.2 And brought me into Darkness c. Joel 2.2 A Day of Darkness c. DArkness is taken properly or metaphorically 1. Properly Darkness is nothing else but a Privation of Light Caryl 't is no positive Creature it hath no Cause in Nature but is the Consequent of the Sun's Absence 2. Metaphorically or improperly it signifies divers Things 1. The State of Nature or Unregeneracy or deep Alienation from the Life of God Ye that were sometimes Darkness c. 2. Several Sins wherein wicked Men live 3. Desertion 4. The Grave Eph. 5.8 Eph. 5.11 5. Hell 6. Afflictions Note Afflictions Calamities and spiritual Desertions may be compared to Darkness Parallels DArkness is a Judgment thick Darkness was one of the Plagues of Egypt So some Calamities and severe Afflictions are brought upon a People or Nation as a just and dreadful Judgment of God II. Natural Darkness is occasioned by the Absence of the Sun and Obscurity of the other Luminaries of Heaven So some Afflictions and Calamities are occasioned by the absence of the Light of God's Word and hiding of his Face When the Gospel is taken away from a People that People are presently involved in thick Darkness which is a most sore and fearful Judgment III. Darkness is very uncomfortable 't is a dolesom thing to have no Light So to be under some Afflictions especially Desertion is the most uncomfortable State in the World IV. Darkness causeth a Man to lose his Way and wander about and exposeth him to many Dangers So spiritual Darkness causes a Man to stumble Walk whilst you have the Light lest Darkness come upon you for he that walketh in Darkness John 12.35 knoweth not whither he goeth Give Glory to the Lord your God Jer. 13.16 before he cause your Feet to stumble upon the dark Mountains and whilst you look for Light he turn it into the Shadow of Death V. There are Degrees of Darkness Darkness and thick Darkness and the Blackness of Darkness c. One degree of Darkness may attend the Day a Day may be dark but not like the Darkness of the Night and some Nights are darker than others as Experience shews And hence we read of Darkness and of the Shadow of Death Psal 23.4 Tho I walk through the Valley of the Shadow of Death I will fear no Evil c. That is the greatest Darkness and Evil that can befall a godly Man The Shadow of a Thing in Scripture saith Mr. Caryl denotes the Power of a Thing and to be under the Shadow of a Thing is to be under the Power of it To be under the Shadow of the Almighty is to be under the Power of the Almighty c. To be under the shadow of Death is to be under the power and reach of it Tho I may be so near Death that it may seem to others to be really Death and that it is impossible to escape Death yet I will fear no Evil. Some Afflictions threaten Death upon God's People and upon his Concerns and Interest in the World and Christians may seem to be under the Influence of Death The Influences of Death are those Fears and Doubtings Divisions Distractions and Vexations of Heart and Mind Cries and Confusions which usually accompany or prepare the Way for Death Job 3.5 Let Darkness and the Shadow of Death stain it c. That is such Darkness as dwells with Death such Darkness as fills the House of Death the Grave Such Darkness as this Heman complained of I am accounted with them that go down into the Pit c free among the Dead Psal 88.4 5 6 7. like the slain in the Grave whâ—m thou remembrest no more and they are cut off by thy Hand Thou hast layed me in the lowest Pit in Darkness in the Deep Thy Wrath lieth hard upon me and thou hast afflicted me with all thy Waves Selah He seemed to be under the greatest Darkness so sorely deserted that he saw no Light he sate in the very Shadow of Death Caryl viz deadly Darkness thick Darkness stifling Darkness such as is in deep Pits and Mines under the Earth where Vapors and noisom Damps do many times strike Men with Death in the most deplorable State and Condition imaginable 'T is one thing to have some Afflictions and some Doubtings of Mind and Spirit and another thing to be in these great Deeps of Affliction and Desertion VI. No natural
no resisting of them Who can stand before his Indignation V. A dreadful Storm many times makes sad Desolation blowing down Houses and tearing up Trees by the Roots So the Wrath of God many times makes great Desolation it sweeps away Thousands and Ten Thousands leaving Towns and Cities almost without Inhabitants Come see what Desolation the Lord hath made in the Earth VI. God sometimes suffers the Devil to raise the Wind who thereby does great Mischief as in Job's Case So the Devil and his Instruments Job 1.19 are many times suffered to raise a great Storm of Persecution upon the Lord's People Affliction compared to a Flood Psal 29.10 The Lord sitteth upon the Flood c. Psal 42.7 All thy Floods and Waves are gone over me c. Isa 59.19 For the Enemy shall come in like a Flood c. Psal 93.3 The Floods have lifted up their Heads O Lord c. Mat. 7.27 And the Floods came c. BY Floods some understand ungodly Men others Afflictions and those principally which wicked Men bring upon the Saints Thus Ainsworth and divers others expound it Caryl on Job 27.20 Afflictions and Troubles saith Caryl are often compared to Waters in the Scriptures c. Parallels A Flood is the gathering together of many Waters So the Ungodly oft-times gather themselves together against the Righteous For lo thine Enemies make a Tumult and they that hate thee Psal 83.2 have lifted up the Head The Tabernacles of Edom and the Ishmaelites of Moab and the Hagarens Gebal and Ammon and Amalek the Philistines with the Inhabitants of Tyre c. And as many Enemies combine together against the Saints so oftentimes many Afflictions of divers kinds do beset them Many are the Afflictions of the Righteous II. A Flood or many Waters meeting together roar and make a great Noise So the Wicked combining together against the Interest of Christ roar as it were in belching out cruel Threatnings against the Saints Thus Pharaoh and the Egyptians made a great Noise as if they would in a moment have swallowed up poor Israel The Enemy said I will pursue Exod. 15.9 I will overtake I will divide the Spoil My Lust shall be satisfied upon them I will draw my Sword my Hand shall destroy them III. A Flood comes many times suddenly So do Afflictions and Troubles come upon God's People IV. A Flood many times rises very high overflowing all Banks and Bounds So the Ungodly rise high in Rage and Malice against the Saints breaking down all Bounds of Law and Justice and Banks of Humanity making fearful Incursions upon the just Rights and Privileges of God's People both Civil and Ecclesiastical V. Floods come violently there is no stopping them So Afflictions come in like manner oftentimes upon the Saints there is no escaping or stopping the dismal Providence of God VI. Floods of Water come successively one Wave following another So do Troubles and Afflictions frequently upon a Believer like Job's Messengers one at the heels of another VII Floods many times drive down Trees and Houses c. So Afflictions and grievous Calamities drive down Mat. 7. and carry away the House and Hope of a foolish Builder or unsound Professor Inferences WHat a Mercy is if God's People have not been drowned in these Floods long before this time 'T is the Lord only that hath set up a Standard against them As the Waters have rose higher and higher so he hath graciously raised the Banks of his Divine Providence and thereby prevented the Danger II. Let not God's People be afraid for the Lord sits upon the Floods c. 1. He sits upon the Floods as an Observer his Eye is upon the Wicked he sees what they are doing in secret their Counsels are not hid from him 2. The Lord sits upon the Floods to direct and order their Course Afflictions are ordered by him both in respect of kind and duration 3. The Lord sits upon the Floods as a Restrainer He can asswage these mighty Waters at his pleasure Surely the Wrath of Man shall praise thee and the Remainder of Wrath shalt thou restrain 4. The Lord sits upon the Floods as a Preserver He it is that keeps his Saints from drowning Isa 43.2 When thou passest through the Waters I will be with thee c. 5. The Lord sits upon the Floods as a glorious Deliverer Many are the Afflictions of the Righteous but the Lord delivereth him out of them all Affliction compared to Heat Cant. 1.7 Where thou makest thy Flock to rest at Noon Isa 25.4 A Shadow from the Heat c. Mat. 13.6 And when the Sun was up they were scorched THe Afflictions and Sorrows of the Godly are set forth by Extremes by extreme Cold Frosts c. and then again by extreme Heat Both are grievous to be born and endured Their Effects are such that they aptly illustrate the Miseries of the Lord's People in this World By the Heat or hot and scorching Beams of the Sun in Mat. 13.6 our Saviour himself sheweth is meant Persecution v. 21. Parallels NAtural Heat is from Heaven 't is occasioned by the scorching Beams of the Sun the Earth naturally being cold So Afflictions come not out of the Dust Job 5.6 7. neither doth Trouble spring out of the Ground Tho the meritorious Cause of all our Sufferings is our Sin and so materially they are from our selves yet the Lord is the efficient Cause of them Is there any Evil in the City and I have not done it II. Great Heat or the continual scorching Beams of the Sun are grievous to be born So sore Afflictions and fiery Trials are grievous to God's People I mean their fleshy Part No Affliction for the present seems joyous but grievous c. Heb. 12. III. In a Time of great Heat or in the hottest Time of the Day in very hot Countries great Labour is unpleasant and very hard to be undergone So 't is hard to labour and bear heavy Burthens in God's Vineyard viz. to stand up for and maintain the Truth in a Time of hot Persecution as many faithful Servants of God found by experience in the Marian Days c. IV. Great Heat or the continual scorching Beams of the Sun quickly fade consume and spoil the Beauty of the Body So cruel Sufferings and Persecutions spoil the outward Beauty of the Church making her look very black and deformed in the Eyes of the World which made the Spouse to cry out I am black c. Cant. 1.5 6. Which she attributed to the vehement and scorching Sun-Beams of Persecution The Sun hath looked upon me And as Persecution seems to mar the external Beauty of the Church and People of God rendring them the most miserable People in the World to a carnal Eye So likewise other Afflictions have the like effect upon the Body My Skin saith Job is black upon me Job 30.30 and my Bones are burnt with Heat The Skin and external
under sore and bitter Afflictions Answ 1. Consider that all your Afflictions tho never so bitter are less than your Sins deserve He hath not dealt with us after our Sins nor rewarded us according to our Iniquities 2. Consider that tho God chastize a godly Man very sorely yet it is not in a way of Wrath to destroy him but contrariwise for his great Good and Advantage 3. Consider there is not one Dram of Gall in the bitterest Cup thou dost partake of but what God the most wise Physician put into it and if less Gall would do thy Potion should not be so bitter All our Afflictions are proportioned to us by the Almighty both for kind and quantity 4. Consider thy Afflictions are not so bitter as the Afflictions of many of God's Children were of whom we read who were far more worthy and deserving than thee or I are What are thy Afflictions compared with holy Job's 5. Consider the bitter Potion Jesus Christ drunk up for thy sake He never offended and yet suffered and his Sufferings were intolerable no Mortal is able to express the Nature of his Grief and Sorrow Shall Christ suffer willingly for us who sinned not and shall we be troubled at the bitterness of our Sufferings who are so grievously defiled with Iniquity and many times suffer for our Sins 6. Consider that all the Bitter a godly Man meets with or ever shall will be in this World As wicked Men have all their Sweet here and shall have nothing but bitter hereafter So godly Men have all their Bitter here and shall have nothing but Sweet hereafter 7. Consider how gracious God is to his own Children in intermixing all their Bitter with Sweet 'T is not like the Bitter some wicked Men have in this World Isa 27.7 Hath he smitten him as he smote those that smote him Or is he slain according to the Slaughter of them that are slain by him 8. Consider all the Bitter thou meetest with in this Life will be turned into Sweet John 16.20 Ye shall be sorrowful but your Sorrow shall be turned into Joy Afflictious God's Arrows Job 6.4 For the Arrows of the Almighty are within me c. Lam. 3.13 He hath caused the Arrows of his Quiver to enter into my Reins AN Arrow is a deadly Engine so called in the Hebrew from its Effect Cutting or Wounding Taken properly it is an Instrument out of a Bow of Wood or Iron either for Sport or Fight but figuratively it signifies divers Things in the holy Scripture 1. The Word of God Thine Arrows are sharp in the Heart of the King's Enemies Psal 45.5 whereby the People fall under thee that is thy Words are sharp and piercing 2. Bitter and reproachful Words They bend their Bows to shoot their Arrows Psal 64.32 Psal 120.4 even bitter Words 3. Any evil or mischievous Purpose which a Man intends or aims to hurt his Brother When he bendeth his Bow to shoot his Arrows let them be as cut in pieces Psal 58.7 Zech. 9.15 4. Any kind of Affliction or Punishment And the Lord shall be seen over them and his Arrows shall go forth as Lightning c. Parallels ARrows are shot out of a Bow by some Man some Arm must bend the Bow and shoot the Arrow or the Arrow moves not So all Afflictions come from God who is the efficient Cause of them hence called the Arrows of the Almighty II. Arrows flie swift and wound suddenly So Afflictions come very speedily oftentimes with a glance as an Arrow quick as a Thought III. Arrows come unexpectedly oftentimes and wound a Man So Afflictions come many times upon a Person or People unexpectedly When they cry Peace and Safety then sudden Destruction comes upon them IV. An Archer hath commonly many Arrows his Quiver is full of them So God hath many Judgments we read of his Quiver too He can send one Arrow after another Psal 91.5 1. He hath the Pestilence this is one of his Arrows Thou shalt not be afraid for the Terror by Night nor for the Arrow that flieth by Day nor for the Pestilence that walketh in Darkness c. Ezek. 5.16 2. He hath Famine this is another of his Arrows When I shall send upon them the Arrow of Famine c. 3. He hath the Sword This is another Arrow of the Almighty and this Arrow God shot at Job Job 1.15 He brought upon him the Sabeans who slew his Servants with the Edg of the Sword 4. He hath Thunder-Bolts and Hail-stones which are also some of the Arrows of his Quiver and these are in readiness against the Day of Battel 5. The withdrawings of God from a Soul or People are also part of the Arrows of his Quiver psal 38.1 2. and these go deepest of all they go to the very Heart For thine Arrows stick fast in me saith David V. Arrows flie secretly and make no Noise they are felt before they are seen So many Afflictions flie silently upon a Man stealing upon him and wounding him unobserved and unseen VI. Arrows are sharp Things and made sometimes more sharp than ordinary as the Archer sees cause So Afflictions are very sharp and bitter Things and sometimes God makes them sharper than at another time I will make mine Arrows drunk with Blood Arrrows are Instruments drawing Blood Deut. 32.42 and some Rebukes and Judgments of God are like unto them The Arrows of the Almighty are within me Job 6.4 the Poyson whereof drinketh up my Spirit Job seems to allude to the Custom of those cruel Men Caryl who when they pursued the Enemies with deadly Hatred and would wound them incurably used to dip the Heads of their Arrows the Top of their Spears and the Point of their Swords c. in Poyson that so every Wound might be Death The Poyson of such Arrows c. drinks up the Spirit and corrupts the Blood Job compares the Arrows God shot at him not to ordinary Arrows which kill only by piercing but to poysoned Arrows which kill by infecting Afflictions like Arrows put a Man to great Pain When a Man hath Terror without and Terror within Terror coming from the Wrath of Man and Terror coming from the Wrath of God his Potion is bitter Such Arrows are sharp and tormenting THE Twelfth HEAD OF METAPHORS SIMILES AND Other Borrowed TERMS CONCERNING The VVorld the Life of Man AND THE Four Last Things The World compared to a Wilderness Cant. 3.6 8.5 Who is this that cometh out of the Wilderness leaning upon her Beloved c. WIlderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tohu A Wilderness is properly a wild Place a Place without shape or order Moses hath this Word Gen. 1.1 to express the Chaos The Earth was without form and void 1. Metaphorically 't is taken sometimes for Affliction Hos 2.14 Rev. 12. 2. For this World and so understood generally by Expositors in this and other places i. e. for the
present State Ways Worships and Pollutions of the World c. Parallels A Wilderness is commonly a waste wild and barren Place some of which are of a vast Bigness This World is of a vast bigness and very barren of Grace and Holiness II. A Wilderness abounds with Briars and Thorns So doth the World with wicked and ungodly Men who are compared to Thorns and Briars III. In a Wilderness are many wild and devouring Beasts so that 't is dangerous to dwell in it or pass through it So this World abounds with cruel and unmerciful Men who are called Wolves Lions Bears Dogs Dragons c. by which means God's People are always exposed to great Trouble and Danger whilst they remain therein IV. In a Wilderness a Man may soon lose his Way and wander up and down So whilst Men abide in this World they are subject to go astray and wander from the Path of of Peace and Righteousness and therefore have great need of a Guide V. In a Wilderness commonly grow Trees of divers sorts some good and some evil So in the World are Men both good and bad righteous and wicked VI. In a howling Wilderness a Wall of Fire is exceeding necessary to preserve from wild and ravenous Beasts God upon this account is said to be a Wall of Fire to his People whilst they remain in this World amongst the Sons of Belial See Wall of Fire Vol. 1. p. 76 77. Zech. 2.5 VII In a Wilderness there is no tilling sowing nor planting So in the common Field of this World there grows little or nothing but what the carnal and natural Hearts of Sinners bring forth VIII A Wilderness is a solitary and dolesom Place so is this World to a godly Man The World compared to a Field Mat. 13.38 The Field is the World Parallels THe Field is a broad Place So is the World II. In a Field grows Wheat and Tares good and evil Seed So in this World there are good and evil Men Saints and Sinners which God would have grow together like the Wheat and Tares until the Harvest III. What is set or sowed or comes up naturally in a Field ripens for Harvest So the Godly and the Ungodly whilst they remain in the common Field of this World ripen for the spiritual Harvest IV. In a Field Flowers and other precious Things oft-times receive much detriment from Enemies evil Beasts and many other ways So the Godly whilst they remain in this World receive great Hurt from Satan wicked Men and from the Corruptions and Evils of their own Hearts V. Part of a Field an Husband-man separates sometimes from the rest to make a Garden Orchard or Vineyard of So God the good Husband-man hath taken a little Part or Parcel of the Sons of Men from the rest to be a peculiar People to himself The End of the World compared to Harvest Mat. 13.39 The Harvest is the End of the World WHen the Harvest is ripe 't is cut down the Husband-man sends Reapers into the Field So when all the Elect are ripe for Heaven and Wickedness is grown to full Maturity so that ungodiy Ones are all ripe for Hell the End of the World will come and then God will send Reapers into the Field which are the holy Angels and they will cut down and gather out of the Field all Things that offend and them that do Iniquity II. At the Harvest the Reapers divide between the good and evil Grain they bind up the Wheat by it self and the Tares by themselves c. So shall these spiritual Reapers do they shall gather all the Elect like Wheat into God's Garner and bind up the Tares into Bundles to be burned III. The Husband-man waits with much patience for the Harvest So God Almighty patiently waits bearing and forbearing with wicked Men until the End of the World Disparity When Harvest is all housed the Husband-man presently tills and prepares his Ground again designing to sow more Seed But when this Harvest is all come home and housed God the good Husband-man will not till plow or sow the Field of the World any more no more Gospel to be preached nor Graces or Gifts to be distributed when this Harvest is ended Of the Life of Man The Life of a Man compared to a swift Post Job 9.25 Now my Days are swifter than a Post c. Parallels A Post rides swiftly he makes haste So the Life of Man or Time of a Man's Life swiftly passeth away II. A Post ought to make no stay So the Days of Man's Life stay not the Hour-Glass of Time runs continually and never stands still A Post saith my Author is an excellent Emblem of Time Caryl There are many Considerations in Post-riding which shews how exceeding speedy Time must be to which it is here compared 1. A Post rides upon fleet or speedy Horses 2. He rides his Horses upon their speed A Man may have speedy Horses and go softly but a Post spurs on 3. A Post hath Change of Horses at every Stage that so he may keep upon the speed 4. He hath Horses standing ready for change they are not to fetch out of the Field or to be made ready when he comes to his Stage it is but leaping into the Saddle and away 5. He that rides Post makes no long Meals much less Feasts he takes a Bit and is gone 6. He lies not long in Bed he scarce goes to Bed till he comes to his Way 's end 7. A Post hath extraordinary Pay for his Service and that to cause him to make the more speed 8. Sometimes he rides upon pain of Death with a Halter about his Neck no Man will loiter when his Life lies on 't 9. All give way to him that rides Post he must not be hindred 10. He stays not to salute much less like other Travellers to gaze and view the Country Towns Buildings Gardens by or through which he passeth All these Things laid together evince that a Post makes great speed yet saith Job My Days are swifter than a Post A Post may by one means or another be stayed but the Days of Man's Life stay not The Post may stay whilst he changes Horses c. But the Chariot of Time viz. the Sun stayeth not to change Horses The Sun is the Measure of Time and that makes no Stop hath no Stage or Baiting-place The Life of Man compared to a swift Ship Job 9.26 They are passed away as the swift Ships or as the Ships of Ebeth SOme understand by Ebeth the Name of a River in the Eastern Part of the World about Arabia near the Place where Job lived that runs very swiftly which adds to the swift Motion of a Ship that sails in it A Ship in a dead Water having the Wind blowing rightly and briskly runs apace but if it hath a swift Stream besides it runs the faster 2. Others take the Word not as a proper Name but as signifying Desire from Abab
something is added besides the purpose or exceeds the intended Narration Gen. 2.8 to 15. where there is a Digression respecting the Habitation which God provided for the Man he created Gen. 38. throughout is a Digression as also Chap. 36. In the Epistles of Paul there are many neat Digressions which are fairly tho with different Reasons brought to serve his present scope returning by a circle of Sentences to his first original purpose Rom. 1.1 to ver 8. Rom. 1.1 to 8. the Apostle from his Name digresses to his Vocation ver 1. then to define the Gospel ver 2. then to describe Christ ver 3 4. again he comes to his own Vocation v. 5. at length he greets the Romans with Grace and Peace and so ends the Circle His Scope runs thus Paul the Apostle of the Gentiles separated unto the Gospel ver 1. the Gospel is the Doctrine of the Son of God ver 2 3. the Son of God is true God and Man ver 3 4. By this Son of God and Man Paul was called to the Apostle-ship to preach among the Gentiles ver 5. the Romans are Gentiles ver 6. therefore let Grace and Peace from God the Father and our Lord Jesus Christ be to the Romans ver 7. See 1 Cor. 1.13 c. Eph. 3.1 c. Col. 1.3 to the end There are many of these Digressions in the Epistles of Peter and in his Sermons as they are described by Luke in the Acts c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metabasis Transition is when the thing or things to be spoken is briefly hinted or pointed at as 1 Cor. 12.13 But covet earnestly the best Gifts and yet shew I unto you a more excellent way The first Words respect what went before and is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sum the latter prepares them with the Argument of what follows See 1 Cor. 15.1 2. 11.17 IV. Schemes taken from Opposites or Contraries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antithesis Contention is when a thing is illustrated by its contrary opposite As when the Fortune of the wicked is opposed to the Fortune of a good Man Psal 1. 37. See also Isa 1.21 5.3 43.32 c. 59.9 Lam. 1.1 Ezek. 16.33 34. Rom. 5.6 7 8. 8.13.15 2 Cor. 4.17 18. Phil. 3.7 8 9 14. 2 Pet. 2.19 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antimetabole Commutation or Inversion is a kind of a delicate Permutation or Change of Contraries one to another as Mark 2.7 The Sabbath was made for Man and not Man for the Sabbath More Examples see Joh. 15.16 Rom. 4.1 2 3. 7.19 1 Cor. 11.8 9. 2 Cor. 12.14 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anticategoria adverse Accusation or a transferring to the Adversary is when we fasten that upon our Adversary which another was accused or suspected of as Ezek. 18.29 33.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antistrophe Inversion is when we retort any thing proposed as granted into the contrary It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent We have an Example in the Answer of Christ to the Woman of Canaan Mat. 15.26 27. which bears this Sence Because thou art a Dog says Christ the Children's Bread must not be thrown to thee Yea but says she because I am a Dog you ought not to deny me the Crumbs which fall from the Table c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oxymaron signifies one that is wittily foolish and is Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acumen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stultus when Contraries are acutely joyn'd which seem at first sight to be non-sense but upon better view to be Elegant as Job 22.6 To strip the naked of their Cloathing Now the naked have no Cloaths and so cannot be stript so that naked by a Synecdoche signifies to be ill habited Jer. 21.19 He shall be buried with the Burial of an Ass that is with an unburied Burial viz. not at all See 2 Chron. 36.6 and Josephus Lib. 10. Ant. Cap. 8. Acts 5.41 Acts 5.41 Rejoycing that they were counted worthy to suffer Shame for his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be worthy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be disgraced or contumeliously used are Contraries but the Apostle joyns them by a most elegant Oxymoron denoting that it is the greatest Dignity to be treated unworthily for the sake of Christ because the Ignominy of the Godly in this World will be their Glory in the Presence of God 1 Tim. 5.6 1 Tim. 5.6 The Widow that lives delicately or in Pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivens mortua est living she is dead or as we render it she 's dead whilst she liveth By Life in the former part is meant temporal Life by the latter spiritual Life viz. Dead in Sin Profane Writers much use this Figure sometimes in a single Word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faint-hearted Bragger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rich Beggar that is a covetous Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter-sweet as in Wedlock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise Fool that is a Simpleton that conceits himself wise Sometimes in two or more words as Sophocles says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gifts of Enemies are not Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lifeless Life a living Carkass So Epiphanius says of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Husband and not the Husband of Mary Cicero If they are silent they say enough so Harmonious discord he is mad with Reason poor in the midst of Riches Hence Scipio Affricanus said Nunquam se minùs otiosum esse quam cum otiosus nec minùs solum quaem cum solus esset c. Vossius says that in the very word Oximoron there is an Oxymoron because it is compounded of Words that signify Acuteness and Folly as if a Man could speak simply and wisely at the same time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apodioxis Rejection or Detestation is when any thing is rejected with Indignation as extreamly absurd and intolerable Psal 50.16 c. God rebukes the wicked that presume to preach his Word so Christ rebukes Peter that would prevent his Passion Mat. 16.23 and his Disciples Luke 9.55 that would have Fire from Heaven to consume the inhospitable Samaritans so Peter deals with Simon Magus that would purchase the Holy Ghost for Mony Acts 8.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anthypophora a contrary Inference is when the Objection is refuted or disproved by the opposition of a contrary Sentence It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antieisagoge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anticatalexis Compensation because it takes away the Question by opposing a stronger Argument as Mat. 21.23 c. this differs from that Antipophora Chap. 6. for that answers a tacit this an express Objection V. Schemes taken from Comparates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syncrisis Parathesis Comparison is an Amplification of the Sacred Speech by the comparison of such things as are like and unlike greater or less as in a Proposition and its
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