PuritanSearch

Inferences.

THis may serve to inform God's People, what their State and Condition is, and will be, whilst they remain in this World. This is not your Rest, &c. Here we have no continuing City, but we seek one to come.

2. Therefore it sharply reprehends those Christians, that settle themselves as Inhabitants and Dwellers here below, like other People. Alas! Sirs, ye forget that ye are Strangers and Pilgrims, and but Sojourners as it were for a Night. Why do ye seek great Things for yourselves, and seem to be so much taken with the Pleasures and Profits of this Life? Ye are not of this World. Let such as regard no higher things, take their Fill here, and delight themselves in their Portion, for 'tis all the Good they are ever like to have; but let them remember those dismal Sayings of our blessed Savior: Woe unto you that are rich, for ye have received your Consolation; woe unto you that are full, for ye shall hunger; woe unto you that laugh now, for ye shall mourn and weep; woe unto you that all Men speak well of, &c.

Saints compared to Palm-Trees.

Psal. 92.12. The Righteous shall flourish like a Palm-Tree, &c.

Cant. 7.7. This thy Stature is like a Palm-Tree, &c.

Verse 8. I said, I will go up to the Palm-Tree, &c.

THe Palm-Tree and Date-Tree is one and the same Tree, called in Hebrew Tamar, in Greek Phenix.

Why the Saints and People of God are compared to the Palm-Tree, will appear in the following Parallel.

Metaphor.	Parallel.
THe Palm-Tree is an excellent Tree, amiable to look upon; it is very tall, and all its Branches shoot upwards; there are none grow out of the Side, as in other Trees.	THe Righteous, who are compared to a Palm-Tree, are a choice and excellent People; their Affections, like Branches, ascend, they are set upon Things above; they grow Heavenward. They do not shoot out their Branches (as I may say) this way, and that way, to the World; they grow high in Grace, and in Communion with God.
II. The Palm-Tree grows in the purest Soil, it will not grow in filthy Places, it loves to spread forth its Roots by a River; it loves not dungy Soil, as other Trees do.	II. The Righteous flourish best in a pure Soil, in a Land where the Gospel is preached in its purity. They are planted in a choice Garden, Christ's blessed Vineyard, in the Courts of the Lord's House, as it follows in the Psalm. They are transplanted out of, and love not the polluted and idolatrous World, that lies in Wickedness, which smells like a Dunghill, but in the Garden of God.
III. The Palm is an even and very strait Tree, and grows upright. Hence 'tis said of Idols, that they are upright like the Palm-Tree.	III. The Saints of God are a People sincere, of an upright Heart, and of an upright Conversation: for though naturally they are rough, knotty, and crooked, like others; yet Grace works out, or cuts off that Crookedness, Uncomeliness, or Unevenness that naturally was in them.
IV. The Palm-Tree, when young, is a very weak Plant; it is so feeble, that it can hardly stand of itself. And therefore Pliny says, they usually plant three or four of them together, and by that means they strengthen one another, and stand the faster.	IV. The Saints of God, when first converted, are usually weak and feeble, and hardly able to stand of themselves, without the help and support of their Brethren; but when planted together in God's Vineyard, they thrive greatly, confirming and strengthening one another, which shows the Excellency of Christian Communion and Fellowship. Strengthen ye the weak Hands, and confirm the feeble Knees. — Support the Weak.
V. The Palm-Trees (Naturalists tell us) by growing together, do join, clasp, and grow one to the other, and by that means grow very strong, and flourish exceedingly.	V. The Saints and People of God, by being planted together in Gospel-Fellowship and Communion, do (or ought so to) join, clasp, and cleave in Love and Affection one to another, as to become as it were all but one Tree; and hereby they are made very strong, and flourish exceedingly.
VI. The Palm-Tree is one of those Trees that are always green, green in Winter, as well as in Summer; it doth not cast its Leaves, nor fade, as the expression in Psal. 1.3.	VI. The Godly are compared to Trees that are always green. Greenness is caused from the abundance of Sap that flows from the Root. Christ is called a green Tree. Greenness, as applied to the Godly, notes their abounding in inward Grace and Holiness from the Root Christ. I am (saith David) as a green Olive-Tree in the House of the Lord. Saints are said to be fed in green Pastures, that is, such Pastures as afford precious and pleasant Food, as also Plenty. Sincere Christians continually abide green and flourishing; they are like Trees planted by the River-side, that bring forth Fruit in their Season; their Leaf shall not wither. They hold up their Profession, not only in the Summer of Prosperity; but in the very Winter of Adversity, and maintain their Virtue and Beauty in the hardest Time. They shall (saith David) still bring Fruit in old Age, they shall be fat and flourishing.
VII. The Palm-Tree doth not only keep up its Greenness, and the Beauty of its Leaves, but it is a Tree that is full of Fruit, and that good Fruit, pleasant Fruit, sweet Fruit, Fruit that is excellent Cordial, which you know Dates are. Surely, saith Pliny, new Dates, as they come from the Tree, are so exceeding pleasant and delicious, that a Man can hardly forbear, and make an end in good time.	VII. The Righteous are a People that have not only the Greenness of Profession, and the Greenness of Grace, and inward Virtue in their Hearts, but also the Fruit of a good Life. Their Conversation is full of good Fruit; the Fruit of Righteousness is pleasant Fruit, choice and precious Fruit; no Fruit is like the Fruit of the Spirit, which is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, &c. Saints are very fruitful Trees; they may fitly in this respect be compared to the Palm-Tree.
VIII. The Palm-Tree will thrive under heavy Pressures or Weights that are hanged upon it. The Palm-Tree, saith Mr. Caryl, doth grow up, when it is most pressed down. When there are the heaviest Weights hung upon it, then it grows highest; when it is (as it were) kept down, the Burthens that are upon it cannot make it bow, nor grow crooked. This Tree, saith Ainsworth, though pressed, yet it endureth and prospereth. It is a Tree of an excellent Nature.	VIII. Thus the Righteous flourish like the Palm-Tree, they grow and increase in Grace and Holiness, though under great Burthens and Pressures. The Devil strives to press them down, Sin endeavors to press them down, wicked Men endeavor to press them down, and yet they thrive and grow exceedingly: The Righteous shall hold on his Way, and he that hath clean Hands shall grow stronger and stronger. 'It is said of the People of Israel, when Pharaoh put heavy Weights upon them, when he set Task-Masters to afflict them with their Burthens, the more he afflicted them, the more they multiplied. Persecution never does godly Christians any harm; they grow the more, not only in Number, but in Goodness. It refines and purifies them, it purges and makes them white; they grow in Faith, in Patience. Tribulation worketh Patience, and Patience Experience, and Experience Hope. Here is a growing and flourishing, like the Palm-Tree, under heavy Pressures and Afflictions. They get more Knowledge also of their own Hearts, and more Acquaintance and Communion with God; the Spirit of Grace and Glory resteth upon such. And thus the Righteous flourish like the Palm-Tree, under Weights and heavy Pressures of Afflictions.
IX. The Branches of the Palm-Tree were used as Signs of Victory and Rejoicing, when the People would express their great Joy. When they beheld Christ riding triumphantly to Jerusalem, they cut down Palm-Branches, &c. Also the Hundred Forty Four Thousand, who were redeemed from the Earth, that were clothed in white, are said to have Palms in their hands.	IX. Saints are as Palm-Branches in Christ's hand, as a Sign of that glorious Victory he hath obtained over Sin, Satan, the World, Death, Hell, and Wrath, and all other Enemies whatsoever. Also (as one observes) their being compared to the Palm-Tree, may signify that victorious and triumphant State, and eternal Joy, which they shall obtain, after the heavy Pressures, Sorrows, and Afflictions, that attend them in this World, are ended.

Inferences.

THis shows forth the Excellency of true Grace; such is its rare Nature, that it causeth the Soul that receives it to grow like a Palm-Tree.

2. God hereby outwits the Mighty. There is no Counsel against the Lord. The Ungodly hang their Weights 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 Virtue; 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, 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 labor 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 labor 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 ourselves, 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 shows 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.
WHeat is a precious Sort of Grain, the best of Grain.	THe Saints of God are a choice People, the best of Men. The Righteous are more excellent than their Neighbors.
II. Wheat is a very profitable Sort of Grain, it tends to the enriching the Husbandman; he accounts it his Treasure.	II. The Saints are a People profitable to the World many ways. [See Salt.] Nay, 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 S • 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, 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: 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, and Joy for the Upright 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, 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 clothed 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: 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 Husbandman, root out and destroy, would quite spoil his choicest Wheat.
VII. Wheat hath, it is observed, sometimes Tares amongst it, which the Husbandman sees good to let alone till the Harvest, lest in plucking them out some of the Wheat be pulled up with them.	VII. The Field is the World, 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 suff • red to grow together in the World, that common Field, though not in the Church. And therefore were the People of God such as the wicked Persecutor calls them, viz. Tares, Heretics, 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 Husbandman) 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, 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, though 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, 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, though 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, it is raised a spiritual; it is sown in Corruption, but is raised in Incorruption; it is sown in Dishonor, and raised in Glory; it is sown in Weakness, it is raised in Power.
X. Wheat is threshed by the Husbandman, 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 plucked up, lest some of the Wheat be plucked 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 Favor for them) and set themselves wholly against God's faithful and innocent People? What unwearied Endeavors 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 Heretics 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 Neighbors? 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.

4. Lastly; It affords Comfort to the Godly; for though 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 the 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. 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 Travelers 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, 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; everyone 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. 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 expels Darkness.	III. So 'tis 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, 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 Savior to say, Woe to the World because of Offences, &c. 'It 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 shows, 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 dishonor 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.

7. A holy Life will free thee from Blood-guiltiness; I mean, thou wilt not have the Blood of other Men's 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, Judge. 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; 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, 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 mere 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, they dwell in God, in Communion with Him; they soar aloft, and mount towards Heaven. 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, The Righteous are more excellent than their Neighbors.
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, 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 Knowledge, 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. The Saints are strong in the Lord. 'It 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 the inward Man, both to do for God, and to suffer for his sake: they go from Strength to Strength in Zion. David was too strong for Goliath, and overcame him, he coming against him in the Name of the Lord. Also they are not so easily corrupted by the Pollution of the Sins of the Times, and evil Example of the Wicked, as others are; they having a glorious Principle of Life in them, that preserves them from Soul-Putrefaction. He that is born of God, cannot commit Sin. 1 John 3.
IV. The Cedar is a very profitable Tree, 'tis excellent to build an House withal; Solomon therefore made use of it in building the Temple, which we have shown was a Type of the Gospel-Church.	IV. The Saints are fit Trees to build God's spiritual House. The Beams of the Church are said to be of Cedar, which notes the Excellency and Duration of her principal Members.
V. The Cedar is a Tree full of Sap, it also bears a sort of Fruit: And it shall bring forth Boughs, and bear Fruit, and become a goodly Cedar, and under it shall dwell all Fowls of every Wing. The Shadow of this Tree, it appears, is very refreshing.	V. The Trees of the Lord are said to be full of Sap, the Cedars of Lebanon which he hath planted, Christ is their precious Root, who supplies them with abundance of Grace and inward Virtue: Of his Fulness all we receive, and Grace for Grace. And by this means also they are made very fruitful, abounding in Holiness, and good Works. And as they are fruitful to God, so likewise they are profitable to Men. How happy is that People or Nation, that sit under the Shadow or Protection of a righteous Government, when Righteousness and Judgment shall be administered by the Saints! All will seek for Shelter under them. Which is promised, and shall certainly be accomplished in the latter Days.

Inferences.

THis may put us upon the Search. If the Saints are like goodly Cedars, excellent above others, well rooted, strong, durable, and useful to God and Men, we may hereby try ourselves: Do we excel? do we grow up high Heaven-ward? do we grow in Humility? Are our Hearts lowest, when our Estates are highest? When we are most honored in the Eyes of Men, are we most humble in the Sight of God.

2. It may also afford Comfort to the Godly: What Decays soever they seem now to be under, yet they shall return again, grow, and send forth their Roots, as the Cedars in Lebanon.

3. Remember, that that Tree, which takes the deepest Root, spreads its Branches furthest out, and brings forth most Fruit.

4. Let it also be remembered, that the more the Saints grow like the Cedar, and put forth their Roots as Lebanon, the more they manifest and clearly show their being rooted in Christ, whose Countenance is as Lebanon, excellent as the Cedars.

5. How wonderfully are they mistaken, that think to tear up by the Roots, or throw down God's tall and strong Cedars! for notwithstanding the many terrible Blasts, and violent Winds, that hath most fiercely blown upon them; yet they have stood, do and will stand. The Highest himself shall establish her.

Saints compared to Myrtle-Trees.

Isa. 41.19. I will plant in the Wilderness the Cedar, the Shittah, and the Myrtle-Tree, &c.

Isa. 55.13. In the stead of the Thorn, shall come up the Fir-Tree; and instead of the Briar shall come up the Myrtle-Tree, &c.

Zech. 1.8, 11. I saw by Night, and behold a Man riding upon a red Horse, and he stood among the Myrtle-Trees that were in the Bottom.

THe wise God, who best knows the Nature and Properties of all Things that his Hands hath made compares the Ungodly oftentimes in holy Scripture to Trees, and other Things that are of a hurtful and evil quality, or are of such a Nature that He sees will suitably set them forth: They are compared to Briars, Thorns, Nettles, &c. And also the Godly are set forth by, and compared to several Sorts of Trees, as to the Palm-Tree, the Cedar, the Willow, &c. and in these Places (as many understand) to the Myrtle-Tree; the Nature of which, together with an useful Parallel, take as followeth.

Metaphor.	Parallel.
THe Myrtle-Tree is a rare and most excellent Tree, a Tree of very great account; hardly any one Tree was more accounted of amongst the Romans, as Pliny observes; the Jews highly esteemed of it.	THe Saints are a choice People; God esteems highly of them. As the Myrtle-Tree excels the Thorn and the Briar, so do the Godly excel the Wicked. Since thou hast been precious in my Sight, thou hast been honourahle, &c.
II. There are divers Sorts of Myrtle-Trees; some white, and some black, some tame, and others wild, as Historians have noted.	II. So there are divers Sorts of Christians; some more shining in Grace and Holiness than others; some, by reason of an evil and crooked Nature, Grace hardly appears in them, &c. We read of Fathers, young Men, and Children.
III. The best Sorts of Myrtle-Trees were used to be planted in Gardens, and were a great Ornament to them, their Branches being very green, and amiable to look upon.	III. The Godly, those spiritual Trees, which God plants in his Church, which is his Garden; and the most holy and mortified Ones of them, such whose Conversation and Profession is amiable, whose Branches and spiritual Leaves wither not, are a great Ornament to God's Garden.
IV. The Myrtle-Tree yields most choice and excellent Fruit; nay, more may be said of it, than of any other Tree, for it yields two Sorts of Fruit, both Oil and Wine. Nature, saith Pliny, showeth her wonderful Power touching this Tree, especially in the Juice, considering, that of all Fruits it alone doth yield two Sorts, both Oil and Wine.	IV. The Saints of God are a People that yield two Sorts of Fruit, to the Honor of God, and the Profit of their Neighbor, answering to the two Tables. In this they excel all other People. There are some that are morally righteous, they make Conscience of their Duties to Men, but do not bring forth the Fruits of the Spirit, in answering a good Conscience towards God. Herein do I exercise myself, &c.
V. The Myrtle-Trees are said to stand in the Bottom, Zech. 1.8, 11.	V. The Saints of God are a People of a lowly and humble Spirit, and hence they are compared to the low Valleys; whereas the Wicked are compared to lofty Mountains. Also the Myrtle-Tree in the Bottom may signify the low and persecuted State of God's People; and in that the Angels are said to be amongst them, it holds forth the gracious Presence of God with his Saints, whilst they are in a low, dark, and persecuted Condition. Yea, though I walk (saith David) through the Valley of the Shadow of Death, I will fear no Evil; for thou art with me, &c.
VI. The Myrtle-Tree never sheds its Leaves.	VI. The Righteous are said to be like a Tree whose Leaves wither not; they hold fast the Profession of their Faith.
VII. The Myrtle-Tree is said to yield a sweet and fragrant Scent.	VII. The Saints yield a sweet Savour to God and Man. Now thanks be to God, which always causeth us to triumph in Christ, and maketh manifest the Savour of his Knowledge by us in every Place: For we are of God a sweet Savour of Christ, in them that are saved, and in them that perish.

Saints compared to Willow-Trees.

Isa. 44.4. And they shall spring up as among the Grass, as Willows by the Water-Courses.

THey shall spring up, &c. That is, the Off-spring of Jacob, the true Seed or Covenant-People of God. As among the Grass, as Willows by the Water-Courses: As Willows grow and spring up by the Water-Courses, so the Saints of God are said to flourish or spring up

Simile.	Parallel.
WIllows are so called, because they mostly grow near to Brooks, and always prosper best near Rivers and Water-Courses, contrary to some other Trees, as the Cypress and Chesnut-Trees, which love not watery Places.	THe Trees of Righteousness, viz. the Saints, grow best near the River of God, i. e. where the Springs of living Water flow forth. It is the Influence of the holy Spirit, which is compared to a River, that causes Believers to spring up and grow so sweetly.
II. Remove a Willow that grows by the Water side, and plant it upon a Heath, and you will soon see it decay and wither.	II. So if a Christian be removed from Christ, or hindered of the sweet Influences of the Spirit, and divine Ordinances of the Gospel, which the Faithful enjoy in God's Church, he will soon decay and wither in Grace and Holiness, like a Willow upon a dry Heath.
III. The Willow by the Water-Courses is green, and flourishes in a Time of Drought, when many other Trees and Plants fade and wither away.	III. So the Saints and People of God are in this respect like Willows or Trees planted by the Water side; for so the Prophet plainly affirms: Blessed is the Man that trusteth in the Lord, whose Hope the Lord is: For he shall be as a Tree planted by the Waters, and that spreadeth forth her Roots by the River, and shall not see when Drought cometh, but her Leaf shall be green; and shall not he careful in the Year of Drought, neither cease from yielding Fruit. Compared with Psal. 1.3.

Inferences.

HEnce we may learn, that the Holy Spirit in his blessed Springs of Graces, Promises, and Ordinances, is every way as needful to the Growth of God's People, as Springs of Water are to the Willow-Tree.

2. Let us bless the Almighty, who hath planted us by the side of the River of God, and let us pray, that he would never transplant us, nor remove us into a barren and heathy Wilderness.

Saints compared to Vessels.

2 Cor. 4.7. But we have this Treasure in earthly Vessels, &c.

But in a great House are not only Vessels of Gold and Silver, but of Earth and Wood, &c.

Some understand by this great House, the World; others, the Church.

Metaphor.	Parallel.
A Vessel is made by a skillful Artisan or Workman; he forms and fashions it as he sees good.	GOD hath formed or made all the Children of Men; they are all the Work of his Hands, formed and fashioned by him alone: And as he hath made and formed us in the first Creation; so also he hath made or fashioned his Saints in the second Creation. This People have I formed for myself, &c. We are his Workmanship, created in Christ Jesus to good Works.
II. There is a great difference between some Vessels: There are some Vessels of Gold, Silver, &c. and also some of Earth, Wood, &c.	II. So there is a great difference between some Men. The Saints are Golden Vessels, though of little esteem in the Eyes of the World: The precious Sons of Zion, comparable to fine Gold, how are they esteemed as earthen Pitchers? &c. But the Wicked are likened to Vessels of Earth and Wood.
III. Vessels are made for some proper and peculiar Use.	III. God made all Men, whosoever they are, for special Use and Service, viz. to honor, worship, and bring Glory to his sacred Majesty.
IV. Vessels are subject to contract Filth and Pollution, and therefore need often to be washed, &c.	IV. So Christ's spiritual Vessels, viz. his Saints, as well as others, are subject to contract the inward Filth of Sin, such Uncleanness as nothing but Christ's Blood through Faith can wash away.
V. Vessels of divers sorts, some very rich, are usually in a great House, in the House of a Prince, or the like; some of Honor, and some of Dishonor.	V. So in the House of God there are divers Vessels; some of Gold and Silver as it were, viz. choice and precious Saints, who are Vessels of Honor; and some who are like Vessels of Earth and Wood, viz. hypocritical and unprofitable Ones, who without Repentance are like to be Vessels of Dishonor.
VI. Some Vessels are made use of to hold precious Treasure. We read of Golden Pipes, that empty the Golden Oil out of themselves.	VI. Some of the Saints of God are made use of for Ministers, to bear the precious Treasure of the Gospel, also to empty it out of themselves, for the Use and Profit of others.
VII. Sometimes precious Treasure is put into earthen Vessels; but whether it be Gold, Silver, or precious Stones, that are put therein, yet they are never the worse because of the Vessel into which they are put, nor will wise Men refuse or slight such Treasure for the Vessel's sake.	VII. Ministers of the Gospel, though inwardly very rich and precious, yet they are but Men as others are, poor earthen Vessels, and some of them very mean and contemptible in the Eye of the World: You see your Calling, Brethren, &c. But the Treasure of Wisdom is not the worse, though it be in such earthen Vessels; nor will wise Men refuse good Doctrine, and wholesome Counsel, because communicated by such Servants of Christ. But we have this Treasure in earthen Vessels, that the Excellency of the Power might be of God, and not of us. [See the Gospel compared to Treasure, in the third Book of the First Volume.
VIII. An earthen Vessel sometimes proves defective, and lets out choice Liquor that is put therein; nay, and sometimes the Liquor tastes of the Vessel, or loses much of its precious Relish, by reason an evil Person puts some unsavory Matter into the Vessel; and by reason of this Mixture, the pure Savour is somewhat gone.	VIII. So some Men, like leaking Vessels, let out the precious Grace of God; they lose their Zeal, Faith, Love, Courage, &c. And also many times the Word of God, as it comes from the Preacher, savors of the earthen Vessel; for the best of Men have Flesh in them, as well as Spirit. Were there nothing but this precious Treasure of Grace and Divine Wisdom in them, it would not be so; but Satan like a cursed Enemy, stirs up the Remainders of the Old Man in the Soul, and through his subtle Temptations causes the Preacher to mix the Wine with Water, or the pure Doctrine of Christ, with Man's Wisdom, by which means he vaunts and prides it oftentimes in himself.
IX. When a Vessel proves very defective, the Owner perceiving he is like to come to loss, empties the choice Liquor from Vessel to Vessel.	IX. So God many times finding his Vessels defective, and that they contract Filth, or prove leaky, empties his choice Liquor from Vessel to Vessel, according to that of the Prophet, Moab hath been at ease from his Youth, and hath settled upon his Lees, and hath not been removed from Vessel to Vessel; which is meant of Afflictions. God by bringing a People into Adversity, in the sense of this Text, may be said to move, pour out, or empty them from Vessel to Vessel. A long Time of Ease and Prosperity proves hurtful to God's Children; like as the Wine receives detriment by settling on its Lees. A Day of general Persecution proves various in its Effects: Some are thereby emptied of chice Gifts and Endowments that were in them, and others receive thereby a double measure; God takes away the one Talent for want of Improvement, and gives it to him that had five.
X. Earthen Vessels are soon broken; they are very brittle Things; alas! but with one Knock they are gone.	X. So the Saints of God, and Ministers of the Gospel, are poor frail and brittle Creatures; when God permits the Enemy but a little to let fly against them, how are they dashed to pieces by their hands! How many precious Vessels did Queen Mary destroy, and consume to Ashes! But this must always be considered, viz. God hath a gracious Design in suffering the Enemy thus to break in pieces his choice Vessels; and one Reason thereof is, That the precious Treasure of the Gospel may be the more diffusive, and spread itself, that its precious Odor might perfume the more Souls. The Blood of the Saints hath been always accounted the Seed of the Church.
XI. Earthly Vessels are of little value; they are not much accounted of.	XI. God's faithful Saints and Servants, as they are of little esteem in the Eyes of the World, The precious Sons of Zion, comparable to fine Gold, how are they esteemed as earthen Pitchers? So they have but low and mean thoughts of themselves. We have this Treasure in earthen Vessels, that the Excellency of the Power might be of God, and not of us.
Simile.	Disparity.
OTher Vessels are made by Men.	BUt the Saints and Ministers of the Gospel are Vessels of the Lord's making: He did not only form them considered as Men, but also as spiritual Vessels, viz. they are chosen Ministers prepared for his blessed Use: He is a chosen Vessel to bear my Name amongst the Gentiles, &c. The Saints are called Vessels of Mercy, prepared unto Glory.
II. Other Vessels, when broken into small Pieces, are generally quite spoiled, and can never be set together again.	II. But the Vessels of the Lord, though they are broken in pieces by Death, are not thereby spoiled, and utterly lost, but shall be set together again, and be made far more glorious than they were before.

Inferences.

IT may teach the Saints of God to have low thoughts of themselves. What is an earthen Vessel? It is true, the Treasure may be excellent that is in the Vessel; but that doth not appertain to the Vessel. Let God have the Glory of all: What hast thou which thou hast not received?

2. Take heed, you that are Saints, that you do not, like earthen Vessels, smite one against another, lest by one another you are dashed to pieces. Remember what frail and brittle Creatures you are, even poor earthen Vessels.

3. It may teach the Saints also to look to themselves, lest they gather Filth; let everyone keep their Vessels clean. Wash yourselves daily in the Tears of true Repentance, and by Faith in that Fountain that is set open for Sin, and for Uncleanness.

4. It may teach the Saints of God to be careful of their poor Ministers, remembering always that they are also but poor frail Vessels.

5. Let the Wicked dread the Thoughts of the great Day, such I mean as have, or strive to break in pieces Christ's chosen Vessels; what will they do in that Day, when He makes Inquisition for Blood?

Saints compared to Lions.

Prov. 28.1. The Wicked fly when none pursue, but the Righteous are as bold as a Lion.

Micah 5.8. And the Remnant of Jacob shall be as a Lion, &c.

The Godly are compared to Lions.

Simile.	Parallel.
A Lion is a very magnanimous and courageous Creature; he will not fly from his Enemies; he turneth not away for fear of any.	SO the Saints of God are full of spiritual Courage; they are not dismayed at the Threats of Men. I will not fear what Man can do unto me: Tho an Host should encamp against me, my Heart shall not fear; though I walk through the Valley of the Shadow of Death, I will fear no Evil. Hence they are said to be as bold as a Lion. Shall such a Man as I fly?	Quest. But some may say, Wherein doth the Courage of the Godly appear? wherein are they as bold as a Lion? Answ. In their being valiant and courageous for the Truth. And this they show forth many ways. 1. By their speaking for it when others speak against it. God's Truth, his Way, and People are commonly derided, and spoke against; and he that is a sincere and valiant Christian, will, at all times when he sees there is need for it, vindicate it, and speak in the behalf thereof. 2. In their endeavoring to clear it from Reproach and Infamy. The Way or Truth of God is frequently reproached. 1. 'It is called Error and Heresy: After that way you call Heresy, so worship I the God of my Fathers, &c. 2. 'It is called Sedition. Hence Paul was accused for being a Mover of Sedition. 3. 'It is commonly called a new Doctrine: We would know what this new Doctrine whereof thou speakest is. 3. They show their Courage in contending earnestly for the Truth; they will dispute and argue out the Matter in behalf of Truth, and not give up the Justness and Goodness of their Cause, as long as they are able to stand by it, or by force of Argument to maintain it. Paul upon this account saith, he fought with Beasts at Ephesus, i. e. Men like Beasts, who acted like Beasts in opposing the Truth. 4. In their visible professing and public owning of the Truth. They are not afraid nor ashamed to confess Christ and his Ways before Men. Some for fear of the Jews did not publicly own Jesus Christ in the Days of his Flesh; but such who are sincere will go forth, bearing his Reproach. Tho Men forbid them, nay threaten them, &c. yet they will preach Jesus Christ, and profess his Name, and maintain his Ordinances, and blessed Institutions. The Apostles cried out, We cannot but speak the Things which we have seen and heard, &c. 5. They show their Courage in suffering for the Truth, when called so to do. (1.) They will suffer Reproach for the Truth. (2.) They will suffer Blows for the Truth. (3.) Imprisonment for the Truth. (4.) Loss of their Goods. (5.) Banishment. (6.) Yea, Death itself, when called to it, rather than deny Christ, and the Truth. 6. They will stand by the Truth, when others turn their Backs upon it. Thus did Paul. 7. They will maintain every Truth, but more especially that Truth which is most opposed in the Day in which they live. It may be no demonstration of Courage, to stand up for, or maintain a Truth in one Age, which was a great Proof of Valour in another, when it was chiefly opposed. Would it be any Sign of spiritual Courage now, to affirm God is God, and Baal is not? yet that was in Elijah 's Days. Or would it be any Demonstration of Courage now, to affirm Jesus of Nazareth to be the true Savior? yet it was in the Apostle's Time, because it was the great Truth then opposed. Christian Courage is now shown, by owning and maintaining those Truths of Christ now opposed, and which in standing by, do expose the Professors thereof. Now that which doth animate and embolden the Saints in the Day of Trial, in standing up for Christ, and his Ways, is: 1. The Satisfaction they have touching the Truth of that which they profess. 'It is God's Truth. 2. The Consideration of the Excellency of God's Truth: The Word of God is pure, &c. 3. The Consideration of the Goodness and Justness of their Call to suffer in behalf of Truth; for that is one thing which must always be considered. 4. The Goodness of their Consciences, or the Evidences of their own Sincerity. A Hypocrite may suffer some things, but at last his Courage will fail him. I have heard of a Captain, that principally would make choice of two Sorts of Men for his Soldiers, viz. either sincere and godly Christians, or downright Atheists, because neither of them (he concluded) would be afraid to die: The true Christian would not be afraid of Death, because he knew he should go to Christ; and the Atheist would not be afraid of Death, because he thought, or rather hoped he should die as a Beast, and there would be an end of him. 5. The Consideration of his having so good a Second. A courageous and undaunted Second oftentimes puts much Courage into a Person that is singled out to fight a Duel. Now a Christian has the Almighty and Terrible God to take his part, &c. Fear not, Worm Jacob, I will help thee, &c. I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my Helper, I will not fear what Man can do unto me. 6. The Certainty of getting the Victory, or overcoming at last. As it is said of Gad, it may be said of a Christian, though a Troop may overcome him, yet he shall overcome at last. Hence Saints are said to be more than Conquerors; for no Conqueror is certain, whilst he is in the Conflict, that he shall at last obtain the Conquest. 7. The Consideration of that exceeding great Reward, which they shall receive when they have overcome, wonderfully adds Courage and Boldness unto them. Be thou faithful unto Death, and I will give thee a Crown of Life.
II. Lions are great Conquerors. Many other Beasts, though they are much bigger than they, yet they are not able to stand before them.	II. Saints are great Conquerors; through Christ, they conquer Sin, Satan, the World, Death, and Hell; they are said to be more than Conquerors.
III. A Lion is a Creature that other Beasts are afraid of.	III. So the Saints are Men that the Wicked oft times fear; they dread the Effects of their Prayers. 'It is said, that Mary Queen of Scots was more afraid of the Prayer of John Knox, than of an Army of Twenty Thousand Men. Herod was afraid of John the Baptist. It hath been observed, that some wicked Persons have been afraid to swear, or carry it unseemly, in the presence of a godly Man.
IV. A Lion is a very strong Creature.	IV. The Saints are so strong in the Lord, and the Power of his Might, that none, either in Earth or Hell, are a Match for them.
V. A Lion treadeth down, and maketh a Prey of his Enemies.	V. So the Godly shall in the latter Days make a Prey of all their Adversaries, be as terrible as an Army with Banners, when God brings them forth against Babylon. God will raise up the Sons of Zion against the Sons of Greece, and make them as the Sword of a mighty Man. The Remnant of Jacob shall be amongst the Gentiles, in the midst of many People, as a Lion amongst the Beasts of the Forest, amongst a Flock of Sheep, who if he go through, both treadeth down, and teareth in pieces, and none can deliver.

Disparity.

IN many things the Righteous are not like to a Lion. A Lion hath many evil, devouring, and hurtful Qualities, and it is upon that account wicked Men and the Devils are compared to Lions.

Inferences.

IN vain are the Saints by Men and Devils assaulted; he that prevails against them, must also prevail against, and overcome the mighty God; and who is a Match for Him?

2. This reproves, and may tend to shame the timorous Christian. What! afraid to own Christ, to stand up for, and stand by the Truth, when thou hast God to stand up for thee, and stand by thee! &c.

3. Let Saints show themselves bold and courageous in the Cause and Interest of God, and their Souls. A fearful timorous Spirit becomes not a Christian. Have you a good Cause? have you a good Call? have you a good Conscience? have you a good Captain? What then do you fear? In the Strength of the Lord, be as bold as a Lion; and in order thereunto, get the Truth into your Affections, see that you have received the Truth in the Love of it: And be sure you approve yourselves to be sincere; for 'tis Sincerity that imboldens a Christian, and makes him valiant.

Saints compared to Gold.

Job 23.10. When he hath tried me, I shall come forth as Gold.

Isa. 13.12. I will make a Man more precious than fine Gold, &c.

Simile.	Parallel.
GOld is a precious Metal, it is esteemed as one of the rarest Things on Earth; hence Things of great Value are in the holy Scriptures set forth by Gold.	THe Saints are a choice and precious People, the excellent Ones in all the Earth. Since thou hast been precious in my Sight, thou hast been honorable, and I have loved thee. They are called precious Sons of Zion, comparable to fine Gold. God esteems them as his Portion: The Lord 's Portion is his People, Jacob is the Lot of his Inheritance.
II. Gold, though it is a pure Sort of Metal, yet there is some Dross in it; though, as Naturalists observe, there is not any Metal, that is more free from Dross and Rust than Gold is.	II. The Saints of God, though holy, very precious and gracious Ones, yet are they not without Sin; there is some Dross of Corruption in the very best. There is not a just Man upon the Earth, that doth good, and sinneth not. If we say, we have no Sin, we deceive ourselves, and the Truth is not in us.
III. Gold is refined in the Fire, and thereby is made more pure than it was before.	III. So the Saints are put into the Fire, I mean, into the Furnace of Affliction, to purge and refine them from all the Dross of their Corruption. When he hath tried me, I shall come forth as Gold. I will make a Man more precious than fine Gold. I will bring the third Part through the Fire, and will refine them as Silver is refined, and will try them as Gold is tried. They shall call upon my Name, and I will hear them: I will say, It is my People, and they shall say, The Lord is my God.
IV. Gold is very pliant, you may bow and work it as you please; and the Fire makes it more pliable and yielding, &c.	IV. So the Saints are of a soft and pliable Nature; God having infused his precious Grace into their Hearts, they are of a yielding Temper, they have Hearts of Flesh; and God, by putting them into the Fire, makes them more pliant and flexible, they presently yield to the Will of God, when others will not, cannot be brought to it.
V. Gold will endure the Fire; though it be often put into the Furnace, yet it loseth nothing but the drossy Part. The Fire doth it much Good; it cannot destroy the precious Nature of it. Gold retains its Excellency in despite of the envious Rage of fiery Flames.	V. So the Saints of God, or all sincere Ones, endure the fiery Trial; they are not burned up not consumed in the Furnace of Affliction, though heated seven-fold: though it burn their Bodies into Ashes, and reduce their Flesh (as one observes) into the first Atoms; yet the Saint (the Gold) is not hurt, nor doth he receive the least Damage thereby. Sincere Christians are compared to Gold; and Hypocrites to Wood, Hay, and Stubble, which the Fire will burn up.
VI. Gold is often formed into Vessels, rarely wrought, for the Pleasure, Honor, and Use of Princes and great Men.	VI. God frames some of his Saints for most excellent Use; he makes of them Vessels of Honor, to hold the glorious Treasure of the Gospel, and to let it out to others. These are fitly compared to fine Gold, altho accounted as earthen Pitchers.
VII. Gold is carefully kept; Men set highly by it, and often hide it, lest Thieves should steal it away.	VII. So God sets highly by his Saints; He keeps them carefully Day and Night. They are called his hidden Ones; He covers them under his Wings from the Pride of Men.
VIII. Men suffer great Pains for Gold, run great Losses and Hazards to obtain it, and make it sure to themselves.	VIII. So Jesus Christ suffered great Pain and Loss for his poor Saints; he laid down his Life for them. We were not redeemed with Silver and Gold, from our vain Conversations, but with the precious Blood of Christ, as of a Lamb without blemish.
Simile.	Disparity.
GOld is earthly, and of a perishing Nature; it weareth away by little and little; the more it is put to use, the more it wasteth.	THe Saints, though their Bodies are earthly, and die, yet they shall never perish; and their better Part is spiritual, and shall never see Corruption. The more Service they do, the more glorious they shall be. Saints are not the worse for wearing.
II. Gold hath its Glory from Art; were it not molded, shaped, and furbished by the Wit of Man, it would not be so glorious, nor of that esteem as now it is.	II. But the Saints have all their Glory from Grace; it is not the Work of Men's Hands, but the Work of God's Hands, that makes them to shine; they are curiously wrought and fashioned by the Spirit, from whence they become glorious.
III. Gold is Gold naturally, as it is dug out of the Earth, though not so pure as it is made afterwards by the Art and Industry of Man.	III. But the Saints were mere Lumps of Filth, Earth, and not Gold, naturally. 'It is Grace that makes them excellent as Gold; 'tis Grace that makes them differ from others.

Inferences.

THis shows forth the great Worth of God's peculiar Ones: they are esteemed by him far more excellent, than Gold is by Men.

2. It speaks forth much Comfort to the Godly: God so prizeth them, that he keeps them as carefully as we do the choicest and rarest Gold.

3. It shows the Excellency of Grace: Grace is of a transforming Nature; it is like the Philosopher's Stone, it turns every Man and Woman, be they never so vile and base Metal, into Gold; i. e. it makes them holy, precious; and gracious Ones in God's Sight.

Saints compared to Doves.

Mat. 10.16. Be ye harmless as Doves.

DOves are, 1. Meek. 2. Harmless. 3. Chast. 4. They make their Nests in a Rock. 5. They feed upon pure Grain, not on Cartion, as Fowls of Prey do. 6. Have a lovely Eye, and always fixed upon their Mates. 7. They love to keep Company together. 8. Mourn when they have lost the Sight of their Mates. 9. They are often molested by Fowls of Prey. 10. They are very fruitful. 11. They love to be by sweet Springs and Rivers of Water. 12. They were appointed under the Law for Sacrifices. 13. They have no Defense but by Flight. Upon all these Considerations Saints may be compared to Doves; which is largely opened under the Eighth Head of Metaphors, concerning the Church, to which we refer you.

Saints compared to Lambs in a large Place.

Hosea 4.16. Now the Lord will feed them, as a Lamb in a large Place.

EXpositors differ about the Meaning of these Words.

Mercer and Vatablus (as Mr. Burroughs observes) would carry it thus, Laute ut Agnus, mox mactatur: As a Lamb, when it hath large Food, it is soon slain: so God threateneth Ephraim, that he will soon make an end of them; only he will let them prosper for a while, and feed them largely, but it shall be for the Slaughter, &c. But others rather understand, that God would bring Ephraim under such Affliction, as should humble them, and make them as a Lamb: Feed them as a Lamb, parce ac tenuiter; not fed as an Heifer, that noted their Prosperity; but fed as a Lamb, that noteth their Adversity: For the Food of a Lamb differeth from the Food of an Heifer. That which will feed a Lamb, will starve an Heifer, or an Ox. They have, saith God, been proud and wanton in the Enjoyment of Peace and Plenty; but now they shall have short Commons; I will bring them down, and lay them low at my Feet; they shall be as a Lamb that picks up Grass in the Wilderness, as a Lamb in a large Place: That is, saith Mr. Burroughs, they shall be dispersed among the Countries. They would not be satisfied in Canaan, which was a narrow Place, and with the Sheepfold of mine that was therein; and now they shall have more Room, they shall go into a large Place, but it shall be into Captivity.

But now fully to take in the direct Sence of the Text, I will feed them as a Lamb in a large Place; that is, as a Lamb that shall be alone, one Lamb.

He speaks of a Lamb singly, because that they should be scattered one from another. They had Society, and might have abode in the sweet Enjoyment of it, had they not sinned their Mercies away; but since they did not make good use of their Peace and Communion together, God threateneth to scatter them, one in one Place, and another in another Place; and they should be as a Lamb alone in the Wilderness, succourless, helpless, shiftless, bleating up and down.

Which affords us a profitable Parallel.

Simile.	Parallel.
A Lamb in a large Place, that feeds in a Wilderness alone, is very solitary, and, as it hath been observed, wanders about bleating, seeming greatly troubled for want of Company.	SO when God scatters his People by Persecution, (because they have not prized nor improved that Peace and Plenty which he hath afforded them in their own Fold, nor regarded the Sweetness of Christian Society and Communion together) they shall wander about, bleating as it were, being greatly troubled for want of that Fellowship they once enjoyed. Thus it was with the poor Jews.
II. A Lamb alone in a large Place, wandering up and down in a Wilderness, among Wolves, Lions, &c. is in great danger of being devoured every moment; when such as remain in the Fold with the Flock, are generally safe and very secure.	II. So a poor Christian, that strays abroad, or gets out of God's Fold, and is as a Lamb in a large Place, is in great danger of being spoiled and devoured every moment; when such Christians as abide in the Church, and keep close to the Fellowship and Communion thereof, are safe. Also Christians that are scattered, and forced by Persecution from the Society of the Saints, are obnoxious to many Deaths and Dangers.
III. A Lamb in a large Place or Wilderness hath none to help it; who watches or takes care of such a Lamb? It hath no Shepherd to look after it, none that regards it.	III. So those Christians that stray abroad, or are forced to wander in a bewildered Estate, have no Fellowship with God's People, nor are they under the special Care or Charge of any of his particular Ministers; none regard them: Which is a sore and lamentable State.
IV. A Lamb in a large Place is forced to seek its own Food, and provide for itself, when such as remain in the Fold, or in the Flock, the Shepherd takes care of them, and daily feeds them; they have no Want, when the poor Lamb in the Wilderness is in hard Weather near starving.	IV. So Such Christians as stray abroad, and walk alone, not belonging to any particular Church, have little Food but what they can find themselves; they have not those sweet and blessed Refreshments at the Lord's Table, and in the daily Communion with God's People, as such have who are orderly Members. This made the Spouse cry out, Tell me, O thou whom my Soul loveth, where thou feedest, and where thou makest thy Flocks to rest at Noon, &c.

Inferences.

FRom hence we may infer, what a sore Evil it is to be scattered from the Flock of God. Some slight Christian Society, and think the Yoke of Christ is too hard and uneasy for their Necks; they account it Bondage, and not Liberty; they do not like Christ's Fold. And how just is it with God to blind the Eyes of such, and leave them to wander in the Wilderness, and let them feed as a Lamb in a large Field, being exposed to the Danger of many Enemies?

2. Some Men love their Liberty, and they may have Liberty enough; but such may be their Liberty, that it may prove (as one well observes) their Misery. To keep in the Compass of God's Commands; is the best Liberty of all; as David professeth, Then shall I have Liberty, when I keep all thy Commandments. Other Liberty will most certainly bring us into Straits, and ruin us, if we do not take heed, and return unto God. Many want Elbow-Room, and would fain get out of God's Limits; though such may at present have Peace, yet mark well their End. It is a fearful Judgment to be left to wander.

3. Prize Christian Society then, and account it your Mercy, that you are not as a Lamb in a large Place; and improve the Mercy you now enjoy; lest God bring that heavy Judgment upon you, to break and scatter you, as many have been in Days past, and made to seek their Bread in a howling Wilderness.

The Heart of a Saint compared to an Heart of Flesh.

Ezek. 36.26. And I will give them a Heart of Flesh, &c.

I. A Heart of Flesh is a tender thing; every small Prick will make it bleed: So every Sin, nay, the smallest Sin will offend, and make a tender-hearted Christian cry out, much more a great Sin.

II. A Heart of Flesh is a soft Heart; the Philosophers Description of a soft thing is, that it easily gives way to a Touch: So a true Christian, a tender-hearted Christian will yield to God's Word, to his Reproofs, to his Commands, &c. Lay your Finger upon a Stone, and that yields not; but lay your Finger upon Flesh, and that will yield: So will a Saint. Josiah 's Heart melted, when the Law of God was read to him; his Heart gave way and yielded to God's Word, and trembled at the Judgments denounced; he had a Heart of Flesh, a tender and soft Heart.

III. A Heart of Flesh cannot bear a great Weight, a heavy Burden will crush and mar it exceedingly. Lay never so great a Weight upon a Stone, and that will bear it; you cannot crush that, nor make the least Impression in it, what Weight soever you lay upon it: but a Heart of Flesh, or that which is of a soft Substance, is of another Nature; a Weight will bruise, crush, and mar it immediately. So a tender-hearted Christian cannot bear the Weight of Sin; he feels the Burthen so heavy, that he is sorely crushed down and oppressed under the Guilt thereof, and grievously bruised. Thus it was with David, I am sore broken, I am bowed down greatly, &c.

IV. A Heart of Flesh, I mean a living Heart, (for 'tis such a one of which the Text speaks) is a sensible Heart: So a tender-hearted Christian, or a Man or Woman that hath a Heart of Flesh, is very sensible. Such are sensible of their own Vileness, and loath themselves before the Lord, cannot bear the Thoughts of God's Displeasure; it goes to their very Heart, to think that the holy and infinite God should be displeased and offended with them: they are sensible of their own Sorrows, and of the Sorrows and Miseries of others. A tender-hearted Person will grieve for the Afflictions of his Brethren and Sisters; if his Mother, or any dear Relation, is distressed, and in great Misery, O how sensible is he of it, and how sorely troubled and disquieted in his Spirit! And thus it is with a tender hearted Saint, O how is he grieved for the distressed Saints, and for distressed Zion! &c.

V. A Heart of Flesh, i. e. a tender Heart, will take any Impression you please: So a tender-hearted Christian will take any Impression from God: He is like Wax melted, that will take the Impression of the Seal. They are ready to take the Stamp of the Word, the Image of God, which is Righteousness and true Holiness. The Spirit and Word of God can mould these Hearts into any Form or Fashion God pleaseth, &c.

Saints compared to Stewards.

Luk. 16.2. Give an account of thy Stewardship, &c.

1 Pet. 4.10. As good Stewards, &c.

Note. Every Saint is the Steward of God.

Parallels.

I. A Steward is a Person that hath Goods or Moneys committed to his Charge: So every Christian hath many Goods, called Talents, committed to him, both Spirituals and Temporals.

II. A Steward cannot say, the Riches which are committed to him are his own; no, he is but the Steward of them, in Trust, they being the proper Right of another Man, or his Lord's Goods: So a Christian cannot say, anything he hath is his own; all he is and hath is the Lord's.

III. A Steward ought to dispose of everything committed to his Charge, according to the special Command of his Master, who possibly orders him to pay so much to such an one, and so much to such an one, and so much to such Poor that dwell in the Parish, &c. So every Christian ought to dispose of all his Lord's Goods, according to his express Command laid down in his Word, or he is no faithful Steward. So much he is required to dispose of to the Ministers of the Gospel, that may tend to make their Lives comfortable, and free them from the perplexing Cares of this Life, which greatly hinder them in their Ministry. The true Minister's Maintenance is jure divino, of divine Right: So hath the Lord ordained, that they that preach the Gospel, should live of the Gospel. Also they are required to give to the Poor, that they may not want, &c. Their Charity ought to be according to their Ability, and the Poor's Necessity; and not only to give, but to give cheerfully, with a willing Heart, &c.

IV. Stewards are required to improve their Lord's Money, &c. So Christians ought to improve all those spiritual Gifts and Graces, Time and Strength, Wisdom and Knowledge. Whatsoever God hath given to them, he expects they should improve it to his Glory, and to the Profit of their Neighbors.

V. 'It is a great and horrible Evil in a Steward, to mind his own Business and Concerns more than the Concerns of his Lord and Master: So 'tis an utter Fault, (and that which may justly call in question the Truth of his Sincerity and Christianity) for a Christian to mind the World, and his own private Interest, more than the Interests and Concerns of Jesus Christ. Some care not what becomes of Christ's Laborers, or of the poor Saints, nor of the Interest of the Gospel, so that they have all things to their Hearts Content. They eat the Fat, and drink the Sweet, and lay up great Store of Treasure for their own Children, &c. they have (perhaps) their Hundreds and Thousands by them; and in the mean while many faithful Ministers hard put to it to get Bread. Is it not an abominable Evil in a Steward, to live like a Lord himself upon his Master's Goods, and let his Master's Children want Bread; and also to keep back the Right of his faithful and painful Laborers, for whose sake he entrusted him with so much Substance?

VI. A Steward must expect to be called to an Account: Give an Account of thy Stewardship, &c. So must every Christian expect to be called to an Account by Jesus Christ concerning his Stewardship; and what will they have to say, who have embezelled much of their Lord's Goods, and converted the rest to their own private Use. Let all take heed, and so demean themselves, that they may have their Accounts to give up with Joy.

Saints compared to Stones.

1 Pet. 2.5. Ye also as lively Stones, are built up a spiritual House, an holy Priesthood, &c.

THe Saints of God are compared to Stones, to the Stones of a a Building, &c.

Parallels.

I. SOme Stones that Men build with, are very rough and rocky as they are taken out of the Quarry, and therefore need much Hewing and Squaring, before they are fit for the Building: So naturally the Hearts of Sinners are rocky, and like rough Stones; and to this the Lord alludes, I have hewed them by the Prophets. Ministers are God's Tools, by which He does his Work upon Men's Hearts.

II. Stones are fit Materials to build a House withal: So God sees Believers are the only fit Materials to build his spiritual House.

III. Stones in a Building are well knit and united together: So should the Saints in Love, &c.

IV. Stones are durable; so are the Saints.

Disparity.

I. NO Builder builds his House with preeious Stones: But Believers are called precious Stones. This notes the Richness and Excellency of the spiritual Building: Now if any build upon this Foundation Gold, Silver, precious Stones, &c.

II. No earthly Stones have Life in them; they are not living but dead Stones: But the Saints are living Stones, being quickened and made alive by Jesus Christ, that so there may be a fit Resemblance or Similitude between the Stones and the Foundation. See Foundation in the First Volume, pag. 242. and Christ the Corner-Stone, p. 246, 247.

The Saints God's Jewels.

Mal. 3.17. They shall be mine in that Day when I make up my Jewels.

THe Saints are in this Place called Jewels, they are God's choice Jewels: There is nothing so excellent in the Eyes of Men, but God's People are as amiable in his Sight; and why he calls them his Jewels, is opened in the following Parallel.

Metaphor.	Parallel.
JEwels are rare and excellent Things, made by the hands of curious Workmen; they are made of precious Stones, set in Gold and Silver.	THe Saints are to God most choice and excellent Ones: The King's Daughter is all glorious within. These Jewels are made up of a Complication of all the precious Graces of the Holy Spirit.
II. Some Jewels are long in making; they are not made near so soon as some others are. They carry on their Work gradually, every Day's Work adds to their Beauty and Richness; yet having begun, they resolve to go forward, and never cease till they have finished them, and made them up, quite fit for the Cabinet.	II. So some of the Saints are not so soon made up and fitted for Heaven, as others are; God carries on the Work of Grace gradually. All Persons, as soon as ever they are converted, are not made fit for Heaven, but they must go from one degree of Grace to another. Yet God hath promised to perfect the Work he hath begun; he will never cease, until he hath made up the Jewels he hath begun to make. He that hath begun a good Work in you, will perform it to the Day of Christ.
III. Jewels are a most rare and excellent Ornament, nothing richer; and are therefore worn only by rich and noble Persons, in which they take great delight.	III. So Believers are the Glory of Christ: Whether any do inquire of Titus, he is my Partner and Fellow-helper concerning you; or our Brethren be inquired of, they are the Messengers of the Churches, and the Glory of Christ. Which agrees with that in Isa. 62.3. Thou shalt also be a Crown of Glory in the hand of the Lord, and a Royal Diadem in the hand of thy God; and hence called Hephzibah, The Lord delighteth in thee. No Prince esteems more of his Crown, Jewels, and Royal Diadem, than God doth of his People. The High Priest under the Law was to have the Names of the Children of Israel engraven on the Breast-plate. See Exod. 28. And thou shalt make the Breastplate of Judgment, the Work of cunning Workmen, &c. And thou shalt emboss in it Embossments of Stones, four Rows: The first, a Row of Sardius, a Topaz, and a Smaragd; the second Row, a Chalcedony, a Sapphire, and Sardonyx; and the third Row, an Hyacinth, a Chrysophrase, and an Amethyst; and the fourth Row, a Chrysolite, a Beryl, and a Jasper. And they shall be set in Gold in their Imbossements, and the Stones shall be with the Names of the Sons of Israel, &c. Also in the Ephod there was two Beryl-Stones, and on them was engraven the Names of the Children of Israel. Now the High Priest was a Type of Christ, and his having the Names of the Children of Israel engraven with precious Stones upon the Ephod which was upon his Shoulders, and upon the Breast-plate, signifies not only Christ's bearing his Saints upon his Shoulders, (as it were) and upon his Heart, but also what an Ornament Christ looks upon his Saints to be unto him; for those precious Stones were a wonderful Ornament to the Priest, both on his Shoulders and Breast. Take Mr. Ainsworth's Annotations on the 11th Verse. The Engraver, Stone-cutter, or Jeweller, thus engraving in precious Stone, (and that like a Signet) the Names of the Children of Israel, signified the firm and perpetual Love, Memorial, Esteem, and Sustentation of the Church. And to this the Spouse alludes, Cant. 8.6. Set me as a Signet upon thy Heart, as a Signet on thy Arm, &c.
IV. A Man takes great care of, and exceedingly values his rich and choice Jewels; he will not lose one of them, if he can possibly keep them.	IV. So God takes great care of his Saints, esteems of them as his chiefest Treasure, and will not lose one of them. All that the Father hath given me, have I kept, and none of them are lost, &c. That God highly prizes, esteems, and takes great care of his People, doth appear many ways. (1.) By the Price he paid for them; He gave up that precious and invaluable Jewel of his Heart, viz. the Lord Jesus, to be broken in pieces, that so he might thereby make unto himself many thousand choice and precious Jewels. (2.) By the great Pains he hath used in forming and fashioning them for himself: We are his Workmanship, &c. (3.) By his making of such a firm and sure Covenant with Christ in their behalf, that none of them might be lost. (4.) By the Charge he gives to the Wicked not to hurt them. He suffered no Man to do them Wrong; yea, he reproved Kings for their Sakes, saying, Touch not mine Anointed, and do my Prophets no harm. (5.) By his declaring, that they that touch them, touch the Apple of his Eye. He pities them as a Father pities his Children. (6.) By his bestowing so many precious Graces and good Gifts upon them, to make them shine, and gloriously set forth their Luster. (7.) By executing Wrath and Displeasure upon their Enemies. (8.) By his defending, saving, and preserving them in the midst of so many great and imminent Dangers. (9.) In hiding them in a secret and secure Place, out of the reach of Adversaries. (10.) Lastly, by providing such a glorious Place for them after Death, that they may be with him forever.
V. Jewels are subject to many Casualties whilst they are making, and are often mar'd, or receive much Detriment, which without much Labor and Cost is not repaired, and made good again.	V. So God's Jewels are subject to sustain great Detriment, and are often much mar'd (whilst he is about making of them up) by Sin and Satan, and through their own Carelessness, which is not soon nor easily repaired. Tho God graciously by his Word and Spirit renews his Work again upon their Souls, as in the Case of David, Peter, and divers others.
VI. When a Man hath quite made up his Jewels, he puts them into a rich Cabinet.	VI. So when God hath quite made up his spiritual Jewels, he puts them into Heaven; that is the rich and glorious Cabinet which he hath provided for all his choice and goodly Jewels.
VII. A Person that hath many rich and choice Jewels, shows them, as he sees occasion to his Friends, and also to others, declaring his Right to them, and setting forth the Worth and Fxcellency of them.	IV. So God in the Day to come, when he hath made up all the Jewels he intends to make, will reveal, show, or make known his Saints to Angels and Men. Hence the Day of Christ's coming is called the Day of the Manifestation of the Sons of God. They shall be mine, saith God. He will say in that Day, These are mine, these that you ungodly Ones abused, hated, and persecuted, and thought not worthy to live, but accounted the Off-scouring of all things, behold now what rare and lovely Ones they are! these are the Delight and Joy of my Heart, whom I value as my choicest Treasure, and I will spare them, whilst you shall bear the Fierceness of my Wrath and Indignation forever. Then shall ye return, and discern between the Righteous and the Wicked, between him that serveth God and him that serveth him not.

Disparity.

I. Other Jewels may be lost: But God will lose none of his Jewels.

II. He that makes other Jewels may not be the proper Owner of them, nor wear them for an Ornament himself: But God, who makes all his spiritual Jewels, is the proper Owner of them: This People have I formed for myself. They are also made for his own Glory.

III. Other Jewels may be quite spoiled, broke to pieces, and become good for nothing; the best and richest Jewels shall at last pass away, and perish forever: But God's Jewels shall never be utterly spoiled; for though they may receive some Damage by Satan's Temptations, and the Pollution of Sin; yet God will perfect that which is wanting concerning them, and make them at last so glorious, that they shall be out of Danger, and shall abide and shine in Beauty and Glory to Eternity.

Inferences.

FRom hence we may infer, what horrid Iniquity the Enemies of God and his Church are guilty of, and what a dreadful Account they have to give for endeavoring, and with the greatest Rage and Malice, and unwearied Attempts, contriving all ways imaginable to spoil, break in pieces, and utterly destroy all God's choice and precious Jewels, which he is as tender of as the Apple of his Eye; what will they do in the Day of Vengeance?

2. It speaks forth much Comfort to the Godly. O how are they esteemed, prized, and valued by the Almighty! they are his Jewels, his special and peculiar Treasure.

3. This may inform all Men, what the Reason is God is so much concerned for the Good and Well-being of his own People, and so often appears to vindicate their Innocency, and defend them from the Rage and Cruelty of wicked Men.

5. Let us inquire, whether we are God's Jewels, or not. (1.) Are we regenerated Ones? have we the Pearl of Faith, Love, Humility? &c. (2.) Are we holy, sincere and faithful in all things to God? (3.) Do we excel others? Is there a real, or only a seeming Worth and Excellency in us? What do we more than others? (4.) Do we grow in Grace? doth the Work of God go on upon our Hearts? Are we more sit for Heaven today, than we were yesterday? A Jewel in the hand of a Jeweller is every day nearer finishing. The Righteous shall hold on his Way, and he that hath clean hands shall grow stronger and stronger.

Saints compared to Kings.

Rev. 5.10. And hast made us unto God Kings and Priests, &c.

THe Saints are in this Place and some others called Kings, which is one of the highest Titles among Men.

Parallels.

I. KIngs are usually highly descended, or are Sons of Nobles: So the Saints are all highly descended, they are born from above, born of God, and so may be said to be the Off-spring of Heaven: Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God! Behold, now are we Sons of God, &c.

II. Kings have great Attendants belonging to them: So the Saints have most great and glorious Attendants belonging to them, viz. the holy Angels. No Kings or Monarchs on Earth are honored like the Saints and Children of God, in respect of the Excellency of their Retinue. See Angels under the Sixth Head.

III. Kings have their Crowns, and do reign, or else expect to reign: So the Saints have a Crown laid up for them: Henceforth there is laid up for me a Crown of Righteousness, which God the Righteous Judge shall give unto me at that day; and not to me only, but to all them also that love his Appearance. Be thou faithful unto Death, and I will give thee a Crown of Life. And as they shall have a Crown, so they shall reign upon the Earth as Kings.

IV. Kings are the principal Men on Earth, far exceeding in Honor and Excellency all common People: So the Saints are the chief and principal Ones, or the most excellent in all the Earth; it may be said of them, as of Jabesh, they are more honorable than their Brethren. What base and ignoble Persons are the Wicked, to those noble Souls! The Ungodly, be they never so high and great in Power and Sovereignty, are compared to Things very base, vile, and contemptible, as will hereafter be shewn. The Righteous is more excellent than his Neighbor.

V. Kings sometimes meet with great Trouble and Sorrow after they are anointed, before they come to the quiet Enjoyment of their Crowns; they have been severely persecuted, and chased from one Place to another, as King David particularly was: So the Saints of God, though they are anointed with the Oil of Gladness, and have an Assurance given them of the Crown of Glory, meet with very great Trouble in this World, being persecuted, tormented, afflicted, and sometimes having no certain Dwelling-Place, as is said of some of the ancient Worthies, Heb. 11.

VI. Some Kings have possessed and reigned over many Kingdoms, their Dominions have been very great: The Saints are the Heirs of a Kingdom, nay • all the Kingdoms under the whole Heavens shall be given to them. The Kingdoms of this World shall become the Kingdoms of our Lord, and of his Christ, &c. And the Kingdoms, and Dominions, and the Greatness of the Kingdom, under the whole Heaven, shall be given to the People of the Saints of the Most High, &c.

VII. Kings have great and noble Minds, they busy not themselves about mean Matters: So the Saints have great and noble Spirits; they converse about Things above; being risen with Christ, their Affections are not set upon Things below, but seek those Things that are above, where Christ is at the right-hand of God. Our Conversation is in Heaven, &c.

VIII. Kings have many great and glorious Privileges and Prerogatives appertaining to them; how are they honored and congratulated by the People! So have the Saints. They shall sit down with Christ on his Throne; they shall judge the World; they shall be honored by all; the Wicked shall bend their Knees before them in the Day to come, &c.

There are many great Disparities, which we leave to the Reader's Observation.

Inferences.

LEt not the Saints be discouraged, nor faint under their Afflictions. What though David was hunted like a Partridg on the Mountains? He was the Lord's Anointed for all that, and his Exaltation followed: So 'tis but a little while, if you faint not, before God will exalt you.

2. O what manner of Love and Grace is this! What! hath God made us his Sons, Heirs, Joint-Heirs with Christ! Hath he made us Kings! and shall we reign! &c. What shall we render to the Lord! &c.

3. This may quicken and stir up all the Saints to live as becomes their honorable Calling and Dignity. Hath God made us Kings, and shall we live like Beggars? Far be it from noble-spirited Saints so to do.

Saints compared to Priests.

Rev. 5.10. And hath made us unto our God Kings and Priests, &c.

1 Pet. 2.9. But ye are a chosen Generation, a holy Priesthood, &c.

GOD's People are called Priests, and an holy Priesthood, as appears by these Scriptures. That of Kings shows forth the Dignity of the Saints, and this of Priests respects their Office and Work.

Parallels.

I. THe Priests under the Law were set apart, or consecrated to God, to attend him in his Service: So every true Christian God hath set apart for hims • lf; he is separated from the World, and worldly Worships, and sinful • ustoms, to the holy Service of God. The Lord hath set apart him that is godly for himself.

II. The Priests under the Law were admitted to approach near unto God; they had more perfect Knowledge of him, and holy Intimacy with him, than others: So the Saints are a People near to God: Ye who sometimes were afar of, are now made nigh by the Blood of Chr • st. They haye more perfect and clear Knowledge of God than others, and more precious Fellowship and • ommunion with him.

III. The Priests offered Sacrifices to God: So the Saints offer up spiritual Sacrifices, a • ceptable to God through Jesus Christ. 1. They offer up th • ir Bodies and their Spirits, a broken and a contrite Heart. 2. They offer up their Prayers upon that Golden Altar, which is as sweet Inc • nse in the Nostrils of Go • . 3. They offer their Substance as God calls for it, which is a Sacrifice well pleasing in his Sight. 4. They offer up Praises: Whoso offereth Praise, glorifieth me; and to him that ordereth his Conversation aright, will I show the Salvation of God.

Inferences.

SAints are Priests, not typical Priests, but a Royal Priesthood, better than the Priests under the Law; they are spiritual Priests, they offer up spiritual Sacrifices, &c.

2. Their Persons, as well as their Sacrifices, are accepted of God, through Jesus Christ; if the Person be not sanctified▪ the Offering is not accepted: For their sakes sanctify I myself, that they also might be sanctified through the Truth.

3. Let all take heed they offer not the Lame and the Blind, when they have a Kid in the Flock. My Son, give me thy Heart.

Metaphors, Similes, and other borrowed Terms, &c. CONCERNING WICKED MEN.

Wicked Men compared to Captives.

Isa. 61.1. Proclaim Liberty to the Captives.

Acts 8.23. For I perceive that thou art in the Gall of Bitterness, and in the Bond of Iniquity.

Gal. 4.3. Even so we, when we were Children, were in Bondage under the Elements of the World.

Gal. 4.25. For this Agar is Mount Sinai in Arabia, and answereth unto Jerusalem which is, and is now in Bondage with her Children.

2 Tim. 2.26. And that they may recover themselves out of the Snare of the Devil, who are taken captive by him at his Will.

Heb. 2.15. And deliver them, who through Fear of Death were all their Life time subject to Bondage.

2 Pet. 2.19. While they promise themselves Liberty, they themselves are the Servants of Corruption; for of whom a Man is overcome, of the same is he brought into Bondage.

COrporal Bondage or Captivity is as much as to say, Slavery and Thraldom under some Tyrant, or cruel Enemy, that oppresseth: And from these Scriptures 'tis evident, that wicked Men (or such as are in the State of Nature, unconverted) are in a State of Bondage, they are spiritual Slaves or Captives. And in opening the Bondage-State the Ungodly are in, I shall show,

1. To whom they are or may be said to be in Bondage.
2. How they were brought into this Bondage-State.
3. The Nature of this spiritual Bondage.

1. They are in Bondage to Sin: He that committeth Sin, is the Servant of Sin. Sin rules and reigns in wicked Men; they are overcome by their b • se and filthy Lusts, and of whom a Man is overcome, of the same is he brought into Bondage.

2. They are in Bondage to Satan, taken captive by him at his Will; He rules in the Hearts of the Children of Disobedience.

3. They are in Bondage to the Law: For being not able to perform the Obligation or Requirements thereof, they are brought under the Power and Bondage of that killing Letter.

4. They are in Bondage to Death; Death tyrannizeth over them, and through fear of it they are said to be continually in Bondage.

5. They are in Bondage to the Wrath of God, they are under the Power of God's dreadful Wrath.

Captive.	Parallel.
SOme that are in a State of Bondage were once Free-men.	ADam (and so all Mankind, considered as being in his Loins) while he flood in that State of Innocency, before he eat of the forbidden Fruit, was a free Man, he was not in Bondage to any of these Enemies.
II. Some are in a State of Bondage, by being the Off-spring of such Parents as are Slaves; for if the Parents are born Slaves, their Children that are born in Captivity, are Captives likewise.	II. So all wicked Men are in Bondage, as they are the Off-spring of old Adam: All Mankind being born in Sin, Satan, Death, and Wrath hath Power over them, until delivered by Jesus Christ. And hence they are said to be by Nature Children of Wrath.
III. Some are brought into Bondage by the Power and Force of an Enemy, they being surprised, and by reason of Weakness not able to withstand them, are taken captive; as many of this and other Nations have been by the Turks.	III. Wicked Men are also actually taken captive, and brought into Bondage by Sin and Satan; as being surprised by the Power of these Enemies, they are overcome, and so brought into Captivity; Satan being stronger than they, he prevails against them. And that they may recover themselves out of the Snare of the Devil, who are taken captive by him at his Will.
IV. Some by Allurements are enticed by an Adversary, and that way overcome, and brought into Bondage. Pirates ofttimes put out false Colours, and pretend themselves to be Friends, that so they may the better trapan and take poor unwary Persons.	IV. So wicked Men are by the Allurements and Enticements of Sin and Satan overcome, and brought into Bondage. These spiritual Enemies by Policy deceive and trapan the Souls of Men. Satan, like a cursed Pirate, puts out false Colours, pretends himself a Friend; he presents the Pleasures and Profits of the World to them, and thereby overcomes them, and carries them away captive.
V. Some Persons, when they are taken captive by an Enemy, are stripped naked; their own Robes being taken away, they have instead of them nothing but filthy Rags, to hide their Nakedness withal.	V. Adam, when Satan overcame him by his Treachery and subtle Wiles, was stripped naked: He lost all his precious Robes, viz. his spotless and perfect Righteousness, and ever since his natural Off-spring, while they remain unconverted, have nothing but their own Righteousness to cover them, which is by the Holy-Ghost compared to filthy Rags. Some conceive by filthy Rags, the Spirit of God alludes to those Rags that Surgeons take off of corrupt and filthy Sores, which we know are very loathsome; this shows that the State of Sinners is very deplorable.
VI. Some Persons who are taken captive, are put into a Prison, nay, into a Dungeon, and remain under the power of a cruel Keeper.	VI. Sinners, whilst they remain in a State of Nature, Captives of Sin and Satan, are in a Prison, in a deep Prison or Dungeon of Darkness, called the Power of Darkness. This Prison is strong, there is no Man can break through, and make an escape. 'It is called a Pit, yea, an horrible Pit, or Pit of Noise. Some understand, David means the Depth of Afflictions; others, the horrible State of Unregeneracy, or deep Alienation from the Life of God, wherein is heard nothing but the fearful and hideous Noise of an accusing Conscience, and Wrath of an angry God. 'It is a Pit wherein is no Water, viz. no Soul-Comfort nor Refreshment, &c. being under the Power and Tyranny of Satan.
VII. Some Persons, when they are taken captive, and put into Prison, and also bound with Iron Chains, or Fetters of Brass, their Eyes also have been put out. Thus the King of Babylon served Zedekiah King of Judah, when Jerusalem was taken: And they slew the Sons of Zedekiah before his Eyes, and put out the Eyes of Zedekiah, and bound him with Fetters of Brass, and carried him to Babylon.	VII. Wicked Men are not only Captives, and put into a bottomless Prison, but they are also bound. I perceive thou art in the Gall of Bitterness, and in the Bond of Iniquity. Hence the Prophet speaking of Christ, saith, He hath sent me to bind up the Broken-hearted, to proclaim Liberty to the Captives, and the opening of the Prison to them that are bound. Every ungodly Man, whilst he remains in Satan's Kingdom, is bound with strong Bonds: First, the Bond of a hard Heart; secondly, the Bond of Ignorance; thirdly, the Bond of Unbelief: Which they are no way able to break asunder, or get out of. And by this means they are fit for any Drudgery the Devil hath for them to do, the Eyes of their Understanding being darkened, or put out. Ye that were sometimes in Darkness, &c.
VIII. Some Persons that have been in Captivity have been almost starved to Death, having had little more than Bread and Water afforded them, nay, have been forced to eat such things as were not fit for Food.	VIII. Wicked Men, who are the Captives of Sin and Satan, are kept at hard Commons; they never yet had the least Taste of that which is really good, but they spend their Money for that which is not Bread, and their Labor for that which satisfieth not. And therefore saith God, Hearken diligently unto me, and eat that which is good, and let your Soul delight itself in Fatness. Pray observe what the Holy-Ghost compares the Food of ungodly Sinners to: First, They are said to feed on the Wind; secondly, to feed on Ashes; and thirdly, on Gravel; and fourthly, on Husks. The Prodigal would fain have filled his Belly with the Husks which the Swine did eat. Should a poor Captive have nothing allowed him to eat, but Husks, Gravel, or Ashes, all would conclude his Condition to be very miserable: so miserable are all ungodly Sinners. Alas! all the Pleasures, Riches and Honors of this World, or whatsoever it is that they feed upon, or let their Hearts run out after, are, in comparison of Christ the Bread of Life, and those other good Things which Believers daily feed and feast upon, but as feeding on Husks and Gravel. If Men naturally have no Food to eat, they will pine away, and soon die: So were it not for those earthly Comforts, that the Ungodly have to feed upon, and support their Spirits with, (though you see what the Nature of them is) they would soon pine away. Do but dispossess them of any of these earthly Enjoyments, and their Hearts (like the Heart of Nabal ) would presently die in them; for they never tasted how good the Lord is, how sweet Promises are, what it is to have the Love and Favor of God; never tasted of the Feast of a good Conscience, nor of the Comforts of the Holy-Ghost.
IX. Some Persons that have been taken captive, have been grievously wounded; they have not only been stripped, put into Prison, and almost starved to Death, but also have lain there in a sad, bloody, and mangled Condition, and their Wounds let alone to fester, stink, and be very loathsome.	IX. The Wicked are not only Captives of the Devil, stripped of all their first Righteousness, in Prison, in Iron Chains, almost starved to Death spiritually; but also they are wounded from the Sole of the Foot to the Head, there is no soundness in it, but Wounds, and Bruises, and putrifying Sores. Some conclude, that the Prophet speaks of the Body Politick, or National Church of the Jews, which was under great Affliction, and so was that way sorely wounded. But doubtless the Wounds and Sickness spoken of here, were those Sins and abominable Evils that People were guilty of; which appears from what is said by the Lord in the first Verse, Why should ye be stricken anymore? ye will revolt more and more: And as a Proof of it, he saith, The whole Head is sick, and the whole Heart faint. Sin was the Sickness, and the Wounds; and those Afflictions that God had brought upon them, was the Cure. But why (saith God) should I afflict or chastise you anymore, or use Means for your Help and Healing, when under the Use or Exercise of that Sovereign Means I have used, you grow worse and worse? 'It is said of the Man that went from Jerusalem to Jericho, and fell among Thieves, that he was not only stripped of his Raiment, but wounded also. My Wounds stink, and are corrupt, saith David; and in another place he cries out, Lord, have mercy upon me, and heal my Soul; for I have sinned against thee. From whence it appears, that a godly Man may be wounded by his Sin, and that sorely too. Every Sin makes a Wound in the Soul; what a fearful Case are unconverted Souls then in? O that Sinners would but consider this. See Sin a Wound and Sickness.
X. Some Persons that have been taken captive, and brought into Prison and Bondage, besides other sad Circumstances they have been under, they have been brought under the Sentence of Death, nay, and for their horrid Rebellions, Treasons, &c. under a fearful and painful Death, as to be torn in pieces, or burned alive.	X. The Ungodly, who remain Captives to Satan, being under the power of their Lusts, or abiding in the State of Unregeneracy, are not only under all the sad Circumstances you have heard; but to render them every way miserable, (as in truth their present State is) they are under the Sentence of Death. Perhaps some would conclude, that Death to such Persons I have given the Character of, is better than Life; and, with Job, they had better choose it. Alas! it would be so indeed, were it to die the common Death of all Men. Death puts an end to all the external Miseries of Mortals: but the Death of Sin's Captives is quite another thing: They are condemned to be burned, to be burned alive too; but this is not all, to lie burning in the Fire of God's eternal Wrath forever, where they shall be always dying, but cannot die: Where the Worm dieth not, and the Fire is not quenched.
Captive.	Disparity.
CAptives, that are so only to Men, are but externally enslaved.	BUt wicked Men, that are Slaves to Sin and Satan, are captivated in their Souls, notwithstanding as to the Body they may be at Liberty, as to outward Thraldom.
II. Some Persons may be free and at Liberty in their Souls, at the same time when they may be Captives as to their Bodies, and so their Captivity may seem less grievous to them.	II. But it cannot be so said of a wicked Man; for whatever Misery befalls his Body, 'tis abundantly aggravated by and from the Captivity and Slavery of his Soul; nay, in the enjoyment of his greatest outward Liberty, he is in dreadful Thraldom by Sin and Satan.
III. Captives that are so only to Men, may and have been redeemed with Money.	III. But spiritual Captives, such as are in Bondage to Sin and Satan, cannot be redeemed with Money. It is not Silver or Gold, that can purchase the Redemption of one of Satan's Slaves; for the Redemption of the Soul is so precious, that nothing can make a Compensation for it, but the precious Blood of Christ.
IV. If no other Means can procure the Liberty of Captives, that are so only as to their Bodies, yet Death sets them free, and those to whom they are in Bondage have no more to do with them.	IV. But wicked Men, living and dying in Bondage to Satan and their own Lusts, cannot be free by Death, but are thereby put into an irrecoverable State of eternal Misery, from which there can be no Redemption, being delivered up to Satan.
V. Some that are Captives only in their Bodies, are so sensible of their Misery and Thraldom, that they seek, and desire to improve all Means imaginable for their Deliverance.	V. But some wicked Men are not only insensible of their Bondage to the Devil, and their own Lusts, but are lifeless as to any ways or means of Deliverance. Tho Means be used daily to convince them of the dreadful Danger of their Bondage-State, and of the Way and Means of their Redemption; yet through the Blindness and Hardness of their Hearts, they rest at quiet in the Devil's Prison, where they are shut up as Captives. And that which declares their greatest Thraldom and Misery is, they refuse all the Tenders of Grace in order to their Redemption, nay, set light by Jesus Christ, who came to proclaim Liberty, &c.
VI. Captives to Men only, may may be redeemed, and set at Liberty, and yet so captivated by them again, as that they may die in Slavery.	VI. But wicked Men, though the saddest Captives imaginable, in respect of Misery and Thraldom, yet if set free by Jesus Christ, they shall be no more the Slaves of Satan: For those whom the Son makes free, are free indeed; free from the Dominion and Power of Sin and Satan here, and free from the Wages of Sin, which is eternal Death, hereafter.

Inferences.

Quest. SOme may say, If this be the State of unconverted Men and Women, they are miserable Objects indeed. But is there no Relief nor Help for these poor Captives? must they perish inevitably, and be damned forever?

Answ. God forbid! There is good News for these Slaves and Captives of Sin and the Devil, a Gospel to be preached to them; God is full of Bowels; were there no Deliverance to relieve, it would be sad beyond what any are able to conceive. But to prove that there is Salvation and Relief for the vilest Sinners, consider these three things following.

1. The Lord Jesus hath purchased Deliverance for them, he hath laid down a satisfactory Price or Ransom for those Captives, who through Faith in him shall obtain Deliverance.

2. Christ is ordained and anointed to preach glad Tidings to them. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the Poor: He hath sent me to heal the Broken-hearted, to preach Deliverance to the Captives, and recovering Sight to the Blind, and to set at Liberty them that were bound.

3. Many who have been in the like State of Captivity and Bondage have been set at Liberty; Thousands that have been Slaves of Sin and Satan, through the infinite Mercy of God are now in a perfect State of Freedom. Such were some of you, saith the Apostle, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God.

Sirs, what blessed News is this for poor Sinners! Suppose a Man who is a Slave or Captive, and suffereth justly for his Sin, were stripped naked, and put into a Dungeon, bound with cruel and heavy Chains, wounded in a most fearful manner from Head to Foot, and only fed with Ashes and Gravel-stones, and in this Condition were condemned to abide for many Years, and then to be put to the greatest Tortures that Mortals can devise, where he should suffer a long Time together, always dying, and yet cannot die; and that on a sudden one should come to him with the joyful News of a full and perfect Deliverance; would not this be the welcomest News that ever he heard? Sinners, may not the Tidings you hear, cause your Hearts to leap in you for Joy! Tho you have undone yourselves by your wicked Works, yet God hath devised a way to deliver and save you forever.

Quest. How, by what means, and by whom (may some poor ignorant Soul say) is Deliverance brought about?

Answ. Deliverance out of this Bondage-State is by Jesus Christ, only by him, neither is there Salvation by any other. If the Son therefore make you free, ye shall be free indeed. But further to answer the Question, I say, the Liberty is,

1. By a great Ransom.
2. By a Conquest.

1. There was no other Way found out to bring Sinners out of this their miserable Condition, but a great Sum must be laid down: Ye are bought with a Price. But know this, We are not redeemed with corruptible things, as Silver and Gold, &c. All the Gold and Silver in the World, and all the Riches thereof, were there Ten Thousand Worlds more, could not redeem one Soul out of this State of Bondage and Slavery to Sin and Satan. The Redemption of the Soul is precious, and ceaseth forever. Nay, if a Man should offer up his Son or Daughter, the Fruit of his Body, for the Sin of his Soul, it would be utterly rejected, Nothing could redeem us but the Price of Blood, and that too the precious Blood of Jesus Christ, as a Lamb without spot. [See Surety, Vol. 1.]

2. Deliverance out of this Bondage is by Conquest. Unless the Savior of Mankind conquer those cruel Enemies of the Soul, not one Sinner can be set at Liberty: For 'tis not the ba • e Ransom or Price of Christ's most precious Blood, I mean the laying down of his Life, that could work a perfect Freedom for us; for though that made a full Compensation to the Justice of God, yet Sinners being under the Power of Sin, Satan, and Death, these Enemies take no notice at all of that Price; for our Savior did not capitulate with them, neither will they give up their Prisoner till they are overcome, and (as I may say) are forced to do it: For as Christ saith, When a strong Man armed keepeth his Palace, his Goods are in Peace: But when a stronger than he shall come, and overcome him, he taketh from him all his Armor, &c. Satan is this strong Man armed, and Jesus Christ the Person that is stronger than he; and 'tis our Mercy God sent us such a strong and mighty Savior, one able to subdue Sin, conquer Satan, overcome Death, that so he might deliver us, who were taken captive by them at their Will. To this end was the Son of God manifest, that he might destroy the Works of the Devil. He through Death, and rising again from the Dead, hath destroyed Death, and him that had the Power of Death, that is, the Devil; and delivered them who through Fear of Death were all their Life time subject to Bondage. He bids us also, Be of good cheer, for he hath overcome the World.

This Conquest by the Lord Jesus is twofold:

1. For us without us: When he ascended on high, he led Captivity captive. He took him captive, that had taken Mankind captive. Having spoiled Principalities and Powers, he made a Shew of them openly, (the Work is already done) triumphing over them in it.

2. This Conquest is wrought by Christ also in the Soul; for palpable it is, that every unconverted Person is under the Power of these cruel Enemies, (as hath been already shewn) and have they a sufficient Power of their own to encounter with them? Is sinful, weak, and depraved Man, a Match for Satan? Is he able to subdue and overcome him? Or can he by any inherent Power of his own destroy the Power of Sin, and change his own Heart? Can the Ethiopian change his Skin, or the Leopard his Spots? Is Man able to raise himself from the Power of the Grave? Any of these things are too hard for Sinners to do; and therefore it follows, Christ must conquer these Enemies in us, he must break our Bonds, and burst our Chains in pieces, &c. Pray remember, Christ is a perfect and complete Savior, he alone doth the Work, he doth it for us, and also in us; His own Arm brought Salvation; He hath no Partner nor Competitor.

Secondly; As this may serve to humble Mankind, so also it may lift up their Hearts who are redeemed, in Praises to the Almighty. O what is Man that God should be mindful of him! What! regard such a deplorable Rebel, Slave, and Captive of Sin and the Devil! And the rather, considering the Nature of that glorious Freedom procured by Jesus Christ, which is, 1. A Freedom from the Guilt of Sin. 2. A Freedom from the Filth of Sin. 3. A Freedom from the Power of Sin: Sin shall not have Dominion over you. 4. A Freedom from the eternal Punishment of Sin; a Freedom from Sin, from Satan, from the Law, from Death, and from Wrath; and by this means made the Sons and Daughters of God, making them nigh to him, enjoying Union and Communion both with the Father and the Son, having Peace, and good Assurance of eternal Life.

Thirdly; It may cause the redeemed Ones of God to pity Sinners, pity their unconverted Relations; what a deplorable Condition are they in! How exceedingly are Persons concerned for their Relations who are in Slavery, though it extend but to the Body? and what Ways and Means do they with all diligence make use of, to procure their Liberty and Freedom! And by how much the Bondage of Sin and Satan exceeds all the Slavery that Man can possibly be exposed unto; by so much the more ought that Means to be improved, that may effectually accomplish their Redemption.

Wicked Men Sluggards.

Prov. 6.9. How long wilt thou sleep, O Sluggard? when wilt thou arise out of thy Sleep?

HOw long wilt thou sleep? Sleep is taken variously in the holy Scripture.

1. For the binding or closing up the Senses, to give the Body Rest: The same Night Peter was sleeping between two Soldiers, Acts 12.26. This is a natural Sleep.

2. 'It is taken Metaphorically,

(1.) For Death. Hence 'tis said, David, after he had served his Generation according to the Will of God, he fell asleep. For now shall I sleep in the Dust, and thou shalt seek me in the Morning, &c. Job 7.21. This is a mortal Sleep.

(2.) For a dead or senseless State in Sin, i. e. Sin ruling and over-ruling in Men's Hearts before Conversion. Awake thou that sleepest, and arise from the Dead, and Christ shall give thee Life. Eph. 5.14. This is a spiritual Sleep.

(3.) For a drouzy and slothful Frame of Heart, which often attends the Godly: I sleep, but my Heart waketh. Cant. 5.2.

(Thou Sluggard,) or slothful Person. There is a threefold Sluggard:

1. One that is idle, loving Ease and bodily Rest, neglecting his worldly Concerns. I went by the Field of the Slothful, &c. Prov. 24.30.

2. One that is spiritually idle, wholly careless and negligent of his Soul, and the great Concernments thereof: The Sluggard saith, there is a Lion in the Way.

3. One that hath been formerly awakened in a spiritual Sence, and is fallen into a cold, drouzy, and negligent State again.

I shall run the Parallel with respect had principally to that Description Solomon gives of a Sluggard.

Simile.	Parallel.
A Sluggard is a Person that makes Excuses: The slothful Man saith, There is a Lion without, I shall be slain in the Street.	SO the Sinner, or spiritual Sluggard, hath many Excuses; If I should arise, saith he, and follow Christ, I shall suffer in my Name, be reproached, suffer in my Estate; nay, it may come to pass, saith he, that such as are religious indeed may be put to Death. There are many Romish Lions without, persecuting and devouring Beasts of Prey, that I fear will fly upon me in the Street; and hence he resolves to keep himself in a whole Skin.
II. A Sluggard ( Solomon saith) is like a Door that turneth upon its Hinges: As a Door turneth upon its Hinges; so doth the slothful Man upon his Bed.	II. So a Sinner, or spiritual Sluggard, seems to move this way, and that way: He reads God's Word, and hears Sermons, and perhaps prays too, but still is where he was; he is not renewed in his inward Man, no Change hath passed upon him; he is one that loveth his Lusts: this and the other Sin, and is not taken off of his old Hinges; he is still in the State of fallen Man, not taken off of the old Root, and transplanted into Christ.
III. The Sluggard is a Man of Desires, but not of Endeavors. The Sluggard desireth, and hath nothing; but the Soul of the Diligent shall be made fat; compared with Prov. 22.25. The Desire of the Sluggard killeth him, because his Hands refuse to work.	III. So the Wicked Man, or spiritual Sluggard, is full of Desires; he with Balaam desires to die the Death of the Righteous, he desires to be saved, and hath many faint Desires to be forgiven; he cries out sometimes (when Conscience flies in his Face, and rebukes him) God forgive me, the Lord help me, &c. but never strives with all his Might against his Sin, and the Temptations of the Devll: hence his Desires are said to slay him. Desires without Endeavors will deceive the Soul, nay, eternally ruin and damn the Soul. What avails it a Man that is hungry, to wish for Bread, when he never labors for it? The Promise runs to the diligent and industrious Person; he shall be fed, but the Sluggard shall suffer Hunger, and pine away.
IV. The Sluggard neglects his Vineyard, and lets his Field run all over with Nettles and Weeds. I went by the Field of the Slothful, by the Vineyard of the Man void of Understanding, and lo, it was all grown over with Thorns, and Nettles had covered the Face thereof, and the Stone Wall thereof was broken down.	IV. So the Sinner, or spiritual Sluggard, neglects his Soul, and the Souls of his Family: though he provides for the Body, and takes care what he and his shall have to eat, and what to put on; yet his Soul, and the Souls of such as are about him, are neglected; nothing but Weeds and Corruption grow there; Sin and filthy Lust predominate, Pride, Passion, Covetousness, and every evil Work.
V. The Way of the Sluggard seems to be bar'd or hedged up, that he cannot go on, he cannot find the Path. The Way of the slothful Man is a Hedg of Thorns; but the Way of the Righteous is plain.	V. So the Sinner's Way, is as it were, hedged up: For like as a Hedg obstructs or hinders a Man sometimes in his Way, that he cannot pass along; so the Wicked by one Temptation, Obstruction, or another, are hindered from going on in the Ways of God. Perhaps the Snares that attend their Trade, are as a Hedg to them; or the Fear of displeasing a Father, or Uncle, or some other Relation, lest they should be left out of their Will, or dispossessed of an Estate; or a Landlord, or some great Man or Neighbor, by whom they may possibly have their Livelihood, may be as a Hedg or Bar to obstruct them in their following of Christ; and by this means is the spiritual Sluggard discouraged.
VI. The Sluggard doth not enjoy the Good that is in his hand: The slothful Man roasteth not that which he took in hunting; that is, when he hath got Food, he doth not prepare it, nor make it meet to be received, nor feed upon it.	VI. So the spiritual Sluggard doth not enjoy the heavenly good Things that seem to be in his hand: Wherefore is there a Price in the hand of a Fool to get Wisdom, seeing he hath no Heart to it? Some Men hunt (as it were) after Knowledge; go from one Place to another, will hear this worthy Minister, and that worthy Minister, and at last when they have found the Venison, (I mean, come to understand the Will of God) they do not subject to it: they know what the Threatning is, but fear it not; and know what the Precept is, but obey it not; and know what the Promise is, and yet believe and apply it not. And thus they roast not that which they have taken in hunting; they feed not upon the Word; they are forgetful Hearers, and not Doers of the Word, and thereby deceive their own Souls.
VII. The Sluggard is one that loves not to encounter with Difficulties; he cannot abide to think of enduring a little Hardship. The Sluggard will not plow by reason of the Cold.	VII. The Spiritual Sluggard loves his Ease. If Religion cannot be owned, professed, and stuck to, unless a Man offer some Force (as it were) unto himself, and expose the Flesh to some Hardships, he presently grows weary of it. He cannot in the Morning go to Prayer, because his worldly Business calls for him, or perhaps 'tis cold, or he is indisposed, &c. And perhaps he cannot pray at Night, because it doth not agree with the Flesh; the Body is weary, and would fain go to Bed. And he cannot go to Church to hear the Word of God, because the Wind blows, or it rains; or he hath wearied himself the day before, and so cannot rise early enough; or it is a great Way, and the Ways are bad, &c. Yet he knows in his Conscience, that if there were but a good Bargain to be bought, or some worldly Advantage to be had, though it were not above the Value of half Five Pound, all these Obstructions would be nothing. But perhaps some Sluggards may get over these things; and yet if there lie other Difficulties in the Way, they cannot hold the Plough of the Gospel; if there is a Blast of Persecution feared, he knows not how to encounter with that. And thus the Sluggard discourages himself.
VIII. The Sluggard, though he is so slothful, as to hide his hand in his Bosom, and is grieved to bring it again to his Mouth, yet he is wise in his own Eyes. The Sluggard is wiser in his own Conceit, than seven Men that can render a Reason.	VIII. So the spiritual Sluggard, though he is monstrous idle, prays as if he prayed not, and reads as if it were a Burthen to him, and hears the Word with no delight, his Heart is asleep, and perhaps his Eyes too; yet he is very wise in his own Conceit. Notwithstanding he is such a poor, carnal, worldly Wretch, he hath high Thoughts of himself, and cries out, when reproved, I know as much as you; mind your own Matters; every Tub shall stand upon its own Bottom; why do you trouble yourself with me? Thus every Man is right in his own Eyes, but the Lord pondereth the Heart.
IX. The Sluggard is a Man that seems to desire but a little time, and then he will awake: Yet a little Sleep, yet a little Slumber, yet a little folding of the hands to sleep, &c. As much as if he should say, Let me alone yet a little, I will sleep but a little longer; let me have a little more Sleep, &c.	IX. So the spiritual Sluggard seems also to desire but a little time to gratify his Flesh, and please his sensual Appetite, to walk in ways of Vanity, and sin against God. I will (saith an ungodly Person) repent, or 'tis my purpose to reform my Ways; but let me alone a little longer, 'tis time enough yet. 'It is a great while to Day, saith the Sluggard, when one comes to awake him early in the Morning: so saith the Sinner, 'It is a great while before Christ will come, or before old Age and Death will come; in his Heart therefore he is resolved to continue in his evil and ungodly Courses a little longer: Yet a little Sleep, yet a little Slumber, yet a little folding of the Hands to sleep. Pray observe, how sweet Sleep seems to be to a Sluggard; so the Ways of Sin and Vanity seem sweet to an unconverted Man: And as hard Labor is grievous to such a Person; so is Godliness (I mean strict and real Godliness, Godliness in the Power of it) to an unsanctified Heart.
X. Lastly; A Sluggard cannot abide to be disturbed: O let me lie, let me sleep; what ado you make! is the Voice of a slothful Man.	X. A Sinner, or spiritual Sluggard, cannot endure to be disturbed; the Thoughts of Death are to him like the Hand-writing on the Wall; he loves not that Conscience should call upon him to awake him, nor Ministers; nor any Friends he hath; nay, such as would, or do strive to rouse a Sinner, are the unwelcomest People in the World to him. Repent! repent! what ado is here, saith the graceless Soul, can you not let me alone? pray do not trouble me. You know who sent away Paul, being unwilling to hear anymore at that time.

Inferences.

THis shows what a sad and dangerous Condition Sinners are in; they are not only asleep, but in a dead Sleep, and know not how near eternal Ruin they are.

II. We shall endeavor therefore to awaken the Sinner out of his deep Sleep.

1. Sinner, God calls aloud upon thee: Awake thou that sleepest, and arise from the Dead. How long wilt thou sleep, O Sluggard?

2. God hath called not only loud, but long upon you. Consider what Danger you expose your Souls unto; you put an Opportunity into the Devil's hands to destroy you. How easy is it for a weak Enemy to destroy a mighty Champion, when he is asleep? Jael, a Woman, soon destroyed Sisera when he was asleep.

3. May I not say, Sinner, the Philistines are upon thee, and thy Soul is in danger of being made a Prey forever?

4. Many ways hath God used to awaken thee: He hath employed his Ministers, he hath set Conscience on work, he hath brought forth many dreadful Judgments, and all to awaken thee; and shall all Means fail and be insufficient?

5. Thou losest many choice Blessings by lying thus asleep in thy Sin.

6. There is Grace offered you, Pardon offered you, Peace offered you; and will not this stir you up? Nay, more than all, Christ is offered you, Heaven offered you, a Kingdom, and Crown of endless Glory is offered you: Soul, rouse up, and look about, consider the Opportunity that is now in your hands; will not Life and Light, Pardon and Peace, God and Christ, Heaven and Happiness, do you much Good?

7. 'It is Harvest-Time. Go to the Ant, thou Sluggard, consider her Ways, and be wise. She provideth her Meat in the Summer, and gathereth her Food in the Harvest. And shall such a small and contemptible Animal be wiser than you?

8. The Harvest will soon be gone, the Day of Grace be over, and then it will be too late. The Harvest is past, the Summer ended, and we are not saved.

9. If you will not sow now because it is cold, you are like to begin Harvest, and have nothing, viz. at the End of the World; and then you will say, Lord, Lord, open unto us; and he will say, Verily, verily I know you not, depart from me, ye Workers of Iniquity.

10. Let me tell thee, thou art just ready to drop into Hell, thou sleepest in a dangerous Place; awake, Sinner, or thou art damned. If thy House were all on fire, and thy Neighbors should not cry out to thee to save thyself, thou wouldest conclude they were without all Bowels of Humanity: Sinner, this is thy Condition, thy Soul is on a flame; see what Sin, that evil Spark, hath done; I can do no less than cry out, Fire, Fire; wilt thou sleep, and be burnt forever? The Lord awaken thee.

III. Let Saints bless God they are awakened out of their sleepy State.

IV. Let not Satan, this World, nor any other Enemy lull you asleep again. Let us not sleep, as do others. Christians are subject to fall into a spiritual Drouziness; see Mat. 25.1, 2, 3, 4, 5, 6, 7. O cry therefore with David, Lord, open thou mine Eyes, lest I sleep the Sleep of Death.

Quest. Some may say, From whence doth it arise, that the Saints are so subject to be overtaken with spiritual Drouziness?

Answ. 1. From the Weakness and Dullness of the Flesh: The Spirit indeed is willing, but the Flesh is weak.

2. By being slothful, negligent, and out of Employment, when we grow indifferent and careless, and neglect our Work, neglect Prayer, Reading and Hearing God's Word, no marvel if we soon fall asleep: Slothfulness casteth into a deep Sleep.

3. By being amongst sleepy Folks: This is apt to make a wakeful Person in a little time drowsy, and subject to nod too; a sleepy Family, a sleepy Church, a sleepy Ministry, usually hath bad effects upon this account upon a Spiritual Christian, therefore prize a Soul-awakening Ministry.

4. By means of long watching, Whilst the Bridegroom tarried, they all slumbered and slept.

5. A black, dark, and gloomy Day is subject to cause one to grow drowsy, as most men can experience.

6. By an Apprehension 'tis a long while today, time enough, saith the Sluggard, to arise. Men think of living long, and that it will be a great while before the Lord comes, &c.

Wicked Men Fools.

Psal. 14.1. The Fool hath said in his Heart, There is no God.

Eccles. 10.3. Yea also, when he that is a Fool walketh by the way, his Wisdom faileth him, and he saith to everyone that he is a Fool.

Job 5.2, 3. For Wrath killeth the foolish Man, and Envy slayeth the silly One.

Job 30.8. They were Children of Fools, yea, Children of base Men, they were viler than the Earth.

Luke 12. Thou Fool, this Night thy Soul shall be required of thee.

SIN is Folly, great Folly, and Sinners are Fools; how often in the Proverbs are ungodly Men (though accounted very worldly-wise) called Fools, simple Ones, Men of no Understanding?

Simile.	Parallel.
A Fool is one that knows not what is good, what is best for him; he is a Man of no Understanding.	SO wicked Men know not what is good and right in itself; they know not what is good for themselves, they are Men of no Understanding; they cry, Who will show us any Good? That is, saith Mr. Caryl, any good Cheer, Plenty of Corn and Wine. They esteem Gold and Silver, and other outward good Things, before Pardon, Peace of Conscience, and the Favor of God, and are therefore Fools.
II. A Fool or Idiot will hurt, wrong, or abuse himself. Perhaps you have heard of the Gentleman's Fool, who happened to be in Company with a Carpenter, and the Carpenter making himself merry with him, hid his Hat: But it so fell out (as the Matter is related) the Carpenter some time after chanced to fall asleep with his Head upon a Block, which the Fool observing, he took an Ax, and chopp'd off his Head, and hid it amongst the Chips, and then went laughing away; but being asked, wherefore he laughed? O (saith he) I have cut off the Carpenter's Head, and have hid it amongst the Chips; and I wonder how he will do to find it when he awakes. But for this he was committed to Prison, and when he was brought to his Trial, the Judge was informed that he was a natural Fool; but that he might be convinced it was true, he ordered a Knife to be given to him, and accordingly it was; then said the Judge to the poor Idiot, Cut yourself with that Knife; and he (poor Soul!) did so immediately: by which the Judge knew he was indeed a Fool, and so acquitted him.	II. Wicked Men hurt themselves: Nothing wrongs or wounds a Man more than Sin, hence called a Dart, Sting, &c. Yet so void are all ungodly Men of Understanding, that they consent to Sin, yield to Sin, run (as it were) this Spear into their own Bowels, wound themselves to the very Heart, and yet say, Are not we in Sport? Can there be any greater Folly, or a more palpable Sign of a Fool, than for a Man to whip, lash, scourge, and do thus unto himself? When Satan tempts Men to sin, he doth (as it were) put a Knife into their hands, and then bids them cut and slash themselves with it; and yet no sooner doth Satan thus tempt and entice them, but they presently consent to him, until they have wounded themselves from the Crown of their Heads, to the Soles of their Feet. What Man but a Fool would run into the Hornets Nests? or after this lamentable manner wound himself? Sinners are such Fools, that they play with the Asp, and delight to be at the Mouth of the Cockatrice-Den. Sin in the holy Scriptures is compared to both these cruel Serpents; and hence the Poison of Asps is said to be under their Tongues. Who but Fools or mad Men, will sport and play with such venomous Serpents, or drink down deadly Poison, when told again and again what it is, and what the Effects of it will be, and yet they will do it. Look not upon the Wine when it is red, when it giveth its Colour in the Cup, when it moveth itself aright: That is, whatever Allurements there are to Sin, take heed of it: At last it biteth like a Serpent, and stingeth like an Adder.
III. Is not that Man a Fool, who will harbor a Thief in his House? and though he be told of it, and that he is in danger of losing all his Goods, and having his Throat cut by him, (he being a bloody Murderer) yet laughs at it, and loves his Enemy, and hugs him in his Bosom, and resolves to eat and drink with him, and lodge him in his chiefest Room; and yet is informed this Thief never spared any Man that shown him Favor.	III. Wicked Men harbor Sin, and deceitful Lusts in their Souls, which is the bloodiest Thief and Murderer that ever was; that spares none, nor ever did, who entertained it, or took delight therein. It hath slain and utterly undone Thousands, and Ten Thousands, yea, many Millions; yet they hug this cursed Traitor, and let him lodge in their Hearts, and lie in their Bosoms, and show him all the Favor and Kindness imaginable; and do they not from hence appear to be the greatest Fools in Nature?
IV. Is not that Man a Fool, that striveth with one that is infinitely stronger than himself? or thinks a Thorn Hedg can stand before a consuming Fire? or supposes a Potsheard can prevail against the Potter?	IV. Wicked Men strive with the great God, and do they not in this show themselves to be Fools? Have they an Arm like God? can they thunder with a Voice like him? yet they continually resist him, and fight against him. They that go on in their evil Ways, make War with the Almighty, and Dread-Sovereign of Heaven and Earth. Woe unto him that striveth with his Maker: Let the Potsheard strive with the Potshards of the Earth. Do you not see this day, how Man, sorry Man, sets himself against God! they are resolved to see what they can do, they will not yet lay down the Cudgels; they set their Wisdom against God's Wisdom, and try if they can counter-work him in the Ways of his Providences. Now, what a folly is this! God is as a consuming Fire, and Man is as Stubble fully dry. See what Jehovah himself saith upon this account: Who would set the Briars and Thorns against me in Battle? I would go through them, I would burn them together. Now is not he that takes up Arms against such an Enemy, that commands Heaven and Earth, a Fool? He whom all the Forces of Earth and Hell are not able to withstand; who at a Word of his Mouth makes Frogs invade Pharaoh, and Stars to fight against Sisera; who makes the Hills and Mountains quake and tremble before him, &c. He is wise in Heart, and mighty in Strength; whoever hardened their Heart against him, and prospered?
V. Is not he a Fool, that hath not Wisdom enough to direct himself? But then what will you say of him that will not follow the Counsel and Direction of the Wise? Tho he is told, the Way that he is in will bring him into a Lion's Den; or if he step one Step further, he will fall into a Furnace of Fire: yet resolveth to go on, notwithstanding he confesseth he hath no ground to question the Truth of that, which is in Faithfulness told him.	V. Wicked Men have not Wisdom enough to direct themselves; but that which adds to their Folly is this, They will not take the Counsel of the wise God, nor the Direction of his faithful Ministers. Tho they are told day by day, that if they proceed and go on in the Ways they are in, viz. swear, lie, whore, be drunk, &c. they must perish, and be damned forever; and that they know not, but the next time they commit any of those Sins, they may fall into the Lake that burneth with Fire and Brimstone: yet they will go on, and continue in their Sins, contemning all Advice and Counsel, though they have not the least ground to question the Truth of what is declared to them, since the Word of God saith positively, Except ye repent, ye shall all likewise perish: And that the Unrighteous shall not inherit the Kingdom of God; neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, &c. nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners. And now though they know they are guilty of some of these, or the like Sins, yet they resolve to live in them, and therefore are Fools.
VI. Is not he a Fool, that is not able to judge of the Nature of Things, or of Times, or Occasions, and from hence is angry with everything that suits not with his Nature, or foolish Humor? He will be angry with the Sun, if it shine hotter than he would have it, and with the Winds, if they blow harder than he would have them; he likes not the Winter, nor would have it ever rain.	VI. Wicked Men are such Fools that they know not the Nature of Things, Times, nor Occasions. He is offended with those Ways of God that cross his sinful Appetite; he would fain have God yield to him, and order Things that suit his filthy Lusts. If the Word forbid all Sin, and would, if it might kindle upon his Heart and Conscience, burn up and destroy all his Lusts; presently he cries out, 'It is too hot, and therefore strives to put it out. In a word, he would be saved in a way of Sin, i. e. have his Wounds healed, and yet the Sting let alone in the Flesh; he would be well, but take no Physic; would go to Heaven, but never walk in the way to it; he would not be naked, and yet will put on no Clothes, &c. and therefore a Fool. To vex and be angry at the Troubles that fall upon us, or at the Hand of God which sends them, is a high Point of Folly.
VII. A Fool will take Brass Counters for Gold, and be pleased with Bugles more than with Diamonds. When an Heir (saith Mr. Caryl ) is impleaded for an Ideot, the Judge commands an Apple, or a Counter, with a Piece of Gold to be set before him, to try which he will take: and if he take the Apple, or the Counter, and leave the Gold, he is then cast for a Fool, and unable to manage his Estate; for he knows not the Value of Things, or how to make a true Election.	VI. Wicked Men are thus foolish, and more; for when Bugles and Diamonds, Counters and Gold are set before them, they leave the Diamonds and the Gold, and please themselves with those Toyes and Baubles; when (which is infinitely more sottish) Heaven and Hell, Life and Death, are set before them, they choose Hell rather than Heaven, and Death rather than Life; they take the mean; transitory, trifling Things of this World, before the Favor of God, the Pardon of Sin, a Part in Jesus Christ, and an Inheritance amongst the Saints in Light; they prefer a Moment's time of sinful Ease and Pleasure, before an Eternity of Joy and Glory in Heaven; they prefer the Creature above the Creator; they labor more for the present Good of their Bodies, than for the eternal Good of their Souls, which are ten thousand times of greater Worth: And do not these things demonstrate fully that they are Fools?
VIII. Is not he a Fool, that feeds on Husks, Gravel, and Ashes, and yet thinks he feeds on the best Food? he lives among Swine, and feeds as they feed, and yet is contented?	VIII. Wicked Men are said in the holy Scriptures to feed on Husks, Gravel, and Ashes, by which is meant the Pleasures; Profits, and Honors of this World; for what is it that they feed upon, or take delight in, but these Things? Take away their outward Enjoyments, or the Comforts of this World, and their Hearts (like Nabal 's) will die within them, or like a Man that pines away for want of Food; for alas! they have nothing else to support their Spirits. And whilst they feed upon these things, they conclude they feed upon the best Food, and enjoy the chiefest Good; yet they never have a real Taste of the Love of God in Christ, nor do they know how good the Lord is, nor will they make Trial, though they are invited to come and buy, and eat that which is good, and let their Souls delight themselves in Fatness. The Prodigal would fain have filled his Belly with Husks that the Swine eat, (wicked Men being intended by the Swine in that Place) but no Man gave to him.
IX. Is not he a Fool, that thinks 'tis time enough to sow when he should reap? When he should gather in his Harvest, he begins to sow his Seed; or when he sows Tares, thinks to reap Wheat. That Work, that would take up the whole Time of his Life, he thinks may be done on a Death-Bed, or in an Hour or two at the end of his Days: Or who, having a long Race to run, that requires all his Strength, resolves to defer it until old, decrepit Age?	IX. Wicked Men think 'tis time enough to repent, when they have spent all their Days in Sin, and in serving the Devil. When they should reap the Harvest of a godly Life, they think 'tis time enough to begin to sow to the Spirit, and convert to God. They sow to the Flesh, and yet think to reap Life everlasting; when nothing is more evident than this, viz. Whatsoever a Man soweth, that shall he reap; therefore saith the Apostle, He that soweth to the Flesh, shall of the Flesh reap Corruption; but he that soweth to the Spirit, shall of the Spirit reap Life everlasting. Shall foolish Men think to serve the Devil all the best of their Days, and yet hope that at last God will accept of their Repentance?
X. A Fool delighteth to do Mischief; or, as Solomon saith, It is a Sport to a Fool to do Mischief. We daily see how mischievous Idiots are; 'tis dangerous to let some of them at large, or to be in Company with them, though others are more harmless.	X. Wicked Men are full of Mischief. Hence saith David, Gather not my Soul with Sinners, nor my Life with bloody Men, in whose Hands is Mischief, &c. Draw me not away with the Wicked, and with the Workers of Iniquity, which speak Peace to their Neighbor, but Mischief is in their Hearts. Yea, he deviseth Mischief upon his Bed, he setteth himself in a way that is not good. Nothing more evident than this. How restless have the ungodly been in every Age of the Church, to contrive Mischief against their peaceable Neighbors, especially the wicked Papists! What Plots and Sham-Plots have they devised, to destroy the Quiet and Peace of this Land, nay, to destroy the upright and godly People that dwell therein! They care not what Mischief they do, so that they may undo and spoil those who hate their idolatrous Church. One while they study Ways how to blow up the King and Parliament; another while burn our Houses, and lay our famous City in Ashes. And, as if this Mischief were not enough, they have carried on a secret and devilish Design to take away our Religion and Lives, and whatsoever is dear to us; and then, to blind the unwary and credulous Sort of People, invent Sham-Plots, to cast all upon the innocent Protestants. But let them remember, in this they are but Fools; they have the Mark and Brand of Fools upon them, and their Mischief shall fall upon their own Heads. He that seeketh Mischief, it shall come upon him.
XI. Is not he a Fool, that labors for the Wind, and thinks to feed on the Wind, and pursues a Shadow, and sets his Heart upon that which is not?	XI. Wicked Men are said to labor for the Wind; Riches are compared to the Wind; and he that pursues after them, pursues after the Wind: and what a Fool is he that doth thus! What Profit hath he (saith Solomon) that hath labored for the Wind? And as Men are said to labor for the Wind, so likewise they are said to feed upon the Wind: Ephraim feedeth on Wind, and followeth after the East-Wind. Which (saith Mr. Burroughs ) is a Proverbial Speech, to note the following after vain and unprofitable Things; that is to feed on the Wind, when Men please themselves in their own Conceits, and in their own Counsels and Plots, &c. 1. When they promise to themselves great Matters by Ways of their own, and leave God's Ways and Institutions, they may be said to feed on the Wind; and the Prophet rebuketh the Ten Tribes for this. 2. They feed on the Wind, saith he, and so their Hearts are puffed up in Pride and carnal Confidence. You know, according to the Food a Man or Woman feedeth upon, so will their Bodies be; so those that feed upon the Wind, must needs have proud Hearts, or be puffed up with Pride and Self-conceitedness. 3. Evil Men, that live upon Comforts that are carnal, and seek for the Honor and Applause of Men, they feed upon the Wind, they seek to satisfy themselves with Vanity, they strive to take hold of a Shadow, and follow after the Wind, Things that cannot fill the Soul, nor satisfy its Desires; Things that are uncertain, lost by one Storm at Sea, consumed by one Spark of Fire, or gone by a false Oath, or wasted by the Badness of Trade, or by the Extravagancy of an evil and foolish Son, and therefore are Fools.
XII. Is not he a Fool, that esteems the greatest Evil above the greatest Good?	XII. Wicked Men set their Hearts upon their base and cursed Lusts, love their Sins more than God and Christ. We read of some who are Lovers of Pleasure more than Lovers of God. Now is not Sin the greatest Evil, and God the greatest Good? There is nothing bitterer than the one, nor nothing b • tter than the other; and yet they choose Sin, and refuse the Good that is in the eternal God, and account Christ not worth the Pleasure of one wicked Lust, and therefore Fools.
XIII. Is not he a Fool, who to avoid a Spark, leaps into the Fire; or to save his Hat, loses his Head?	XIII. Wicked Men, to avoid a little Trouble and Affliction in this World, expose themselves to eternal Torment, before they will deny themselves of their Lusts, they will burn in Hell for them; rather than go to Prison for Christ, they will go to Hell for denying of him.

Inferences.

LAment over wicked Men; Fools are to be pitied.

2. Be patient, and thou wilt see what will become of these Fools.

3. It shows what abundance of Folly and Fools there are in the World.

4. It shows us how strangely ungodly Men, worldly wise Men are deceived in themselves.

5. It shows what true Wisdom is: The Fear of the Lord is the Beginning of Wisdom, and to depart from Evil is Understanding; and in another place 'tis said, The Fear of the Lord is the Beginning of Wisdom, and a good Understanding have all they that do his Commandments.

6. Let it caution thee to take heed lest thou art a Fool: The Characters of such an one, as given by wise Solomon, take as followeth: (1.) He will be meddling, Prov. 2.3. (2.) One that is, as you have heard, mischievous. Prov. 10.23. (3.) One that many Afflictions and Stripes will not work upon nor humble. (4.) One whose Sin cleaves to him. Prov. 27.22. (5.) One that is full of Words. Eccles. 10.14. (6.) One that will utter all his Mind. Prov. 29.11. speaks that which he should conceal. (7.) One that Prosperity destroys. Prov. 1.32. (8.) One that is slothful. Eccles. 4.5. (9.) One that trusteth in his own Heart. Prov. 28.26. (10.) One that holdeth it Folly to depart from Evil. Prov. 13.19.

Wicked Men compared to painted Sepulchers.

Mat. 23.27. Woe unto you Scribes and Pharisees, Hypocrites, for ye are like unto whited Sepulchers, which indeed appear beautiful without, but within full of dead Men's Bones, and all Uncleanness.

THey are principally Hypocrites which our Savior resembles to whited Sepulchers; and how fitly they may be compared thereunto, is shown in the following Parallel.

Simile.	Parallel.
A Painted Sepulcher appears, as the Text saith, beautiful without.	SO vile Hypocrites appear glorious and beautiful to Men, as if they were real Saints; they seem very devout in appearance, and outward Shew, to those that only behold their Outside, 'tis God only that sees the Heart.
II. Sepulchers, though they appear beautiful without, yet they are very loathsome within.	II. So Hypocrites, though they may appear holy and religious to Men, or to the outward Eye, yet are within vile and ungodly, full of Pride, Vain-Glory, Envy, Malice, Covetousness, and every horrid and abominable Lust, which makes them as loathsome in the sight of God, as a stinking Sepulcher is to us: A wicked Man, saith Solomon, is loathsome.
III. Those that make and beautify a Sepulcher, do it that its inward Filth and Pollution may not easily appear, or offend those that behold it; much Pains, Cost, and Curiosity is bestowed upon the Out-side of it, whereas Men matter not how filthy they are within.	III. So the vile Hypocrites, in all their outward Shows, Zeal, Religion, and seeming Piety, do it to hide their cursed Ends, abominable Lusts and Wickedness; for did they appear outwardly to all Men what they are inwardly, they would be loathsome to all that fear God. They bestow much Pains and Cost, and show their Skill and Cunning, to carry it religiously and warily to Men, whereas they take little or no care how filthy they are inwardly.
IV. Tho a Sepulcher appears never so beautiful without, yet Men know 'tis loathsome within.	IV. So though Hypocrites appear never so much like Saints to the Eyes of Men; yet God knows and sees they are polluted and vile Wretches inwardly.

Inferences.

THis shows what the abominable Nature of Sin is; 'tis here compared to a dead, putrefied, and stinking Carcase; what is more loathsome?

2. It shows also the filthy, unclean, and abominable State of painted Hypocrites, &c.

Wicked Men compared to Swine.

Mat. 7.6. Neither cast your Pearls before Swine.

2 Pet. 2.22. The Dog is turned to his Vomit again, and the Sow that was washed to her wallowing in the Mire.

SOme Sort of wicked Men are more especially in these Scriptures compared to Hogs or Swine; we shall in the following Parallels show who they are, and how fitly they may be resembled to them.

Metaphor.	Parallel.
SWine love to be in the Mud, they will wallow in Filth and miry Places, which Sheep, and divers other Creatures strive as much as they can to avoid. This Beast (saith Gesner ) is a most impure and unclean Beast, and its Nature is to delight to wallow in most filthy and noisome Places.	SO wicked Men love their brutish Lusts, and daily wallow in the Mud and Mire of Filth, and the abominable Pollutions of Sin and Uncleanness, until they become defiled all over, from the Head to the Foot. Such Men and Women, who live in Uncleanness, Drunkenness, and other beastly Sins, may fitly be compared to Swine; for 'tis as pleasant to them to riot in the Day-time, and tumble as it were in the Mud of Wickedness, as it is to a Swine to wallow in the Mire.
II. The Hog or Swine is a dull, stupid, and senseless Creature, not like the Hart, and divers Animals that might be named.	II. So are wicked Men; they are, like this dull and sottish Brute, slow of Heart, and hard to believe; they are Men of no spiritual Understanding.
III. Swine are craving and very greedy Creatures: They are so greedy, saith my Author, that they have no measure in eating; and hence grow so fat, that sometimes they are hardly able to go; nay, they will eat until they burst themselves.	III. Some wicked Men are just like Swine in this respect: they are so greedy and covetous, that they are never satisfied. When they have got their Hundreds, nay, it may be their Thousands by the Year, yet still they pursue the World, as if they had their Bread to get, and were not worth a Groat, and thus growing fat, Jeshurun like, they forget God. But Jeshurun waxed fat, and kicked. Some there be also, who are such Epicures, that they are naturally like the Swine, who are not only gluttonous, but will drink until they are quite drunk; and hence we commonly call a sottish Drunkard, a drunken Swine.
IV. Swine, as they are greedy and unsatisfied Creatures, so they are commonly fed for the Slaughter.	IV. So the Wicked, who flourish in this Life, and feed in their filthy Sties of sensual Lusts, are let alone in their Sins, being fatted for the Day of Slaughter.
V. Swine are a mischievous Sort of Creatures: They will not only root up Gardens and Vineyards, and pleasant Meadows, where they can get in, but will destroy Chickens, and other harmless Creatures also, and eat them up, and tear Clothes, and other Things in pieces, if they be not looked after, and kept up in their Sties; nay, some of them will bite and devour Men, if they look not to themselves.	V. So some wicked Men are very mischievous; if they can but get loose, or break into God's Garden, they will root it up, and spoil those precious Flowers and Plants which he hath set therein. How often have they eat up God's Children, tearing them in pieces, like wanton and mischievous Swine, caring not not what hurt they do: Have all the Workers of Iniquity no knowledge, who eat up my People as they eat Bread, and call not upon the Lord? No Swine like the Romish Swine upon this account, who, like devouring Locusts, strive to eat up every green Thing. It is not to be imagined what hurt these Wild-Boars have done to God's Vineyard; but blessed be God, who puts a Hook in their Noses.
VI. Swine are of no use or Service (saith Dr. Fanzius ) to any one while they live; but when they are killed, they yield the Owner some Profit.	VI. So it is with some covetous Men, who never do any Good with what they have whilst they live. A wicked Usurer (saith Bonaventure ) is like a Hog: for whilst he liveth, he is good and profitable for nothing; for he will ever be rooting up the Earth, running through, and tearing of Hedges, &c. but when the Hog is dead, then cometh Profit by him: So by the Death of the Wicked, some Profit may come to some of his poor Relations; nay, many times by the Death of some wicked Rulers, much Good comes to the Church of God in general.
VII. The Hog is continually grunting all the while he is at his Trough, eating in fear, as it were, lest any should take it away from him.	VII. So a covetous Man doth not enjoy what he hath without fear; he is afraid of everyone, lest they should rob him, or lest by one means or another his worldly Pelf should be wasted, or taken away.
VIII. The Hog, though 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, as our Savior 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. 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, though 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 Favor 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, 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 shows the brutish and base Nature of sinful Man; what is more contemptible in our Eyes than a Swine?

2. It shows 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 mere 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 Judge, and the Judge 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 shown 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 Neighbor; 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, 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 heinous Crimes he is become a Debtor to everlasting Punishment.
II. An evil Debtor is unwilling to be called to an Account; nothing is worse to him, than to hear the News, Give an account of thy Stewardship. Hence 'tis said, One was brought that owed ten thousand Talents; as if it were by Force; he was hailed 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 Handwritings that are against them. How grievous will that Voice from Heaven be to ungodly Men, 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 Neighbors, 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 Knowledge 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, but shall therefore be as it were hailed before the Judge of Heaven and Earth.
III. Ill Debtors are attended with Shame. Ambrose speaketh of some, who for the Shame and Distress thereof, have made away with themselves, fearing more Opproprium Vitae, than Mortis Periculum, the Reproach of Life, than the Punishment of Death.	III. Sinners are such vile Debtors, that they are attended with great Shame, and therefore, Adam -like, hide their Sins, do not love, nay, they are ashamed any should know how black and notorious in Wickedness they are; they have got many Ways to cover their Iniquity.
IV. Some great and ill Debtors have many Shifts and Delays to put off their Creditors; 'tis a common custom amongst Men far in Debt, to contrive ways to excuse themselves, and make vain Apologies, and all to shift and put off further Trouble.	IV. So Sinners have many ways to excuse themselves: have you not heard some speaking to this purpose, I was drawn in before I was aware; I had not done such nor such a thing, had it not been for such or such an one; but all are guilty of human Infirmities, I shall do better; when God gives me more Grace, I intend to reform: and thus they put off God and Conscience by trifling Delays and Excuses, and repent not of their evil Deeds, nor go to God through the mediation of Jesus Christ for Pardon and Forgiveness.
V. Some Debtors hate their Creditors, Leve aes alienum debitore facit grave inimicum, saith Burgess, a little Money borrowed makes a Man a Debtor, but a great deal an Enemy; so the more they owe, the more they hate. Nay, Aristotle saith, Debtors wish their Creditors to have no Being, wish they were dead, so that they might but thereby be freed from their Debts.	V. Wicked Men hate God, they are often set out in Scripture as Haters of him, because they fear him as an angry Judge, who will severely demand satisfaction to the last Farthing; they care not whether there were any God or no, to call them to an account for all their Wickedness which they daily commit against him; hence the Apostle saith, the carnal Mind is Enmity against God: nay, and the Lord positively saith of the Wicked, that their Soul abhorred him.
VI. Some Debtors, are so far in Debt, that they owe much more than they are worth, or are able to pay, or make a compensation for.	VI. Sinners are so far in Debt to God, that they are not able to make him satisfaction, they owe ten thousand Talents, and have not one Farthing to pay: The aggravation of Sin lieth in this, (viz.) that it is against God; therefore that Offence that is against Man is compared to an hundred Pence, but that which is against God to ten thousand Talents, And when he had begun to reckon, one was brought unto him, which owed him ten thousand Talents. ver. 24. And because he had nothing to pay, his Lord commanded him to be sold, and his Wife, and Children, and all that he had, and the Debt to be paid. ver. 25. The Servant therefore fell down, and worshipped him, saying, Lord, refrain thine Anger towards me, and I will pay thee all. ver. 26. Then the Lord of that Servant had Compassion, and loosed him, and forgave him the Debt. ver. 27. But the same Servant went out, and found one of his Fellow-Servants which ought him an hundred Pence, and he laid his Hands on him, and took him by the Throat, saying, Pay me what thou owest. ver. 28. &c.
VII. An ill Debtor, that is very far in Debt, does not love to see nor meet his Creditor, he will go some by-way, or go much about, rather than come near him, or meet with him.	VII. So Sinners who are notoriously Guilty before God, love not to meet with him, nor hear of him: if God comes near them by the reproofs of his Word, or by the checks of Conscience, or by the rebukes of the Rod, how are they startled? As in the case of Felix, who when he found that God had met with him by Paul 's Preaching, who reasoned of Righteousness, Temperance, and Judgment to come, ('tis said) he trembled: but mark his answer to the Apostle; Was he pleased with that Doctrine? Alas no, he could not bear it: therefore cries out, Go thy way for this time, when I have a convenient season, I will call for thee.
VIII. A Debtor that is far in Debt, is often-times afraid of an Arrest, and much perplexed and troubled in his Mind; the thoughts of a Prison being grievous to him.	VIII. So guilty Sinners are afraid of the Serjeant, Death; if they perceive Death is approaching, how troubled are they for fear of the Prison of utter Darkness? (provided their Consciences be awake.) See Sin a Debt.
Metaphor.	Disparity.
I. A Debtor among Men, upon the non-payment of his Debts is exposed but to external Punishment, suppose it should be the highest Punishment that we read of in Scripture or History; we read under the Law they were bound to sell their Children, yea, themselves to become Slaves or Bond-men; it was a sore Punishment to have Children sold for Parents Debts. I have read that Valentinian the Emperor, would have such put to Death that were not able to pay their Debts; but especially, that Law mentioned by Mr. Burgess, was the severest of all, that provided that he who was in Debt and could not pay it, the Creditors might take him, and cause him to be cut into as many pieces as they pleased.	I. BUt the ungodly and guilty Sinner is exposed to eternal Punishment; such who obtain no forgiveness or pardon of Sin, through the atonement of the Cross, or satisfaction made by Jesus Christ, shall be cast into the Lake of Fire and Brimstone; 'tis not Wife nor Children, Father or Brother can make a compensation, or keep them from the place of Punishment; They shall be tormented day and night; they shall drink of the Wrath of God, which is poured out without mixture, into the Cup of his Indignation, and they shall be tormented with Fire and Brimstone in the presence of the holy Angels, and in the presence, of the Lamb. ver. 10. And the smoke of their torment ascendeth up forever and ever; they have no rest day nor night, &c. They shall be cast into a Furnace of Fire, there shall be weeping and gnashing of Teeth.
II. A Debtor among Men may escape an Arrest, or fly from the Hand of Justice; or if he be taken, Death will free him from all Miseries, nay if he dies in Prison, his Debt is paid.	II. But it is impossible for Sinners to escape the Wrath of God, who live and die in their Sins; Death will come, there is no escaping the Hands of this grim Serjeant; and when they are thrown into Hell, that strong and fearful Prison, they shall by no means come out thence, till they have paid the utmost Farthing.

Inferences.

HOw may this humble sinful Mortals! What little cause have any of the Chrildren of Men to boast of their Riches? Alas! they are, whether they know it or no, exceedingly in Debt, they are worth nothing; and whether they believe it or not, Death will convince them of it.

2. It may stir up the Hearts of the Godly to pity Sinners, when you see poor Prisoners that are in Prison for Debt, crying out of the Grates; Bread, Bread, for the Lord's sake! how ready are you to pity them; but how more doleful is that Cry of the rich Glutton in Hell, for a drop of Water to cool his Tongue, and none is given to him?

3. It speaks much Comfort to Believers, who have through that redemption that is in Christ, obtained the forgiveness of all their Debts; Oh! what a Blessing (these things being considered) is pardon of Sin! Let thy Soul, with David, Bless the Lord, and all that is within thee praise his holy Name, who forgiveth all thine Iniquities, who healeth all thy Diseases, who hath freed thee from thy Sins, and the Punishment of them.

Wicked Men the Rod of God.

Isa. 10.5. O Assyrian, the Rod of mine Anger.

THe Ungodly, and bloody Persecutors of the Lord's People, are called his Hand, his Rod, and his Sword: Deliver my Soul from the Wicked, which is thy Sword; from Men of the World, which are thy Hand, O Lord, — Psal. 17.13, 14.

Parallels.

I. A Man smites such as have offended him with his Hand, and with a Rod or Sword: So God makes use of the Wicked, as an Instrument to chastise his Children, when they transgress his Law, and grievously sin against him.

II. As a Hand or Rod lays on harder or softer Blows, according to the Pleasure and Purpose of him that strikes: So God lets the Wicked out upon his own People, to oppress and afflict them as he fees good, either in a milder or more severe manner.

III. When a Father hath chastized his Children sufficiently, and thoroughly humbled them, he sometimes casteth the Rod into the Fire: So when God hath by the Wicked, who are his Rod, thoroughly humbled his People, and taken away their Sin, he will throw the Wicked, their bloody Persecutors, into the Fire of his Wrath: For yet a very little while, and the Indignation shall cease, and mine Anger in their Destruction.

Wicked Men compared to Tares.

Mat. 13.38. The Tares are the Children of the Wicked One.

TAres, 〈 in non-Latin alphabet 〉 , quasi 〈 in non-Latin alphabet 〉 , saith Varineus, quia amet triticum, illud ut umbra corpus sequitur, imitatus, & simul arescit, ac si esset de tritici genere: i. e. Because it loveth the Wheat, and imitates it, as the Shadow imitateth the Body, and groweth up with it, as if it were of the same kind with the Wheat. It should not (saith one) be translated Tares, but evil Seed. It is that which we call the deaf Ears, that grow up with the good Corn, and cannot be discerned till the Harvest, and then it proves naught; for Tares and Fitches are soon discerned and plucked up. The Enemy sowed Tares, v. 15. i. e. corrupted.

Ungodly Men are compared to Tares. Tares (saith a noted Writer) is a Sort of Grain that groweth in the Eastern Country; therefore those that are called Tares amongst us (I suppose) are not the Tares our Savior alludes to.

Metaphor.	Parallel
TAres are a low and base Sort of Grain, of little worth or esteem in comparison of Wheat, and some other Grain.	SO the Children of the Wicked One are a base and contemptible Sort of People, in comparison of the Children of God.
II. If Tares are sown amongst Wheat, it is done by the Hand of an Enemy, out of spite and malice, to the Injury and Loss of the Owner of the Field.	II. So the spiritual or metaphorical Tares, viz. the Children of Belial, that grow in the Field of this World, were first sowed by the Devil; he is that Enemy who did it, i. e. He infused by his Spirit, through the Corruptness of Mortals, that evil Seed into their Hearts, from whence these Tares spring, out of spite and Malice to God himself, whose is the Field, and also out of spite and malice to Mankind.
III. Tares growing among Wheat, do hurt and prejudice the Wheat, hindering its growth and flourishing.	III. So the Ungodly, or Children of the Wicked One, dwelling with or among the Saints, hurt and greatly prejudice them, hindering their Growth in Grace and Godliness. Saith David, Woe is me, that I sojourn in Mesech, that I dwell in the Tents of Kedar! It is a hard Matter to keep our Garments clean, and no way to defile them, living in the midst of a wicked and ungodly Generation. Who can touch Pitch, and not be defiled therewith? The Israelites dwelling among the wicked Natives of the Land of Canaan, 'tis said, learned their Works, and served their God's.
IV. Tares (as Wilson observes) are so like Wheat whilst they are in the Blade, as hardly the one can be discerned from the other.	IV. So Hypocrites seem so like true and sincere Christians, that for a while the one can hardly be known from the other.
V. The Man who had Tares sown amongst the Wheat in his Field whilst Men slept, would not suffer his Servants to pluck them up, lest some of the Wheat should be plucked up with them, but let them grow together until Harvest, and then commands the Reapers to separate the one from the other, and the Wheat to gather into his Barn, but the Tares to cast into the Fire; from whence it appears, that those Tares were good for nothing but Fuel for the Fire, &c.	V. So the Almighty (though there be many Hypocrites, Heretics, and Reprobates in the World) would not have Magistrates or others to pluck them up (for their Errors or Heresy only) that is, destroy them, or take them away by corporal Punishment and Death, lest they pull up and destroy some of his precious Saints with them, instead of those Children of the Evil One, but would have them live or grow together in the Field of the World until the Harvest, that is, the End of the World. The Field is the World; the good Seed an the Children of the Kingdom; but the Tares, the Children of the Wicked One. The Enemy that sowed them is the Devil, the Harvest is the End of the World, and the Reapers are the Angels. As therefore the Tares are gathered, and burnt in the Fire; so shall it be in the End of the World: The Son of Man shall send forth his Angels, to gather out of his Kingdom all things that offend, and them that do Iniquity: And shall cast them into a Furnace of Fire; there shall be weeping, and gnashing of Teeth.

Inferences.

THis may put every Christian upon the Search and Examination of their Hearts, lest instead of good Wheat, they should at last prove evil Tares.

2. It also reproves those Magistrates, who in a blind Zeal persecute Men for Religion, and Conscience sake, pretending they do it to destroy the Tares, viz. Heretics, &c. whereas they know not but that those they persecute may be good and faithful Christians. Besides, 'tis a Work that belongs not to them; God would have both, though one Sort may be very vile and impudent Heretics, Schismatics, &c. to live together to the end of the World.

Wicked Men compared to Chaff.

Psal. 1.4. The Ungodly are not so, but are like the Chaff which the Wind driveth away.

Mat. 3.12. But he will burn up the Chaff with unquenchable Fire.

Wicked Men are compared to Chaff.

Simile.	Parallel.
CHaff, before it is separated from the Wheat, cleaves close to it; and the Wheat must be trod or threshed, before the one can be separated from the other.	SO some wicked Men, I mean Hypocrites, seem to cleave close to the Saints, and to be in perfect Union or Oneness with them: And the Godly must be trod upon, or threshed with the Flail of Persecution, before they, as sacred Wheat, can be separated from the Chaff, viz. counterfeit Christians.
II. Chaff is of little worth or value to the Wheat: What is the Chaff to the Wheat? 'It is a low, mean, and contemptible thing; one Bushel of Wheat is worth many Bushels of Chaff.	II. So wicked Men and Hypocrites are of little worth and value in the sight of God; he esteems one true Christian worth thousands, and ten thousands of Hypocrites: I give Egypt for thy Ransom, Ethiopia and Seba for thee. Since thou wert precious in my sight, thou hast been honorable, &c.
III. Chaff is light and airy; 'tis no ponderous Thing, and therefore the Wind carries it away with a Blast.	III. So the Wicked, whatever show they make of Religion and Piety, they are light as Chaff; they are not weighty, nor ponderous; their Lightness and Levity is discovered by their Words and Behavior; and when the Blast and Tempest of Persecution comes, it drives them away from the seeming Zeal and Religion they pretend to; and at last, the Wind of God's Wrath will drive them into the lowest Hell, there to be burned with unquenchable Fire.

Inferences.

THis shows what a great difference there is between the Godly and the Ungodly; also what the woeful Condition of Hypocrites is, and what will be in the End.

Wicked Men compared to Thorns.

Numb. 33.55. They shall be Pricks in your Eyes, and Thorns in your Sides, &c.

Josh. 23.13. But they shall be as Snares and Traps unto you, and Scourges in your Sides, and Thorns in your Eyes, &c.

Cant. 2.2. As a Lily among Thorns.

Nah. 1.10. For whilst they are folden together as Thorns, &c.

THorns (as Glassius and others observe) in these Places of holy Scripture, signify wicked, mischievous Men. Numb. 33.55.

Simile.	Parallel.
THorns came in with the Curse, Cursed is the Ground for thy sake, Thorns also and Thistles shall it bring forth unto thee, &c. Had not Adam sinned, we should not have been troubled with Thorns.	SO wicked Men came in with the Fall, and as the Fruit of the Curse. Had not Adam sinned, the World had never been troubled with these Briars and Thorns; but ever since the Curse, for Adam 's Sin, the World hath been full of these Thorns.
II. A Thorn is no tender Tree, but contrary-wise sturdy, hard, knotty, and full of Knobs and Pricks, dangerous to meddle, or have to do with.	II. So the Wicked, these Sons of Belial, Belegnol, without Yoke, that is, such as will not come under the Yoke of Obedience; or Beli Gnalah, not ascending, because their Males prospered not. These Thorns, wicked Men, are hard-hearted, knotty-conditioned, full of pricking and stinging Words and Works. What can he expect that meddles with a Thorn or Briar, but to be scratch'd, pricked, and wounded in his so doing? So that Man that has to do with some wicked Men, shall be scratch'd or pricked in his good Name and Estate, one way or other.
III. Thorns are Trees of little worth, low and base Things, hurtful to Fields, Gardens, and Vineyards, &c.	III. So wicked Men are of little worth and value in God's sight; they are of a base Spirit and Principle, Lovers of Pleasure more than Lovers of God, preferring Earth above Heaven: The Heart of the Wicked is little worth. And as they are unprofitable, and little worth in themselves; so they are offensive and prejudicial to God's Garden; they hinder the Growth of the Saints as much as in them lies, wounding the Lily that groweth among them. See Lily among Thorns.
IV. Thorns nevertheless do serve sometimes to make a Hedg to keep out wild Beasts from breaking into a Field or Vineyard.	IV. So some of these wicked Ones God now and then makes use of to be a Hedg to his People, to keep out a more bloody and cruel Adversary: The Earth helped the Woman; that is, Wicked Men, Men of the Earth, stood up for, and sided in with the Church and People of God, and so proved as a Wall of Defense or Hedg to them. Besides, God makes use of them sometimes as a Hedg to stop his People in their evil Courses, by suffering these Sons of Belial to afflict them: I will hedge up her Way with Thorns.
V. Thorns and Briars, when they are grown to any height, are ofttimes by the Owner cut down, and cast into the Fire.	V. So the Wicked and Ungodly, when they are grown to a great height of Wickedness, provoking God against themselves, are cut down, and cast into Hell. That which beareth Briars and Thorns is near unto Cursing, whose end is to be burnt.
VI. Thorns and Briars are not able to stand before a devouring and consuming Fire.	VI. So the Wicked are not able to stand before the dreadful and angry God. For while they be folden together as Thorns, and whilst they are drunken as Drunkards, they shall be destroyed as Stubble fully dry. Who would (saith God) set the Briars and Thorns against me in Battle? I would go through them, I would burn them together.

Inferences.

IS it not a strange and marvelous thing, that God's People are no more scratch'd and pricked with these troublesome Thorns, considering what a Multitude of them are amongst us?

2. It may caution all true Christians, how they meddle with these pricking Thorns.

3. It shows the Folly of the Wicked, who strive with the Almighty, and set themselves in Battle against Him, who is a consuming Fire, and they but Thorns and Briars, or like Stubble fully dry.

Wicked Men compared to Mountains.

Isa. 41.15. Thou shalt thresh the Mountains, and beat thm small, &c.

Isa. 2.14. Upon all high Mountains that are lifted up, &c.

Zech. 4.7. Who art thou, O great Mountain? &c.

Parallels.

MOuntains are high and lifted up, and seem to have the Preeminence: So the wicked Princes and Potentates of the Earth are high in Power, and seem to be lifted up in Pride and Arrogancy, and to have Preeminence over the Righteous.

Tropes and Figures

Inferences.

Saints compared to Palm-Trees.

Inferences.

Saints compared to Wheat.

Inferences.

Saints compared to Light.

Inferences.

Saints compared to Cedars.

Inferences.

Saints compared to Myrtle-Trees.

Saints compared to Willow-Trees.

Inferences.

Saints compared to Vessels.

Inferences.

Saints compared to Lions.

Disparity.

Inferences.

Saints compared to Gold.

Inferences.

Saints compared to Doves.

Saints compared to Lambs in a large Place.

Inferences.

The Heart of a Saint compared to an Heart of Flesh.

Saints compared to Stewards.

Parallels.

Saints compared to Stones.

Parallels.

Disparity.

The Saints God's Jewels.

Disparity.

Inferences.

Saints compared to Kings.

Parallels.

Inferences.

Saints compared to Priests.

Parallels.

Inferences.

Metaphors, Similes, and other borrowed Terms, &c. CONCERNING WICKED MEN.

Wicked Men compared to Captives.

Inferences.

Wicked Men Sluggards.

Inferences.

Wicked Men Fools.

Inferences.

Wicked Men compared to painted Sepulchers.

Inferences.

Wicked Men compared to Swine.

Inferences.

Wicked Men Debtors.

Inferences.

Wicked Men the Rod of God.

Parallels.

Wicked Men compared to Tares.

Inferences.

Wicked Men compared to Chaff.

Inferences.

Wicked Men compared to Thorns.

Inferences.

Wicked Men compared to Mountains.

Parallels.