A Crystal Mirror, Chapter 2
CHAP. II.
Of the Hearts Treaſon.
1. NO ſooner have you got a ſaving look (through Grace) into this bleſſed Looking-glaſs of the Law of Liberty, and viewed the hidden man of the Heart from top to toe therein with the ſpectacles of the Spirit of God: but then you will make a diſcovery, that your heart is top-full both of filthineſs and falſhood, both of Treaſon and Treachery, as full of the one as of the other: and this is that evil treaſure (which your Lord tells you of) is in every Heart of fallen Mankinde: and 'tis not an empty (or almoſt ſo) but an abounding treaſure, there is abundance of this evil treaſure in it, Matth. 12. 34, 35. and Matth. 15.19. The Heart is filled with all unrighteouſneſs, Rom. 1. 29. 'tis ſo full, that there is no room for more; and though it may be (indeed) fuller of evil practices, yet it cannot be fuller of evil principles: yea, 'tis ſo exceedingly filled with them, and there is ſuch abundance of them, that the heart of man is ready to break with them, and there (plainly) is a ſuperfluity (or overflowing) of naughtineſs, Jam. 1. 21. and an over-ſpreading abomination, Dan. 9. 27. All perſons have the running iſſue (of ſin) in them, as that Woman which came to touch Chriſt, Matth. 9. 20. Luk. 8. 45, 46. Thoſe evil Principles run out (otherwiſe the Heart would break with them, 'tis ſo full of them) into many evil Practices, as the fore-quoted Scriptures do demonſtrate.
2. Firſt, the Heart is filled with all filthineſs and Treaſon againſt God, the great King of Kings, and Lord of Lords, Revel. 19. 16. there is [crimen laeſae Majeſtatis] High Treaſon in it, not only intended, but abetted and executed in many overt-Acts: we are all born with War and Treaſon in our Hearts againſt the King of Heaven, and this breaks out upon all occaſions, as ſoon as we come into the World; no ſooner do we learn to do any thing, but we firſt learn to rebel againſt our Maker, in our pride and vanity; ſo that we are (all of us) tranſgreſſours from the Womb, Iſa. 48. 8. and we are eſtranged from the Womb, Pſal. 58. 3. we are old ſinners, hardned and habituated in evil, even from our Mothers bellies; it hath daily grown up with us; and quite turned away our hearts from God, and all goodneſs: This is the birth-blot we bring into the World with us; the firſt Man defiled Nature, and ever ſince, Nature hath defiled every Man, making him not onelyonly averſe from God, but alſo adverſe to God; both a ſtranger to him, and ſtraying from him; yea, a Rebel againſt him, ſtanding utterly acroſs with an in…ate antipathy, waxing worſe and worſe every day.
3. Thus the Looking-glaſs of the Word repreſents to you, firſt, your Malady, and ſecondly, your Remedy: the iſſues of Death come out of the Heart, (while 'tis an evil treaſure) as well as iſſues of life; (when it becomes a good treaſure) 'tis the former by Nature, and the latter by Grace; and therefore it muſt be kept [above] all keepings, as well as [with] all keepings [Kol-miſmor netzar] Prov. 4. 23. In order and tendency unto your more diſtinct knowledge, (firſt) of your Malady, (this Spiritual, Mortal, and Fatal iſſue of ſin) take theſe following Soul-awakening Conſiderations. Firſt this, That every one naturally, (high and low, rich and poor, one and other) hath an iſſue of ſin (a flux of Spiritual filthineſs) running out of the Mouth, Eyes, and Hands, &c. (as that Woman in the Goſpel, Matth. 9. 20. Mark 5. 25, to 35. had) this is the epidemical evil, the univerſal diſeaſe of all faln Mankind. Secondly, This Spiritual iſſue begins betimes in every perſon, you bring it into the World with you; ſo that if it be asked you, as once Chriſt asked [How long is it ago ſince this came to him? Mark 9. 21.] your anſwer muſt be, (as 'tis there anſwered) Even of a child: 'tis even from the Womb, as before: young Nettles begin to ſting betimes, and young Crab-fiſhes begin to go backwards betimes, and young Hedge-hogs begin to be rough betimes: ſo our naughty nature ſoon appeareth in little ones: Vaiezatha (the youngeſt of Hamans Sons, Eſth. 9. 9.) hath one Letter (in the Hebrew name) bigger than all the reſt; the Rabbins reaſon is, becauſe he that was youngeſt in years, was yet ſtrongeſt in malice againſt Mordecai and the Jews: and Auguſtine proves Original Sin with his [Vidi Zelantem puerum] I ſaw a little Child riſe up in ſuch indignation, as if it would have torn in pieces another ſtrange Child, that was ſucking its Mothers Breaſt.
4. Then thirdly, This iſſue of ſin may remain running many years unſtaunched: The Woman in the Goſpel had her running iſſue twelve years: but Man may have this iſſue unſtopped, and undryed up, twenty, thirty, forty, fifty, ſixty, yea, an hundred years. That's a ſad word, Iſa. 65. 20. [but the ſinner being an hundred years old ſhall be accurſed] and the more accurſed, becauſe ſo long-lived, and yet dyeth in his ſin, going down to the Grave with his bones full of the ſins of his youth, Job 20. 11. A ſinner may do evil an hundred times, and have this running iſſue an hundred years, (through the long ſufferance of God, Eccleſ. 8. 12, 13. yet it ſhall not be (always) well with him, Iſa. 3. 12. for his ſin will be ſure to find him out at laſt, Numb. 32. 23. he that hath guilt in his boſome, hath always vengeance at his back: where Iniquity breaks its faſt, there Calamity will be ſure to dine, and to ſup where it dines, yea, and to lodge where it ſups. Fourthly, conſider, you may ſpend your all upon Phyſicians (of no value) when you come to a ſenſe of this iſſue, and ſeek out to wrong healers, and be nothing the better, but rather the worſe for them: you may not onelyonly take much pains, but alſo ſuffer much pain to no purpoſe, (as the Woman did) and yet go to everlaſting pains, if you hit not of the right healer and helper Mark 5. 26.
5. The fifth Soul-awakening Conſideration is, you are naturally afar off from this right healer and helper, Eph. 2. 13. as all Unregenerate proud ones are, Pſal. 138. 6. God (the mighty healer [Jehovah Rophekah] the Almighty Phyſician, Exod. 15. 26.) knoweth the proud afar off, as loathing to come near ſuch loathſome Lepers, having the botch of pride putrifying, breaking, and running with loathſome matter. Hence God ſtands off from ſuch, as odious and abominable, he cannot endure the ſight of them. The Chaldee Paraphraſe is, [Superbos à Coelo longè propellit] he thruſteth the proud far enough off from Heaven, yea, he driveth them down to Hell, to their Father Lucifer, that King of all the Children of Pride, as Leviathan is called, Job 31. 34. every one in the faln, natural, unrenewed eſtate, is a proud Creature, and would (through the inſtigation of the Devil, Gen. 35.) be a God to himſelf, and would lick his own deadly wound whole, (as the beaſt did, Revel. 13. 3.) and ſo not be beholden to Chriſt for any Cure. You muſt therefore be called by Grace to come near to your right healer, Pſal. 148. 14. and be cloathed with humility, 1 Pet. 5. 5. as the Woman with the iſſue in the Goſpel was, who came trembling behind her Saviour, as if aſhamed both of her Diſeaſe, the effect, and of her ſin, the cauſe of her miſery; and as if ſhe would have ſtoln a Cure, which would have been but [pium latrocinium] an holy ſtealth, not wronging the owner, although relieving the taker. The filling of a Veſſel leſſens not the Fountain.
6. The ſixth heart-rouzing Conſideration, is that Chriſt (the Chriſtians true All-heal) hath many followers, and but few touchers: when the Multitude throng'd him, and preſs'd upon him, there was but one, to wit, this Woman with her running iſſue that touch'd him: this brings you to the remedy of the Malady, which is twofold. Firſt, you muſt get a believing touch of Chriſt; and ſecondly, you muſt keep your heart with all diligence, otherwiſe your treaſonable and treachorous heart can never be cured; your iſſues of ſin will continue running (without check and controlment) till your dying day, and ſo undo you to all Eternity: the firſt of thoſe Remedies reſpects the treaſonableneſs of your heart more eſpecially, as the ſecond doth its treachery: firſt of the firſt of them in general; the Woman in the Goſpel had both a long and a loathſome diſeaſe, ſhe had laviſhed Money out of the bag, (as Iſa. 46.6.) to purchaſe ſome cure, but had procured none; nay, ſhe had ſuffered many things of the Phyſicians, who had (well-nigh) officiouſly killed her, and had (utterly and altogether) exhauſted her, ſhe had ſpent all ſhe had upon them for their [foreign] doſes (which ſignifies gifts) for which ſhe had (notwithſtanding) paid dear (even her all) for them: when her own means and all other means and help fail her, ſhe repairs to Chriſt, (and not before) and there by a touch of faith, was healed for nothing: ſhe had nothing left her to give Chriſt for her cure. A full Chriſt and a nothing-creature correſponds beſt together.
7. As the Malady of this [Hemeroiſſe] or Woman with the Bloody Flux, is proportionably and myſtically yours; ſo her Remedy muſt be yours alſo: if you do the like that ſhe did, you may have the ſame help that ſhe had: her practice muſt be your pattern: firſt, ſhe is ſenſible of her ſore ſickneſs, ſo muſt you be of the plague and filthineſs of your heart, 1 Kin. 8. 38. ſecondly, ſhe ſeeks and ſues to the Phyſician, ſo muſt you do; the whole need not the Phyſician but the ſick, Matth. 9. 12, 13. onelyonly ſenſible ſinners (for none are truely whole, though Juſticiaries proudly conceit themſelves to be ſo) are capable of Cure and Comfort: ſuch as ſee themſelves Chriſtleſs Creatures, cry, Lord ſave me, I periſh, Matth. 8. 25. and Lord be merciful unto me, heal my Soul, for I have ſinned againſt thee, Pſal. 41. 4. The Phyſician hath onelyonly the face of a Man when he comes to viſit you while in health; but if he do ſo when you are ſick, he hath then the face of an Angel. Oh welcome, welcome is Chriſt to a ſin-ſick Soul; till then you need not the Phyſician, and the Phyſician hath as little need of you. Thirdly, ſhe came humbly to him, even behind him, as unworthy to come before him: having a legal uncleanneſs upon her, Levit. 15. 25. ſo neither fit was ſhe to touch any, or to be touched by any without pollution. Thus muſt you come in all ſelf-abhorrency to Chriſt, who hath reſpect to the lowly, Pſal. 138. 6. but reſiſts the lofty, Jam. 4. 6. This made Auguſtine cry out, ſaying, Ecce magnum Miraculum, &c. behold a great Miracle, God is on high, Man lifts himſelf up in pride, and God flyeth from him; Man bows himſelf down in Humility, & then God deſcendeth to him: the lowly he raiſeth higher, the lofty he thruſteth lower.
8. And fourthly, ſhe came believingly to him, ſaying, If I may but touch, I ſhall be whole: This is a coming rightly to Chriſt, to believe you ſhall be better by him, for he proportions his performing unto your believing, Mat. 8.13. As you believe, ſo ſhall it be done unto you. Faith hath evermore an happy hand, and always ſpeeds in one kind or other; it ever hath what it would have, either in Money or in Money-worth, either in kind or in equivalency: always [ad ſalutem] according to your weal, though not always [ad voluntatem] according to your Will: He that believeth, ſhall not be confounded, 1 Pet. 2. 6. no, nor ſo much as aſhamed, Rom. 9. 33. through any diſappointment: this good Woman doth not onelyonly touch Chriſts Garment with her bodily hand, but himſelf alſo with an hand of Faith: and her Faith was a very glorious Faith, not much inferiour to that of the Centurion, Matth. 8. 10. Go and do you likewiſe. When you are made ſenſible of ſin, and feel the bloody flux of natural filth iſſuing out at your eyes, mouth, hands, and other parts, run to Chriſt and touch him by Faith; then ſhall you find that Vertue comes out from him to heal your Soul; but ſtay not afar off, out of reach and touch of our Bleſſed Saviour.
9. Having your eyes (through Grace) in ſome meaſure opened, to behold the filthineſs and treaſon of the hidden Man of your Heart, (for what ſignifies a Looking-glaſs to thoſe that are blind?) in the Looking-glaſs of the Word; then take theſe following Encouragements, that you may come more believingly for a ſaving-touch to the Lord Jeſus. The firſt is, That Chriſt was given as a Covenant (or as the Angel of the Covenant, Mal. 3. 2.) to open blind eyes, Iſa. 42. 6, 7. by the Preaching of the Goſpel, Act. 26. 18. 2 Cor. 4. 4, 5, 6. & Revel. 3. 18. accordingly Chriſt (in faithfulneſs to his Commiſſion from the Father) healed the blind-man, whom they brought to him and beſought to touch him, Mark 8. 22. Chriſt (himſelf) became a leader of the blind, he (himſelf) took the blind Man by the hand, v. 23. which he might have commanded to be done by ſome other, but he did it himſelf, as holding it an honour (yea a pleaſure) to do a Man (in miſery) any office of courteſie: and Chriſt leads him out of the Town, (as unworthy of the favor of being witneſs of ſo great a work of Mercy, v. 23. 26.) There he touches his blind eyes the firſt time, and made him ſee Men as Trees, v. 24. then he touches him the ſecond time, and made him ſee [foreign] procul & dilucidè, longè latéque, all things clearly, v. 25. All which ſhews, that you may expect the ſame kindneſs from Chriſt, according to his Commiſſion for your Spiritual Illumination; and this he doth for you gradually, and not all at once: when you can but darkly diſcern the Plague and Leproſie of your heart, in the Looking-glaſs of God at the firſt, you muſt come believingly to him again, till you ſee all clearly.
10. The ſecond Encouragement, The poor and rich are alike welcome to Chriſt: for while he was going along with the Ruler, (to heal his dying Daughter) he neglected not the poor afflicted Woman, that had not one halfpenny left her wherewith to help her ſelf, Mark 5. 22. 26. no doubt but Jairus (the Ruler of the Synagogue) could have wiſhed the poor Woman farther off at this time, than to be within reach and touch of Chriſt, becauſe ſhe hindred his Saviour from haſting to his Daughter, that was haſting to the very point of death: but this ſweet Providence to the poor Woman, muſt come in as a Parentheſis, for the exerciſe of the Rulers Faith and Patience; his Daughter muſt be dead outright; the poor Woman muſt be healed, and he confirmed thereby, ere his deſire be accompliſhed, that God may be glorified in all, and that it might be made manifeſt, that Chriſt was no reſpecter of Perſons, Act. 10. 34. not regarding, either Wealth or Wiſdom, Sex or Countrey, &c. which outward things neither help nor hurt, neither pleaſe nor diſpleaſe him, but as they are found in a good or in a bad perſon: otherwiſe they are inſignificant Cyphers without a Numerical figure: Grace in Rags, is as acceptable to Chriſt, as Grace in Robes.
11. The third Encouragement is, That which ſeparateth from the Congregation of God, and from Communion with Men, doth not ſeparate from Chriſt, but rather driveth to him, as the filthy iſſue did this poor Woman; ſhe had a legal Uncleanneſs upon her, and therefore was to be ſeparated both from touching, and from being touched by any, Levit. 15.7, 11, 19, 25. neither of thoſe could be done without Levitical pollution: yet adventures ſhe to draw near to Chriſt, that ſhe might touch him; ſhe touches Chriſt, and had a bleſſed ſucceſs: Thus muſt you do, though your way hath been before the Lord, as the uncleanneſs of a removed Woman, Ezek. 36. 17. yet will he have pitty for his Holy Name, v. 21, 22. He will pitty you for his own Names ſake, when he cannot do ſo for your ſake; and in that very Month [of your filthineſs] find you, Jer. 2. 23, 24. though he find you in your Blood, he will not leave you ſo, but makes that time your time of love, and biddeth you live, when (in rigour of Juſtice) he might bid you dye, even to all eternity, Ezek. 16. 4, 5, 6, 8. Oh be of good comfort, the Maſter calleth you, Mark 10. 49. Draw nigh to him [in duty] and he will draw nigh to you [in mercy] Jam 4. 8. Sanctifie him in your Approaches, Levit. 10. 3. and he will ſatisfie you with his Salvation, Pſal. 91. 16. The Lepers (that were ſeparated from the City for their Leproſie) could ſay one to another, Why ſit we here until we dye? 2 Kin. 7. 3, 4. and Eſther ſaid, I will go unto the King, and if I periſh, I periſh, Eſth. 4. 16. though it was not according to the Law for her to do ſo, yet found ſhe favour and ſweet ſucceſs, Eſth. 5. 2. But ſure I am, 'tis according to the Goſpel, that you ſhould draw nigh to Chriſt, who holdeth out his Golden Scepter for you to touch it.
12. The fourth Encouragement is, Though all other means and men fail you, yet Chriſt will not fail you: Thus the Woman had ſpent all that ſhe had upon Phyſicians, which had all failed her, Mark 5. 26. and had proved Jobs miſerable comforters to her, who, inſtead of lightening her burden, had loaden'd her more; they were Phyſicians of no value, that miſtaking her diſeaſe, had applyed Corroſives inſtead of Cordials, and through want of skill, (it may be) though there might be a good intent, they had almoſt killed her, and not cured her, Job 13. 4. & 16. 2. Then, when all failed, Chriſts holy hand is reſerved for a dead lift, and faileth not: when the Pſalmiſts fleſh and heart (both) failed, yet his God never failed, Pſal. 73.25, 26. When he was ready to ſwoon away in himſelf, (having a death upon his helps, and a damp upon his hopes) then the joy of the Lord was his ſtrength, Neh. 8. 10. God was the Rock of his Heart, whence flowed his Spiritual joy, that ſame precious commodity, which no good can match, and no evil can over-match: you ſhall never find failing in him, that yet forgives your failings, Pſal. 89. 33. Iſa. 54. 7, 8, 9, 10. Deut. 31. 6. Joſh. 1.… ▪ Hebr. 13.5. 'Tis five times over in Scripture.
13. The fifth Encouragement is, Though your iſſue of ſin be an old iſſue, and that flux of filthy matter hath been long upon you, eve… from a Child, as before; though you had i… twelve years, as the Woman had hers, or twenty, thirty, yea forty years; yet may you come with hope of Cure to Jeſus Chriſt: his Name [Jeſus] (ab foreign, ſano) ſignifies an healer, and he is a none-ſuch Saviour, yea for None-ſuch Sinners: even a Manaſſeh (in the old Teſtament) found healing mercy with and from him, whoſe iſſue had run long, and the filthieſt matter imaginable (below that ſin unto death) for he had been, firſt, a defyer of God; ſecondly, he had been a Murderer of Men; and thirdly, he had been a Worſhipper of Devils, 2 Chro. 33. 1. 12. When the Rod ſpake, he heard it, (as Mic. 6. 9.) who would not hear the word, v. 10. Adverſity whips many a Soul to Heaven, which otherwiſe proſperity had coached to Hell: and a Mary Magdalen (in the New Teſtament) found healing mercy from Chriſt, out of whom he had caſt ſeven Devils, Mark 16.9. As a Woman had firſt brought in death, (to wit, Eve,) ſo this Woman muſt be the firſt witneſs of Chriſts Reſurrection: you may not then deſpair of healing Mercy, 1 Tim. 1. 13, 15. [Omnipotenti Medicio nullus inſanabilis occurrit morbus] to an Almighty healer, no diſeaſe can be found incurable. Jehovah Rephekah, I am the mighty God that healeth you, Exod. 15. 26. If he will, he can make you whole, Matth. 8. 2.
14. The ſixth Encouragement is, That he certainly will do it; he will aſſuredly heal all thoſe that come to him humbly, and touch him believingly, as the woman (with the iſſue) did; for (firſt,) Chriſt never ſent any ſuch away unhealed while he was on Earth; and (ſecondly) he hath now more power and love (rather than leſs) that he is in Heaven: a glorified Chriſt (in his ſtate of exaltation) muſt needs be a fully accompliſhed Saviour for poor ſinners, if he were ſo ſweetly qualified to heal all that ever came to him for healing, while he was in the form of a ſervant, and in his ſtate of Humiliation. This poor Woman comes trembling to Chriſt, but goes away triumphing from him: Faith in Chriſt finds a ſweeter welcome than it can expect; Chriſt turns himſelf towards touchers, as he did towards her that came behind him, Matth. 9. 22. May you but find a praying heart, he will (undoubtedly) find a pittying heart: put in for a ſhare of Mercy (as ſhe did with Jairus) while Chriſt is dealing Mercy.
15. Finally, ſeeing your heart is naturally an evil Treaſure and Fountain, and hath the iſſues of death (not of life, Prov. 4. 23.) in it, as there is ſaltneſs in every drop of the Sea▪ and bitterneſs in every branch of the Worm-wood: ſo there is ſin in every action of the unrenewed Heart,] Omnis vita infidelium peccatum eſt] ſaith Auguſtine, The whole life of an Unbeliever is ſin; whatſoever an unclean perſon touched, though it were holy fleſh, Hag. 2. 12. it was unclean: ſo every action of ſuch (his very plowing and praying) is defiled with ſin; all his works are dead works, be they (for the matter of them) never ſo praiſe-worthy, as not flowing from a principle of life within: As the fountain caſteth out its bitter waters, ſo the heart doth wickedneſs, Jer. 6. 7. 'tis the ſtews of unclean; the ſhambles of bloody, the ſhop of couzening, and a very forge or mint of all ſinful thoughts: 'tis the ſource of ſin, a very Seminary [foreign] and ſeed-plot of all iniquity: as in the firſt Chaos (Gen. 1. 2. &c.) there were the Seeds of all created things, ſo there is in the heart the ſeeds of all folly, vanity, and villany: in that Sea is not that great Leviathan (the Devil) onelyonly, (who hath both a ſtrong hold of it, and his ſtrong holds in it, 2 Cor. 10. 4.) but alſo creeping things, (crawling luſts,) innumerable, as Pſal. 104. 26. making that which ſhould be the Temple of God, to be a den of Thieves, a Palace of Pride, a very raging Sea of ſin, Iſa. 57. 20. yea, a little Hell of black and blaſphemous imaginations: [Homo in ſe infernum habet] ſaith Luther, Every Man naturally hath an Hell in his heart: if there may be a beam in the eye, Matth. 7. 3, 4, 5. ſurely there is a whole Wood in the Heart. Si trabs in oculo, tunc ſylva in corde, ſaith the Father: and if the Tongue be not a City, or a Countrey of evil onelyonly, but a whole World of evil, Jam. 3. 6. a new-found World of iniquity; how many ſuch Worlds then is the heart, the tongues treaſure!
16. Oh then, Chriſt muſt be the true Hercules to cleanſe this Augaean ſtable of your filthy heart, by drawing that bleſſed River of Repentance through it, to waſh it clean: 'tis a touch of Chriſt that muſt ſtop your iſſue of death. And that you may preſs to be a toucher as well as a follower of Chriſt, take theſe following Motives. (1.) Adam touched the Tree of Knowledge, and catch'd death; and will not you touch the Tree of Life, that you may live and not dye? Gen. 3. 2. (Secondly,) Satan will touch you with his deadly touches, 1 Joh. 5. 18. and have you not then need to touch Chriſt? (Thirdly,) Chriſt comes near to you in the Goſpel, that he may be touched, Rom. 10. 8. (Fourthly,) he ſtretches out the Golden Scepter of the Covenant of Grace, that you may take hold of it, as well as touch the top of it, Eſth. 5. 2. Iſa. 56.4, 6. (Fifthly,) then neither evil [nor Devil] ſhall touch you, 1 Joh. 5.19. God charges both, as David did his Souldiers, Beware that none touch my Abſalom, 2 Sam. 18. 5. 12. If you be in Chriſt, and keep with him, and within touch of him, you are out of the Devils reach; he may (indeed) touch, yea, bruiſe your heel, Gen. 3. 15. but he can neither break your Head nor your heart. (Sixthly,) what preſſing (from all places in the Countrey) of thoſe that have the Evil, is to the Court for a Royal touch upon touching days! How much ſhould there be to Chriſt the King of Kings, and true Allhealer? (Seventhly,) the touch of the Loadſtone is admirable (whereof no reaſon could ever be rendred) but the touch of Chriſt, (that makes the Heart point Heaven-ward) is more admirable. (Eighthly,) Daniel was touched by Gabriel, over and over again, Dan. 9. 21. & 10. 10, 16, 18. Oh get Chriſts touch, Matth. 8.3. both upon your eyes, Matth. 9. 29. and upon your ears, yea and upon your tongue, Mark 7.33. but eſpecially upon your Heart, 1 Sam. 10.26. This is not all, but you muſt get Chriſts Allhealing Touch upon your Children (as Parents do the Kings touch for their diſeaſed Sons, or Daughters) Mark 10. 13. All theſe have the Kings-Evil (ſo called.) The evil of the Devil, (that King of the bottomleſs pit, Revel. 9. 11) is upon them all: our lips are polluted, Iſa. 6. 7. Luk. 22. 57. our tongues are ſet on fire of Hell, Jam. 3. 6. and ſo are all the reſt, till Chriſt, (who is touched with our infirmities, Hebr. 4. 15.) touch and heal them.