A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 2

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 2

p. 9CHAP. II. The Hiſtory and Myſtery of the Creation of MAN in particular.

THE Wiſdom, Power, and Goodneſs of God, ſhone forth moſt gloriouſly in the Order of the Creation, firſt in Creating all things for Man, and then in Creating, Man for himſelf, that Man might then make moſt Heavenly Contemplations on all, and take moſt holy Conſolations in all that God hath made for him; and all very good for this end.

The Beautiful Order of the Creation is contained in ſix Verſes.

1. Terra & Abyſſus Aquae, lux primâ luce Creavit.

2. Coelum, atque Ʋndarum Diviſio facta ſecundâ.

3. Tertia ſecrevit terram & Mare protulit herbas.

4. Quarta dedit Nitido Stellarum Sydera Olympo.

5. Quinta tulit piſces in Aquis, Coelique Volucres.

6. Sexta feras, Homineſque Dei ſub Imagine fecit.

7. Septenâ tandem Deus hauſit luce Quietem.

In plain Engliſh thus: On the Firſt day, after the Immediate Creation of the Higheſt Heaven, (together with the Holy Angels in it) and of that Deformed Maſs (call'd the Chaos) the pureſt part of that Maſs being extracted upward, the Light was Created, that is, the ſhining fire, the Higheſt Element, Gen. 1.3, 4, 5. On the Second day, out of that part of the Maſs which came next to the former in purity and ſubtilty, was made the Air or next Element, call'd the Firmament and Heaven, that is, the whole Region of the Air, even all that is to be ſeen above the Earth and under the Moon, (ſo 'tis ſaid the Clouds of Heaven, Pſal. 147.8. Matth. 24.30. or the Fowls of Heaven, Gen. 1.30. Pſal. 79.2.) Gen. 1.6.7, 8. On the Third day the more groſs parts of that Maſs were ſo diſtributed to their diſtinct and proper places, that the waters being gathered into their Channels and Receptacles, made the Ocean or Sea; and then the dry land appear'd, and was adorned with Herbs and Trees. Thoſe were the two other Elements, Gen. 1.9, 10, 11, 12, 13. On the Fourth day were made thoſe Lights of Heaven, into which, as into certain Veſſels, God (as it were) gathered the light, which before was diſperſed in the upper Horizon, and did incorporate it in thoſe Superiour Bodies, to give Light to the Inferiour World, v. 14, 15, 16, to 19. On the Fifth day were made the Fowls and Fiſhes, thoſe Inhabitants of the Air and Water, (together with the Amphibia) as Crocodiles, Sea-horſes, &c. and the firſt bleſſing of Generation was pronounced upon them, v. 20, 21, 22, 23. On the Sixth day God Created the Beaſts and all Creeping things: of the clean ſort of Beaſts there were Seven Created of every kind, three couple for Breed, and the odd one for Adams Sacrifice, upon his Fall which God foreſaw: and then he made Man after the Beaſts, &c. Thus the Heavens and the Earth, and all the Hoſt of them were perfected Gen. 2.1. And on the Seventh day God reſts from his Creating Work, Job. 5.17. ordaining that day as a ſtanding Memorial of his Mercy. God in the Creation obſerv'd this excellent Order; in ſimple Bodies (as to the Univerſe) he proceeded from the imperfect to the perfect, as the Elements (of a ſimple nature) were firſt Created, and then the things made of thoſe Elements, the things without life, before things with life; and of things with life, he made thoſe of a Vegetative life, as Plants, and thoſe of a Senſitive life, as Beaſts, and afterwards Man with a Rational life, as moſt perfect of them all: but in particular Compound Bodies, he proceeded from the more perfect, to the more imperfect, as he firſt made the Trees, and then the Seed, firſt the Man, and then the Woman, both more imperfect. As Man was the laſt, ſo he was the beſt of the Creation; hence Man was made after another manner than all other Creatures: for they were all made by the ſingle word of God, but when Man comes to be made, God calls a Councel, ſaying, Let us make Man, Gen. 1.26. not as in the other, Let there be Light, and let there be a firmament, &c. but here God the Father (as it were) conſults with God the Son, and God the Holy Spirit, concerning the making of Man, as a work of great weight, and a matter of great moment; his very body, (which was but the Sheath or Caſe of the Soul) was curiouſly framed of Elementary Matter, wherein there are ſo many Miracles from head to foot, as would fill a whole Volume. Galen (an Heathen) could not read Anatomy-Lectures upon the parts of Man's Body, eſpecially the faſhion of the Hand framed in all its parts for handling work, but p. 10he acknowledg'd Digitus Dei, the ſinger of God, and ſang an Hymn to the Creator. As Man was the laſt of all, ſo he was the Epitome of all, partaking of all the whole Creation, in reſpect of his Soul and Body.

The Soul is an Abridgment of the Inviſible World, and the Body of the Viſible: Hence Man is call'd by the Hebrews [Gnolam Hakaton] and by the Greeks [foreign] both which do ſignifie the little World: The Soul is ſet and ſeated in the Body, as a little God in this little world, as Jehovah is a great God in the great world: for God made Man in his own likeneſs, as like him as might be, and to come as near him in reſemblance as was poſſible: The Idaea or Exemplar of the great world, which was in God from all Eternity, was (as it were) briefly and ſummarily expreſſed and compriz'd by God in Man, as he was the little World.

The very Heathen Philoſophers had ſome Notions of this; as 1. Favorinus, who ſaid, the greateſt thing in the world is Man, and the greateſt thing in Man is the Soul. And 2, Proclus could ſay, The Mind that is in Man, is the Image of the firſt Mind, to wit, the Image of God: As God is a Spirit, Job. 4.24. in the Glorious Trinity: ſo the Soul is a Spirit Indiviſible, Immaterial, Immortal, diſtinguiſh'd into three powers or faculties, Ʋnderſtanding, Will, and Memory, which all make up one Spirit or Soul, which is a reſemblance of the Holy Trinity. The Body (which is the ſheath and ſhell of the Soul) is not onelyonly a compoſition of all the Four Elements, (Fire, Air, Water, and Earth) but alſo the Compendium of all Created things, as partaking of a Being with Stones, of Life with Plants, of Senſe with Beaſts, and of Ʋnderſtanding with Angels, when the Soul is united to it. See more of this in my Chriſtian Walk, pag. 2, 3. Though the Body of man (in reſpect of the Soul) be but as a Clay-wall that encompaſſeth a Treaſure, a wooden Box that containeth a Jewel, and a coarſe Canvas-caſe that covereth a moſt curious Inſtrument; yet (in it ſelt) it is Opus Phrygionicum, a Phrygian or Arras-work, 'tis a piece of curious Tapeſtry, Embroidered with Nerves, Veins, Arteries, and variety of Limbs, ſuſtained with Bones, and cover'd over with Fleſh and Skin, Pſal. 139.15, 16. 'Twas a wonderful work, as may be eaſily demonſtrated.

(1rſt.) A Temple is the beſt of Buildings, and the Body of Man is call'd the Temple of God, 1 Cor. 6.19. Oh what a glorious and goodly ſtructure was that Temple of ſtone which Solomon built not for Man, but for God, 1 Chron. 29.1. 'twas one of the great wonders of the World. So God made the Body of Man a Temple of Fleſh for himſelf to dwell in; the Spirit or Soul) of man dwells in the Body, as in its Houſe or Temple, Dan, 7.15. [Hebr. Ruchi bego Nidneb.] My Spirit in the midſt of my Body: Nadan Tranſlated there [the body] ſignifies a ſheath, and ſo the ſame word is uſed, 1 Chron. 21.27. Put up thy Sword into its ſheath, intimating, that the Soul is in the midſt of the Body, as the Sword is in the midſt of the ſheath: now the more excellent that the Sword is, the richer ſheath it requires; the Soul is a Sword of excellent Metal and Temper, ſo requires an excellent Scabbard. Oh then what an excellent Houſe muſt that needs be, which is inhabited by ſuch an excellent Tenant as an Immortal Soul or Spirit of Man! Neither is this all, but alſo the Spirit of God dwells in it: Hence 'tis called the Temple of the Holy Ghoſt, 1 Cor. 6.19. Surely that muſt needs yet more be an excellent Houſe, which the Spirit of Holineſs deſigneth to dwell in, 1 Cor. 3.16, 17. The Spirit of God is [Res delicata] a great thing, a good thing, and a delicate thing, Pſal. 143.10. it neceſſarily follows then, that the Body muſt be a ſtately ſtructure, which is thus Templify'd by the Holy Ghoſt: as is the man (poor or rich) ſo is his Houſe; a mighty Prince lives not in a mean Cottage.

(2ly.) Some of the Antient Fathers were of an opinion, that Chriſt made mans Body with his own hands, according to the form and faſhion of that Body which himſelf would afterwards take up and ſuffer in, that was full of glory, Job. 1.14. Whether this conceit hold or no, I know not; however, this I am ſure will hold, That the Son of God did aſſume the Body of Man in one perſon to his Godhead, which was a Dignity the Angelical Nature was not dignifyed w…thal, for verily he took not on him the nature of Angels, Hebr. 2.16. and after the making of Man, he left nothing unmade but to mak… himſelf Man: and the excellency of the very ruines of this Temple, to wit, of faln Man, doth plainly ſhew, what a curious piece of work mans Body was in the ſtate of Innocency: for ſince the Fall. Moſes was exceeding fair, Act. 7.20. Samſon was exceeding ſtrong, Judg. 14, & 15, & 16. David exceeding lovely, 1 Sam. 16.12. Aſahel exceeding … even ſwift as a Roe, ſo as to outrun an Horſe, 2 Sam. 2.17. and Abſolom was ſo exceeding beautiful, that there was not a blemiſh found in him from top to toe, 2 Sam. 14.25. All thoſe Excellencies (undoubtedly forfeited by the Fall) being joyned together in one Body, oh what an excellent rare body would they make! and ſuch a choice Compoſition was Mans Body in the ſtate of Innocency. As one finding the length of Hercules foot, gathered from it the proportion of his whole Body; ſo may we gather from thoſe very Relicks found in faln Man, what a goodly thing the body of Man had been before the fall: 'twas the Maſter-piece of Gods handy-work; Sun, Moon and Stars were but the works of Gods fingers, Pſal. 8.3. but Mans Body p. 11was the work of Gods hands, Pſal. 139.14. Job 10.8. God (as it were) took moſt ſpecial pains, and laid out his choiceſt skill in faſhioning of Mans Body in the Inner Chambers of the Earth, Eph. 4.9. like curious workmen, when they have ſome choice piece in hand, they perfect it in private, and then bring if forth to publick view. Oh, what Divine Lectures may be read upon all the External and Internal parts and members of Mans Body, and what Seraphick raptures may ſeize upon the Soul in a ſerious Contemplation of God in them! As the great world is a whole bundle of wonderful works, ſo is this little world (the Epitome of the great) no leſs a little Volume of wonders, in reſpect of the body.

As (1.) That ſuch an excellent piece of work ſhould be made out of ſuch ſordid and baſe matter as duſt or dirt: How doth that mean Original of the Body, ſerve to exalt the wiſdom and power of the Creator, (as well as to humble proud man) who out of ſuch indiſpoſed Materials, made up ſuch an excellent Fabrick: Man (who is but foreign, a common workman) can make his work no better than the matter he works on) will afford: he always uſes probable Materials, as Gold for Golden, and Silver for ſilver veſſels, &c. but God (who is foreign Hebr. 11.10. a skilful Artiſt) can out of very ſtones raiſe up Children unto Abraham, Matth. 3.9. and can out of the baſeſt Matter make up a moſt beautiful body, here's the true Philoſophers ſtone.

(2ly.) That out of one Homogeneal matter, to wit, duſt, (which is all of one kind in all its parts) ſuch an Heterogeneal Edifice ſhould be erected, as the Body of Man is, which conſiſts of ſuch ſtrange variety, both of ſhape and ſubſtance, as the Similar and Diſſimilar parts do, to wit, the tender skin, the ſoft fleſh, the tough ſinews, the ſtrong bones, and all out of one material duſt. Whereas when Man builds an Houſe, he muſt have many Materials, as Stone, Timber, Iron, Lead, &c. to make up his Houſe.

(3ly.) That this great work of God upon Mans Body ſhould be Internal, as well as External work; when a Carver Engraves the Image and Pourtraiture of Man, his work is all External, all the Excellency of it is outward and obvious to the eye, he cannot make Internal Members; Deeſt Intus, ſaid the Philoſopher in Plutarch, there wants life, ſpirits, and blood within; no Anatomy Lecture can be read on the inſide of any Image: but the greateſt part of Gods work in making Mans Body is Internal, to wit, in Brain, Heart, and Liver, wherein he hath placed the Animal, Natural, and Vital Spirits: the Animal Spirits are carried by the Nerves from the Brain, the Natural by the Arteries from the Heart, and the Vital by the Veins from the Liver. The Motion of the Watch-wheels of Mans life is out of ſight, and within doors, and all wonderful.

(4ly.) That there ſhould be ſuch a Sympathy, Symmetry, and comely proportion in all the parts and members of the Body, every one placed after the moſt commodious manner. The Eye is ſeated in the Head, as a ſpye on a Watch-tower; and the Smell is placed aloft and on the foreſide, that it might not be offended with the ſtench of the Excrements proceeding from below, and on the backſide. A thouſand more ſuch Remarks may be made of particular Members, which for brevity ſake I omit; adding onelyonly, that the Bulk of Mans Body is the Model or pattern for all Buildings, whether of Ships or Houſes; and from the parts and members of it, Men have learnt to make many uſeful Inſtruments, as Bellows from the Lungs, &c. Alſo all meaſures are borrow'd from the Body, as Inch, Foot, Palm, and Cubit, &c. Yea, ſeveral of its Members God aſcribes to himſelf, as Head, Heart, Eyes, Ears, Hands, and Feet, which muſt needs, much commend the Bodies Excellency, ſo much admired by the wiſeſt of Heathens; inſomuch that Galen gave Epicurus an hundred years wherein to ſtudy and contrive a more commodious Compoſition, or correct the place or faſhion of any one part of it. This famous Phyſician (though an Heathen) very well obſerved how the Body of Man was made, Numero, Pondere, & Menſurâ, by Number, Weight, and Meaſure. God indeed made all things ſo, eſpecially his Maſter-piece, who was [Divini Ingenii Cura & Conſilium] made by mature Counſel and care of the whole Trinity; inſomuch, that if all the Angels in Heaven had held a moſt ſerious Conſult from their Creation to this day, they could not have caſt Mans Body into a more curious Mould, or more exact frame, nor could they have found out a fairer form or Edition.

(5ly.) That the Body of Man before the Fall ſhould have ſo much Beauty, Luſtre, Splendour? and Glory put upon it: no doubt, but when it came firſt out of Gods Mint, it was a moſt curious ſilver piece, and ſhone moſt gloriouſly; hence Chriſt compares faln Man to the loſt groat, Luk. 15.8, 9. As no Metal is better than Silver, but Gold, ſo no Creature was better than Man, but Angels; Man was made but a little lower than Angels, Pſal. 8.5. before he became to be beſmeared with ſin, his Body did (even while naked) undoubtedly glitter with a Divine glory, being cloathed with a Royal Robe of Majeſty, and having upon him the Imperial Crown, this gave Man Dominion over all Creatures, Gen. 1.26, 28. The Image and Superſcription of God upon this Silver-piece did ſhine forth ſo ſplendidly, that it put an awful reverence upon all Creatures p. 12towards Man, who then had a moſt Beautiful Body, every way ſuitable to his Divine Soul: Hence the Fathers call'd Man (in the ſtate of Innocency) The Cedar of Paradiſe, the Picture of Heaven, the glory of the Earth, the Ruler of the World, and Gods own delight. The Glory and Beauty of Mans Body (which was made by a Counſel called, even the Maſter-piece of the works of Gods Head and Hands) was no doubt (ſay Divines) like the Body of the Sun in the firmament, Judg. 5, 31. and like the Body of Chriſt in his Transfiguration, when his Face ſhone as the Sun, Matth. 17.2. and well might it do ſo, for he is the Sun of Righteouſneſs, Mal. 4.2. And that Derivative Glimpſe of Divine Glory put upon Moſes in the Mount, (which cauſed his face to ſhine, ſo as affrighted the people from beholding it, Exod. 34.29, 30.) may well mind us what a Primitive Beam of Beauty the Body of Man had before the Fall. God did not make Man in the likeneſs of the Goodlieſt Creatures, but in the ſimilitude of God himſelf, and therefore he could not be without ſome Reflexive Rays of Royalty and Majeſty, even from top to toe, when all his Members were Weapons of Righteouſneſs unto God, Rom. 6.13. Such a dazling Angelical glory had the Proto-Martyr Stephen put upon him, (as the Mediator Moſes had before him ſo that his Face was as it had been the face of an Angel, Act. 6.15. As there was a Viſible glory in the Body of the ſecond Adam, Job. 1.14. They ſaw his glory, exceeding all the glories of the Sons of Men, and becoming him who was the Son of God: ſo (without all peradventure) there was a viſible glory in the Body of the firſt Adam, (though inferiour to that of the ſecond, becauſe of his Hypoſtatical union, Col. 2.9.) ſeeing he is call'd alſo the Son of God, Luk. 3.38. Having no Father (as Chriſt had none) but God himſelf: The Image of God was fixed upon Adams Body (as well as upon his Soul) whereby all the Beaſts of the Field all the Fowls of the Air, and all the Fiſhes in the Sea became ſubject to him, and to that glory he was inveſted with, Pſal. 8.5, 6, 7, 8. and therefore as a ſign of his Soveraignty, and of their ſubjection, they are all brought to him to receive their Names, (according to their Natures) from him as from their Lord and Maſter, Gen. 2.19.

(6ly.) That the Body of Man ſhould be made (in ſome ſenſe) Immortal. The ſtate of Innocency had this kind of Immortality, It was not impoſſible for Adam to dye, and it was poſſible for him not to dye. A thing is ſaid to be Immortal in four ſenſes. 1. Eſſentially, Thus God is onelyonly Immortal. 2. Ex dono Creationis, by the power of the Creation, as the Angels and the Souls of Men. 3. Ex Hypotheſi, upon condition onelyonly, as Adams Body had been Immortal, if he had ſtood in his Innocency: This Innocency would have embalm'd his living Body, better than all the Spices of Egypt could embalm a dead one: Manna (that was of it ſelf Corruptible, Exod. 16.20, 21.) laſted long, and kept ſweet many hundred years, when laid up according to Gods Command in the golden pot, v. 33. Hebr. 9.4. Obedience to God did not onelyonly ſave it ſweet on the Sabbath day, but for ſome Centuries after: as their garments laſted forty years, Deut. 29.5. ſo mans Body might have laſted a thouſand years in the way of Obedience, yea and have never dyed. Some ſay, that the Tree of life was to be his conſtant food, which ſhould not onelyonly be a Symbol of life, but alſo a Supporter of it in an Immortal (ſo far as innocent) ſtate: that Tree would have ſo preſerv'd his Radical Moiſture, and Natural Heat in an equal temper (as well as in a laſting ſupply) that Adams Body ſhould never have had either wrinkle or Hoary Hairs, but he ſhould have lived in youthful vigour, and in a happy vivacity for a thouſand years upon earth, and then without either anguiſh or ſickneſs, or pains of Death, have been tranſlated from Earth to Heaven: the Reliques of this Natural Immortality made Adam live 930 years, and Methuſalem 960. However, this is certain, that the wages of ſin is death, Rom. 6.23. The body of Man without ſin could not have turned into Corruption. Death entred into the world by ſin, Rom. 5.12. before he had ſinned, there was [Temperamentum ad pondus] ſuch an equal Temperature of Qualities, and the humours in him had ſuch an happy harmony, that they could neither breed Diſtempers, nor bring Death: but as ſoon as he had eaten forbidden fruit, he came down to a condition of Mortality, Gen. 2.17. Adam dyed not that day, but lived 930 years after; yet then and thereby was his Body made liable to ſuch Diſeaſes and dangers, as might deliver him up to Death. 4. Something is ſaid to be Immortal, Ex dono novae Creationis, by the power of the Reſurrection. So the Bodies of the Saints raiſed up by the power of God, are thereby preſerved in manſions of glory for evermore. The Body which is at Death ſown in Corruption, ſhall be raiſed in Incorruption, 1 Corinth. 15.42. it is ſown in Diſhonour, it ſhall be raiſed in Glory, v. 43. having the glory of the Soul tranſparent in it; as we ſee the colour of the wine in the glaſs, ſo the glory of the Soul ſhall be ſeen in the Body, and this glory ſhall be a Corporeal glory, according to the Maxim, Quicquid recipitur, recipitur ad modum recipientis, non recepti: Every thing received, is in the thing receiving, (or receiver) according to the nature of the thing receiving, and not of the thing received. Thus the body being a Corporeal thing, receiveth glory from the Soul, after a Corporeal manner: yea the body it ſelf ſhall be made a glorified body, it ſhall be conform'd to the glorifyed body of Chriſt, as to the ſtandard, Phil. 3.21. the Terreſtrial body ſhall p. 13(at the Reſurrection) be made a Celeſtial, 1 Cor. 15.40. or a Spiritual body, v. 44. it ſhall be more like a Spirit than a Body. So Diaphanous and tranſparent (ſaith Aquinas) that all the Veins, Nerves, Humors, and Bowels, ſhall be diſcerned through the Body, as wine is through a glaſs: the Soul ſhall ſhine through the Body, as the Candle through the Lantern; and it ſhall then be ſo full of agility and nimbleneſs, (far beyond that of Aſahel, 2 Sam. 2.17.) that Luther ſaith, the Body ſhall move up and down like a thought; and Auſtin ſaith, The Body ſhall then move to any place it will, and as ſoon as it will: And Zanchy gives this Illuſtrating Example; As an Egg before it be hatch'd is an heavy body, and full of ſlimy Matter that ſinketh downward; but when it becometh a Bird, and filled with life and ſpirits, then it flyeth nimbly into the Firmament: So the Body, being dull and heavy now, yet when hatch'd by the Reſurrection, …nd filled by the Spirit of God, it ſhall then be agile and nimble; and thereupon the Apoſtle ſaith, We ſhall be taken up to meet Chriſt in the air, 1 Theſ. 4.17. the Body ſhall be ſo pure and Spiritual, as to be able to mount up into the Heavens. And as the Body ſhall then be a Tranſparent, Coeleſtial, Glorious and Spiritual, ſo it ſhall be an Incorruptible, Immortal Body, 1 Cor. 15.53, 54. It ſhall then be free both from all Actual and Potential Corruption. 1. From Actual, there ſhall then be neither defect nor deformity, no want of Meat or Drink, (which are of a Corruptible Nature) or of any other thing. 2. From Potential Corruption, for then the body ſhall be Impaſſible, and can ſuffer nothing that can be hurtful to it; no hurtful paſſions that may harm the body can then be; yet there will be the comfortable paſſions, ſuch as Seeing and Hearing their moſt comforting Objects: Thoſe two Senſes (though others do not) ſhall remain in the life to come, as being more excellent Senſes, and receiving their Objects more immaterially, are more Spiritual, and ſhall be gratify'd with fulneſs of joy; ſuch raviſhing and refreſhing Spectacles and Muſick, as are both unexpreſſible and unconceivable: ſuch a joy ſo great as cannot enter into us, but Chriſt ſaith, we muſt enter into it, Matth. 25.21. All the Bodies of the Saints ſhall then ſhine as the brightneſs of the firmament, Dan. 12.3. and as the Stars of Heaven, Matth. 13.43. yea, as the Sun in his ſtrength, Judg. 5.31. Oh what a lovely ſight will it be to ſee them together with God, Chriſt, and Angels, and how tranſporting to hear Saints and Angels ſinging Anthems in their Hallelujahs to the Lord! what manner of perſons ſhould we then be! 2 Pet. 3.11.

Now to make ſome Improvement of thoſe Premiſſes, take theſe Inferences following: as, (1rſt.) Having viewed the Excellency of the body in the ſtate of Innocency, let us now conſider it under the faln eſtate, and (1.) view it in the whole, (2.) in its parts: (1.) in the whole. Oh who can contemplate this Burnt Temple, but Mourn over it, as they did, Ezr. 3.12. Oh quantunt haec Niobe? what Lamentations ought juſtly to be taken upon this account! ſeeing this perfect, glorious, and Immortal Body is now by the fall become a vile Body, yea, vileneſs it ſelf, foreign, the body of vileneſs in the very Abſtract, Phil. 3.21. Now the body is Tohu Vabohu, full of deformity and emptineſs, like that Chaos out of which all things were Created, Gen. 1.2. as if the fall had reduced that Excellent Fabrick (the Body) to its firſt Chaos again. Now the Body is truly called the ſpoil of Time, this curious ſilver-piece (that ſhone ſo ſplendidly when it firſt came out of Gods Mint) hath loſt its luſtre, its ſound, its weight, its Divine Image and ſuperſcription, and is become a poor thin overworn groat, loſt in the duſt or dirt of the great houſe of this lower world, Luk. 15.8. Now Satan hath ſet his own limbs (inſtead of Gods Image) upon it; 'tis now ſo diſguiſed with ſin, that God may well ſay, Depart from me, I know thee not for my own Creature, Matth. 7.23. thou haſt ſo marr'd thy ſelf, ſince I did make thee. God made it a Palace, a moſt ſtately ſtructure, (if viewed from the higheſt Garret to the loweſt Cellar, that is, from the Crown of the head to the ſoles of the feet) conſiſting of many ſpecious, as well as ſpacious Chambers, and none uſeleſs; yea, the Body of the Woman conſiſts of rarer Rooms, more curious, capacious, and roomy (for Conceiving and Containing her Babe, which dwelleth in her Womb, as in its houſe, and hath (as it were) all its Houſhold-ſtuff about it, till time (at its Birth) bring it forth to the light of life) than the Body of Man. Hence 'tis ſaid in the Hebrew Tongue, that Adams Body was formed, …t Eves Body was builded, to wit, with a ſpecial skill, in a fitter proportion, and a more exact Compoſition than Mans, for the end aforeſaid; Adams Body was made out of Paradice, but Eves in it. The Bodies of them both were pompous Pallaces, yea magnificent Temples, fit Habitations for their Divine Souls to dwell in, and fit Inſtruments to act by; but now this body is become a priſon, a ſhackle, a Sepulchre to the Soul; it ſometimes becomes ſo unuſeful to it. foreign quaſi foreign, Sepulchrum, The Body is as the Grave, wherein the Soul ſeems to be buryed, and wherewith (as with many weights) it is really ſhackled Hebr. 12.1. Hence 'tis one deſire of the Soul to be diſſolved, Phil. 1.23. foreign to be releaſed out of priſon, to be ſet at liberty from its fetters, and to return unto its proper home, 2 Cor. 5.6, 8.9. & 2 Tim. 4.6. Even to God from whence it came, Eccleſ. 12.7. And this ſtrait betwixt two, and groaning in the fleſh, doth not ariſe from the Natural Original Conſtitution, but from ſinful Corruption by the fall. The Body of Man is now (not only) called a vile Body (as above) Phil. 3.21. p. 14as it is become a Compound of vileneſs, and a lump of miſery; but alſo (in the whole) 'tis call'd (1.) a body of Sin, Rom. 6.6. as it is both conceived and born in ſin, yea and oft both lives and dyes in ſin, Pſal. 51.5. Num. 27.3. Joh. 9.34. & 8.21, 24. Sin is incorporated into all the parts of it, as will appear after: 'tis call'd alſo (2.) a body of death, Rom. 7.24. which lives in Diſeaſes, and dies in diſhonour, 1 Cor. 15.43. a body that is dying, ſo ſoon as it begins to live, having the principles of Mortality in it: as ſin, ſo death hath a real ſubſiſtency in the body; the ſenſe whereof made the great Apoſtle cry out, Oh wretched man, who ſhall deliver me from this body of death, from this Carcaſe of ſin to which I am tyed; 'twas as noiſome altogether to his Soul, as a ſtinking Corpſe to his ſmell, yea and as burdenſome to it as the ſtone that was tyed to the foot of Anſelms Bird, which when ſhe would have flown up towards Heaven, did pluck her down to the Earth: hence foreign (Greek for the body) comes of foreign ligo to bind, for the Soul is bound (as by the foot) in the body, ſo cannot mount up aloft as it doth when Death diſſolves the Cord that binds it here below: A gracious Soul doth therefore cry out unto the Lord of its own wretchedneſs herein (to wit) (1.) of the body of ſin, that foreign, or ſeed-plot of all ſin, which is ſo bred in the bone, that it will not out, till our bones (as Joſephs) be carried out of the Egypt of this world: and (2.) of the body of death, as it is a receptacle of all Diſeaſes, the Soul now dwells in an unwalled, unfortifyed City, expoſed to many Diſtempers, like the Picture of Man in the Almanack, that hath rays of Arrows ſhot againſt his Head, Neck, Shoulders, Breaſt, Bowels, Thighs, Legs, Feet, and all parts, which at laſt uſhers in death it ſelf. All this makes Paul, and every pious heart cry out. And if the betrothed Damſel cry out (though defiled) ſhe ſhall not dye, Deut. 22.27. Bernard calls the body, Sperma, foetidum, ſtinking ſeed before birth, Saccus ſtercorum, a bag of dung in life, Et cibus vermium, Meat for worms after death. At the beſt, 'tis but the living Coffin of the Soul, as the Grave is the dead Coffin of the body; hence the Greek word for the body, is derived of a word that ſignifies the Grave, as before. In ſhort, the body in the faln eſtate hath not onelyonly loſt its primitive glory, (whereof ſo little is left, that it ſerves as Jobs Meſſengers, only to bear teſtimony of our great loſs) but 'tis alſo become a great clog to the Soul, and an occaſion of much ſin; 'tis not onelyonly the Harbour of much natural and corporal, but alſo of much Spiritual corruption: and as it was one of the Torments the Tyrants put upon the Primitive Chriſtians, to tye a dead body to the living one, till the ſtench of the dead had deſtroyed the living; ſo 'tis no leſs a torment to a ſenſible Soul, to be tyed to this body of ſin and of death, the ſtench whereof makes the Saints cry, Oh wretched we, &c. and we deſire to be diſſolved and to be with Chriſt, which is foreign, far, far, far better.

So much of the whole in general, now (2ly) of the parts in particular, take a proſpect how each member of the body is corrupted by the fall: The Eye before was a moſt beautiful window to let in ſaving light and holy inſtructions into the Soul. The Eye was an Holy and Honourable Member of the Body, not only call'd a window, but alſo a Looking-glaſs, becauſe Men learnt by the Eye to make them. If the Chryſtalline humour were not back'd with a black humour, the Eye would give no reflexion; ſo if Glaſſes were not back'd with Steel, or Tin and Silver, they would not reflect the Rays: A whole bundle of wonders are in the Eye; As (1.) That it ſhould be a Looking-glaſs as well as a window. (2.) That it ſhould be of no colour, yet behold all colours; no ſooner is the Eye coloured yellow with the Jaundiſe, but all colours then ſeem yellow to it. (3.) That a Man ſhould have Two Eyes, yet receive but One ſight at once, becauſe the Optick Nerves meet in one Middle. (4.) That the Eye being ſo tender a part, (as not to be jeſted with) ſhould be ſo ſtrongly guarded with Tunicles, eſpecially the Apple of the Eye, call'd in Hebrew Iſhon, the little man of the Eye [Iſhon] and in the Greek foreign the little Girl or Daughter of the Eye (as Bath-Gnaijn Hebr. ſignifies) which is the tendereſt piece of the tendereſt part: hence David, Pſal. 17.8. prayeth that God would guard him many ways, as the Apple of the Eye is guarded with many, even with five Tunicles. (5.) Naturaliſts tell us alſo, that whereas all other Creatures have but Four Muſcles in their Eye, one to turn it downward, another to hold it directly forward, a third to turn it to the right hand, and a fourth to turn it to the left; but God hath placed a fith Muſcle (over and above all thoſe four Muſcles aforeſaid) in Mans Eye, that he may turn up his Eye to Heaven (which no unreaſonable Creature can do) in his calling upon God. (6.) That this little Candle of the Body (the Eye) ſhould have ſuch a vaſt Elevation of ſight, to light us through the void ſpace of all the Regions of the Air, and through all the Seven Orbs of the Heaven to the Eighth, which is called the Sphere of the fixed Stars; and from which, if an aſcending line could be drawn perpendicularly, (as ſome have curiouſly calculated) it would be a Journey of five hundred years long to it: 'Tis a vaſt diſtance betwixt the Eye and the Sun, this is Mathematically demonſtrated, in as much as the Sun is one hundred and ſixty times bigger than the Earth; yet ſeems it but a ſmall body to the Eye, becauſe of the great Gulf betwixt them, and for ought we know, the fixed Stars are as high above the Sun, as the Sun is above us; the leaſt of which Stars are reckoned fifteen times bigger than the Earth, and p. 15becauſe of that vaſt diſtance appear but as ſpangles, yet the Eye can aſcend ſo high, and that in a moment, in the twinkling of an eye, yea, and (which adds to the wonder) without wearineſs too. The Eye is not tired with travelling thither, as the feet are with footing but a little way. All which ſhows, what a curious Fabrick the Eye is: how much more the Eye of Faith, to which nothing can be unpaſſable or impoſſible! that Eye of the Soul will either find or make a way to the higheſt Heaven through all difficulties. But now (Alas) 'tis become a loop-hole of Luſt, being top-full of Adultery, 2 Pet. 2.14. and is (indeed) the broker 'twixt the Heart and the Object, to make up the ſinful bargains of all other ſins, even the breaches of all Gods Commandments. Hence God hath given a covering to the eye, not only a natural, as the eyelids, but alſo a moral covering, Gen. 20.16. It was at this Cinque-port that Satan firſt entred, and conveyed the firſt ſin into the Soul of Eve, Gen. 3.6. and by this Caſement the Devil let in ſo much filthy corruption into the old world, as no leſs than an univerſal Deluge could waſh it clean again, Gen. 6.2, 5, 7. and the Tempter finding this Engine ſo ſucceſsful, both at the beginning and at the ending of the old world) did promote his Helliſh projects by it ever after, as Joſh. 7.21. &c. Many Millions have dyed of the wound in the Eye; 'tis one of the Devils three grand Inſtruments (as David had his three Chief Worthies to fight his Battels) 1 Joh. 2.16. And as it was ſaid of Abiſhai, that he was the chief of the three of Davids Heroes, 1 Chron. 11.20. ſo it may be ſaid of the luſt of the Eyes, that it is the chief of the Devils Engines: an Heathen could ſay, that a world of wickedneſs windeth it ſelf into the heart by the window of the Eye. There is an Apologue, a moſt ſignificant Fable, of a Contention that aroſe betwixt the Eye and the Heart, which of the two was the greater cauſe of ſin: a Reference was made by them both to Reaſon, which decided the Controverſie thus, [Cordi cauſam imputans, & occaſionem Oculo] Reaſon determined that the Heart was the cauſe of ſin, but the Eye was the occaſion of it: oh how oft doth the Devil make the Eye to be as a Burning-glaſs to ſet the Heart on fire, as he did Davids, 2 Sam. 11.2. from the roof he ſaw a woman, and from this roof did Davids downfal begin, for there the old Serpent eaſily winded himſelf into his Heart by the loop-holes of his Eyes, and made himſelf maſter of the whole man; from looking he went on to luſting; and the venome thereof did ſo infect his Vitals, that upon the Ladder of Hell he got a moſt foul, yet not a final fall, though it would have been no leſs, had not the hand of Heaven been underneath him, to help him up again, Pſal. 37.24. No wonder then, if David did ſo heartily cry, Lord turn away mine eyes from beholding vanity, Pſal. 119.37. leſt looking ſhould cauſe liking, and liking luſting again: and Job ſteppeth one degree further, to wit, from a Prayer to a Vow, Job 31.1. yea from a Vow and Covenant, to a ſolemn Imprecation, v. 7. he knew the danger of irregular glancing, and of inordinate gazing; theſe two do often metamorphize a Man into a Beaſt, and make him a prey to his own bruitiſh Affections. Thus we ſee, that the Eye is now become an Evil Eye, ſo called frequently in Scripture, Deut. 15.9. Prov. 23.6. & 28.22. Matth. 6.23. & 20.15. Mark 7.22. Luke 11.34. (1.) Hence the Word flatly forbids us to walk after the ſight of our Eyes and the luſt of our Hearts, Numb. 15.39. & Eccleſ. 11.9. for thoſe two are ſeldom ſundred. (2) Job ſet a guard, and laid Gods Charge upon his Eyes, leſt they ſhould prove a Broaker of ſin to him, as that Hang-by Hiram the Adullamite did to Judah, Gen. 38.20. (4.) Hence God hath placed Tears (in this ſinful and in no other Member) which are tokens of Repentance, that (as it were) they might waſh it from its ſinfulneſs: therefore the Hebrew word [Gnaijn] well ſignifies a Fountain, as well as an Eye, for from it, as from a Fountain, doth Iniquity flow; and ſurely as the Eye is a Fountain of ſin, it ſhould be a Fountain of ſorrow alſo. Therefore the Prophet wiſh'd, that his Eyes might be a Fountain of Tears, Jerem. 9.1. that he might (with the waters of godly ſorrow) waſh away the filth both of his own and of other mens ſins: the waters that flow from a bleeding Vine are ſaid to cure the Leproſie; ſure I am, thoſe Goſpel-tears which flow from a Godly Heart, are very Inſtrumental in curing the fretting Leproſie of ſin; and therefore God hath made the Eye of a watry Conſtitution, that it may be frequently trickling down Tears for that waſhing work: ſuch waters will be turned into wine at the Marriage of the Lamb, for which purpoſe they are preſerved in Gods Bottle, Pſal. 56.8. Oh bleſt is that Soul which is plentifully bathed in the warm bath of their own penitent tears, and in the Kings Bath of the Blood of the Lamb of God, for without blood there is no remiſſion, Hebr. 9.2. 'Tis not our Tears alone, but 'tis Chriſts Blood that doth expiate ſin, Zeeh. 13.1. The Fountain opened in the ſides of our Saviour, Job. 19.34. who came by water to ſanctifie, and by blood to juſtifie penitent ſinners, 1 Joh. 5.6. Finally, ſeeing the ſight by the fall is become a deceitful and a ſinful ſenſe, our Saviour giveth ſafe and ſaving Counſel, Matth. 5.29. not only to bind it to its good behaviour, call it from its outſtrays, and lay Gods charge upon it, as well as thine own check; but alſo to pluck it out of the old Adam, and place it in the new, leſt, it prove a window of wickedneſs, and become a worſe diſeaſe than any of thoſe two hundred diſeaſes which (Phyſicians reckon up) do belong to the Eye, and leſt Death enter in at that window, according p. 16to Jer. 9.21. as the Antient Fathers apply that Text, cautioning us to ſhut our Caſements, leſt ſin aſcend into the Soul thereby, and Death by ſin; ſo this light of the body bring the Soul to utter darkneſs.

Secondly, The Ear is a noble Organ, and an honourable Member of the Body (as well as the Eye) in many reſpects. (1.) The Ear is, (as Ariſtotle calls it) one of the two Learned Senſes, it is an Inſtrument of Inſtruction, it lets in all Diſcipline to the Soul. All Learning is let into the Mind, either by Ocular demonſtration, or by Auricular Admonition, Job 33.16. & 36.10, 15. As the Eye is the window, ſo the Ear is the door for Diſcipline to enter. (2.) The Ear is that excellent Organ that lets in Life and Salvation. At this door the Devil drew in death at firſt, Gen. 3.1. &c. as well as at the window, v. 6. Satan in the Serpent ſaid, only to bely what God had ſaid, Eve liſtned and let in death: God ordaineth (as it were, to croſs and counter-work the Devil) that as Death entred into the world through the Ear, by our firſt Parents liſtening to that old Manſlayer, ſo Life ſhould enter into the Soul by the ſame door: the dead ſhall hear the voice of the Son of God. As the living Parents of Mankind (Adam and Eve) in their ſtate of Innocency had liſtned with their Ears to the Devils proffers, ſo their dead poſterity (which (by their firſt Parents fall) were become dead in ſin) by bearing Chriſts promiſe ſhould live, not only the life of grace on Earth, but alſo the life of glory in Heaven, Joh. 5.25. And the Prophet ſaith, [Hear and your Souls ſhall live] Iſa. 55.3. therefore he calls on them there [Hattu Oznekem] to hear with all their might unto the Covenant of Grace, and ſo to the Counſel of Chriſt, Revel. 3.18. which only hath power to quicken dead Souls: the Covenant of works, and the Counſel (both) of the Devil and of our own darkened underſtandings, have a killing property. (3.) The Ear is that noble door, by which Saving Faith is conveyed into the Soul, Faith comes by hearing, Rom. 10.17. Faith is the gift of God, Eph. 2.8. and God giveth not that gift to all men, 2 Theſſ. 3.2. but only to his Elect, therefore 'tis call'd the Faith of Gods Elect, Tit. 1.1. yet God giveth not this gift immediately to Man, but mediately by hearing the word. As the Eye is called the Senſe of Love, ſo the Ear is call'd the Senſe of Faith. The ſaving knowledge of God is not conveyed into the Soul by the Eye, but by the Ear. This truth God taught Moſes when he pray'd, Lord I beſeech thee ſhew me thy glory, Exod. 33.18. God corrects him for this, calling him from the Organ and object of the Eye, to the Organ and object of the Ear, ſaying, I will not demonſtrate the glory of my goodneſs to thy Eye, but I will proclaim it to thy Ear, v. 19. & Exod. 34.6. all which condemns the Popiſh Doctrine, that ſeeing of Pictures (thoſe Lay-mens books, as they call them) are good means to make men Religious, which the Romiſh Church make a matter of Duty, and hearing of Sermons (which is Gods Ordinance) only a matter of conveniency: for it pleaſed God to ordain the hearing of the Word, (not the ſeeing of Pictures) as the means of grace to build up his Church (in the way of Faith and Holineſs) to Heaven. (4.) God hath placed in the Ear a double Natural Excellency: 1. Diſcretion. 2. Delectation or delight. (1.) There is a diſcretion or judgment ſeated in this Organ, Doth not the Ear try words? Job 12.11. The Ear judgeth diſtinctly of the variety of Sounds, and of the truth or falſhood of Sentences, examining every word of the Sentences. Hence the Criticks obſerve, that [Oſnaijm] the Hebrew Dual Number for Ears, doth alſo ſignifie a pair of Ballances; for as the Head or beam-head of the Ballance ſtandeth between the two ſcales, and determineth the weight of what is laid therein: ſo the Head of Man hath one Ear hanging on one ſide, and another on the other, and the mind judgeth of the worth of words by the Ears, as the Ballance doth by the Scales; and therefore the two Greek Names for the Ear and the Mind [foreign] have a ſymbolical ſound. All which (together with the Admiration or Interrogation in that Text, Job 12.11. which is the ſtrongeſt aſſeveration) doth intimate, that a Judicious Chriſtian taketh not up Truth upon Truſt, but he tryeth all things by the ballance of the Sanctuary, and holdeth then faſt that which is good, but abſtaineth from that which appeareth to be evil, 1 Theſſ. 5.21, 22. 1 Cor. 2.15. Phil. 1.9. & Hebr. 5.14. not carried away as he is led, 1 Cor. 12.2. not blown about with every wind of Doctrine, Eph. 4.14. not pulled away with the error of the wicked, 2 Pet. 3.17. nor taken priſoner by ſeducers, 2 Tim. 3.6. and ſo made prize of by them, Col. 2.8. for want of either skill or will to try Truth from Error. (2.) God hath placed Delight as well as Diſcretion in this moſt excellent Organ; therefore Solomon calls the Ears the Daughters of Muſick-paſſively underſtood, Eccleſ. 12.4. The Inſtruments of Hearing both External and Internal, which receive the Muſick, as well as (if actively taken) the Inſtruments of Speaking that in vocal Song, do make the Muſick, both which fail'd in old Barzillai, 2 Sam. 19.35. and therefore he thought himſelf an unfit Companion for Muſical David: as ſome ſounds (as the ſharpening of the ſaw, &c.) are very harſh and ungrateful, ſo other ſounds (whether by blaſt, or by beating on Inſtruments, or by a tuneable voice) are both refreſhing and raviſhing to the ſenſe of Hearing. (5.) There is not any Member that the Devil envies more than the Ear, becauſe God hath ordained that Organ to be an open door to life and Salvation, as before; and therefore that envious one endeavours to ſhut it up, as appears in the caſe of the p. 17man poſſeſſed with a deaf Devil, Mark 9.25. where Chriſt rebuketh Satan, calling him [thou deaf and dumb Spirit] becauſe he had made the young man ſo, and thereby had moſt malitiouſly marr'd the workmanſhip of God: the Devil had poſſeſſed his Ear, to hinder him from hearing the Word of life. Naturaliſts ſay, that the Dragon hath the greateſt ſpite againſt the Elephants Ear, becauſe he knows that to be the only part which he cannot defend, therefore doth he bite it off, and from thence ſucks out his Blood. So the Red Dragon (the Devil) endeavours to bung up the Organ of Hearing, that Faith, Life, and Salvation may not come that way. When this deaf Devil doth poſſeſs mans Ear, then it is, that God ſpeaks once and twice, and man perceives it not, Job 33.14. Intus exiſtens prohibet alienuni, the Devil within makes man not only averſe, but adverſe (as well as unable) to attend the word of God without; and therefore 'tis ſaid, v. 16. God openeth the Ears of men. (6.) This uſhers in the ſixth Excellency of the Ear, there is no Member that God expreſſeth (in Scripture) ſo much of his care of, and ſo much of his pains about, as about this; as (1.) God planted the Ear, Pſal. 94.9. and therefore the Fſalmiſt argues, he that is the Author of the Senſes ſhall he be ſenſeleſs? (2.) When the Devil hath made it an heavy Ear, Iſa. 6.10. & 59.1. and dull, Matth. 13.15. then God awakens it, Iſa. 50.4. (3.) When the Serpent hath not only ſtopp'd up his own …ears, Pſal. 58.4. but alſo the Ear of Man, to make him deaf to the charmings of the word of God, then God opens it, Job 33.16. & 36.10.15. & Iſa. 50.5. and Chriſt ſaith to all that belong to him, Epphatha, be thou opened, or let all lets be removed, let all coverings be uncovered, Mark 7.34. Revelat aur…m, he takes off the veil that is upon the Ear, for ſo the Hebrew Reading is [Jigeleh Ozen] he will reveal or uncover the Ear of all outward obſtacles, to make Man hear the better. (4.) When Satan hath bolted and blocked up this door of the Soul with Ignorance, Ʋnbelief, Paſſion, and Prejudice, ſo that (as 'tis ſaid of ſome Creatures) Man alſo hath got Fel in Aure, Gall in the Ear, then God bores it. [Oznaim Karitha] mine Ears haſt thou bored, Pſal. 40.6. or digged open. When he ſaith Epphatha, together with that word there goeth a power, as Luk. 4.32. which breaketh open the door, and maketh the Bore ſo big, that the Word of God may enter and find room, Joh. 8.37. yea God calls up the Ears of the Soul to the Ears of the Body, that one ſound may pierce both, then the deaf do hear, and the blind do ſee, Iſa. 42.18. (5.) When the Devil hath drawn the foreskin of ſecurity, ſenſuality, and wilful obſtinacy upon the Ear, ſo as to make it an uncircumciſed Ear, Jerem. 6.10. Act. 7.51. then God comes to Circumciſe the Ear, and (with it) the Heart, Rom. 2.29. Jer. 4.4. this makes an Iſraelite indeed, Joh. 1.47. When the foreskin of the fleſh (or old Adam) is cut and put off by the Spirit of Chriſt, both ad intelligentiam & ad obedientiam, to underſtand and obey the word and will of God.

Thirdly, The Tongue is an Honourable Member of the Body, therefore is it call'd Mans Honour, Gen. 49.6. (Jacobs Tongue never gave conſent to his Sons villany) and Mans Glory, Pſal. 16.9. & 30.12. & 37.9. which is explained, Act. 2.26. The Tongue is Mans glory above all other Dumb Creatures; and ſurely ſuch a good Tongue as taketh all opportunities both to glorifie God, and to edifie men, is a Mans great glory. As an Evil Tongue (belching out nothing but bad) is a filthy ſhame. As the Ear by the Creation was Janua vitae, the gate of life, but now by corruption (through the fall) 'tis a bolted door to that which is good, yet an open portal to that which is evil. Whereby it is become a two-leaved gate to let in Death and Deſtruction: Evil communications do corrupt good manners, 1 Cor. 15.33. Such unſavory ſpeeches as are ſpoken with an evil Tongue, and are heard with as evil an Ear, do both corrupt the Manners, and kill the Mind of Man. So the Tongue by Creation was a wholeſome Tongue, Prov. 15.4. having an healing property in it, by ſpeaking a pure Language, Zeph. 3.9. and ſuch as was both pretious and profitable: it was then a Tree of life, Prov. 15.4. like that Tree which would have given life and immortality to Adam, and which ſtood in the midſt of the Paradiſe of God, as the Tongue is placed and planted in the midſt of the mouth. The Tongue was then as choice refined Silver, Prov. 10.20. having an excellent ring or ſound, ſcattering Pearls, Matth. 7.6. throwing abroad treaſure, Matth. 12.35. even Apples of Gold in pictures of ſilver, Prov. 25.11. having a lip of Excellency to attend it, Prov. 17.7. which feedeth many, Prov. 10.21. uſing knowledge aright, Prov. 15.2. Hebr. dealing kindly with it, that is, offering no abuſe to it, by venting it unſeaſonably, or cauſing it to be vended over-cheap and little eſteemed, and diſperſing it abroad as a bleſſing to many, Prov. 15.7. ſpeaking every where of wiſdom and of judgment, Pſal. 37.30. All this excellency had the Tongue by the firſt Creation, and has reſtored it by Re-creation, or Regeneration. But now through Mans Degeneration in the fall, the Holy Spirit hath branded the Tongue with many black brands and Characters, calling it a falſe Tongue, Pſal. 120.3. a naughty Tongue, Prov. 17.4. a perverſe Tongue, Prov. 17.20. a froward Tongue, Prov. 10.31. a flattering Tongue, Pſal. 5.9. a deceitful Tongue, Pſal. 52.4. Micah. 6.12. Zeph. 3.13. a lying Tongue, Pſal. 109.2. Prov. 6.17. & 12.19. & 26.28. yea a biting as well as a back-biting Tongue, Pſal. 52.4. & 15.3. Prov. 25.23. The Tongue bites as well as back-bites, it ſpeaks devouring words; and the Tongue oft bites worſe than the Teeth, as Sphinx p. 18Philoſoph. ſheweth, pag. 192. and this Laſhon (Hebr. for Tongue) doth not only laſh on as a ſcourge, Job 5.21. (for Tongue-ſmiting, Jerem. 18.18. is as ſmart as any hand-ſmiting) but ſlaſh on alſo, and draws blood, Ezek. 22.9. Backbiting is not only Back-beating, but alſo 'tis fleſh-ſlaſhing; therefore the Tongue (made in the form of a two-edged Sword) is likewiſe call'd a ſharp Razor, Pſal. 52.2. that inſtead of ſhaving the Hair, launcheth the fleſh; inſtead of trimming the Beard, cutteth the Throat. Such were the laſhes of Doegs lewd Tongue. 'Tis well ſaid, that Man hath two Ears, and but one Tongue, to ſignifie, that he muſt be ſwift to hear, but ſlow to ſpeak, Jam. 1.19. We read oft, he that hath an ear to hear let him hear, but never, he that hath a Tongue to ſpeak let him ſpeak, for we can do that faſt enough without bidding; and 'tis well ſaid, that before the Fall Man had but one Tongue, becauſe his Heart and his Tongue were then compleat, or Relatives, that is, the yea and nay of the Tongue, were the yea and nay of the Heart, &c. but now by the Fall, Man is become double-tongu'd, 1 Tim. 3.8. Man hath [Os Bilingue] Prov. 8.13. Vulg. Latin, a tongue and a tongue. He hath an Heart and an Heart, ſo the Hebr. Pſal. 12.2. One Heart in the Mouth, and another in the Belly, for he can ſpeak one thing and think another, as Joab did to Abner, and Amaſa in his killing kiſſes; or he can turn his tale, and tune his Fiddle to the Baſe, even of the baſeſt times, ſaying one thing at one time, and another thing at another. Thus Man in the faln eſtate is become Bilinguis, two-tongued, and not only ſo, but that Doeg aforeſaid (as the Devil made him) was Trilinguis, Three-tongued. The Chaldee Paraphraſe calls a Back-biter, the Man with three Tongues; however, Doegs Tongue had three ſtings, which killed three at once with his lying report: (though there was truth in it) For 1. It killed the Prieſts Bodies of whom he reported. 2. Sauls Soul, to whom he reporte. And 3. himſelf, his own both Body and Soul, who was that wicked Reporter. Well therefore might David call Doegs Tongue, not only a ſharp Razor (as before) and a Tuck or Rapier, a moſt Murthering and dangerous weapon; Hebr. Pſal. 42.10. but alſo a three-forked Engine, that could thus deſtroy three at once. Evil words therefore are not wind, as moſt imagine, but they are the Devils drivel, that leaves a foul ſtain upon the Speaker, and oft the like upon the Hearer; yea and ſometimes prove cutting and killing words to thoſe concerning whom they are ſpoken and heard; a tale-bearer hath the Devil in his Tongue, a tale-hearer hath the Devil in his Ear. Let us take up a lamentation and mourn over this ſtately burnt Temple, as they did, Ezr. 3.12. In reſpect of the tongue which before was Mans glory, but now is become his ſhame; 'tis now an unruly evil, full of deadly poiſon, even a world of iniquity, Jam. 3.6, 8. 'tis not there call'd a City of Iniquity, or a Countrey of Iniquity, but a whole world of Iniquity; It defiles the whole Body, as Miriams Tongue (in talking againſt Moſes) did defile her whole Body with Leproſie: It ſets on fire the whole courſe of nature, and it ſelf is ſet on fire of Hell. But alas, that Tongue which is ſet on fire of Hell here in this world, ſhall be alſo ſet on fire in Hell hereafter in the other world, as the Rich Gluttons Tongue was, when he begged for a drop of water to cool it, Luk. 16.24. The Tongue is untameable, (as the Apoſtle James there declareth.) All Savage and Venemous beaſts have been tamed, but this Beaſtly Tongue, (the taming whereof is far more needful) could never be tamed, Nec vult Panthera domari, this wild Panther will not be tamed. There is no man can tame it, yet Chriſt can, and doth, when he (who makes all things new, Revel. 21.5.) makes the Heart, Tongue, and Life new; and when the ſtrong door of Grace is ſuper-added to that double door of Nature to bar it in. This unruly Member, the God of Nature hath ſhut up within a double door, the one of fleſh, that is, the lips; the other of Bones, to wit, the Teeth. And ſeeing in the depraved eſtate it moſt unrulily breaks through this double door, upon ſmall provocation, the God of all grace lays the briddle of grace upon it, Pſal. 32.9. & 39. 1 Jam. 1.26. & 3.2. yet ſo unruly is this evil member, that it oft breaks the bridle of grace, as well as the Bolts, Bonds, and Bounds of Nature; as Moſes (that mild-man by nature, and that man of God by Grace) ſpake unadviſedly with his tongue, Pſal. 106.33. And as David, when he thought his mouth had been faſt muzzled up, a fire of paſſion and impatiency burns within him, makes him ſlip his muzzle, break his word, and belch out a raſh requeſt, Pſal. 39.1, 2, 3, 4. Oh then what great need have the beſt of men to requeſt of God, that he would keep the door of his lips, Pſal. 141.3. not only that it creak not in complaints (as doth the door upon Ruſty Hinges) for want of the oyl of joy and gladneſs; but alſo, to open and ſhut according to its Creators command, never to be ſhut when ſilence is ſinful, and never to be open, when ſpeaking is not better than ſilence. The door of the Mouth ſhould be like the gate of Ezekiels Temple, it muſt not be for Man but for Immanuel, for Meſſiah the Prince, for him who hath the keys of David to open and ſhut it according to his will, Ezek. 44.2, 3.

In ſhort, as the Clapper of a Bell demonſtrates not onelyonly the ſize of the Bell (whether Treble, Tenor, or Baſe &c.) but alſo the ſoundneſs or unſoundneſs of it by the ſound thereof; ſo Mans Tongue diſcovers the ſort of the Mettal, and the ſoundneſs or unſoundneſs of the Heart. If corrupt communication come out of the mouth, [foreign, Gr. rotten or putrid ſpeech, Eph. 4.29.] p. 19thoſe ſparks of Hell, their ſtinking breath declareth, that they are of the wrong Mettal, they are ſtinking Goats, not Chriſts Sheep: 'tis a certain rule in Phyſick, when the Excrements of a ſick man cometh upward, and out of his mouth, inſtead of going downward according to the ordinary courſe of nature, and the party be inſenſible hereof, 'tis an infallible Prognoſtick of approaching death: ſo 'tis here, when obſcene Borborology, Black Blaſphemy, and filthy diſcourſe (far worſ… than any Excrements, inaſmuch as moral evil is worſe than natural) proceedeth out of the mouth, and the ſinful man is inſenſible of his ſin, (as is the Swearer who ſwears he doth not Swear, even when big bellyed Oaths are belched out by him) this is an undeniable evidence, that ſuch a man is then in the ſtate of death, and already condemned, Joh. 3.18. and as the Phyſicians write, [Miſerere mei Deus] upon that deſperate Diſeaſe of caſting up Excrements (as aforeſaid) againſt Nature: ſo muſt we ſay for ſuch, Lord have mercy on them, their caſe is dangerous and deſperate; if God heal them not, ſure I am, Man cannot: but on the contrary, if a Mans ſpeech be ſavory, and ſeaſoned with the ſalt of Grace, Col. 4.6. (as we ſalt thoſe Meats which are moſt apt to putrifie) 'tis a bleſſed ſign of an Heart-changing, and Life-changing work, Matth. 12.37. Thoſe two Sons (in the ſtory) that could ſhoot at their Father when dead, were judged Baſtards, and the Judge would not give them any of their Fathers Goods; but the third Son, that could not do ſo unnaturally, he judged Legitimate, and right Heir to his Fathers All: So ſuch as can ſhoot through the Tremendous Name of God, (their Father) with execrable Oaths and horrible Blaſphemies, are undoubtedly Baſtards and not Sons. Such cannot be (ſo continuing) the Children of God, nor ſhall have any of their Fathers Goods reſerved in Heaven, but are unqueſtionably the Children of the Devil, and ſhall have their portion with the Devil and his Angels. Finally, we have a ſaying, a tongue is the beſt or worſt diſh in the world; ſure I am, the beſt thing God ſends from Heaven, and the worſt thing Satan ſends from Hell, is a tongue. The great promiſe of the old Teſtament was Chriſt, and the great promiſe of the new Teſtament was the Spirit; this Spirit God ſent down from Heaven in Cloven Tongues, Act. 2.3. as the beſt of Divine Gifts: And as the Holy Spirit ſet the Apoſtles Tongues on fire with an holy zeal, that flame of God, Cant. 8.6. ſo the Devil inflames the tongues of his Vaſſals with fire from Hell, Jam. 3.6. as the worſt of his Diabolical plagues, becauſe it ſets on fire the whole courſe of nature [foreign] the wheel of our Nativity, or the whole courſe of our lives; no Age, no Eſtate, no Action is freed from the flames of it, either in Anger, Luſt, Pride, &c. This raging Tongue-fire cauſeth great confuſion and inconveniencies; a little fire burns up a whole Wood; 'tis a good ſervant but a bad maſter, look well to it: our anger is alway ſin, except when our anger is only againſt ſin; As the Aſp hath a bladder of poiſon under her tongue, which breaks when he bites, ſo this poiſon of Aſps is under mans tongue, Pſal. 140.3. 'tis top-full of deadly poiſon, Jam. 3.8. we dare not poiſon one another, yet ſlander is poiſon; oh for a new heart to cauſe a new tongue! and whereas the tongue (which the Devil hath fired with a live-coal from Hells Altar) can run all the world over, and (like a Mad Dog) bite at every body; oh what need there is, that the Seraph (who is a burning Angel himſelf, as his name importeth) ſhould bring his Retheph or burning Coal to touch our tongues, not to burn them, but to burn up corruption in them, Iſa. 6.6, 7. The Poet ſaith of his Heathen Jove, [compeſcuit ignibus ignes] he quenched fire with fire when he ſlew Phaeton, (who had ſet the world on fire) with a fiery Thunder-bolt: So the true Jehovah quenches the fire of Hell in the tongue, (which is a world of iniquity, and oft ſets the world on fire) with a live coal from Heaven, he plucks it as a brand out of the fire, Zech. 3.3. Yea, this Spirit of Burning, Iſa. 4.4. doth not onelyonly burn up our combuſtible Corruptions, but alſo enflameth our hearts and tongues with a zeal for Gods glory, as the Apoſtles were all of a light fire, (as Chryſoſtom Characterizeth Paul alſo) when the cloven tongues of fire came upon them, Act. 2.3.

Faith is the Tongs that fetcheth this burning-coal from Heaven, to purifie and qualifie our tongues for God and his ſervice, Act. …5.9. then indeed are they made as choice Refined Silver (which hath an excellent ring or ſound with it) Prov. 10.20. If the heart of the wicked be little worth, then little worth is their tongue: but when the heart of the Godly is renewed, their tongues are refined to ſing Hallelujahs, and to ſound out the praiſes of the God of Iſrael, upon a well-tuned Harp or Hart. Eſpecially, (1.) If the tongue become a bleſſed Member of Gods cleaving, a cloven tongue, Act. 2.4. ſo cloven and divided, as to be able to divide the word aright in a right application. (2.) If the tongue be touched with a live coal from Gods Altar, fetched thence by the Tongs of Faith, Iſa. 6.6, 7. this fire from Heaven puts the tongue into tune for God. (3.) If it be appropriated to the Prince of life and glory (as Chriſt is called) ſo the gate of Eze…ls Temple was for the Prince, Ezek. 44.2, 3. A mans Mouth is his gate, and his tongue in that gate ſhould neither ſtir nor ſit ſtill, but at Chriſts command; there is a time to ſpeak, and a time to hold ones peace, Eccleſ. 3.7. Chriſts time of ſpeech and ſilence, is a ſeaſonable and profitable golden time: ſuch God-praiſing tongues are indeed as the tongues of Angels, 1 Cor. 13.1. whereas p. 20God-blaſpheming Tongues are no better than the tongues of Devils; thoſe Incarnate Devils have their tongues undoubtedly touch'd with fire from Hell.

To conclude concerning the Body and its Parts, in a word, all the Members of Mans Body were the weapons of righteouſneſs before the fall, but ſince they are become foreign, weapons of unrighteouſneſs, Rom. 6.13. which phraſe imports the Devil to be a King, who hath his ſtrong holds, 2 Cor. 10.4. as well as his Kingdom, Matth. 12.26. Sin is his Capta…n-General, commanding the whole Body, Rom. 6.12. he hath his fighting Souldiers under him, which war againſt the Soul, 2 Pet. 2.11. and every member of the body becomes a weapon of ſin in the hands of thoſe Souldiers, Rom. 6.13. Now the throat is an open Sepulchre, ready to receive a Mort-morſel in its gaping nature, Pſal. 5.9. which ſends out much noiſome ſtench, and wherein is oft buryed the good name of their betters, when their Tongues, as a Rapier, hath firſt run them thorough: now the feet are ſwift to ſhed blood, Rom. 3.5. Iſa. 59.7. as Pauls were, till God ſtopp'd him in his curſed Career, or run into all evil, trotting apace, and taking long ſtrides towards Hell, as if fearing Hell ſhould be full, and no room to be for them, before they get thither. Now the hand is an hand of miſchief, Pſal. 26.10. Mans right hand is a right hand of falſhood, inſtead of a right hand of fellowſhip, Gal. 2.9. of Faith and Love: yea the Heart, (that principal internal member, as 'tis primum vivens, & ultimum moriens, the firſt that liveth, and the laſt that dyeth) was before the fall, as the Throne of Solomon whereon the King ſat, and as the Sanctum Sanctorum (the holieſt place of the Temple) wherein God dwelt, but now, 'tis become Satans ſeat, Revel. 2.13. he hath filled the Heart from corner to corner, Act. 5.3. and he hath filled it with Murther, Adultery, &c. Matth. 15.19. yea with all unrighteouſneſs, Rom. 1.29. top-full of vanity and villany. So that the heart of the wicked is now little worth, Prov. 10.20. as little as may be, till purchaſed by the merit, and renewed by the Spirit of Chriſt. 'Twas a great Curſe Elijah denounced againſt Ahab, that his Ivory Pallace ſhould be turned into a ſtinking Privy, 1 Kin. 22.39. with 21.22. and 2 Kin. 10.27. yet far worſe is befaln the Heart of Man, which was holy and excellent, but now is become a receptacle of all uncleanneſs. See my Hearts Treachery at large. While Adam was a wiſe man (in his pure eſtate) his heart was at his right hand, he managed his matters diſcreetly and dextrouſly, he was handy and happy at all his concerns; but becoming a fool by his diſobedience, then his heart falls to his left land, Eccleſ. 10.2. this made him and his do all things aukwardly (as thoſe that are left handed) ever after. His Eyes were at firſt in his head, Eccleſ. 2.14. but ſinking into his heels, he ran away from God, when his heart was touched with hellfire in the fiery darts of the tempter. Ebur nitidiſſimum adhibito igne nigreſcit, the brighteſt Ivory (if ſmutched with the fire) contracteth a filthy blackneſs: then was the Ivory Pallace of innocent Adam ſadly ſoiled.