the Fulness thereof And Christ saith he is appointed Heir of all Things Joh. 16.15 Joh. 13.3 All Things that the Father hath are mine He knew that the Father had given all Things into his Hands 3. They set forth not only the Greatness and Riches of Christ but also his admirable Beauty He is fairer than the Children of Men. Psal 45. 4. They set forth the Greatness of his Love so far as they can conceive of it or make it known for the Breadth Length Depth and Heighth of it is wonderful Eph. 3 18 19. Mat. 28. as Paul shews and passeth Knowledg 5. They set forth his Power and Sovereignty He has all Power in Heaven and Farth He is the Prince of the Kings of the Earth nothing is too hard for him to do Men and Devils Wind and Seas are at his Command 6. They set forth his great Wisdom He is the Power of God and the Wisdom of God saith the Apostle In him are hid all the Treasures of Wisdom and Knowledg 1 Cor. 1.24 Col. 2.3 7. They set forth his great and glorious End in coming into the World which was that we might have Life and to betroth us to himself for ever 8. They set forth the Greatness of his Sufferings his wonderful Abasement the Nature of his bloody Agony and Anguish he suffered upon the Tree What! doth not this Jesus saith the Servant of God that comes to you through a Sea of Blood deserve your Affection c. 9. They use Arguments of another nature such as are taken from the Consideration of the Sinners dead cursed and miserable State without him the Blessedness of such as do embrace him and espouse themselves to him and divers others too many here for me to reckon up IV. A faithful Spokesman is not satisfied to see the Person to whom he is in the behalf of his Master a Suiter to be only ready to hear and seem to approve of the Motion he makes unless she at last be brought to a ready and willing Compliance and say with Rebekah Gen. 24.58 I will go along with this Man that is I am resolved to become Isaac's Wife IV. So Christ's faithful Ministers are not satisfied to see Sinners hearken to the Word and seem pleased with the Doctrine of the Gospel which they daily preach unless they leave their Sins and become new Creatures and close in in good earnest with Christ giving themselves to him 'T is said of the Saints They gave themselves to the Lord. If a Man be a Suiter to a Damsel and she seem to like him and be pleased with the Motion he makes and yet never consent to become his Wife will this please him surely no Neither doth it please Christ nor his Ministers to see Sinners go from place to place to hear Sermons and write Sermons and commend this and that Preacher if they do not make a real Contract and become espoused to the Lord Jesus 'T is nothing less than a thorow Work of Grace Regeneration or a true Conversion that will satisfy one of Christ's faithful Spokesmen V. It grieves a faithful Spokesman when he finds his Master is slighted and his dear and noble Lord that sent him rejected and a base and poor Fellow entertained and delighted in instead of him who is so worthy V. So it grieves a faithful Minister when Sinners slight the Message and Tenders of Grace in the Gospel when Christ is not embraced nor closed in with when they only take him into their Lips but keep him out of their Hearts O this wounds their Souls Shall Sin saith the Servant of God that base and filthy Enemy of my Master be entertained and delighted in Shall the Devil have the Rule and Preheminence in you and the Love of the World be so sweet which is Enmity to God And shall Christ who died for you on the Cross he who is so excellent who is able to make you happy for ever be slighted and rejected by you What! will you prefer your base Lusts above all that unconceivable Good there is in God the Father in Christ his only begotten Son in the holy Spirit and in the Way of Holiness VI. A Spokesman when he sees he cannot prevail returns and gives his Master or Friend that sent him an account how Matters go VI. So Christ's faithful Ministers in the Day of Judgment shall doubtless be brought in as Witnesses against stubborn and impenitent Sinners to whom they preached the Gospel Gen. 24.49 And now said Abraham's Servant if you will deal kindly and truly with my Master tell me if not tell me that I may turn to the right hand or to the left That is that I may give my Master an account of my Errand what shall I say to him that sent me So saith Christ's Servant If you will deal kindly and truly with my Master tell me if not tell me that I may turn c. I must declare to the Lord Jesus in the great and dreadful Day how you have slighted or not regarded the Message I am sent about how you are resolved to keep to your other Lovers and remain in your Sins being carnal loose ungodly and that Christ is not precious in your Eye nor will you be persuaded to forsake all and follow him nor be made sensible of that Glory and Beauty that is in Holiness And what a sad thing will this be when a Minister must appear against this Man and that Man and say Lord I spoke to them again and again I preach'd an hundred Sermons to them to engage their Hearts to thee but none of them would take place as thou seest upon their Hearts c. Ministers compared to Clouds Deut. 32.2 My Doctrine shall drop as the Rain c. Isa 5.6 I also will command the Clouds that they rain no more Rain upon it CLouds have divers Metaphorical Notations in the holy Scriptures 1. For Calamities or great Afflictions How hath God covered the Daughters of Zion with a Cloud Lam. 2.1 2. Because of the Number and Multitude of Clouds for in tempestuous Weather a great Plenty of thick Clouds appear so an innumerous Company of Witnesses are compared to Clouds Heb. 12.1 3. They are also used in Comparison Behold he shall come as Clouds that is his Army will I make a vast Appearance the Targum says as a Cloud which comes up and covers the Earth Ezek. 38.9 4. For Vanity and Inconstancy or Emptiness hence false Teachers are compared to Clouds without Rain 5. And upon divers accounts true Ministers of the Gospel may be compared to Clouds for as false Teachers are like Clouds without Rain so true Ministers are as Clouds full or filled with Rain c. How fitly Christ's Ministers may be compared to Clouds will appear by what follows Ministers Parallel CLouds are fit Receptacles for the Water they receive their Water as it is drawn up out of the Fountain of the great Deep For God hath
never fell from their first Estate Christ is not to them a Redeemer for their Restoration but only a Head for their Confirmation But why Angels are called Sons of God will appear in the following Parallel Metaphor Parallel A Son is the Off-spring of the Father ANgels are the Off-spring of God Adam was called the Son of God by Creation so may the Angels because created by God II. A Son is greatly beloved by the Father II. Angels are greatly beloved of the Almighty III. Sons attend honour and wait upon their Father they are about his Table and at his Command III. Angels wait upon God they stand about his Throne and are always ready to obey his Command and seek his Glory IV. Sons are greatly dignified they are near to their Father and have great Power and Authority in the Family IV. Angels are greatly dignified they are very near to God Mat. 18.10 always beholding his Face and are mighty in power Mr. Caryl saith They are called Sons of God because of Power being called Principalities and Powers c. V. Sons serve their Father cheerfully willingly and readily they obey not as Slaves or Servants V. Angels serve God with abundance of Cheerfulness and Willingness they go about their Work with a Filial or Son-like Cheerfulness and Delight VI. Sons are like their Father they have some Resemblance of him in Nature and Qualifications VI. Angels have some essential Likeness to God God is a Spirit and incorporeal the Angels are Spirits in their Nature and incorporeal Tho the difference between God and them is as great as can be conceived in this respect God is the creating Spirit and they are created Spirits God is an infinite Spirit they finite Spirits Yet the Angels bear as the Learned observe some resemblance to God in their Essence as well as in their Qualification and may in this respect be called the Sons of God likewise VII And lastly Sons imitate their Father Do good to them that hate you saith Christ that you may be the Children of your Father which is in Heaven That is Imitate God as some Children do their Fathers carry it towards evil Men as God doth and this will be an Evidence that you are the Sons of God and he will honour you with the Title of his Sons VII Angels imitate God in Mercy in Love and Compassion as also in their good Works their Ways being all holy just and good pure and righteous and shewing much Kindness and Tenderness to the Children of Men. They doubtless are patient towards the froward and undeserving Mortals they are of most excellent Natures and Dispositions No Creatures do imitate God so plainly or fully as they do and from hence they may be called the Sons of God Inferences THis may teach us how to carry our selves towards God our Father We should labour to be like the Angels Our Saviour hath taught us to pray That the Will of God may be done on Earth as it is done in Heaven Mat. 6.10 We who are God's Sons on Earth should imitate the Sons of God in Heaven We should serve God as cheerfully and with the like Alacrity of Heart as the holy Angels and labour not only to imitate the Angels and be like them but also to imitate God himself for He hath set himself before us for our direct and immediate Example Mat. 5.44 And hereby God will not be ashamed to be called our God He will not grudg us the Honour and Title of Sons which as it appears by this is a most glorious Dignity and Privilege even such a one that is conferred upon the holy Angels of Heaven c. The Holy Angels compared to an Host or Army Gen. 32.1 Jacob went on his way and the Angels of God met him Verse 2. And when Jacob saw them he said This is God's Host And he called the Name of that Place Mahanaim that is two Hosts or Camps Luke 2.13 And suddenly there was with the Angel a Multitude of the Heavenly Host praising God c. ANgels so named of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos in Hebrew Maleac Messenger or Legate one sent or employed in any Work are in these Scriptures called God's Host or Army not that he needeth them to protect himself or suppress his Enemies being infinitely stronger than all the Armies he himself hath and then what is the Strength and Force of all the Armies of his Enemies Therefore when God is said to have Armies it is either to signify First That he hath all things at his Command and is full of Power Or secondly That altho he can do all things by himself yet he will use the Agency of his Creatures to effect his Purpose Metaphor Parallel AN Host or Army have a Prince or General who is the Head of them THe Lord's Host or Army of Angels have a Prince or General who is their Head and Leader viz. the Lord Jesus Christ who is câ—lled the Head of Principalities and Powers II. An Host or Army consists of many Companies amongst which there are divers Ranks and Orders and yet all in Subjection to their Prince and chief Leader II. Angels the Lord's Host consist of many Companies or Legions Mat. 26.53 Thinkest thou that I cannot pray to my Father and he shall send me more than twelve Legions of Angels Christ spake in the Roman Phrase who reckoned their Armies by Legions as we by Regiments Six thousand six hundred sixty six was the Number of a Legion then the Number of twelve Legions was Seventy nine thousand nine hundred ninety two a great Army But how many more no Man can say Christ pitched upon a great certain Number to shew saith Mr. Caryl he could have what Number he pleased if he did but call for them We are come saith the Apostle to an innumerable Company of Angels The Lord's Camp is very great The Chariots of the Lord are twenty thousand even many thousands of Angels Psal 68.17 We read of many Degrees or Orders of Angels which some account to be nine 1. Cherubims that is Angels of Knowledg as St. Hierom interprets the Word but others from Cherub a Figure or Image Others from Chi a Note of Similitude and a Chaldee Word which signifies Puerum Juvenem a Youth And so as a learned Writer observes they were usually represented in the shape of a young Man to shew them to be intellectual Creatures of a young Man to express their Vigor and Strength with Wings to declare their Agility and Swiftness These we read were placed at the East End of the Garden of Eden with a flaming Sword Gen. 3.24 Exod. 25. 1 Kings 1.6 Ezek 10. Psal 104.4 and their Figures were appointed to be placed over the Mercy-Seat in the Tabernacle and Temple 2. Seraphims the Angels or Zeal Their Name is from an Hebrew Word which signifies to burn or burning according to that of the Psalms He maketh his Ministers a Flame of
Pardon when God absolves a poor Sinner he not only forgives but also forgets their Sins and Iniquities he remembers no more 3. Because it is a Freedom from the Guilt of it 4. Because it is a Freedom from the Power and Dominion of it 5. It is a Freedom from the Punishment of it Rom. 6.14 Rom. 8.1 1 John 5.24 6. Because 't is a purchased Freedom it was obtained by a great Sum viz. the Sum of God's great Love and Grace with the Sum of Christ's Blood Remission is through Christ's Atonement 7. Because it is a sealed Freedom it is made over to the Soul by the King 's own Seal the Spirit of God Eph. 1.13 14. that great Seal of Heaven 8. Because it is a lasting Freedom the Sins of Believers are forgiven for ever they shall never be laid to their Charge The second Privilege of this City is Gospel-Fellowship free Access to the Lord's Table and Communion with the Saints Eph. 2.6 They are made to sit down together in heavenly Places in Christ Jesus The third Privilege is Right to the Ministry they may all lay claim to the Ministers and Ministry of the Word Whether Paul or Apollo or Cephas all are yours 1 Cor. 3.27 28. They and all their Gifts and gracious Endowments are the Saints The fourth Privilege is their undoubted Right to the City-Stock or the Churches Patrimony 1. The Stock of Prayers sincere Souls have a Right to all the Prayers of the Church 2. To that Store and spiritual Provision viz. the Bread of Life Psal 132 15. c. that is laid up in her God will bless the Provision of Zion and satisfy her Poor with Bread 3. The Stock of Promises God hath promised to bless comfort strengthen beautify build up and save Sion and consequently every Saint and Member thereof for all those and many more like Promises are directly made to every sincere Soul or Citizen of Sion The fifth Privilege is free Access to the Throne of Grace Eph. 2.18 Sixthly a Dwelling-place there This is a glorious Privilege they dwell near the King behold him in the Galleries every day they dwell in God's Courts nay in his House Blessed are they that dwell in thy House they will be still praising thee Psal 84.1 Psal 92.13 Selah They that are planted in the House of the Lord shall flourish in the Courts of our God they shall bring forth Fruit in old Age c. 1. 'T is a strong and sure Dwelling-place He shall dwell on high Isa 32.18 Isa 33.16 his Place of Defence shall be the Munition of Rocks 2. 'T is a rich and glorious Dwelling-place 3. 'T is a pleasant Dwelling-place 4. 'T is an honourable Dwelling-place 5. 'T is and shall be a peaceable Habitation Look upon Zion Isa 33.20 the City of our Solemnities Thine Eyes shall see Jerusalem a quiet Habitation a Tabernacle that shall not be taken down not one of the Stakes thereof shall ever be removed neither shall any of the Cords thereof be broken Seventhly They have a Right and Privilege to chuse their own Officers every free Citizen hath his Voice at every Election No Minister Bishop or Deacon may be imposed upon them without their own free Consent Eighthly They have Right to all the Blessings and privileges of the River the Streams whereof make glad all the Inhabitants the Nature of whose Water you have heard Ninthly They have a Right to the City-Guard which always attends them whithersoever they go or whatsoever they do when they are about their proper Work which are the good Angels Tenthly The last Privilege I shall mention is Sonship Joh. 1.12 Gal 4.6 But to as many as received him to them gave he Power or Privilege to become the Sons of God Because ye are Sons God hath sent forth the Spirit of his Son into your Hearts crying Abba Father XIII Some Cities have a common Stock in them out of which the poor decayed Citizens are often supplied and helped in their Distress and thereby delivered from utter Beggery XIII The Church hath a common Stock or Storehouse belonging to it called the unsearchable Riches of Christ Eph. 3 8. out of which all poor decayed Christians have their Wants supplied That Grace that is treasured up in Christ is always ready to be given forth to his poor Children and by this means they are kept from Ruin and being utterly undone My God shall supply all your Needs according to his Riches in Glory by Christ Jesus Phil. 4.19 XIV A City hath also a strict Watch appointed to keep the Gates and to see that no Accident happen in it to the hurt and detriment thereof XIV The Church or City of God hath also a strong and faithful Militia or spiritual Watch which are the holy Angels These are called Watchers Dan. 4.23 or Watchmen and in other places the Lord's Host or the Armies of Heaven who are mighty in Power one of them being able to destroy all the Churches Enemies These keep the Saints day and night they encamp about them and see that no Evil comes unto them Besides them God is said to watch over his People continually who is called the Watchman of Israel and the Saviour thereof in the Day of Trouble Psal 127.1 2. Vnless the Lord keep the City the Watchman waketh but in vain Besides Psal 127.1 See 6th head of Metaphors there are the Ministers of the Gospel who are called Watchmen XV. A great and famous City hath Towers and Battlements belonging to it not only for Ornament but also for Strength and Security from Evil. XV. The City of God is famous in respect of its Towers and Places of Security Walk about Zion Psal 48.12 13 14. and go round about her mark well her Bulwarks consider her Palaces that ye may tell it to the Generation following For this God is our God for ever and ever and he will be our Guide until Death The Name of the Lord is a Strong-Tower c. Everyone of the blessed Attributes of God are as so many Towers of Safety to his Church See Strong-Tower in the First Head of Metaphors XVI In a City notwithstanding the many noble and honourable Personages or worthy Patrons that dwell therein yet there are some ill and unworthy Members that get a being there which tends much to its Blemish and Reproach XVI So the City of God notwithstanding all the holy and eminent Saints and Servants of God who dwell therein yet hath in it some wicked and ungodly Ones who by Craft and Hypocrisy get a being there tho when known they are turned out as the incestuous Person Hymeneus and Alexander was 1 Cor. 5. 1 Tim. 1.20 Jud. 4. For there are certain Men crept in unawares who were before of old ordained to this Condemnation ungodly Men turning the Grace of God into Lasciviousness and denying the only Lord God and our Lord Jesus Christ These
thee Isa 41.14 c. Why should Worms seek to destroy one another 6. Lastly What cause is there these things considered to admire that the glorious God of Heaven and Earth should be mindful of a Worm Job 7.17 nay to set his Heart upon him and give his Son to die for him and to take such a poor and contemptible thing as Man into Union and Communion with himself Man compared to a Flower Job 14. He cometh up like a Flower and is cut down Isa 40.6 All Flesh is Grass and all the Goodness thereof as the Flower of the Field A Man in his best Estate and in every Estate is altogether Vanity Caryl so he is in his best Days and in all his Days but a Flower or may be compared to a Flower Metaphor Parallel A Flower hath a Root from whence it grows and springs up SO all Men have one common Root from whence they spring up viz. the first Adam II. A Flower springs up out of the Earth suddenly and at first is but a tender Bud fresh and flourishing II. So Man springs up like a Flower and at first is like a tender Bud fresh and flourishing III. A Flower hath but a little time of continuance tho some abide longer than others yet most Flowers last not long III. So Man that is born of a Woman is but of few Days Job 14.1 his Time is but short upon the Earth tho some continue longer than others yet generally their Days on the Earth are but few in a comparative Sence IV. There are divers Sorts of Flowers some fair to look upon very lovely to the Eye but of an ill Savour IV. So there are divers Sorts of Men and Women some very fair and amiable to the outward Sight but of an ill and stinking Savour in their Lives and Conversations in the Nostrils of God and all good Men having no Grace and are besides of a perverse and crooked Nature V. There are some other Flowers that are not beautiful to the Sight whose Nature and Virtue is most excellent V. So there are some Men and Women who tho they are not lovely and beautiful to carnal Eyes yet are of most sweet and gracious Dispositions and whose Worth and Excellency is exceeding great Psal 45. VI. Great Care is taken of some choice and rare Flowers they are prized at a high rate by such as own them and know their Worth VI. So the Saints who are choice Flowers in God's Esteem are greatly cared for He esteems them above what Men esteem of their choicest Flowers they are his Jewels and prized by him as his chiefest Treasure of them he hath said the World was not worthy Heb. 11. VII Some Flowers greatly magnify the Wisdom of their Creator there being many great Rarities to be seen in them VII So the Wisdom of God appears in the Creation of Man He is a curious Piece of God's Workmanship in his first Make in respect of his Body but more especially touching his Soul But the greatest Rarity that appears in this Flower shines forth in his second Creation in his being new made or transplanted into Christ Jesus whereby he is adorned with all those most transcendent and incomparable Gifts and Graces of the Holy Spirit VIII The rarest Flowers grow in Gardens what is a Field-Flower to some of these VIII So the best and most choice spiritual Flowers grow in God's Garden the Church What are those sinful Ones who grow in the Field of the World to some of these IX A Flower is most beautiful when it is fully ripe IX So Christ's choice Flowers his precious Saints are most lovely and amiable when they are fully ripe for Heaven X. The Owner of Flowers knows the best Time to crop them and who shall be offended at him when he takes to himself this or that Flower out of his Garden He may do what he pleaseth with his own X. So God knows the best Time to crop off or take away by Death this and that precious Flower Sometimes he cuts them down before others think they are half ripe but God knows better than we He never pulls nor takes any of his Saints unto himself till he seeth they are fit to die And who shall be offended at him in what he doth tho he take such out of the Garden that we would fain have grow still there because they are such a sweet Ornament to it but may not God do what he pleaseth with his own XI Some Flowers are gone on a sudden Naturalists tell us of a Flower that lasteth but one Day and I have read of others that fade in the very Budding XI So some die as soon almost as they are born they are taken away and fade in the very Bud. Also some Christians God crops off and receives to himself as soon as they are born again they come up and are presently cut down c. XII Some Flowers have Seed in them which if sown will produce a Flower again the next Spring XII So Man tho he wither away and die yet his Body is laid but like a Seed in the Earth at Spring viz. in the Resurrection-day he shall arise again Every Seed shall have his own Body it shall not be another but the same Body shall arise from the Dead My dead Body shall arise c. 1 Cor. 15.38 Isa 26.19 Act. 24.5 There shall be a Resurrection both of the Just and Vnjust Inferences WHat a fading thing is Man Let every one from hence learn to make ready to die Happy are they who are fit and prepared for it for Man in his Beauty and chief Flourishing is near unto withering 2. How fading and transient is all our Glory 3. What Fools are Mortals to value themselves so high 4. How vain a thing is it also to set our Hearts inordinately upon our dearest Friends There is mention made of the coming up of this Flower and of its cutting down but nothing of its growing Alas its standing is so small a time it is not taken notice of we are born to die and we die as soon as we are born Saints compared to Babes 11 Pet. 2.1 2. As new-born Babes desire the sincere Milk of the Word that ye may grow thereby Simile Parallel A Babe is begotten Abraham begat Isaac Hearken to thy Father that begat thee A Babe in Christ is begotten by the Word and Spirit of God Jam. 1.18 Of his own Will begat he us by the Word of Truth not of corruptible Seed but of incorruptible by the Word of God that liveth and abideth for ever II. A Babe hath not only a Father but also a Mother II. A Saint hath not only God for his Father but the Church for his Mother Jerusalem that is above Gal. 4.26 is the Mother of us all III. A Babe partakes of the same Nature of its Parents That which is born of the Flesh John 3.6 is Flesh III. A Babe
were upon Ephraim Answ 1. One was Strangers had devoured his Strength Their Support and chief Stay that which should uphold comfort and succour them was gone Wicked Men were let in upon them and such who sought to spoil them of their Rights Liberties and Estates or spiritually Sin prevailâ—d strange Lusts had devoured their Strength Hos 2.5 Ephraim was fallen in love with other Lovers his Affection was set upon Strangers Saints should keep their Hearts close to Christ or else the Love of the World will soon steal away their Strength and make them decay in Godliness The Whoredom of Ephraim was doubtless one of those gray Hairs he had upon him 2. The Pride of Ephraim was another gray Hair The Pride of Israel doth testify to his Face and therefore shall Israel and Ephraim fall in their Iniquity Hos 5.5 3. Their Goodness was as the Mâ—rning-Cloud and as the early Dew it passed away Hos 6.4 Which might be another of his gray Hairs By their Goodness doubtless is meant their Goodness and Kindness to God and one towards another They were false-hearted unconstant and fickle like a Morning-Cloud their Words were empty Sounds like Clouds withouâ— Water they dealt treacherously with God and deceitfully with their Brethren 4. They were like a silly Dove without a Heart they let their dearest Enjoiments go like as a silly Dove parts with her Young and did not like the Hen strive to preserve them This might be another of his gray Hairs A Dove is easily caught with a Net so was Ephraim easily ensnared by his Enemies A Dove will keep her Nest tho you take it away and thereby take her captive O how unwilling are some Men to part with their Lusts They will not leave their Sins or Company tho it prove their Ruine They are like the silly Dove 5. The great Things of God's Law were accounted strange Things to Ephraim tho God himself wrote them yet he liked them not but rather derided at them that owned and subjected to them This was another gray Hair Hos 7.8 6. Ephraim was as a Cake not turned he was not through for God he stood halting between two Opinions did not know what Religion to be of Or he was so perverse that tho he lay under heavy Judgments and was ready to be burned on the Coals yet he sought not to prevent the Danger Hâ—s 7.14 and escape the Fire he cried not to God in his Affliction And this was another of his gray Hairs 7. Ephraim was as an empty Vine he brought forth Fruit to himself God received but little from Ephraim all his Labor and Doing was for himself to enrich himself and lay up for himself he cared not for the Interest of God An empty Vine He had Juyce and Sap enough to bring forth Fruit to himself but was barren towards God They cannot spare Time nor have they leisure to wait upon his Service They can't spare Money to further the Interest of Godliness tho they can give two three four or five hundred nay a thousand Pounds to such a Son or such a Daughter and maintain them bravely when some of Christ's Ministers want Bread They love alas their Sons and Daughters more than Christ They are empty Vines they bring forth Fruit to themselves O what a base Spirit and Principle are some Professors of They are like Ephraim And this was another of his gray Hairs Hos 12.1 8. He was broken in Judgment he fed on the Wind and followed after the East Wind He pursued after Vanity and the empty Things of this World And that was another of his gray Hairs Many more I might mention they were indeed thick upon him he was become very gray in Wickedness Inference LEt us take heed we have not gray Hairs upon us and know it not Is not England and the Church of God in England grown here of late gray-headed O what Signs and Symptoms of Ruine are there upon us I will leave you to find them out Where is that Love and Zeal that was once Is not the World got into the very Hearts of Professors Do they not follow after the Wind and pursue the East Wind Are they not like an empty Vine Doth not every one mind his own carnal Interest Have not Strangers devoured our Strength Are we not become like a silly Dove without an Heart Is not Whoredom and Superstition amongst us Doth not our Pride testify against us And is not our Goodness like the Morning-Cloud Where is that Love and Bowels which should be in us towards one another Are not some of the Things yea the great Things of God's Law accounted by us as strange Things Search further and more gray Hairs will appear Are we not divided and broken in Judgment Can a Nation divided against it self long stand Are there not many faithful Ministers snatch'd away in a short time Is not this the Fore-runner of some dismal Calamity Have not we had many fearful Signs in the Heavens And are not the Evening-Wolves come out of their Holes Besides all this let every Soul search and see what gray Hairs he hath upon himself Metaphors Similes AND Other Borrowed TERMS CONCERNING The Devil or Evil Angels The Devil called the God of this World 2 Cor. 4.4 In whom the God of this World hath blinded the Minds of them which believe not THE Devil here is called a God not that he is a God either by Nature or hath this name conferred upon him by the Almighty in respect of his Office but rather he is called so in respect of wicked Men who serve and obey him as their God and in whom he rules and works effectually as in his own People and Subjects Properly there is but one God tho there are many who are called Gods yet they are not Gods by Nature I am God and none else Vnto us there is but one God one eternal immense Isa 45.22 infinite and incomprehensible Majesty And this God is either considered Essentially God is a Spirit Joh. 4.24 or else Personally viz. the Father the Son and the Holy Spirit There are three that bear Witness in Heaven c. and these three are one Improperly 1. Idols are called Gods 2. The Ark 1 Sam. 4.7 3. Magistrates I have made the a God to Pharaoh Thou shalt not revile the Gods Exod. 7.1 Exod. 22.28 the Chaldee saith Rab that is a Master the Hebrew Elohim God as Mr. Ainsworth observeth upon the place is attributed to Judges and Magistrates I said ye are Gods these are Gods by Office 4. Satan Psal 82.6 as in this Text who would be look'd upon and worshipped as a God he is properly an Angel once an Angel of Light God created him and before he fell he was a good Angel as other Angels are who kept their first Estate he is called a God but there is one Word that confines his Power and Soveraignty and greatly degrades him limits him
by the powerful Operations of the Holy-Ghost whereby he is made holy and enabled to approve himself to God and Men in all purity of Life and Conversation By the Breastplate of Righteousness in the Text we understand the Righteousness of Sanctification is principall◠intended for otherwise this piece of Christian Armor would interfere with the Shield of Faith which comprehends the Righteousness of Justification See Shield It is we say a Principle of new Life which the Spirit works in the Heart of a Believer hence the several Graces of Holiness are called the Fruits of the Spirit Gal. 5.22 Man by the Fall had a double Loss first the Love of God secondly the Image or Likeness of God Christ restores both to his Children the first by his Righteousness imputed the second by his Spirit imparting the lost Image of God to them which consists in Righteousness and true Holiness Who but a Man can impart his own Nature and beget a Child like himself So who but the Spirit of God can make a Creature like God by causing him to partake of the Divine Nature 1. This is that Principle of new Life viz. an inward Disposition and Divine Quality sweetly powerfully and constantly stirring up and inclining to that which is holy and spiritually good 2. The Work of the Spirit in this respect was not to recover what was dying Garnal but to work Life de novo in a Soul quite dead hence called a creating quickning forming and renewing Work 3. It is a supernatural Principle by which we distinguish it from Adam's Righteousness which was co-natural to him as Sin is to us Holiness was as natural to him as Health was to his Body they both resulted ex Principiis rectè constitutis from Principles pure and rightly disposed Why Righteousness is called a Breast-plate will appear by the following Parallel Metaphor Parallel A Breast-plate is a main and principal Piece of Armor that belongs to a Souldier RIghteousness in like manner is a principal thing belonging to all Christians who are called Souldiers of Christ 2 Tim 3 3. Endure Hardness as a good Souldier c. II. A Breast-plate is a piece of Armor that every Souldier ought to have on when he engages his Enemy he must not come into the Field without it II. Righteousness is so necessary for every Believer that he ought not cannot be without it there is no engaging any Enemy of the Soul without a Principle of Holiness be wrought in him III. A Breast-plate preserves the principal part of the Body viz. the Breast where the very Vitals of a Man are closely couched together and where a Shot or a Stab is more deadly than in other parts that are more remote from the Fountain of Life A Man may out-live many Wounds received in the Arms or Legs but a Stab in the Heart is a certain Messenger of Death III. Righteousness and Holiness preserves the principal part of a Christian viz. his Soul Satan aims to hit him there where he may dispatch him soonest A Wound in a Man's Credit Estate Relations c. hazard not the Life of his Soul but Sin exposes it to imminent Danger This is that Dart Prov. 7 23 that struck the young Man through the Liver as a Bird hasteth to the Snare that knoweth not 't is for his Life And this is that which Satan strives to tempt entice and draw a Saint to yield unto Hence he should be careful to put on his Breastplate of Righteousness which whilst he has on he is safe from the deadly Stab of the Enemy IV. A Breast-plate is made and prepared for a Souldier before he puts it on It is not his own Work but the Work of a skilful Artist IV. Righteousness which is the Saints Breast-plate is wrought in him by the Holy Spirit who is a most wise and skilful Workman Our own Righteousness is good for nothing hence called dead Works because they are Works from one dead in Sin and spring not from a Principle of inward spiritual Life V. A Breast-plate much emboldens a Souldier and makes him fearless that as he cannot be easily killed so hereby he cannot be soon cowed When a Souldier sees himsel unarmed he begins to tremble but when he hath on a good Helmet and a Plate of Proof on his Breast he is not quickly dismay'd but adventures upon the Point of the Sword V. Thus Righteousness defends and animates the Soul and Conscience when a Man in the midst of the greatest Danger can lift up his hands without spot Holiness fills a Soul with Courage so that he can look in the very face of grim Death whereas Guilt which is the Nakedness of the Soul puts the stoutest Sinner into a shaking Fit of Fear The Wicked flee when no Man pursueth Prov. 28.1 but the Righteous are as bold as a Lion No sooner did Adam see his Breast-plate was off and that he was naked but he was afraid and ran away to hide himself from God VI. The Breast-plate and Girdle were both joined or buckled together VI. So Righteousness and Truth must meet and be joined together in every Christian which is held forth by the Copulative And Stand therefore having your Loins girt about with Truth and having on the Breast-plate of Righteousness Which is taken twofold as hath been shewed First for the Truth of Doctrine or a good and Orthodox Judgment all the Principles of true Religion that are essential to Salvation Secondly Grace or Sincerity of Heart In both these respects Truth must be clasped to or joined with Righteousness and a holy Life Solomon saith Two are better than one So may I say here a good Doctrine with a good Conversation is better than a good Doctrine without a good Conversation or a good Conversation without a good Doctrine as a Man must have the one so he must not be without the other Wo to him that is alone for the Spirit will not be his Strength An evil and corrupt Doctrine may be of as dangerous a Nature as an evil and debauched Life See 2 Pet. 2.1 2. Who privily bring in damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction c. In vain is a Man's outward Holiness or moral Sincerity if he be tainted with heretical and damnable Principles and as vain is it for a Man to hold the true Doctrine of the Christian Religion if he be not sincere and live a holy Life Inferences THis may inform us what need there is for every Christian to get and keep on the Breast-plate of Righteousness not only to get a renewed Principle of Grace in his Heart but also to maintain the Power of Godliness in his Life and Conversation This he ought strenuously to labour after and that for several Reasons First In regard of God whose main Design in giving Grace and implanting a Divine Principle in his People is to make them holy to this end he hath put
in making of it and assists the weak Soul so that he concludes with strong Confidence he is sincere or loves God in truth and not only secretly assists but seconds him and saith the same thing to Man that his own Spirit doth Rom. 8 16 The Spirit beareth witness with our Spirits that we are the Sons of God If the Premises be corrupt which the Understanding makes for the Heart makes Propositions suitable to the Light that is in the intellectual Part then the Devil that lying Spirit strikes in and seconds the Soul in that corrupt Conclusion which he collects from corrupt Principles concerning himself thereby to ruin and undo the Soul in Ignorance and Unbelief Thirdly This Faculty or natural Power called Conscience only appertaineth to Men and not to any irrational Creatures Brutes want Reason and therefore are not capable Subjects of Conscience yet against Reason and Conscience Men oftentimes do worse than a Beast Fourthly Conscience is a natural Power in Man which compares his Ways and Thoughts by some Rule and according as his Ways agree or disagree with that Rule so answerably doth it bear witness with or against him If the Understanding be enlightned with Truth to wit the Word of God then Conscience compares the Ways of a Man by a perfect Rule But if the Understanding be enlightned with natural or moral Principles only then Conscience compares a Man's Ways according to those Principles only and so by an imperfect Rule So far Mr. Lockier and others as to what Conscience is Metaphor Parallel A Witness gives in Testimony according to his Light or that Knowledg he hath of things and if he hath a perfect Knowledg of this or that he speaks and testifies his Testimony is good and ought to be received SO Conscience gives in Testimony according to that Light and Knowledg that is in the Understanding for it only speaks and makes Propositions according to its Light if it be misguided by Satan or corrupt Nature or false Principles his Testimony is not good nor to be regarded but deceives and abuses the Soul as a false Witness doth who appears to speak in the behalf of a guilty Person And on the other hand he may for want of a clear Light and Understanding condemn such as he should clear And hence many that are very wicked and vile both in Practice and Principle are very confident that their State and Condition is good and their poor deluded Souls are peremptory many times and wiser in their own Conceit than seven Men that can give a Reason In them is fulfilled that of the Apostle Their Minds and Consciences are corrupt And on the other hand for want of a little Light some good Men by the Testimony of their Consciences are ready to condemn themselves and give up all their Hope notwithstanding their being justified and accepted by Jesus Christ II. A Witness therefore must be throughly examined to find out how or by what means he comes to know this or that he gives Testimony of II. So must a Man strictly examine his own Conscience how it comes to have knowledg of things of which it either accuseth or excuseth for this ought always to be received as an undoubted Truth That the Word of God is the very Rule and Guide by which Conscience should be steered and by the clear Light of which it ought at all times to give in its Testimony either for or against a Man Saul thought he ought to have done many things against the Name of Jesus of Nazareth his Heart did not witness against him when he contented to Stephen's Death because his Conscience wanted Light it had not perfect knowledg of things And hence he saith that what he did he did it ignorantly in Vnbelief But should another Man 1 Tim. 1.13 who knew that Jesus of Nazareth was the Son of God and those persecuted People were the People of God have done so Conscience would have been Witness against him and have flown in his Face yea condemned him for it without Repentance to the lowest Pit of Hell III. A good Witness one that hath perfect knowledg of all things laid to a Man's Charge if he can make it out that he is wronged how is such a Witness to be valued III. So a good Conscience I mean a Conscience rightly enlightned by the Word of God if it gives in Testimony for a Man that his Heart is sincere and his Life holy and that he truly loveth and feareth God notwithstanding the false Charge of the Enemy how is the Testimony of such a Witness to be valued by a Christian Hence Paul saith 2 Cor. 1.12 This is our rejoycing the Testimony of our Conscience IV. A good and faithful Witness will speak the whole Truth and clear the Matter so far as he knoweth or can speak to it upon all occasions IV. So a good and well-guided Conscience will speak all the Truth and clear the Matter between God and the Soul so far as he hath Light and will deceive no Man or Woman if they do but hearken to him V. A good and faithful Witness will not be bribed or daunted but speak in behalf of a Man who is falsly accused and to the utter Shame and Conviction of the guilty Person V. So Conscience rightly guided by God's Word will speak Peace to a godly and sincere Person let who will condemn him and will speak Terror to the wicked and impenitent Sinner let who will speak Peace and Comfort to him Conscience will deal plainly if it may be heard and be not stifled or put out of a capacity of bringing in its Testimony VI. A just and impartial Witness is greatly dreaded by a wicked and guilty Person VI. So Conscience who is an impartial Witness is greatly dreaded by some ungodly Souls O how fain would they fly from those terrible Accusations of their own Consciences if they knew how Some from the Horror that ariseth from hence have hanged themselves and others cut their own Throats and some have several other ways laid violent hands upon themselves So poor Conscience who is known and daily found to be a true and faithful Witness one that will not be bribed or corrupted by Frowns or Flatteries who knoweth all the secret Lusts Pride Malice Treasons Thefts Adulteries that lie in the Heart and all manner of Wickedness that vile Sinners are guilty of and layeth it daily to their Charge is hated and much struck at nay such is the Wickedness of Men they endeavour to stifle it and fear its Tongue with hot Irons nay and put out his Eyes nay so far as they can they endeavour to murther it that it may not be able to witness against them any more but that they may sin without controul Of these the Apostle speaks Eph. 4.19 Who being past feeling have given themselves over unto all manner of Lasciviousness to work all Vncleanness with Greediness Having their Consciences seared with a hot
spring hence his Sin is charged upon his whole Posterity By Adam 's Sin were many made Sinners c. Christ the secâ—nd Adam Rom. 5.12 14. is a common or publick Person representing all his true Seed or spiritual Off-spring So that as Adam's in was imputed to all his Children Verse 19. so is Christ's Righteousness imputed to all his Children through Faith The first Adam merited Death for his Seed the second Adam merited Life for his Seed Noah a Type of Christ Parallels NOah was a Saviour nay in a good sence the Saviour of the World for it was through him and by his Means and Righteousness there was a Seed preserved from the Floâ—d c. Christ is a Saviour the great Saviour the only Saviour of the World hence called Jesus II. Noah was a Preacher of Righteousness and invited Sinners to Repentance Christ was a Preacher of Righteousness and came on purpose to call Sinners to Repentance Noah's Ministry was despised by the Ungodly so was the Preaching and Ministry of Jesus Christ by the unbelieving Jews and others Those that refused and rebelled against Noah and his Ministry were destroyed by Water and those that refuse and rebell against Christ shall be destroyed by Fire III. Noah built an Ark So Christ builds his Church 2. Noah built the Ark according to the Commandment of God So Christ in building his Church did every thing according to the Commandment received from his Father 3. Noah took many Trees to build the Ark So Christ takes many Believers called Trees of Righteousness to build his Church IV. Some clean and some unclean Beasts were received into Noah's Ark So some holy and sanctified Persons and some unsanctified Ones are received into Christ's Church tho not by Christ's Appointment V. All that were not received into the Ark perished So all who get not spiritually by Faith into Jesus Christ or are not true Members of the visible or invisible Church shall be damned and perish eternally VI. Noah's Ark was toss'd upen the rough Waves and yet was preserved So the Church of Christ is toss'd upon the rough Waves of a tempestuous World and yet preserved VII Noah was the great Repairer of the World from him descended all the Inhabitants of the Earth Christ is the great and glorious Repairer of the World and from him proceed all the Inhabitants of Heaven VIII Noah sent a Dove out of the Ark to see whether or no the Waters were abated who returned with an Olive-Branch in her Mouth So Christ sends forth the Spirit called a Dove or in the likeness of a Dove who brings Tidings to believing Souls that the Wrath of God is appeased c. Melchisedeck a Type of Christ Heb. 7.3 Made like unto the Son of God c. Parallels THe Notation of his Name Melchisedeck signifieth King of Righteousness Christ Jesus is the only King of Righteousness II. In his Office he was a Type of Christ 1. He was King of Salem King of Peace Isa 9.6 So Christ was called the Prince of Peace not only a peaceable Prince but Prince of Peace one that commands Peace at his Pleasure in the World in the Church and in the Souls of Men. 2. Christ is not only Prince of the World but peculiarly Prince of Salem Prince of Jerusalem viz. the true Church of God 3. Melchisedeck was not only a King but also a Priest yea a Priest of the Most High God So Christ is both King and Priest III. Melchisedeck was a Type of Christ in his Original Without Father without Mother without Descent Heb 7.3 having neither Beginning of Days nor End of Life That is there is no mention of these things concerning him in the holy Scripture we have not his Genealogy or Story of his Life tho none doubt but he had both Father and Mother and Descent c. But God on purpose would have all these concealed that he might be a more express Type of Christ who was truly without Father in respect of his Manhood or human Nature and without Mother Isa 53. in respect of his Godhead And who can declare his Generation c. IV. Melchisedeck blessed Abraham and doubtless the lesser is blessed of the greater he was a most eminent and renowned Person Some do conclude he was the Patriarch Shem who was without beginning of days in respâ—ct of the World after the Flood and without end of days in respect of the World before the Flood but since God hath concealed who he was let us be satisfied But in this doubtless he was a Type of Christ who is greater than all that went before him great in Power Office and Sovereignty and is sent to bless his People 't is he alone that blesseth all the true Seed and Heirs of Promise V. Melchisedeck was a Priest not after the Order of Aaron he was not anointed with material Oil nor received his Priesthood from any other but only so declared by the Mouth of God His Priesthood passed not to other Men for as he received it from none so he passed it not to any other nor did any as we read of succeed him So Christ received his Priesthood from none but God himself and was not anointed with material Oil but with the Oil of Gladness only And as he received his Priesthood from none so he passeth it not to any other He hath none that can succeed him but abideth a Priest for ever in his own Person in Heaven Abraham a Type of Christ Parallels ABram and Abraham signify an high Father and a Father of a Multitude So is Christ an high and heavenly Father called the everlasting Father Father of all the Faithful c. II. To Abraham and to his Seed was the Promise made So to Christ and to his true Seed is the Promise made Guild Heb. 9.13 III. Abraham was King Priest and Prophet in his own Family So is Jesus Christ in his Church IV. Abraham put Hagar and Ishmael out of his House Gal. 4. So Jesus Christ cast out the Legal Covenant and fleshly Seed out of his Church Hagar being a Figure of the one and Ishmael of the other V. Abraham is called the Heir of the World Jesus Christ is so most properly and truly Rom. 4.13 Isaac a Type of Christ Parallels ISaac was the Son of Abraham the Father of the Faithful a promised Seed long before he was born and so strange was his Birth that tho he was born by the Stâ—ength of Nature yâ—t of Sarah's dead Womb Gen. 18.12 when it ceased to be with her as with other Child-bearing Women insomuch that when the Angel foretold it to her she thought it impossible So Jesus Christ is often called the Son of Abraham yet the only begotten Son of God by Nature who is the Father of all that are taught and can say in truth Our Father c. the only true promised Seed who was long prophesied of and expected by all Believers
reading of which we are carefully to heed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Circumstances of every Text and the Speaker that the Fallacy of Composition and Division may be avoided Jer. 26.17 18 19. Jer. 26.17 c. the Elders of Judea are introduced as speaking for Jeremiah but if any will attribute to them Ver. 20 21 22 23. he goes against their words and the scope of the Prophetical Text For these Verses have a coherence with the last and continue the historical Relation of the Execution of the Sentence and the deliverance of Jeremiah by a Just Judgment from the lawless Violence of the King the Example of which is contained in those four Verses on the contrary the words of Paul Act. 19.4 5. are to be joyned together to prevent Error 2. A false and evil Speech is proposed when the Devil and wicked Men are introduc'd as speaking Psal 3.2 Many there be which say of my Soul There is no help for him in his God Psal 12.4 Who have said With our Tongue will we prevail our Lips are our own Who is Lord over us Isa 14.13 For thou hast said in thy Heart I will ascend into Heaven I will exalt my Throne above the Stars of God c. Mat. 23.16 Wo unto you ye blind Guides which say Whosoever shall swear by the Temple it is nothing but whosoever shall swear by the Gold of the Temple he is a Debter c. Of this kind of Speech we will give some useful Observations 1. An Historical Narration altho most true yet all things therein said are not believed to Observ 1 be true For when a Canonical Writer treats of a thing and speaks of what is falsely or foolishly done or said by another he does not approve of it but only relates it The things in Scripture are of two sorts some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of narrative or recital and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Assertion and Approbation things related of the latter kind are always true but not of the former Here likewise we must distinguish between the History it self and the Speech introduced by him that speaks the first is always true the latter not c. 2. When the wicked or false Speech of another is related a true Sentence Observ 2 or Word of the holy Spirit is intermix'd as 1 Kings 21.10 the words of Jezebel writing to the Citizens of Jezreel are thus related Set two Men Sons of Belial before him to bear witness against him c. the words Sons of Belial are not Jezebel 's who would fain destroy Naboth by a colour and pretext of Right and Justice but they are the words of the holy Spirit which Exegetically and according to Truth describe those suborn'd Wretches that would testify against the innocent as Ver. 13 c. Isa 28.15 Because ye have said We have made a Covenant with Death and with Hell are we at Agreement when the overflowing Scourge shall pass through it shall not come unto us R. Kimhi in Loc. for we have made Lies our Refuge and under Falshood have we hid our selves It was not they that called it Lies and Falshood but the Prophet so intitles their Hope The words of the false Prophets are hereby to be understood who lyingly advised them to hope well Isa 30.10 Which say to the Seers see not and unto the Prophets prophesy not unto us right things speak unto us smooth things prophesy Deceits It is not those Unbelievers but the holy Spirit that calls those Visions which they sought for Delusions for such indeed they were Pag. 360. Vsitatum est quod ingeniosi Homines c. c. Brentius upon Isa 44. thus speaks of this Scripture-way of Expression and brings more Examples 'T is usual for ingenious Men to paint out Impiety of words in colours and obtrude it upon Men as true Piety But the holy Spirit acknowleges not nor owns such things as are framed and pretended to cloak and excuse Impiety but sees because there is nothing invisible to him into the most private recesses of the Mind and judges according to what he finds in the very secrets of the Heart Deut. 29.19 the wicked blesses himself in his Heart saying I shall have Peace tho I walk in the stubbornness of my Heart to add Drunkenness to Thirst Who would be so impudent as publickly to say that his ways are wicked and that he would persevere in them See Psal 14.1 Isa 28.15 44.17 Jer. 18.12 the holy Spirit recites the words of the wicked not the words of their Mouths but the words of their Hearts For the ungodly do not call their own Ways evil but in regard they are really so the Spirit so calls them as his own Sentence Observ 3 3. Yet all things which the Devil and wicked Men are said to speak are not in themselves evil and false altho pronounced with a fallacious and fraudulent Intention this may be seen in the words of unclean Spirits Mar. 1.24 I know thee who thou art the holy One of God See Luke 4.34 Acts 16.16 17. In the words of Caiphas the Jewish High-Priest Gregor Lib. 23. Moral cap 3. John 11.49 50 c. Whatsoever is related in Scripture may be reduced to these four ways viz. When good Things are well spoken When evil Things are ill spoken When good Things are ill spoken When evil Things are well spoken 1. Good Things are well spoken when righteous and holy Things are well preached as Mat. 3.2 Repent for the Kingdom of Heaven is at hand 2. Evil Things are ill spoken when a perverse or wicked Action is perswaded to as Job 2.9 Curse God and die 3. Good Things are ill spoken when something is not pronounced with a right Mind and Understanding as Joh. 9.28 the Pharisâ—es say to the blind Man that had his Sight restored Thou art his Disciple which was true but they spoke it maliciously and by way of Contempt Joh. 11.49 50. It is expedient for us that one Man should die for the People that the whole Nation perish not This was good yea the greatest Good in the World but he spoke it out of spite to Christ and a greediness to destroy him without any respect to the Grace of Redemption of which he was ignorant 4. Evil Things are said well when by the Mouth of the Speaker Vice is expressed so as to condemn and confute it 3. Speeches prudently feigned and composed to signify another thing are to be read in Scripture Parables especially the Writings of the Evangelists which shall be treated of at large in this Work in the Chapter of Parables to which we refer you To this belongs when a Speech is attributed to persons to be a sign of the very state of Things Isaiah 3.6 and is figured as the thing signified by that Speech as is intimated Isa 3.6 When a Man shall take hold of his Brother of the House of his Father saying
are as goads by which Men are prick'd forward to their Duty as Oxen are prick'd forward to go on or labour And as Nails which keep Men within the bounds of Duty as Planks are fixt when they are nail'd through fastened by the Masters of Assemblies he speaks Metaphorically of Divine Preaching as 1 Cor. 3.6 Jam. 1.21 For the Masters of Assemblies are such as founded or instituted Colledges or such as in the publick Assemblies of the Church taught the Word of God as the Prophets and Priests in the Old Testament did which are given from one Shepherd that is God the only Pastor of his People Psal 23.1 that is the supream Governour and Protector He alone is the Author of his written Word speaking immediately by his Prophets c. More especially and by way of brief Analogy Citations of the Old Test in the New we will make some Observations of the Quotations of the Old Testament quoted in the New 1. Quoad formam internam with respect to the internal Form which is the sense of Scripture Oracles 2. The external Form which is the Manner or Character of speaking and the Mode or Way of Allegation 1. The internal or inward Form with respect to which the Allegation is made either according to the sense intended by the Holy Spirit or its Analogical Accommodation 1. The Sense intended by the Holy Spirit is either literal or typical and mystical In an immediate literal Sense there are frequent Quotations which concern Christ of whom the Prophets prophesied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word as Esa 7.14 Behold a Virgin shall conceive and bear a Son and thou shalt call his Name Emanuel which in the proper and proximate sense is cited with respect to Christ Mat. 1.23 compare also Deut. 18.15 with Act. 3.22 Psal 2.7 with Act. 13.33 Heb. 1.5 5.5 Psal 8.2 with Mat. 21.16 Psal 22.18 with Mat. 27.35 John 19.24 Psal 40.6 7 8. with Heb. 10.5 c. and Psal 45.6 7 with Heb. 1.8 9 and Psal 68.18 with Eph. 4.8 and Psal 69.9 with Rom. 15.3 and Psal 102.25 with Heb. 1.10 and Psal 110.1 with Mat. 22.24 45. Mark 12.36 Luke 20.42 43 44. Acts 2.34 35. 1 Cor. 15.25 Heb. 1.13 Psal 110.4 Heb. 5.6 and 7.17 Psal 110.22 with Mat. 21.42 Mark 12.10 Acts 4.11 1. Pet. 2.7 So Esa 11.10 with Rom. 15.12 and Isa 28.16 with 1 Pet. 2.6 and Isa 42.1 c. with Mat. 12.17 c. and Isa 45.23 with Rom. 14.11 and Esa 61.1 with Luke 4.18 21. and Amos 9.11 with Acts 15.15 16. Mic. 5.2 with Mat. 2.6 and Zech. 9.9 with Mat. 21.5 John 12.14 15. and Zech. 11.12 with Mat. 27.9 and Zech. 12.10 with John 19.37 and Zech. 13.7 with Mat. 25.31 Mal. 3.1 with Mat. 11.10 Mark 1.2 c. Junius and Tremellius Tarnovius and Rivet refer to this place Hos 11.1 Out of Egypt have I called my Son which Mat. 2.15 is cited and applied to Christ 2. There are Citations in a mediate and typical Sense out of the Old Testament respecting Christ and his Mystical Body the Church As Exod. 12.46 about the Paschal Lamb applied to Christ John 19.26 the Brazen Serpent Numb 21.8 9. with John 3.14 15. Jonas Chap. 2.1 11. with Mat. 12.39 Adam and Eve Gen. 2.23 24. with Eph. 5.31 32 c. To this Head also may be reduced those Allegations which are Expositions of an Allegorical Speech as in Phil. Sacr. p. 375. An Analogical Accommodation which Cajetan called a transumptive sense is when the words of the Old Testament are used in the New and accommodated to the Event and for Conveniency or Similitude are attributed to a Person or some certain thing extending it beyond the scope the first holy Writer as Mat. 13.35 the saying Psal 78.2 I will open my Mouth in a Parable I will utter dark Sayings of old is analogically said to be fulfilled in Christ For as God the Father by the Prophets opened the Mysteries of the Kingdom of Heaven to his People at all times so Christ who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hypostatical Word of the Father thought meet to express himself in Parables Yet in the 78 Psalm true Examples are given but Christ uses feigned Narrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which agree in this that they are called Parables that is Similitudes viz. such as are brought in by Christ and recited by the Psalmist on purpose to admonish the People by those Examples of what they were to expect from God by their Perseverance in or Apostacy from the Faith See 1 Cor. 10.6 11 c. The words Esa 53.4 viz. He hath born our Griefs or Infirmities and carried our Sorrows or Diseases are cited Mat. 8.17 Now if you respect the Person or adequate Subject of whom the Prophet speaks the Allegation or Citation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the word or literally to be understood but if you will have respect to the thing of which Matthew treats it must be only by way of Analogy and Accommodation For here there is an account given of Christ with respect to his healing divers Diseases in which he is said to accomplish what was foretold by the Prophetical Oracle and in a literal sense to bear our Spiritual Infirmities in his Passion and Death as it is expounded 1 Pet. 2.24 25. More Citations you may find Deut. 30.11 with Rom. 10.6 in the description of the Righteousness of Faith see also Esa 43.19 compared with Rev. 21.5 Mat. 2.17 18. with Jer. 31.15 Mat. 13.14 with Esa 6.9 Mat. 15.8 with Esa 29.13 Luke 23.30 Rev. 6.16 with Hos 8.10 Acts 13.40 41. with Habak 1.5 Rom. 9.27 28. with Esa 10.22 Rom. 9.29 with Isa 1.9 1 Cor. 1.19 20. with Isa 29.14 33.18 Rev. 1.7 with Zech. 12.10 Rev. 11.4 with Zech. 4.14 c. 2. As to the exernal Form As to the external Form or the kind of speaking or the manner of Citation the following things are observable 1. The frequent Quotation of the Septuagint or the ancient Greek Translation of the Old Testament of which as Hierom notes * In quest Heb. super Gen. To. 4. fol. 102. Hoc generaliter observandum quod ubicunque sancti Apostoli aut Apostolici viri loquantur ad Populos his plerumque Testimoniis abutuntur quae per Translationem Septuagint Interpretum jam fuerant in Gentibus divulgatae that is This is to be generally noted that wheresoever the holy Apostles or Apostolical Men spoke to the People they did for the most part use these Testimonies which that is the Translation of the Seventy Interpreters were now published to the Gentiles And that even in those things where there is a manifest difference between that Translation and the Original Hebrew Text as Luke 3.36 wherein the Genealogy of Christ the Name Cainan is put in which is not in the Original Hebrew but in the version of the Seventy of which more hereafter The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in Christ partakes of Christ's spiritual Nature John 3.6 That which is born of the Spirit is Spirit or spiritual IV. A Babe is formed by the mighty Power of God in the Womb. IV. A Saint is formed or created by the mighty Power of Christ and by the Spirit We are his Workmanship Eph. 2.10 created in Christ Jesus to good Works V. A Babe is born or brought forth into the World V. A Saint is born of God Psal 87.5 And of Zion it shall be said this and that Man was born in her Ministers are said to travail to bring forth Children to Christ VI. A Babe hath all the Parts and Lineaments of a Man if it be a perfect Birth VI. A Babe in Christ hath all the Essentials of a true Christian he hath all the Parts and Lineaments of a new Creature There is a Formation or a gracious Work in every Faculty a partaking of every Grace tho at first forming not come to full Growth and Perfection VII A Babe when born is observed to come into the World crying VII A Babe in Christ when first born again or spiritually brought forth cries to God is much in Prayer God hath no Children that are born dumb Behold Acts 9. he prayeth which was a clear Demonstration that he was born again or a new Creature VIII A Babe new-born desires the Milk of its Mothers Breast VIII A Babe in Christ desires the sincere Milk of the Word viz. the sweet saving and comfortable Doctrine of the Gospel IX Babes are harmless free from Malice IX Babes in Christ are or should be harmless concerning Malice as Children X. A Babe when first born if not diseased is observed to grow much in a little time its Growth is then more visible than afterwards X. A Babe in Christ or a true Christian when first converted if not spiritually distempered grows much We read of some of the Saints who soon after they received the Word of Truth grew exceedingly tho afterwards a Saints Growth in Grace is not so visible XI A Babe needs much tending must be carefully look'd after or it may suffer much It is carried in the Arms dandled upon the Knees and laid in the Bosom and hath many a Kiss from the Father and Mother XI Babes in Christ need also much spiritual Tendence and looking after Christ as well as his Church and Ministers takes much care of them Isa 40 10 11. He carrieth these in his Arms and layeth them in his Bosom They have many a gracious Kiss of Christ's Mouth or Promise of his Word whereby he seals up his Love to them XII Babes after they are grown up are taught to speak plain not to chatter and cry only but to talk and speak intelligibly and also to go XII A Babe in Christ is taught by Christ also to pray and speak in Prayer more plainly or to express it self and make known its Wants more intelligibly and also how to go and walk in the Ways of God's Commandments Hos 11.3 I taught Ephraim to go taking him by the hand XIII Babes are weak in Knowledg and Understanding When I was a Child 1 Cor. 13. I thought as a Child I understood as a Child From hence they many times are froward peevish and soon take distaste small things will offend them XIII A Babe in Christ is usually weak in spiritual Understanding or in the Mysteries of the Gospel and from hence are very subject also to be offended with this thing and that thing which strong Christians can bear Many of the young Disciples in the Primitive Time were offended at those that did eat Meat c. XIV A Babe after it is grown up doth not expect that its Father or Mother should dandle it upon their Knees or seem visibly to shew that Love to it as at first when it was very young XIV So Christians when they are grown to some degree of Ripeness in Understanding should not expect to be always dandled upon the Knee of Promises or lie in the Arms and Bosom of Christ I mean have such visible Expressions or Manifestations of his Love knowing they are his Children and in his Covenant in his Family and under his Care Eye and gracious Provision and Protection XV. A sweet Babe one that is very quiet and good-conditioned is greatly delighted in and wonderfully beloved by its Parents when others tho their Parents cannot but have Parental Affection to them yet have not so great a Love as to him or her that is so pleasant in their Eye XV. So a young Christian that is of a humble sweet and contented Disposition not cross and froward under the Hand and Providence of God but takes all patiently is mightily prized and beloved by Jesus Christ Is not Ephraim my dear Son Is he not a pleasant Child c. How did Christ delight in John that sweet and precious Disciple XVI Children need good and careful Education to be kept under good Discipline and have good Instruction Train up a Child when he is young in the Way wherein he should go and when he is old he will not depart from it XVI Young Christians need also good Instruction many things they are to learn that they may wisely behave themselves in the House and Family of God They must more especially be taught the good Discipline of God's Church that they may know how they ought to go in and out before one another See Dear Children XVII Some Babes or young Children if their Parents do not give them what they would have of this or that presently throw away what they have and are angry and think they do not love them XVII So some young Christians because God doth not give them such lâ—rge Knowledg and Experience of Himself and other good Things of the Spirit they slight all God hath been pleased to bestow upon them and conclude God doth not love them XVIII Babes for these and other Faults often feel the Rod. XVIII So Christians are oft-times under the Rod of God for their Faults Saints compared to Children Rom. 8.17 If Children then Heirs c. Gal. 3.16 For ye all are the Children of God by Faith in Christ Jesus Eph. 5.1 Be ye Followers of God as dear Children SAints are God's dear Children not only Children but dear Children Dear Children hath reference to two things 1. To that high Esteem their Parents have of them 2. To that gracious and sweet Disposition such Children are of Children Parallel CHildren are begotten of their Parents and brought forth into this World THe Saints are begotten of God Of his own Will begat he them Every one that â—â—veth him that begat 1 John 5.1 loveth him also that is begotten of him They are also brought forth by him into a State of Grace II. Children partake of the Nature of their Parents even of their very Flesh and Bone II. The Saints by their being begotten of God through Faith In a
mystical sort are Partakers of the Divine Nature That which is born of the Spirit 2 Pet. 1.4 is Spirit III. Children are called after the Names of their Parents III. So the Saints are called after God's Name Holy Heavenly Godly c. Christians from Christ Spiritual from the Spirit IV. Children are not in every thing alike in Stature Quality and Condition Some are gentle dutiful and humble and have a clearer Sight and more perfect Knowledg than others yet ought to love one another IV. So the Saints of God are not in every thing alike tho all have Grace yet not a like measure of it so tho all see yet all have not the same degree of Sight and Knowledg in Divine Things From hence it is that there are so many Differences amongst the Godly but since they are all God's Children it behoveth them to see that they love one another V. Children do not grow alike Some thrive better upon hard Fare than others do who feed upon more choice and delicate Food every day V. So some of the Saints thrive and grow faster in Grace and in the Knowledg of our Lord and Saviour Jesus Christ who sit under the Ministry of such Men whose Preaching is accounted by some but as brown Bread than others who are daily fed with the delicate Food of the most acute and elegant Preacher Dear Children I. A dear Child one that the Father esteems so is teachable ready to learn what he is taught he will give his Mind to it is very flexible I. So a dear Child of God is very flexible and yielding to the Teachings of God If God hath any thing for Abraham to do he cries Here am I. They are like holy Job What I know not teach thou me II. A dear Child is humble and meek not proud stubborn or self-conceited II. So a dear Child of God is little in his own Eyes How humbly did Abraham express himself to God! Gen. 18.27 Psal 22.6 1 Cor. 3.9 I who am but Dust and Ashes c. and Job I abhor my self David cries out I am a Worm and no Man And the holy Apostles esteemed themselves as nothing Who then is Paul and who is Apollo Vnto me who am the least of all Saints c. I am nothing c. III. A dear Child greatly loves his Father Many Instances may be given of this both from Scripture and History III. So a dear Child of God dearly loves his heavenly Father he loves him with all his Soul with all his Heart and with all his Strength loves him sincerely IV. A dear Child doth not only love his Father but also his Mother and is grieved when she is in distress IV. So a dear Child of God doth not only love God who is his Father but also dearly loves the Church who is his Mother Thus did David Psal 137.5 6. that precious Child and Servant of God If I forget thee O Jerusalem Psal 137.5 6. let my Right-hand forget her Cunning if I I do not remember thee let my Tongue cleave to the Roof of my Mouth if I prefer not Jerusalem above my chief Joy Jer. 4.19 How greatly was the Prophet Jeremiah troubled for poor Zion when he cried out My Bowels my Bowels The Church lay near his Heart he laments like a poor Child for the Misery of his Mother that bare him VI. A dear Child is very obedient to his Parents will do whatsoever is right which either Father or Mother doth require V. So a dear Child of God is in all things obedient to God's Commands as is recorded concerning Zacharias and Elizabeth and many others They endeavour to behave themselves as obedient Children in all respects will not baulk one of God's holy Precepts Psal 119. Then shall I not be ashamed saith David when I have respect to all thy Commandments And as they are obedient to God their Father so likewise to the Church their Mother As it is a horrid Evil to rebell against God so such will be left inexcusable who slight the Church Whatever she requires that is agreeable to God's Word must be carefully obeyed and such as err herein as disorderly Persons ought to be proceeded against See Mother VI. A dear Child in all things strives to please his Father seeking his Approbation whether at home or abroad present or absent VI. So a dear Child of God strives in all things like our Saviour to please his heavenly Farher Wherefore we labour 2 Cor. 5.9 that whether present or absent we may be accepted of him Col. 1.10 Walking in all well-pleasing c. VII A dear Child loves Peace and cannot endure Quarrelling and Discord in his Father's House VII A dear Child of God greatly delights in and loves Peace and Union amongst his Brethren and he hates Discord and Quarrelling in the Church Blessed are the Peace-makers for they shall be called the Children of God Behold Mat. 5.9 Psal 133.1 Eph. 4.3 saith David how good and pleasant it is for Brethren to dwell together in Vnity Endeavouring to keep the Vnity of the Spirit in the Bond of Peace VIII A dear Child is very tender of his Father's Honour and is much troubled to hear any speak against him or any way reproach him VIII So a dear Child of God is sorely troubled to hear the sacred Name of God reproached and blasphemed and his holy Laws contemned Psal 119.136 Josh 7.9 Rivers of Waters run down mine Eyes because Men keep not thy Law How much were Moses and Joshua concerned for the Honour of God's holy Name IX A dear Child is greatly grieved when his Father is offended with him and will endeavour to obtain his Favour again IX So a dear Child of God is grieved when he hath displeased his heavenly Father Thou hiddest thy Face Psal 51.4 and I was troubled How did David mourn for his Sin and strive to obtain the Love and Favour of God again Against thee thee only have I sinned and done this Evil in thy Sight c. X. A dear Child will not be at undue Times out of his Father's House but make up his Place there especially when he knows his Father and Mother call for him and require his Presence X. So a precious Saint of God will not be absent from the Church or heavenly Family at any time when his Presence is expected there if it be possible especially when God calls his People to Prayer and Humiliation or when sacred Ordinances are administred or any Work is to be done which eminently tends to the Glory of God and the Churches Good XI A dear Child desireth rather to dwell in his Father's House than in any other place whatsoever XI So a dear Child of God had rather be a Door-keeper in the House of God than to dwell in the Tents of Wickedness One thing have I desired of the Lord Psal 27.4 and that will I seek after that I may dwell in the