Submission to Him even Emperors Kings Princes Nobles Captains Armies Freemen Bondmen even all both small and great He hath Power to punish all Treasons Rebellions Affronts Misdemeanors and Indignities whatsoever All that will not hear and obey him shall be destroyed He will speak to them in his Wrath and vex them in his sore Displeasure His Enemies shall be cloathed with Shame All that hate him shall be confounded and flie before him They shall be like the Dust how great soever They shall call for the Rocks to fall on them and to the Mountains to cover them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. V. From hence we are taught to observe That it is our Duty 1. To adore reverence and honour Him 2. To obey and keep his Law 3. To trust in Him only for Defence and Protection 4. To pray that He would take to him his great Power and reign O blessed Son of David King of the Jews King of Israel Lord of the Gentiles Governor of Nations and King of Kings thy Kingdom come that thy Will may be done in Earth as it is in Heaven VI. From hence we infer the happy State that the whole Universe shall be in in God's appointed Time when this good great and mighty Potentate shall take to him his great Power and obtain a full Possession of all his Right When the Heavens shall rain down Righteousness and out of the Earth shall spring forth Joy The Mountain's shall drop new Wines and the Hills shall flow with Milk The Light of the Moon shall be as the Light of the Sun and the Light of the Sun as the Light of seven Days The Heavens shall rejoyce ever us and drop Fatness the Weary shall be at Rest and break forth into Singing A Jubilee shall be proclaimed and Persecution no more heard Judgment shall run down like Water and Righteousness like a mighty Stream Every Man shall sit under his own Vine and under his own Fig-Tree and none make him afraid Peace to all the Ends of the Earth Swords beaten into Plowshares and Spears into Pruning-Hooks no Nation lifting a Sword against his Neighbour no levying War any more No more Earthquakes nor Famine but a fruitful and peaceable Earth The poor Man shall overtake the Reaper and the Treader of Grapes him that soweth Seed And the Mountains shall drop sweet Wines and the Hills shall melt The Captivity of Israel shall be brought again they shall build the old waste Places and plant Vineyards and drink the Wine thereof make Gardens and eat the Fruit thereof Come to Zion with Songs and everlasting Joy where this King shall sit and appear in his Glory Israel shall rejoyce and Judah shall be glad It shall fare well with the whole Creation For the Ox and 〈◊〉 Asse that eare the Ground shall eat clean Provender winnowed with Fan and Shovel The Effect of his Kingdom shall be Peace for the Righteous shall flourish and have abundance of Peace and the Fruit of its Righteousness and Assurance for ever For not only the People shall be all righteous but upon the Bells of the Horses there shall be Holiness to the Lord. And the Ransomed shall come to Zion with everlasting Joy upon their Heads They shall obtain Joy and Gladness and all Sorrow Heaviness and Sighing shall flie away For as the Earth bringeth forth her Bud and as the Garden flourisheth with Things that are sown in it so shall the Lord God maâ—â— Righteousness and Praise spring forth before all the Nations Blessed be God Christ a Priest Heb. 7.17 For he testifieth Thou art a Priest for ever after the Order of Melchisedec Vers. 26. For such an High-Priest becometh us who is holy harmless undefiled separate from Sinners and made higher than the Heavens Type I. THe High-Priest was taken from among Men but it behoved him not to have any Blemish II. The Priest assumed not to himself this Office but was called to it of God they were consecrated by Imposition of Hands when they were twenty five Years old III. The Priests were anointed with Oil and washed with Water Thou shalt take thee anointing Oil and pour it upon his Head and he shall wash his Flesh in Water IV. The Priest was gloriously cloathed Thou shalt make holy Garments for Aaron thy Brother for Glory and Beauty V. The Priest was to have a holy Crown upon his Head VI. The Priest's Body and Loins were to be covered with clean Linnen VII The High-Priest bore the Names of the Tribes of Israel upon his Breast when he went in before the Lord. VIII The High-Priest had Vrim and Thummim upon his Breast IX The High-Priest had an engraven Plate of Gold Thou shalt make a Plate of pure Gold and engrave upon it like the engraving of a Signet HOLINES TO THE LORD And it shall be upon Aaron's Forehead that Aaron may bear the Iniquity of the holy Things and it shall always be upon his Forehead that they may be accepted before the Lord. X. Aaron the Priest was Moses's Mouth to the People XI The High-Priest was not to marry a Widow a divorced Woman nor an Harlot but a chast Virgin XII The Priest's work was to offer Sacrifices for the Sins of the People For every High-Priest is ordained to offer Gifts and Sacrifices c. XIII The Priest was to take the Blood of the Bullock and dip his Finger in it and sprinkle seven times the Mercy-Seat c. and likewise the Blood of Calves and Goats and he sprinkled the Book and all the People the Tabernacle and the Vessels of the Ministry XIV The Priest's Garments were to remain after him to cloath and adorn his Sons withal XV. The Priests were to sound the Trumpets which as Mr. Godwin observes were twofold sometimes an Alarm to War sometimes to assemble the People XVI The Priests of the Lord were to teach the Law to the People The Priest's Lips should keep Knowledg and they should seek the Law at his Mouth XVII The Priest was to judg of the Plague of the Leprosy and to pronounce clean or unclean XVIII The Priests under the Law made and anointed Kings Jehoiada the Priest and his Sons anointed Joash King of Judah XIX The Priests were to appoint Officers over the House of God and it did not appertain to the Civil Magistrate to intermeddle in the Priest's Office See the Case of Vzziah 2 Chron. 26.20 XX. The Priests of the Lord were to bless the People XXI The High-Priest only went into the Holiest of all and that not without Blood to make Atonement XXII The High-Priest only made the Perfume for Burnt-Offerings and it might not be applied to any other use but to burn before the Lord. XXIII The Death of the High-Priest set the guilty Person or Man-slayer free who had fled to the City of Refuge After the
Death of the High-Priest the Slayer shall return to the Land of his Possession By the High-Priest's Death an Atonement was made for him saith Mr. Ainsworth XXIV The High-Priest brought the Bodies of those Beasts whose Blood was brought into the Sanctuary to be burnt without the Camp Parallel I. CHrist was of the Race of Mankind of the Seed of David according to the Flesh Forasmuch as Children are Partakers of Flesh and Blood he likewise took part of the same but was altogether pure spotless without the least Stain of Sin II. So Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son c. and in another place Thou art a Priest for ever c. The Father invested him in this Office Him hath God the Father sealed He was baptized and the Spirit came down visibly upon him when he was about thirty Years old III. Christ was anointed with the Oil of Gladness above his Fellows How God anointed Jesus of Nazareth with the Holy-Ghost and with Power He had also immaculate Sanctity and Purity in him IV. Christ was said to be glorious in his Apparel cloathed with the Divine Nature as with a Garment he was adorned with perfect and compleat Righteousness V. Signifying saith Mr. Guild the Deity of Christ which as a Circle hath neither beginning nor end and the Royal Dignity whereby he is advanced to be the Supreme Head in all things to his Church or his Kingship See Goodwin's Moses and Aaron VI. Christ's Humanity is cloathed with true Holiness which is compared to fine Linnen clean and white VII The Lord Jesus as our High-Priest presents â—â—or bears the Remembrances of all his faithful People upon his Heart when he appears before God to make Intercession for them He knows his own Sheep by Name VIII Christ hath in him the Perfection of true Light Beauty and Holiness Vrim and Thummim signified Christ's Prophetical Office whereby He as a standing Oracle to his Church answers all Doubts and Controversies whatsoever IX Christ is the real Antitype of this engraven Plate in likeness of a Signet Holiness to the Lord in that the Father hath actually communicated to him his Nature who is the express Image of his Person a glorious Representation of him to us being able to bear and hath born our Iniquities The Lord hath laid on him the Iniquities of us all X. Christ is the Mouth of the Father to the Sons of Men He is called the Word of God God hath spoken unto us by his Son XI Christ's Church must be a pure Virgin chast unstained with Superstition or Idolatry giving neither Love nor Worship to any other Christ owns none but such a People for his Spouse XII Christ offered up his own Body as a Sacrifice for our Sins He appeared to put away Sin by the Sacrifice of himself Christ was once offered to bear the Sins of many c. XIII As Christ was offered upon the Cross for the Sins of Mankind as a propitiatory Sacrifice so must his Blood in a spiritual manner be sprinkled upon our Consciences that we may be cleansed from our Sins and accepted in the sight of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience c. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkled the unclean sanctified to the purifying of the Flesh how much more shall the Blood of Christ who through the eternal Spirit offered himself to God purge your Consciences from dead Works to serve the living God But ye are come to Mount Zion c. And to Jesus the Mediator of the new Covenant and to the Blood of Sprinkling that speaks better things than the Blood of Abel XIV Christ's Righteousness remains for ever to cloath and adorn all true Believers 'T is the Wedding-Garment whosoever hath it not shall be shut out of the Marriage-Chamber and cast into utter Darkness XV. Christ sounds the great Trumpet of the Gospel for the assembling and gathering together of his Elect to himself from all the four Quarters of the Earth and will sound an Alarm at the last Day to the general Judgment The Trumpet shall sound and the Dead shall be raised c. XVI Christ is the great Teacher of God's Law 't is he that gives us the knowledg of Salvation that guides our Feet into the way of Peace We must seek the Law i. e. the Mind and Will of God at his Mouth who shews us plainly of the Father His Tabernacle is only standing not Moses's not Aaron's not Elias's but Jesus's This is my beloved Son hear him He is the last and only Teacher sent from God XVII Christ is Judg concerning the Plague of every Man's Heart what Sin is deadly and what not Tho there is no Sin venial as the Papist's affirm yet there is much more danger and evil in some Sins than in others As for example 'T is worse to have Sin in the Affection than in the Conversation to love it than to commit it The best of Saints have not been without Sin Infirmities have attended them yet they loved them not 'T is a loathsom thing to a true Believer That which I hate that do I. The Priest was to pronounce a Man utterly unclean if the Plague was got into his Head So if a Man's Judgment Will and Affection are for the ways of Sin if they chuse and love that which is evil Christ the High-Priest in his Word pronounces such unclean When Men approve not of God's ways because they forbid and give no toleration to their beastly Lust and Sensuality and from hence secretly contemn Religion in the strictness of it these surely have the Plague in their Heads XVIII The Lord Jesus makes and anoints many to be Kings for besides his acting towards Men in bringing of them to their Thrones and Kingdoms as 't is said By me Kings reign he makes all his Saints Kings and Priests and they shall reign on Earth XIX Christ hath the absolute Power of appointing what Officers should be in his Church He gave some Apostles some Prophets some Evangelists some Pastors and Teachers Those that make any other spiritual Office or Officer than Christ hath ordained will be found grand Criminals in the great Day XX. Christ was sent to bless the People by turning every one of them from the evil of their Ways to give Pardon yea the holy Spirit and eternal Life to as many as believe on him XXI Christ entred into Heaven it self alone for us as Mediator through the Merit of his precious Blood shed to make Atonement once for all there to appear in the presence of God for us Neither by the Blood of Goats and Calves but by his own Blood he entred in
He is both King of Saints and King of Nations 1. He is Lord over Angels he is Head of Principalities and Powers Thrones and Dominions He hath Power and Authority over the good Angels these are part of his Inheritance Let all the Angels of God worship him 2. He hath Preheminence and Dominion over the evil Angels they fly before him He hath spoiled Principalities and Powers c. Col. 2.15 3. He is the Head and hath Preheminence over Men He is Lord both of the Dead and Living all the Elect are given to him they are his in manifold respects Children Servants Brethren Disciples Subjects Spouse c. 4. The Power and Headship of Christ as Heir of all things extends to all Mankind universally all owe him Homage and shall submit and bend their Knees to Him He hath an absolute unlimited and Universal Power may pull down and set up at his pleasure kill and make alive all mighty Monarchs are but Tenants at Will to him 5. He hath Power and Headship in an especial manner over all things to the Church Frist Judaical or Old-Testament things Secondly Christian or New-Testament things Christ being Heir and Lord of all things whatever the Soveraign Disposer of all those Rites and Ordinances of Worship about which the Jews contended must needs be in his Hand to change and alter them as he saw good The Son of Man is Lord of the Sabbath and as he is Head over all things He hath Right and Soveraignty to make ordain or appoint Laws Ordinances and Institutions and to prescribe Rules how and after what manner God is to be worshipped belongs only to Christ the Heir of all things and Head of the Church VI. Christ distributes in a glorious manner to others he gives large Portions to the Saints whom he is not ashamed to call Brethren He that doth the Will of my Father the same is my Brother Sister and Mother Regenerating quickning sanctifying assisting comforting and sealing Grace is bestowed and freely given to Believers with Pardon Peace Sonship and eternal Life yea all things are given that appertain to Life and Godliness to such that are Heirs and Joynt-Heirs with him when he ascended on high he gave Gifts unto Men. Eph. 4.8 VII Christ the Heir of all things when he first came into the World was proclaimed by the Angels of God as the rightful Heir of the Crown and Scepter of both Worlds He shall be great and shal be called the Son of the Highest and the Lord God shall give unto him the Throne of his Father David And he shall reign over the House of Jacob for ever and ever and of his Kingdom there shall be no end His Right was often asserted by himself as Mat. 28. Joh. 13.3 and by others his Apostles c. VIII There was a set time agreed upon when Christ as Mediator should come to his Inheritance who is appointed Heir c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote either those special Acts whereby he came into the full Possession of his Heirship or it may be extended to other Preparatory Acts that long preceded them especially if we should take it to be of the same Importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second Aorist In the former sence it denotes the glorious Investiture of Christ in the full Possession of his Kingdom after his Resurrection with the Manifestation of it in his Ascension and token of its stability in his sitting down at the Right-hand of God By all these God made him placed Him with solemn Investiture Heir of all The Grant was made to him upon his Resurrection Mat. 28.18 and then fully declared to others The Solemnization of it was in his Ascension all was sealed and ratified when he took Possession of the Throne by all which he was made and declared to be Lord and Christ the true Heir of all things And such weight doth the Scripture lay upon the glorious Investiture of Christ in his Inheritance that it speaks of his whole Power as then first granted unto him Rom. 14.9 Phil. 2.7 8 9 10. and the reason of it is because he had then actually performed that Work and Duty upon consideration whereof that Power and Authority were eternally designed and originally granted unto him God's actual committing all Power over all Things and Persons in Heaven and Earth to be executed and managed for the ends of his Mediation declaring this Act Grant and Delegation by his Resurrection Ascension and sitting at his Right-hand is that which this Word denotes Notwithstanding the time of the visible Possession of his Right is not yet come he will take unto him his great Power that is the visible Exercise and Execution of it and Reign Wilt thou at this time restore the Kingdom to Israel And he said unto them It is not for you to know the Times and Seasons which the Father hath in his own Power Metaphor I. AN Heir many times is one that succeeds in the Possession of the Right and Goods of one deceased and till then cannot possess the Inheritance II. An Heir is many times disinherited of his Right cut off excluded and utterly deprived of his Crown and Kingdom by an usurp'd Power III. An Heir among Men hath comparatively but small Possessions Disparity I. CHrist enjoyes all as he is Heir of all things with the Father who dyeth not but is like the Son immortal eternal not subject to any Change The Son being Heir doth not eclipse nor diminish the Glory of the Father II. Christ shall not cannot be disinherited Tho wicked Men take Counsel together to obstruct and hinder his visible Exaltation yet all is in vain He that sits in Heaven shall laugh The Lord shall have them in Derision and will set his King upon his holy Hill of Zion I will make my First born higher than the Kings of the Earth III. Christ you hear is Heir of all things He is Head and Chief Lord over Angels and Men over all Ranks and Degrees of Men Emperours Kings and all the Nobles of the Earth over all Persons Civil and Ecclesiastical over Devils and all the Powers of Darkness He is Heir of the World to come the new Heaven and Earth and of all the Glory of it as of the Earth or the Kingdoms of this World Inferences I. FRom hence we may perceive how exceedingly God hath honoured the Lord Jesus Christ as Mediator He hath a Name above every Name in this World or that which is to come II. Moreover it is evident from hence Christ is very Rich. Who would not marry such an Heir or choose the Lord Jesus for their Husband The Riches of his Kingdom the good things of his House the Revenues of his Dominion are infinite and inexhaustible and he is very gracious and bountiful in his Communication of them unto all that take hold of him III. 'T is easy to conclude from hence that those that
Operation of which kind are Verbs that signifie to know which besides the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or knowing denote the motions affections and effects that are joyned with knowledge as Psal. 90. 11. Who knoweth the power of thine Anger that is who considers or regards the power of thine Anger so as to awake from the sleep of sin and seriously to repent Israel doth not know c. Isa. 1.3 That is considers not nor takes notice of the Blessings the Lord gave it Jer. 8.7 Luk 19.41 John 8 43. Why do ye not know my Speech that is approve it and with a faithful Assent receive it The Answer of Christ giving the reason of this follows viz. even because ye cannot hear my words that is so understand them as to Embrace and close with them for through the Devils blinding of you and your wilful choice ye are of your Father the Devil and the lust of your Father ye will do To know is put for approbation as Rom. 7.15 For that which I do I know not that is as our Translation hath it allow not Rev. 2.24 But unto you I say and unto the rest in Thyatira as many as have not this Doctrine and which have not known the Depths of Satan that is have not approved of his Snares and deep Temptations To be Conscious signifies more then barely to know which differ as much as Knowledge and Conscience as Psal. 35.11 False Witnesses did rise up and they asked me things that I knew not that is of which I am no wayes conscious to my self as Psal. 51.3 because I know mine Iniquities and my sin is ever before me Where the Prophet includes the terror of Conscience and serious Contrition 2 Cor. 5.21 It is said He that is God the Father hath made him that is Christ to be sin for us who knew no sin that is who was not guilty of any sin for he was most perfectly holy and without sin So that he was made sin in this sence viz. The Father imputed our sins to him according to Esa. 53.6 And the Lord hath laid on him the iniquity of us all or hath made the iniquities of us all to meet on him c. To Know Is put for Estimation or Judgment of any thing with respect to its value or worth as 2 Cor. 5.16 Henceforth know we no man after the Flesh that is we do not value or esteem any man for external things as Riches Poverty Honour Disgrace legal Priviledges c. After which follows Yea though we have known Christ after the Flesh yet now henceforth we know him viz. that way no more he speaks of the Estimation of Christ carnally or in a fleshly way viz. in that state of humility wherein he was plac'd during his sojourning here For in that respect we shall know him no more but in his state of Exaltation Grace and Glory we shall know that is value esteem and prize him not for any legal Derivation or Pedigree with respect to his humane Nature but because he is the great Saviour and Intercessor exalted to Glory at the right hand of the Father from whom we expect our great and glorious Deliverance c. To this belongs that phrase Prov. 24.23 It is not good to know the face in Judgment in which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a respecting of Persons or an Estimation or Judgment by external appearance without respect to equity as ver 24. He that saith unto the wicked thou art Righteous him shall the People Curse c. that is from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a partial respect of persons whereas we are advised Prov. 25.21 If thine Enemy be Hungry give him bread to Eat And if he be thirsty give him water to drink For thou shalt heap Coals of fire upon his head and the Lord shall Reward thee This is a right Gospel Spirit because it is so far from a Revengeful retaliation that it commands Good for Evil. That which is said by Moses in his publication of the Commands of God Deut. 1.17 viz. Ye shall not know faces in Judgment so the hebrew Deut. 16.19 Thou shalt not wrest Judgment thou shalt not know persons and Job 34.19 That accepteth not or knows not the persons of Princes nor regardeth the rich more then the poor is a speech of Jehovah and agrees with Acts 10.34 Of a truth I perceive that God is no respecter of persons c. 2. Verbs of Cognition or knowledge also concern the Will and Affections of the Heart And so to know is to Love cherish and take care for c. As Exod. 1.8 And there arose a new King which knew not Joseph that is he regarded him not nor the good Acts which he had done in the Kingdom the Chaldee says One that did not confirm the decree of Joseph So Gen. 39.6 Jud. 2.10 Prov. 12.10 29.7 1 Thess. 5. 12. In other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know is of the same signification as Deut. 33.9 Ruth 2.10 19. Psal. 142.4 5. By a special and singular manner of the Holy Spirits speaking The phrase to know is attributed to God which denotes his special Providence Love and Paternal Care as Exod. 2.25 And God looked upon the Children of Israel and God knew them that is as we translate it he had respect unto them 1 Chron. 17.18 Psal. 1.5 6. and 37.17 18. Jer. 1.5 and 24.5 Amos 3.2 see Deut. 4.20 John 10.27 1 Cor. 8.3 2. Tim. 2.19 c. This term to know denotes also a trust and hearty confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a certain perswasion faith or assurance given by the Holy Spirit to men endued with a saving faith as Job 19.25 I know that my Redeemer liveth that is I have an absolute faith and confidence that it is so and acquiesce in it c. To know the Name of the Lord is by true faith to adhere to him Psal. 9.10 For they that know thy Name will put their trust in thee To know the Lord is to believe and hope in him Jer. 9.24 and 31.24 Hosea 2.20 John 17.3 c. This is the knowledge by which many shall be justified Esa. 53.11 The knowledge of Salvation Luk. 1.77 The knowledge of the Truth which is after Godliness Tit. 1.1 3. The very work or act When to know is put for to be able or the interior faculty of operation which is the principle of Actions Esa. 56.10 11. His Watchmen are greedy Dogs which can never have enough the hebrew says which knew not fulness Shepherds that cannot understand or as the hebrew has it that knew not to understand the meaning is that for their Covetousness they cannot be satisfied and for their blindness and want of skill cannot apprehend Divine things Aright It is said Matth. 7.11 If ye then being Evil know how to give Good things unto your Children c. That is ye can or are able notwithstanding your natural Wickedness do
Luke 5.34 John 3.29 This Title is ascribed to Christ for many Causes principally for his unspeakable Love to his Church which is by Faith espoused to him Hosea 2.19 Eph. 5.26 27 28 c. He is called a Witness which term is applyed to the Messiah Esa. 43.10 and 55.4 Rev. 1.5 and 3.14 Because of a certainty he discovers heavenly Truth to us John 18.37 As also because he hath most exactly fulfilled whatsoever the Prophets of the Old Testament have foretold concerning him John 1.17 c. External Adjuncts of a man are either inseparable or separable The inseparable are being in a place and time Each of these is attributed to God who in his own nature is Eternal and not circumscribed to place by an Anthropopathy First More Generally Place is ascribed to God Psal. 24.3 Who shall stand in his Holy Place viz. The Holy Kingdom where the Scriptures say his Habitation is He is said to Go out of his place when he manifests his conspicuous and apparent presence as Esa. 26.21 Micah 1.3 He is said to Retire or Return to his place when he withdraws the benefit of his Grace and as it were hides himself in order to punish offenders Hosea 5.15 More specially a seat or Throne is attributed to God Exod. 17.16 of which before Psal. 9.7 8. and 11.3 4. and 47.8 9. Esa. 66.1 Matth. 5.34 By which his most superexcellent Majesty sublimity and Authority is intimated The Prophet Jer. 14.21 Prays God that he would not abhor or disgrace the throne of his Glory By which Judea is understood wherein the visible or peculiar Kingdom of God was contained and where God vouchsafed the most eminent appearances of his Power and Glory Or else the Temple of Jerusalem as in chap. 17.12 It is taken upon which Rabbi Moses Maimon Every place which God hath appointed for the manifestation of his Power and Glory is called his Throne For great and powerful men as Kings and Princes sit in their Thrones when they make a solemn appearance so are we to understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss solemn Throne of the Magnificence Power and Dignity of him to whom it is attributed When a Throne and sitting upon it is attributed to Christ we are to understand that heavenly Kingdom and Government to which he was exalted in his humane nature as Psal. 45.6 7. Esa. 16.5 Matth. 19.28 Heb. 1.8 and 4.16 and 8.1 c. The Earth is said to be the Lords Footstool Esa. 66.1 Matth. 5.35 By which is noted his immensity for he is present in the lowermost part of the World Or the Ark of the Covenant in which by special revelation he was to manifest his presence according to 1 Chron. 28.2 Psal. 99.4 5. and 132.6 7. Lam. 2.1 Some by this appellation would understand the Sanctuary of God See Psal. 99.4 5 8 9. Upon which Illyricus says the sence is know that no where else nor with any of the Gentiles is the true Worship of God and his propitious presence to be found Therefore seek him here according to his Word and Promises When it is said of Christ Psal. 110.1 The Lord said unto my Lord sit thou on my right-hand until I have made thine Enemies thy Footstool and 1 Cor. 15.25 For he must Reign till he hath put his Enemies all under his feet and Heb. 1.13 It intimates that he will most perfectly conquer and subdue his Enemies as it is said Psal. 8.6 Eph. 1.22 Heb. 2.8 c. That all things are put under his Feet Neither is Place only ascribed to God but a local Posture or Situation also as Psal. 10.1 Why standest thou afar off by which the delay of Divine help is noted A metaphor taken from men who when they stand at great distance cannot lend a helping hand To stand at the right hand notes his powerful help and favour as Psal. 16.8 Because he is at my right hand I shall not be moved So Act. 2.25 God is said to Sit Psal. 29.10 and other places in the same sence that a Throne is ascribed to him by which his Government Divine Judgement and exercises in peculiar actions are signified He is said to Sit upon a Cherub Psal. 80.1 and 99.1 because of the peculiar manifestation of his presence in that place He is said to Sit upon the Circle of the Earth Esa. 40.22 because of his Majesty in Glory which infinitely excells all the Glories of the World and therefore the Inhabitants of the Earth are called Grashoppers c. Of the sitting of Christ at the right hand of God we have spoken before God is said to Dwell on High in Sion in the Church and in Contrite hearts c. Psal. 68.16 17. and 132.12 13 14. Psal. 135.20 21 Esa. 57.19 Ezek. 37.27 John 14.23 2 Cor. 6.16 by which the gracious Manifestation Action Defence Illumination Consolation and Salvation of his Divine presence to his people is to be understood It is an emphatical word which Paul uses 2 Cor. 12.9 That the power of Christ may rest upon me the words properly are that the vertue or power of my God may dwell upon me or that he would place his Tabernacle upon me and as an Vmbrage or Shadow may surround cloth and protect me When the Cloud of Glory had filled the Temple Solomon said 1 King 8.12 The Lord said that he would dwell in the thick darkness that is by this sign he manifests himself to be present as he said to Moses Lev. 16.2 I will appear in the Cloud upon the Mercy-Seat See Exod. 19.9 and chap. 16.10 Num. 9.15 Esa. 6.4 Matth. 17.5 c. The phrase of Gods sitting in the Heavens or dwelling there as Psal. 2.4 Psal. 103.18 19. 1 King 8.39 43. and Illyricus thus expounds Heaven neither ought nor can when it is called the Habitation of God be understood of a certain real or material place but it has rather a metaphorical signification and denotes that spiritual Kingdom Glory and Felicity in which God with his Holy Angels and other blessed Spirits Lives and Reigns as Psal. 115.15 16. The Heaven even the Heavens are the Lords but the Earth hath he given to the Children of men that is he requires and Commands spiritual good and Divine Worship to be given to him and leaves them to enjoy the good things of the World for he in a proper sence requires not Money Calves or Kids c. And the Learned Gerhard says God is every where with respect to his Essence but he is said to dwell in Heaven with respect to the more ample appearance of his Majesty and Glory so the whole soul is in every part of the Body but most radically in the head most effectively in the head because its most excellent effects are from thence produced So Alcuinus God is therefore said to dwell in the Heavens because the Angels and the Souls of blessed Saints have a clearer and more illustrious prospect
and knowledge of him then the Saints on Earth can have by reason of their dwelling in so gross a habitation Likewise Polanus The Scripture oftentime says that God dwells in the Heavens not that he is there included but to intimate that he is above all in Majesty Power and Operation so as that he cannot be hindered by any on Earth as also that our minds may be elevated above the World so as that we may have no low or carnal or worldly thoughts of God c. To this may be also referred when it is said That the Holy Ghost doth rest upon any as Num. 11.25 26. 2 King 2.15 By which the distribution and energy or power of his gifts is intimated This Spirit is said to rest upon the Messiah Esa. 11.2 and 61.1 which is to be understood of the Communication of his gifts in their absolute fulness to Christ according to his humanity Psal. 45.7 8. John 3.34 The visible symbol was the resting of the Holy Spirit upon Christ in the likeness of a Dove Matth. 3.16 c. Time is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of humane speaking but is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of divine Dialect of his absolute Eternity-Sometimes the description of Gods Eternity is taken from the Names and Differences of Seasons as Years are ascribed unto God which nevertheless are said to be throughout all generations Psal. 102.24 And shall have no end verse 2â—â— That he is the same and that his years shall not fail Heb. 1.12 And that the Number of his Years cannot be searched out as Job 36.26 Dayes are also attributed to him whence he is called the Ancient of Days Dan 7.9 which are called the Days of Eternity Micah 5.1 2 Pet. 3.18 Eternity is described by eternal time or times Rom. 16.25 2 Tim. 1.9 Tit. 1.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula Ages by which term properly times and things done in time are noted Eph. 3.9 Col 1.26 c. Sometimes two or three differences of time that Eternity which wants Beginning Interruption and End may be expressed Heb. 13.8 Jesus Christ the same that is always like himself invariable and immutable yesterday to day and for ever that is from Eternity to Eternity Rev. 1.4 Grace be unto you and Peace from him which is and which was and which is to come or will be that is who is the Eternal God so in the 8th verse there is another symbol of Eternity I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alpha and Omega the first and last letters of the Greek Alphabet which denote the beginning and end of any thing which are the bounds and notes of time brought to express him who is the beginning without beginning and the end without end that is who is indeed absolutely Eternal so Christ speaks chap. 21. and 22.13 as is apparent from the context To this may be referred where the Scripture uses words concerning God which respect the time to come whereas in Eternity there is not properly any time past or to come as Psal. 139.2 Thou understandest my thought a far off that is long before it came in my mind as verse 4. For there is not a word in my Tongue but lo O Lord thou knowest it altogether It is said Rom. 8.29 For whom he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknow he also did predestinate c. Rom. 11.2 God hath not cast away his people which he foreknew c 1. Pet. 2. Elected according to the Foreknowledge of God the Father c. D. Mylius upon Rom. 8. says thus God is said to Foreknow such as he foresaw would believe in his son not that there is any future time properly ascribable to God in whom no accident condition or circumstance of time and place can be admitted but these things are spoken of God by an Anthropopathy that is after the manner of men This Prescience of God inasmuch as it is certain and never failes therefore such as he Foreknew he also predestinated for this Foreknowledge is never without predestination Ambrose confirms this interpretation in these words Those whom God Foreknew would embrace the Faith he elected them to the promised rewards that they that seem to believe and either are not really such as they pretend to be or forsake the Faith may be excluded for such as God hath elected to himself do remain his 1 Pet. 1.20 'T is said of Christ the Lamb of God and the Redeemer of the World that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foreknown before the Foundation of the World that is he was ordained by the Eternal Decree of God to be offered as a sacrifice for the sins of men Hitherto of inseparable Adjuncts the separable are various we shall recite some Armour and Weapons are attributed to God for he is sometimes said to be clad in Arms to denote the exertion or execution of his Wrath and Vengeance Psal. 35.2 3. Take hold of Shield and Buckler and stand up for mine help Draw out also the Spear and stop the way against them that persecute me c. Esa. 59.17 18. For he put on Righteousness as a Breast-plate and an Helmet of Salvation upon his head and he put on the Garments of Vengeance for Clothing and was clad with zeal as a Cloak c. Jer. 50.25 It is said The Lord hath op'ned his Armory and hath brought forth the weapons of his indignation for this is the work of the Lord God of Hosts in the Land of the Chaldeans when by the Enemy he brings punishment and a general destruction upon a people thus the King of Babylon is called Gods battle axe and weapons of War for with him will he break in pieces the Nations and with him will he destroy Kingdoms Jer. 51.20 Because by him and his Host the Lord did afflict and make desolate several Countries More especially a Bow Arrows and strings are attributed to God Psal. 21.12 Lam. 2.4 and 3.12 He hath bent his bow like an Enemy he hath set me as a mark for the Arrow By which the effects of his Divine wrath against the wicked are noted By the Arrows of God are meant swift and unlookt for Calamities sent for sin Deut. 32.22 23 24. I will heap mischiefs upon them I will spend mine Arrows upon them Job 6.4 Psal. 38.2 3. and 64 7 8. Zach. 9.14 Lam. 3.13 And more particularly the Arrows of God are said to be Hail-Stones Thunder Lightnings Coals of Fire c. Psal. 18.13 14. and 144.6 Hab. 3.11 Sometimes the inspired efficacy of the Gospel in saving the Godly and Judging and Condemning the wicked Psal. 45.5 Esa. 49.2 John 12.47 48. 2 Cor. 2.15 16. A Sword is ascribed to God by which likewise is intimated his Wrath and Vengeance of which that is an index and symbol Deut 32.41 Judg. 7.20 Ps. 17.18 Esa. 27.1 and 34.5 6. Ezek. 21.8 9
to this Name is the seed of God does as it were cry that is expects Corn and Wine and Oyl and these as it were cry to the Earth that they may receive juice and nourishment from it for their nourishment and increase And the Earth as it were invokes Heaven for Heat Rain Showers Dew Snow Winds and celestial influences And the heavens as it were invokes God the chief cause of all things without whom no second causes can effect or produce any thing and who when he hath a mind to punish can make the Heavens as Brass and the Earth as Iron Deut. 28 2â—â— and detain the fructifying Rain Jer. 14.22 But here being gracious and propitious to men he is pleased to hear giving power to Heaven that by Clouds made of collected vapours and by various fructifying ways it should influence the Earth and the Heaven shall hear the Earth by giving Rain and other things needful to make it fruitful And the Earth shall hear the Corn and the Wine and the Oyl and other things growing upon the Earth whilst moistned from Heaven it gives them juice and vigor And these shall hear Jezreel that is they shall answer the prayers or desires of the Godly and so shall Divine blessing be conveyed to them c. Jonah 1.4 But the Lord cast forth a great Wind into the Sea and there was a mighty tempest in the Sea so that the Ship thought to be broken so the Hebrew that is it was like to be broken as if the Ship had a mind Some explain this by a metonymie of the thing containing that is they that were in the Ship thought that they must speedily suffer shipwrack John 3.8 The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth c. A Will and Walking is attributed to the Wind and Ayr to signifie its various wonderful vicissitudes unknown to man upon which Erasmus in his paraphrase excellently says This Ayr by which we are vegetated and whose power and utility we only feel is very subtile and is called a spirit or Wind and this spirit is not restrained at the pleasure of men but is carryed by its own force by which it is known to diffuse it self through all things having a wonderful power over all corporeal things Sometimes giving Life sometimes Death Now calm and silent then more violent sometimes blowing from the East sometimes from the West and sometimes from other different quarters of the World And discovers it self by the effect You hear its voice when you see no Body neither can it be graspt by the hands you feel it present but you see it not coming neither can you tell whither it goes at its departure The New-birth is like it The minds of men by the Spirit of God are carried away and transformed by secret breathings The ineffable power and effect of it is felt but what is done is not discern'd by the Eyes And so they that are born again are not now acted by a humane and carnal Spirit but by the Spirit of God who quickens and moderates all things See Rom. 8.22 To this Classe belong some Nouns and some Verbs 1. NOVNS as when Arrows are called the Sons of the quiver Lam. 3.13 because they lye hid there as a Child in the Womb Psal. 127.3 4. So Sparkles are called sons of burning Coals Job 5.7 for in both places the Hebrew is so A Tongue is ascribed to Fire Esa. 5.24 and Flame because of some similitude betwixt a Tongue and the tapering Flame See Act. 2.3 A Tongue is also attributed to the Sea Josh. 15.2 5. which is to be understood of a Bay in form like a Tongue So the Tongue of the Egyptian Sea Esa. 11.15 is a certain Bay or River c. The oblong wedge which Achan took is called in the Hebrew a Tongue of Gold Josh. 7.21 A Hand is attributed to a Sword Job 5.20 To a Flame of Fire Esa. 47.14 To Hell Hos. 13.14 By which as in our Translation their power is understood The beginning of a parting way is called the Mother and Head of the Way Ezek. 21.21 2. VERBS Bread is said to be gone away when it is spent 1 Sam. 9.7 See Rev. 18.14 A City is said to Cry Esa. 14.31 So is a Stone Habak 2.11 The Hire of Laboarers defrauded Jam. 5.4 which denotes the grievousness of the sin or punishment See Luke 19.40 To Eat is ascribed to consuming Fire Levit 10.2 Job 1.16 Nah. 3.15 To the destroying Sword 2 Sam. 2.26 Esa. 1.20 Jer. 2.30 And to a Land or Region Numb 13.33 Either because being hard it wasted mens strength in tilling or because of the unwholesomeness of the Air. To Heal Cure or Revive is put for repairing decay'd buildings 1 Chron. 11.8 2 Chron. 24.13 Neh. 4.2 1 King 18.30 Healing is put for blessing the Land 2 Chron. 7.14 Psal. 60.3 4. For making the Waters wholsome 2 Kings 2.21 22. Ezek. 47.8 See more examples Gen. 18.10 14. Gen. 23.16 Cant. 5.5 Jer. 23.9 Jer. 5.28 c. 5. Sometimes Kingdoms Provinces and Cities which are as it were incorporate bodies are spoken of as if they were a single person as 1. The People in general as Esa. 1.5 6. expounded ver 7 8 9. Deut. 33.12 Esa. 7.20 and 8.8 and 30.28 Hab. 3.13 2. Of the whole People more specially but less frequently Lam. 3.1 Esa. 7.20 3. Of a whole City the Scripture speaks as of a Woman Esa. 32.9 An evident example of this Prosopopeia you will find Esa. 1. and Lam. 2. See also Esa. 32.11 with ver 9. Hence the people of the Jews are proposed as a faithless and Adulterous Woman Jer. 3.1 3 4. and 4.30 Ezek. chap. 1â—â— and 23. By which the conjunction of the Church with God is compared to humane Wedlock God himself is proposed in this Allegory as the Husband the Commonwealth of Israel as the Mother out of which sprung the two Kingdoms of Israel and Juda which are compared with Daughters Ezek. 23.2 There were two women the Daughters of one Mother ver 3. and they committed Whoredoms in Egypt And when they were espoused in a Covenant way to God they most wickedly forsook him and committed frequent Adulteries c. For they are spiritual Adulteries and Whoredoms which Jehovah so often reprehends and detests by his Prophets when joyned with impenitence Exod. 34.15 16. Deut. 31.16 Judg. 2.17 Esa. 1.21 and 57.3 Nah. 3.4 c. Esa. 23.15 16 17. 4. The Name of Mother is attributed to a City 2 Sam. 20.19 By which the Chief or Metropolitan City is understood from whence the rest derive their original and owe subjection to Josh. 17.16 Numb 21.25 Judg. 11.26 2 Sam. 8.1 The whole people of God are called Mother Esa. 50.1 Hos. 2.2 Because it begets or ought to beget spiritual Sons to God Hence 't is translated to the heavenly Jerusalem the New Testament Church Gal. 4.26 5. The Name
taken for the Restauration and Renovation of men whether in this Life by the Word and Faith or in the future by a clear and beatifical vision of God Psal. 51.10 Create in me a clean Heart the explication and renew a right spirit within me 'T is as well the work of God to create a pure heart that is to convert and regenerate a man cleanse him from sin justifie and save him as 't is to create him The impurity therefore of our hearts can with no humane strength or art be purged away but we have need of the Creators work and the Redeemers vertue and power to make us New Creatures John 1.12 But to as many as received him to them gave he power to become the Sons of God even to them that believe on his Name Psal. 102.18 And the People that shall be created shall praise the Lord that is the Church that shall be restored and gathered by Christ. For this Psalm treats of that and his Kingdom of grace as is alleaged Heb. 1.10 11 12. Esa. 65.18 Be you glad and rejoyce for ever in that which I create For behold I create Jerusalem a rejoyceing and her people a joy That he speaks of the Glory of Christs Kingdom and Church here is evident by the following verses for its restitution and the whole celestial Administration is expressed by the Word Creation to indicate the Omnipotency and most powerful operation of Christ ver 17. There is mention of the Creation of a New Heaven and a New Earth in the same sence which promise shall be most perfectly fulfilled in Eternal Life as Esa. 66.22 and 2 Pet. 3.13 Eph. 2.10 For we are his Workmanship Created in Christ Jesus unto Good works c. that is regenerated and renewed in the Image of God See Psal. 100.3 Esa. 29.23 c. This is that New Creature of whom it is said 2 Cor. 5.17 If any man be in Christ he is a New Creature that is he is renewed by the Holy Spirit to lead a new and Holy Life in the Faith of Christ What is corrupt in man by sin is restor'd and reform'd by Regeneration and Renovation and so the Image in which man was at first created but lost it because of his sin begins to be restored very fitly therefore is the Regeneration and Renovation of a man expressed by the term Creation for God alone is the Author and Cause of both Of Metaphors taken from Angels THE Creatures of God are divided into invisible and visible The invisible are Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asomatoi without bodies and by them we understand Angels because being in their own nature incorporeal they cannot be seen by humane Eyes The visible are whatsoever things have an existence in this whole universe whether they be simple or mixt bodies There are Good and Bad Angels and from both some though not many metaphors are taken 1. From the good Angels some think that the Ministers of the Gospel are by a metaphor called Angels Judg. 2.1 Hag. 1.13 Mal. 2.7 3.1 Matth. 11.10 Mark 1.2 Luk. 7.27 1 Cor. 11.10 Rev. 1.20 and 2.1 8 12 18. and 3.1 7 14. and hence not improperly imply an analogy from the Holy Angels of God to the Prophets and other Preachers of the Word But the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maleac and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos being an indifferent and common noun denoting any Messenger or Legate it is better to understand that term properly because Ministers of the Gospel are really and not metaphorically Gods Ministers Exod. 28.14 The King of Tyrus is called by a metaphor the annointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherub by which term Angels are called Gen. 3.24 and Ezek. 28.14 The covering cherub As if God had said as Angels amongst created things are by Nature and Ministry Commissioned by me for the protection of men so thou King of Tyrus didst in thine own conceit and fancy Judge thy self This metaphor alludes to Gen. 3.24 As Junius and Tremellius in their notes say This is a most elegant description of that Royal Majesty by comparing it to that Cherub which was placed by God in the Garden of Eden Gen. 3.24 For as an Angel was appointed to keep that Garden and arm'd with that flaming Sword which turned every way it was a terror to all so thou King of Tyrus since the Kingdom became thine didst fancy thy self to equal the Angels of God in Glory Some think it has respect to those Angelical figures placed in the Sanctuary Exod. 25.20 covering the Mercy Seat Riding upon a cherub is attributed to God Psal. 18.10 2 Sam. 22.11 When the speech is of Winds Storms Clouds and Tempests to which this name is ascribed by reason of their vehement swiftness and dreadful effects The Chald. renders it And he is revealed in his Magnificence upon most swift Cherubs and he is led in strength upon the Wings of the Wind. 2. As to what respects evil Angels or Devils Christ calls Peter Satan when he would disswade him from suffering Matth. 16.23 Mark 8.33 Get thee behind me Satan Some take this as a Noun appellative and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan signifies any adversary as if Christ had said Give over to contradict the Will of my Father 't is thy part to follow not to go before Now thou gainsayest studying to hinder what will save mankind what the Father will have done and what becomes me to do Thou desirest to be a partaker of the Kingdom and yet thou hinderest me that am hastning willingly to the Cross whereby it is to be purchased where you see me go viz. the Kingdom of Heaven there you ought also to bend your course Thou dost not yet savour of God but led by humane affections resist the Divine Will Hinder me not therefore thou unprofitable monitor but follow behind me and rather act the part of a Disciple then a Master But because our Saviour uses not the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antikeimenos or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antidikos which signifies an adversary or opposer but the Hebrew or Syriack Satan by which always the Devil is understood in the New Testament and Christ uses the same phrase to the Devil Luke 4.8 it is more rightly said that Christ calls Peter Satan by a metaphor because in his opposition he acted the Devils part in giving Satanical Counsel directly contrary to the Will of God From whence Luther fairly infers this maxime that whatsoever Peter with the universal Colledge of Apostles speaks from his own sence in Divine matters and not by Divine Authority and Revelation as ver 16.17 18. is to be accounted Diabolical and Opposite to Christ See 1 Cor. 3.11 16.22 Gal. 1.8 9. 2 Pet. 1.19 20. c. And then he adds That Christ in this passage with Peter and his Apostles prefigured the future History of his whole Church to wit that there should be some true confessors of Christ viz.
sence is lest thou be'st slain and the Kingdom of Israel and its tranquiâ—â—lity perish So the conservation of Davids Kingdom in his Posterity is called a Lamp or Candle 1 King 11.36 and 15.4 2 King 8 19. 2 Chron. 21.7 Psal. 132.17 In which last place there is respect had to Christ the Heavenly King and Davids Son according to the Flesh. Some refer to this head Numb 21.30 And their Lamp perished from Hesbon to Dibon so the Hebrew that is their Kingdom or Soveraignty 3. This word is elegantly translated to signifie the Word of God Psal. 119 105. Prov. 6.23 2 Pet. 1.19 Of which we have treated before in the chapter of an Anthropopathy John the Baptist that eminent Preacher of the Word of God and forerunner of Christ is called a burning and shining Candle John 5.35 For between him who was a Candle lighted by the Divine Wisdom and Christ the true light of the World there is a manifest difference put John 1.8 9. To this Notion that passage which our Saviour inculcates Luke 12.35 is very agreeable viz. Let your Loyns be girded about and your Candles so the Greek burning by which phrase the serious study of Watchfulness and Holiness is commanded in pursuance to Gods prescriptions Burning Coals sometimes denote Calamities and grievous punishments Psal. 140.10 See Esa. 47.14 Sometimes they signifie Lightning Psal. 18.8 An only Son is called a Coal 2 Sam. 14.7 Because as Coals raked up in ashes are as it were a seed of Fire so that one Son would be a means to propagate a posterity and continue a Family so that it should not be wholly extinguished Prov. 25.21 and Rom. 12.20 It is said that when we do good to an Enemy we heap Coals of Fire upon his head that is it will aggravate that guilt which shall bring severer vengeance upon him because of his causeless and ungrateful malice to such as do him good A Coal is put for the Plague or any disease that is fiery and inflamed like a burning Coals Deut. 32.24 Hab. 35. For Arrows which grow hot by motion and pierce like Fire Psal 76.3 For Lightnings which burn like Coals Psal. 78.48 And for Love that 's very fervent Cant. 8.6 A Fire-brand or burning wood taken out of the Fire that it should burn no longer sometimes denotes contempt because of the privation of Fire and light as Esa. 7.4 Let not thy heart be tender or faint for the two tails of these smoking Fire-brands as if he had said they are like Firebrands which when extinguisht smoke but cannot burn Neither are they barely called Fire-brands but the tails of Fire-brands as if he had said they are like brands that are consum'd even to the very ends or extreams which have nothing but smoke the remains of Fire which shall speedily cease So it is with Tyrants who oppose Christ and his Gospel who seem like great Fires to us that in a moment would consume all but to God and Faith they are as the tails of smoking Fire-brands who for all their threatning will in a miserable manner at length be destroyed Yet Jerome in his Comment upon this place gives another Reason why the term tail which is the extremest member or part of a Beast is attributed to these two Kings viz. that in them should be ended the Kingdom of Syria that is Damascus and the Kingdom of Samaria that is of the ten Tribes which by another Name were called Ephraim according to what is related 2 Kings 15.29 16.7 8 9. 17.5 and the following verses Sometimes it denotes divine deliverance from evil as it were from Fire Zach. 3.2 Is not this a Brand pluckt out of the Fire He speaks of Joshua the High Priest who by the Favour and Grace of God was delivered from the Babylonian Captivity came to Jerusalem restored the Temple and exercised the Priesthood See Amos 4.11 Jude ver 23. c. Job 12.5 Esa. 42.3 Smoke The excrement of Fire and a sign of it is metaphorically put for punishments inflicted by God and Calamities Esa. 14.31 There shall come from the North a smoke the Chald. renders it vengeance Revenge some understand this speech of Vzziah with his Host who subdued the Philistines 2 Chron. 26.6 7. But Jerome in his Comment upon the place by smoke understands the King of Assyria who amongst other Nations destroyed the Philistines and he quotes Jer. 47.2 Smoke is used to signifie any Enemy because it is very swift in invading very penetrating and searching and can by none be resisted and being a certain token of Fire So the Fire of Gods Wrath once kindled smokes after the same manner See Psal. 37.20 Esa. 65.5 34.10 Rev. 14.11 Joel 3.3 Acts 2.19 In which places Smoke is a symbol of Wrath and Divine punishments c. Some Verbs belong to this head as to be hot which is an effect of Anger which as Fire inflames the heart Deut. 19.6 Psal. 39.5 and 57.4 The Anger of a Godly man proceeding from an holy zeal against sin is said to burn 2 Cor. 11.29 The like is said of lustful and depraved affections 1 Cor. 7.9 So Virgil says Est mollis flamma medullas that is a soft flame eats my Marrow and elsewhere et caeco carpitur igni c. The Syriack renders it to burn with lust Thus the Jews are said to inflame themselves with Idolatry which is spiritual Whoredome Esa. 57.5 Whereby they are sharply reproved for their vehement pursuit of Idolatry which was like burning lust whereby the Whore is inflamed with desires after the Adulterer whence ver 3. they are called the Seed of the Adulterer and Whore To this may be referred what is spoken of Hereticks forbidding the use of Marriage viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having their Consciences seared with an hot Iron 1. Tim. 4.2 Which imports two things 1. The Hurting and wounding of Conscience as if he had said they teach and compel others to observe such things which they themselves very well know to be not only impossible but wicked and therefore their own Consciences reproach and check them for the falshood of what they deliver and impose and hence in the same verse they are said to speak lies in Hypocrisie 2. The Cause of that hurt viz. the heats or burning of various lusts for both as I said are comprehended in that word for it is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cauter that is an instrument whereby stigmatized persons are burnt which hurts and pains both flesh and skin and the manner of it is by fire and burning Besides the Apostle seems to have respect to spiritual Infamy which cannot but in a matter of so great moment wound the Conscience as wicked men that were stigmatiz'd carried a brand of Infamy about them Eph. 6.16 Fiery darts are attributed to the Devil by which inward Temptations and outward Persecutions scandals and sins stirred up by the Devil are intimated There is an emphasis in that word of Pauls Translated from Fire
Its Adjuncts or Qualities 4. It s Operations or Actions 1. As to what concerns the first in Waters two things are especially remarkable viz. First Their Plenty Multitude and Depth in which respect they are oftentimes prejudicial and hurtful Secondly Their Profit and Usefulness So that the metaphors deduced from Water signifie sometimes good and sometimes hurt or evil In the latter sence 1. It signifies a strong and numerous People especially such as invade a Country in an hostile manner ravaging and spoiling it Esa. 8.7 Behold the Lord bringeth up upon them the Waters of the River strong and many The Chald. An host of many people like a rapid and strong River The interpretation follows even the King of Assyria and all his power The Allegory is continued And he shall come up over all his channels and go over all his banks ver 8. And he shall pass through all Judah he shall overflow and go over he shall reach even to the neck that is the King of Assyria with his numerous Armies like swelling and strong waters shall over-run and destroy all first the land of Israel and afterwards the Land of Judah in which those waters are said to overflow even to the Neck that is even to Jerusalem wherein was the head of the Kingdom by a Prosopopoeia whereby a Kingdom is compared to a humane body c. Jer. 47.2 Thus saith the Lord Behold waters shall arise up out of the North and shall be an overflowing flood and shall overflow the Land and the fulness thereof Chald. Behold a people shall come from the North and shall be as a strong flood and shall prey upon the Earth The Hosts of the Babylonians are meant See Esa. 17.12 13. Ezek 26.3 19. Where an Hostile people are expresly compared with Water Also Rev. 17.1 15. The Vision of a multitude of waters signifies many people 2. It denotes any great Calamities and Tribulations 2 Sam. 22.17 Psal. 18.16 and 32.6 and 66.12 and 124.4 5. and 144.7 Esa. 28.17 and 43.2 Lam. 3.54 We are also to note that the most bitter and exquisite passions of our Saviour are metaphorically compared to Deep and overflowing Waters Psal. 69.2 3 14 15. See Psal. 40.2 See also Psal. 73.10 Some by the Waters of a full Cup would have the same thing understood but the usual exposition is that it rather gives a description of the wicked who enjoy Prosperity and Plenty And this leads us to the acceptation of water wherein it signifies good in which as in the foregoing particular we must consider it 1. As it refers to Men. 2. To things themselves 1. Water metaphorically signifies posterity which is propagated from its own stock or head as water flows from a Fountain Num. 24 7. He shall pour the water out of his Buckets that is God shall so bless the people of Israel represented by Jacob that they shall have a numerous off-spring and increase into a great posterity Another metaphor taken from water follows And his Seed shall be in many waters which the Chaldee expounds of peoples according to the above signication thus he paraphrases a King shall spring up who shall be magnifyed by his Sons and he shall rule over many people But R. Salomo says that this signifies prosperity as Seed increases best that 's sown besides the waters To this sence we are to refer Esa. 48.1 Hear ye this O house of Jacob called by the Name of Israel and are come forth out of the waters of Judah that is such as are descended of Jacob and Judah as from a Fountain as Deut. 33.28 and Psal. 68.26 2. By the metaphor of waters the blessings of God and our Saviour are often noted as in the chapter of an Anthropopathy 2. The Subjects or things containing Waters are various The chief is the Sea which for the plenty of waters the violence or impetuosity of its VVaves and Storms metaphorically denotes a multitude of Enemies Jer. 51.4 The Sea is come up upon Babylon She is covered with the multitude of the waves thereof Chald. The King with his numerous Hosts in plenty like the Sea came up against Babylon So it is to be understood Psal. 65.7 and 89.9 and 93.3 4. See also Esa. 17.12 13. and 57.20 Jer. 6 23. and 50.42 Where there is an expresse comparison When our iniquities are said to be cast into the depths of the Sea Micah 7.19 It signifies a total remission and utter oblivion of them Waves of the Sea denote Calamities and Punishments because they rush upon us and are noxious as the Waves are troublesome to Ships and Seamen Psal. 42.7 and 88.7 To which that phrase Lam. 1.20 and 2.11 Relates Psal. 3. Esa. 57.24 Jude ver 14. Raging Waves of the Sea foaming out their own shame This is spoke of unquiet untamed vagabonds or impetuous violent men who possessed with a spirit of giddiness by false Doctrine and wicked lives disturb the Church and raise scandals A Metaphor taken from a turbulent and frothing Sea See the express similitude Esa. 57.20 21. To which place the Apostle seems to have respect Fluctuating or being tossed to and fro Eph. 4.14 is attributed to men unstable in the profession of Christianity See Jam. 1.6 A Stream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nachal which runs in a Valley which is also denoted by the same Hebrew word and suddenly increases in tempestuous Rainy weather and brings not only terror but loss and dammage to men and other Creatures metaphorically signifies great Afflictions Terrors and Dangers Psal. 18.4 The flouds of Belial terrifyed me Chald. The multitude of oppressors made me afraid Junius and Tremellius The flouds of wicked men affrighting me he compares the persecutions and violence of the wicked who would prosecute him even unto Death to flouds which violently and ere we are aware break upon us Musculus upon the place This flood of the wicked rightly agrees with the valley of Kidron that is the Kingdom of darkness Psal. 110.7 He shall drink of the Brook in the way This is diversly expounded but most fitly of the passion of our Saviour Christ which is elsewhere compared to Drinking for the drinking of his Cup is in this place called a drinking of the Brook in the way By the Brook or Torrent the multitude and bitterness of Christs sufferings are noted and also their Shortness For these torrents or streams quickly pass away because they have not their source from a lasting Fountain but from showers and snow And therefore it is added therefore shall he lift up the head that is he shall be gloriously delivered from Death and Passion or Suffering and shall most eminently triumph in the Resurrection And the Prophet says that Christ should drink in the way by which the course of this Earthly Life is signified which is called the day of the Flesh Heb. 5.7 Elias when banished and persecuted and dwelling in a Desart drank of the Brook by the Command of God 1 Kings
like chap. 10.11 is said of the mouth of a just or Righteous man And chap. 14.27 Of the fear of the Lord Whence it is manifest that this is to be understood of the Preaching of the saving Word of God by just and wise men that is Believers The Word of Christ the Saviour is called a Fountain and Spring Esa. 12.3 where the word is in the plural Number to denote abundance Zach. 13.1 Joel 3.23 With respect to this saving word the Church of Christ is called A Fountain of Gardens a Well of living waters and Streams from Lebanon Cant. 4.15 Chald. the words of the Law are compared to a Well of Living Waters This Fountain is only in the Church of Christ and therefore this Name is also attributed to it and it is also called a spring shut up or locked a Fountain sealed ver 12. Because it is sealed and kept by the Holy Spirit through the Word to eternal Salvation 2 Cor. 1.22 Eph. 1.13 and that in a manner utterly unknown to all humane sence and reason Peter calls False Teachers Wells without waters 2 Pet. 2.17 that is such as make a specious shew of Divine Truth but really have no Grace or heavenly Doctrine God is called the Fountain of Life but of that we have treated in the chapter of an Anthropopathy That Life eternal is called Fountains and Springs of Living waters is plain from Esa. 49.10 Rev. 7.17 and 21.6 c. More especially the Fountain or water of Siloah is memorable Esa. 8.6 which is called the Dragon or Serpents Well Neh. 2.13 From its slow stream and windings like a Serpent whose stream made a Pool Neh. 3.15 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pool of Siloah John 9.11 From this Well a Metaphor is taken Esa. 8.6 Forasmuch as this people despiseth the waters of Shiloah that go softly c. By which some understand divine promises given to the Jewish People of a sure defence and protection against their Enemies in which the Jews having no confidence or acquiescence betake themselves to the protection of forreign Arms. Others by the waters of Siloah understand the Kingdom of Sion instituted or appointed by God which was but small and weak in comparison of the Kingdoms of Syria and Israel as the Fountain glided with an easie and silent current The Chald. For asmuch as this people despise the Kingdom of the house of David leading them quietly as Siloah flows quietly c. Of this Fountain Jerome in his Comment says that Siloah is a Fountain at the bottom of the Hill Sion which bubbles out not with continual springs but at uncertain hours and days passing through the concaves of the Earth and Dens of hard stone with much noise we especially that dwell in this Province cannot doubt The Fountain Siloah by another name is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gichon 1 Kings 1.33.38 as appears by the Chald. paraphr upon the place which turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siloah It is called Gichon from breaking or bursting out hence called a Brook overflowing 2 Chron. 32.4 it is also observable that Solomon Davids Son was anointed King of Israel by this Fountain so that there is reason for the allusion that by this Well is meant the Kingdom of the house of David Brentius upon the place says metaphor â hujus fontis familiam Davidis intelligit idquè admodum aptè Nam Siloah c. By the Metaphor of this Fountain he understands the Family of David and that in a manner aptly for Siloah though it comes with a great sound yet it flows not always but at certain days and hours And when it bubbles forth it overflows not the whole Land it destroies not the Fields but keeps it self in the Concaves or hollow places of the Earth without danger to any but flows almost hiddenly So is the family of David which for the Government of the Kingdom of Juda was sanctified by God And although there be a great unlikeness between the Kings of Judah one being more merciful more clement and more godly then another yet they were tolerable Kings neither were they hitherto over grievous to the people but behav'd themselves in the administration of the Government modestly and temperately Yet the common people in Cities and Country desirous of novelty would rather have strange Kings though Enemiss then the poor Family of David which was ordained by God himself to rule that people c. It appears in that VVar that some would willingly be disingaged from danger and others resolved to repell it any way but the Commonalty especially the Husbandmen of Juda would have the Family of David dethron'd and that the King of Israel or the King of Syria should Rule c. Against these Esaiah sharply inveighs and Prophesies that the time will come that because they would not be contented to live with satisfaction under the peaceable Raign of their own Kings they should be exposed to endure the storms and bear the scourge of tyrannical great and turbulent Enemies To this interpretation R. Kimchi Vatablus and Jerome agree A VVell is sometimes taken in good sence as Prov. 5.15 16 17 18. Drink waters out of thine own Cistern and running water out of thine own well Let thy Fountains be dispersed abroad and Rivers of waters in the streets let them be to thee only so the Hebrew and not to strangers with thee let thy Fountain be blessed This continued metaphor respects VVedlock and its lawful familiarity Aben Ezra thus expounds it The sence is that we must keep to our own proper wife and to no other besides her and by Fountains dispersed abroad a multitude of Children is noted Munsterus the Hebrews expound it forsake a stranger and adhere to thy own VVife then shall thy Fountains multiply abroad that is thy Children with honour shall appear in publick For they shall be thine own whereas if thou goest to another thy Children will be bastards c. Others expound this text of two Doctrines proposed to a pious man First That he should make good use of his proper goods and by the blessings of God will augment them ver 15 16 17 18. Secondly That he should live chastly and continently with his own VVife and abstain from others ver 18 19 c. Franzius says Drink water out of thy own Cistern c. that is keep thy Goods for thy self and thine and to heâ—â—p objects of Charity but do not consume them upon whores c. A VVell is sometimes taken in a bad sence as great perils and mischief Psal. 55.23 And thou O Lord shall bring them into the VVell so the Hebrew of destruction The Chald. into a deep Hell Psal. 69.16 Let not the well so the Hebrew shut its mouth upon me Chald. Hell Christ speaks there of his most bitter passion Jer. 2 13. Broken Cisterns that will hold no water out of which fractions the water goes out as it comes in sailing the expectation of men
expressed by the bread of tears Psal. 80.5 In which sence also Tears are said to be the bread or meat of man day and night Psal. 24.3 Leaven made of a sharp or sowre mass taken in an evil sence denotes the Corruption of Doctrine Matth. 16.16 Luk. 12.1 hypocrisie that is a dissembling of true Religion sometimes wickedness and pravity of life 1 Cor. 5.7 8. The reason of both is evident from the operation of ferment or Leaven a little of which penetrates the whole lump making it sowre and acid So False Doctrine and impiety of manners easily penetrates to the seduction of others and unless speedily prevented will quickly infect and contaminate the whole The text which we translate My heart was grieved Psal. 73.21 In the Hebrew is my heart is fermented leaven'd or grown sharp that is it is embittered and full of perturbation The Chald. it is anxious or sadden'd c. Of Metaphors from the Parts and Members of Living Creatures WE are distinctly to consider of Brutes As 1. Their Parts and Members 2. Their general Names Effects and Adjuncts 3. Their several Species or Kinds Their Parts and Members we will recite in that order that nature has disposed of them What concerns the Head of Brutes we shall expound when we treat of their respective Species The Horn of some four footed Beasts their principal ornament and the instrument whereby they exercise their Strength and defend themselves is variously used in Scripture Metaphors 1. It denotes Power Strength Glory and Courage 1 Sam. 2.1 Job 16.15 Psal. 75.10 and 89.17 24. and 112.9 and 148.14 Jer. 48.25 Lam. 2.3 17. Ezek. 29.21 Amos 6.13 An Iron Horn is a symbol of greater power and strength Micah 4 1â—â— So when the Horn of the Vnicorn is mentioned a Beast of more strength than others Deut. 33.17 Psal. 22. and 92.11 2. It denotes Rule or Government the Majesty of which consists in power fortitude and strength some say because the King is eminent in dignity above all his people as the Horn is above all the Members of the Creature 1 Sam. 2.10 He shall exalt the horn of his annointed where the holy Woman viz. Hannah has respect to the Kingdom of the Messiah The Chaldee renders it Kingdom both here and in Jer. 48.25 Psal. 132.17 There I will make the Horn of David to bud that is I will amplifie enlarge and propagate the strength of his Kingdom This also most perfectly appertains to the Messiah Davids Son Chald. There will I cause to bud a Precious King to the House of David See 1 Chron. 25.5 This signification of power and a Kingdom is proposed as it were by a lively metaphor and similitude in that symbolical action of Zedekiah the false Prophet 1 Kings 22.11 Also in the Prophetical visions Dan. 7.7 8 21. and chap. 8.3 c. Zach. 1.18 c. where the fierce and strong Enemies of the Church are understood Rev. 5.6 and 12.3 and 13.1 11. and 17.3 7 12 16. To push with the Horn metaphorically signifies an exerting or putting forth of strength or power against the Enemy in fighting Deut. 33.17 Psal. 44.5 6. 1 King 22.11 Dan. 11.40 In other things a Horn signifies 1. A more eminent place Esa. 5.1 My beloved hath a Vineyard in the Horn of the Son of Oyl so the Hebrew that is in a sublime and very fat place The Land of Canaan which flowed with Milk and Honey seems to be signified by this description for into this the People of Israel were like a Vine transplanted or translated Psal. 80.8 2. Sometimes Angels Corners or Eminencies having the form of Horns Exod. 27.2 and 29.12 Lev. 4.7 1 King 1.51 Jer. 17.1 and elsewhere so in the Syriack and Chaldee Tongues the extreme or angular point 3. Splendor or a sparkling Ray like a Horn Habak 3.4 And his brightness was as the light he had Horns or as the Chaldee has it bright beams coming out of his hand Hence the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to diffuse beams in the likeness of Horns Exod. 34.29 30 35 where the speech is of Moses when his face shined Chald. the splendor of the glory of his face was multiplied to which Version Paul seems to have respect 2 Cor. 3.7 c. A Mouth because it is hollow concave and open and the beasts instrument of biting has therefore two metaphorical notions 1. The Orifice of any thing an entrance or gaping hole and so it is said Gen. 42.27 The Sacks mouth Gen. 29.2 3 8 10. The Wells mouth Also of a Den Josh. 10.18 22 27. Of the Robe and Habergeon Exod. 39.23 for so the Hebrew Psal. 133.2 Of the Gate of a City Prov. 8.3 Of the brook Esa 19.7 The edge of the Sword by which as it were it bites hurts and cuts Gen. 34.26 Exod. 17.13 Numb 21.25 Deut. 13.15 and elsewhere Of the file it is said 1 Sam. 13.21 A file having mouths that is full of incisures the better to sharpen Iron So when Mouths in the plural are attributed to a Sword it denotes its two edges Judg. 3.16 Psal. 149.5 6. Prov. 5.4 So to rake or harrow Esa. 41.15 See 2 King 10.21 and 21.16 Ezra 9.11 c. What are done by the Mouth Tongue and Teeth of Beasts we will here together dispatch To Bite For the most part is attributed to Serpents Numb 21.7 8. Gen. 49.17 Eccl. 10.8 11. Jer. 8.17 Amos 9.3 c. is put for hostile invasion spoil and tearing in peices Hab. 2.7 For the pains of body or mind by reason of Drunkenness or the relicts of Wine Prov. 23.32 For Vsury Exod. 22.25 Lev. 25.36 Deut. 23.19 Psal. 15.4 5. Prov. 28.8 Ezek. 18.8 13.17 and 22.12 So Lucan calls it devouring Vsury It is said of false Prophets that they Bite with their Teeth Micah 3.5 that is like Wild-Beasts they tear and destroy the flock Others think this phrase to be no Metaphor but to be understood of the eating of pleasant food To Eat and Devour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Metaphorical signification is the same with to destroy and consume Exod. 15.7 Isa. 9.12 The Syrians before and the Philistines behind and they shall Devour Israel with the whole mouth that is after the manner of Ravenous beasts they shall most inhumanely Treat them captivate spoil and consume them To Swallow Gulch down c. is of the same Metaphorical Notation 2 Sam. 17.16 Job 10.8 and 20.18 and 37.20 Psal. 35.24 25. Psal. 52.5 6. and 107. 26 27. Psal. 124.3 Isa. 3.12 and 28.7 Lam. 2.2 Hos. 8.8 Hab. 1.13 1 Cor. 15.54 2 Cor. 2.7 1 Pet. 5.8 Num. 4.20 Prov. 19.28 To Lick has the same signification Num. 22.4 of which and the Tongue we have treated before A Tooth Metaphorically denotes a Promontory or sharp Rock hanging over or formed like a Tooth 1 Sam. 14.4 Job 39.28 But when Teeth are attributed to Men it denotes virulence and a
is Metaphorically put for the heaven of Gods Glory Psal. 11.4 Micah 1.2 For the Church Psal. 26.8 27.4 29.9 48.9 84.1 2 4. Isa. 56.7 Eph. 2.21 1 Cor. 3.16 17. 6.19 2 Cor. 6.16 Heb. 3.6 and 10.21 God is said to be the Temple of the Elect Rev. 21.22 of which see Chap. 8. before Rev. 11.19 A Temple is put for the body of Christ John 2.19 In unity with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word for in him dwelt all the fulness of the Godhead Bodily Col. 2.9 that is most truly perfectly and unchangeably not Typically or in a shadow as in the Temple of Jerusalem c. See Heb. 9.11 10.19 20. 8.2 9.24 and 6.19.20 An Altar is used to denote the whole Mystery of Christ the Mediator Heb. 13.10 1 Cor. 10.18 and 9.13 Sometimes Divine Worship in the New Testament Isa. 19.19 the similitude being borrow'd from the ancient Rites c. Christ is called Propitiation hilasterion Rom. 3.25 because he became the great Sacrifice that satisfied for our sins He is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hilasmos Atonement with respect to the Type to which the Apostle alludes 1 John 2.2 c. The Church is called the Pillar and stay of Truth 1 Tim. 3.15 Some think that this Metaphor is taken from the two Pillars which were set up in Solomons Temple 1 Kings 7.21 2 Chron. 3.17 The Name of the one was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jachin he shall establish and of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boaz In it is strength By which Names doubtless this most wise King had respect to the Stability and firmness of the Kingdom and Church of the Messiah which names Paul expresses by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilimentum firmamentum stabiliment or firmament adding a Pillar in allusion to those Typical Pillars Hence in the same verse he mentions the house of God that is the Temple by which means the Church of the living God Verse 16. He says without Controversie great is the mystery of Godliness But what is that the Description follows which alludes to the Temple of Jerusalem for 1. In that Old Temple God appeared in a Cloud and thick darkness 1 King 8.10 11 12. Paul says of the Truth of the New-Testament that God is manifest in the Flesh. Which illustrious Manifestation was adumbrated or shadowed out by that obscure one 2. In the old Temple the Propitiatory or Mercy-seat was placed upon the Ark of the Covenant in the Holy of Holies Of Christ Paul says that he is Justified in Spirit viz. when he was risen from the Dead and so declared himself the true hilasterion attonement having made satisfaction for the sins of the world and perfectly fulfilled the Divine Law the Tables of which were contained in the Ark of Covenant Rom. 4.25 3. In the old Temple there were Cherubims over the propitiatory or Mercy-seat 1 Kings 8.6 7. Heb. 9.5 Of Christ Paul says that he was seen of Angels who were glorious and true Witnesses of his Resurrection and Glory Matth. 28.2 c. See 1 Pet. 1.12 4. In the old Temple the Jews were taught the Doctrine of the Messiah who was to Come Paul says of Christ that he was preached unto the Gentiles not to the Jews alone Believed on in the world the sound of the Apostles went out into all the Earth Rom. 10.18 and their Doctrine receiv'd by all true Believers Col. 1.5 6. 5. In the old Temple the visible appearance of God was not ordinary or perpetual But Paul says of Christ having Manifested himself in the Earth that he was received up in Glory as if he had said he hath withdrawn his visible Presence from his Church yet he is gloriously truly and invisibly for that is to be received up in glory viz. at the right hand of the Father present with it to the end of the World Matth. 28.20 Eph. 1.20 21 22 23 c. But what means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Truth Answer 1. Either that word must be expounded in the Concrete that it should be same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true and opposed to that which is Typical and Shadowy of future realities or Antitypes as John 1.17 6.32 15.1 Heb. 8.2 and 9.24 VVhere the word is so taken So in Acts 26.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth that is true words So Eph. 4.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of truth signifies true holiness Or 2 The VVord must be expounded in the abstract to denote the Doctrine of Saving Faith as it is taken 2 Thes. 2.10 13. 1 Tim. 2.4 and 6.5 2 Tim. 2.18 Heb. 10.26 Jam. 1.18 c. In which sense this genitive of Truth notes the efficient cause by which the Church is made firm and stedfast being built upon Christ the true Rock for the cause of its firmness is the heavenly Truth or the word of Truth See 1 Cor. 15.58 Acts 20.32 Rom. 1.16 Col. 1.23 2 Thes. 2.13 Joh. 17.17 1 Thes. 5.23 Some expound this of the subjectum circaquod the subject about which the Church is employed viz. to Confess Publish and Keep carefully that heavenly Doctrine contained in the Scriptures of Truth c. Metaphors from Sacred Rites THese may be distinguished into two Classes First Holy Rites ascribed to God as their immediate Agent or Actor Secondly Holy Rites perform'd by Men according to Gods Command and Prescription To the first Class belongs the Visions and Dreams which God sent to men for more secret information as to the Patriarch Jacob Gen. 28.12 13. viz. the Ladder set upon the Earth The top of which reached heaven c. which Vision our Saviour applies to himself and uses Metaphors taken from John 1.51 c. From the Divine prophecies Dreams and Visions a Metaphor is taken Joel 2.28 where the various gifts and the clear light and Revelation of the Gospel to the Evangelical Preachers is noted as Act. 2.16 17. where Peter quotes this very Text of Joel that Bread sent from Heaven to refesh the People in the Desart is largely applyed by Christ to himself John 6.31 32 33 c. Rev. 2.17 c. The other kind of Sacred Rites we thus distinguish 1. Persons 2. Actions 3. Times Of Persons one Directs and is as it were the head of the rest who are inferior and ministring or serving The Director was the high Priest the Eldest Son of the Posterity of Aaron having a constant prerogative in the Ecclesiastical Government Exod. 28.1 c. Hag. 1.1 12. and 2.3 Zach. 3.1 8. VVhose Name and Office is Mystically transferred to Christ. In the Epistle to the Hebrews hence he is so often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high Priest Heb. 2.17 3.1 4.14 15. 5.5 10. 6.20 7.26 8.1 9.11 and Great Priest Heb. 10.21 See Zach. 6.12 13. the Reason of the Comparison may be read at large in the Epistle The Appellation of Priests is attributed to Believers in Christ Psal. 132.9
they take in their Bed-Chamber the Thoughts they have on their Couches He always catches the Wise in their own Craftiness and brings their Devices to naught He scatters them with the Imagination of their own Heart and then laughs them to scorn He knows the right Season to fall upon them and makes them like Dust before the Whirlwind and in all things wherein they deal proudly shews himself still above them Has subdued mighty and great Kings for his Mercy endureth for ever Challenges the Force of all his Foes If their Hearts can endure or their Hands be strong in the Day that he shall deal with them Requires Babylon it self that mighty Queen of Nations to stand with her Inchantments Astrologers and Magicians and monthly Prognosticators He is cloathed with such Armor that none can hurt him he is mounted on such a Steed that none by Flight can escape him for he rides upon the Wings of the Wind He makes his Angels swift to pursue and his Ministers Flames of Fire He sends forth his Arrows in the Dark that none can escape them nor yet discern them 4. For his Resolution 't is invincible He is of one mind and none can turn him He will have his own Counsel stand and the Thoughts of his Heart performed to all Generations There is no putting of him in fear and so force him into a Compliance He always keeps his Ground till he hath done his Work and never yields or gives way in Battel He concludes before-hand that his Foes must fly so that Victory is more than half-gained before he begins to fight Send to Beelzebub and he will tell you that Legions of Angels are to Him as the lesser Flies are unto Armed Men that he doth scorn at Swords and laugh at the shaking of the Spear against him Let Beelzebub himself come forth and call all his Sons to his Assistance muster up both Pope and Turk in the Fulness of their Strength and Power send to China Tartaria Japan c. to fight this Man of War the Lord of Hosts and He will throw them as through the Thicket of a Forrest esteem all their Strength like Tow and rotten Wood burn them together speak in his Wrath and vex them in his sore Displeasure thunder out of Heaven upon them and break them all to pieces He can gather Heaven up in Folds as a Curtain and roll it together as a Sceoll of Parchment Break up the Fountains of the great Deep Open the Windows of Heaven drown them by a Deluge affright them by ratling Peals of Thunder rain down Hail and Thunderbolts Fire and Brimstone to disperse and consume them So that the best way is for Kings and Princes to be wise for Judges and Counsellors to be instructed to treat with him about Terms of Peace to lay down their Arms to set aside all open Defiance to bow to his Scepter to submit to Mercy within the Compass of the Time set them and they shall find this Man of War this Lord of Hosts this mighty God of Jacob as merciful and generous as ever they found him strong and resolved Tho they could not put him in fear by their Force they may win him to Favour by Entreaties and make honourable Terms with him First To have all their by-past Treasons Rebellions and Hostilities against him remitted and by an Act of Oblivion so razed off the File and obliterated as never to be produced against them any more He will forgive Offences not remember Iniquities be liberal in Favour will not condemn to Slavery to make Hewers of Wood and Drawers of Water but will promote to Dignity take into his Army put amongst his Children adopt to be his Sons his Heirs advance them to a Kingdom reward them with a Crown invest them with the Raiment of Princes cloath them in Robes place them upon Thrones that in Grandure of Kings they may live and reign with him for ever Fear not little Flock it is your Father's good pleasure to give you the Kingdom A Crown of Righteousness is from thenceforth laid up for them white Robes are given them They shall sit with him upon his Throne c. But if they come not he hath whet his Sword he hath bent his Bow he hath prepared his Arrows against the Persecutors When his Hand takes hold on Judgment he will render his Anger with Fury and Rebukes with Flames of Fire By Fire and Sword will he plead with all his Enemies to bind their Kings in Chains and their Nobles in Fetters of Iron He will bring those that would not that he should rule over them and destroy them utterly Cut them asunder and appoint them their Portion with Vnbelievers and Reprobates with the Devil and his Angels Beelzebub and his Army And thus shall it fare with the Enemies of the Lord of Hosts God a Strong-Tower Prov. 18.10 The Name of the Lord is a strong Tower the Righteous runneth into it and is safe Psal. 18.3 My high Tower Nahum 1.7 The Lord is good a Strong-Hold in the Day of Trouble THese Metaphors Refuge Hiding-Place Fortress Habitation Place of Defence Sanctuary Strong Tower High Tower Rock Have the same Import and Signification and plainly hold forth that God is the Safeguard Defence and sure Protection of his People Yet such of them whose Properties admit of Demonstration and Enlargement different from this are handled particularly to which the Reader is referred and for the rest the ensuing Parallel may serve To open this Metaphor we shall shew 1. What is meant by the Name of God 2. Run the Parallel 3. In what respects his Name may be called a Strong Tower with some short Application 1. By the Name of God we are to understand those apt Titles as God I am that I am Elohim Jehovah c. by which God calls himself to signify or set forth the Excellency of his Nature and Attributes as his Mercy Goodness Truth Faithfulness Omnipotence Omniscience c. 2. 'T is put for Aid and Help 3. 'T is put for Renown or Glory Gen. 6.4 Men of Name that is famous Men Eccles. 7.1 Prov. 22.1 Phil. 2.9 So vile Persons are called Job 30.8 Men of no Name Sine nomine Turba id est ignobilis Turba So particularly for the Honour of God Psal. 76.1 his Virtue and Power Mat. 7.22 his Will concerning Salvation John 17.6 4. For the Worship and Service of God 1 King 8.16 2 Chron. 7.16 Jer. 7.12 Lev. 20.3 See more in Wilson's Dictionary and Illyric in Clav. Script upon the word Name c. Metaphor I. A Strong Tower is furnished with a Magazine of Arms and Ammunition to supply the Souldiers with Armor and Weapons defensive and offensive II. A strong Tower or Garrison is furnished with plenty of Provision to supply the Souldiers when besieged III. A strong Tower is furnished with a resolute couragious Commander and well disciplined Souldiers whom the Captain animates and arms receiving his flying Friends into
the Honey-Comb the Delight of good Men a sure Guide to them in all their Ways and none of its Commands are grievous but all Duties required by it are reasonable VI. In this there is none so holy and upright as the Lord who is no Respecter of Persons hates flattering Words and giving of Bribes will spare none for the Dignity of their Birth or Antiquity of their Lineage but will do Justice according to Right and Law whether it be upon Angels Emperors Kings Princes Priests Prophets his Church that are his professed Friends as well as upon the World his professed Enemies He will destroy his own anointed Ones if they stand in opposition to Justice and Equity Cities Kingdoms Towers Temples all shall fall rather than Law and Justice be justled out of place He spared not Angels overthrew Kings mighty Kings with Kingdoms and Nations Pharaoh King of Aegypt Og King of Bashan Nebuchadnezzar King of Babylon Darius King of Persia and Alexander King of Greece Herod King of Judea Jerusalem and Samaria with both their Kings When once they come to be laid in the Ballance and the Lord enter into Judgment with them when he ties Judgment to the Line and Righteousness to the Plummet Noah Daniel and Job shall not save when Truth Law and Justice calls for a cutting off He will by no means spare the Guilty when the Time of Forbearance is expired VII Of this no Man shall have wherewith to accuse God for he will not do more than is right that Man should enter into Judgment with his Maker nay he will rather make abatement than over-do And this hath been owned in his Act of Judgment Thou hast not dealt with us according to our Iniquities VII In this case the Lord our Judg hath sufficiently approved himself first in respect of the Old World secondly in respect of Sodom and Gomorrah where he would take nothing upon Trust but come down himself to see if things were so bad as they were represented to him And for Israel and Judah their Sins did testify to their Face before he did execute Judgment upon them IX To this in respect of God 't is said In the Day thou eatest thereof thou shalt surely die I will destroy Man from the Face of the Earth and 't was done Pharaoh and his Host that thou hast seen this day thou shalt see no more for ever Because thou didst not restrain thy Sons I have rejected thee from being a Priest Because thou hast caused my Name to be blasphemed the Sword shall not depart from thy House Because Nebuchadnezzar was lifted up with Pride he shall be driven from his Throne Because his Son did not humble but harden his Mind his Kingdom was numbred finished and translated to the Medes and Persians X. As for God his Way is not only perfect and his Word tried but he is of one Mind and there is none can turn him in a Case of Right Truth and Justice His Councel shall stand for he is not as the Son of Man that he should repent With him is no variableness nor shadow of turning He is the same yesterday to day and for ever He changeth not will not alter the thing that is gone out of his Mouth XI In this Jehovah is not behind-hand for he is a God with whom the Fatherless find Mercy pities the Poor when he sees they have no Helper breaks the Teeth of the old and young Lion smites the Enemy upon the Cheek-Bone avengeth their Cause when they crie to him and hath destroyed them and their Posterity who made long Prayers to devour Widows Houses XII The Almighty hath a great and mighty People under him even all the Inhabitants of the World Europe Asia Africa and America He is God of all the Kingdoms of the World and Judg of the whole Earth XIII In this our high and mighty Judg doth overmatch all other Judges for he is provided with Legions of Angels all ready to observe his Dictates and obey his Commands The Devils are all subject to him so that if he say Go they go Do this and they do it Millions of Men are under his Influence and as many Fowls of the Air Beasts of the Field and creeping Things of the Earth to do his Will to execute his Judgments when he speaks the word or lifts up his hand to them They shall invade the Courts of Kings enter the Chambers of Princes fetch Emperors off their Thrones bring them to Chains Blocks and Gibbets when he passes Sentence and gives Orders to do it XIV God is to be feared not only as a Creator who can annihilate and dissolve make Men cease to be as a Father who can love and rebuke as a Lord who can command and give Orders but as a Judg who can punish in this World and bring Mens Sins before-hand to Judgment XV. With God is terrible Majesty and he rideth upon the high Places of the Earth XVI God doth often reprieve and put off the Execution of Sentence so that Delinquents are not speedily executed but a Time given them to consider their ways The old World had one hundred and twenty years given them before Judgment was executed Judea Jerusalem and Samaria continued a long time before the Fury of the Almighty broke out upon them XVII God sometimes gives Orders to Angels to punish and execute his Sentence when Men are out of the reach of human Hands as in the case of Nebuchadnezzar the Host of the Assyrians and Herod the King Tho great Men join hand in hand for Wickedness yet shall they not go unpunished XVIII God will punish those that himself employs in case they exceed their Commission in any case that concerns his Act of Justice He punished Assyria and Babylon for going beyond their Bounds in his own Works of Judgment against the Jews XIX God the great Judg doth vindicate his own Honour and the Justice of the Laws he executes by giving Liberty to the People to testify against him if they have wherewith to accuse and demands of them what Evil their Fathers have seen in him requires them to testify to his Face if his Ways are in any point unequal XX. God when he comes forth in a way of Judgment doth not execute the fierceness of his Wrath he is far from rendring to Men more than they deserve he doth not reward according to their full demerit but in the midst of Judgment remembers Mercy XXI God hath assigned an Advocate to plead before he proceeds to Judgment If any Man sin we have an Advocate with the Father XXII God hath not only made Laws and published them and will judg Men for wilful and reiterated Rebellions but keeps a Register for the great Day to be then opened as it is written Some Mens Sins go before-hand to Judgment and they that are otherwise cannot be hid The Judgment shall sit and the
of which we stand in need at all times XXXIII Jesus Christ is greatly pleased with his People when they walk as becometh the Gospel Do good and communicate for with such Service the Lord is well-pleased To distribute to the Ministers of Christ is said to be a Sacrifice acceptable and well-pleasing to God Children obey your Parents in all things for this is well-pleasing unto the Lord. Come my Beloved let us go forth into the Fields let us lodge in the Villages Let us see if the Vine flourish whether the tender Grape appear and the Pomegranates bud forth There will I give thee my Loves He leads me beside the still Waters Metaphor I. A Great and mighty Prince will not set his heart upon nor court a Leper a Creature blind deformed full of running Sores and old Ulcers from the Crown of the Head to the Soal of the Foot II. Much less will a King leave his Crown and Kingdom and deny himself of all his Glory become poor and contemptible not having so much as a small Cottage to dwell in nor Money in his Pocket nay be exposed to as great Miseries as ever any Mortal was and all for the Sake and Love he bore to such a wretched Creature and loathsom Leper blind and deformed a meer Vagabond and contemptible Beggar and yet a Creature that was his Enemy a notorious Rebel and Hater of him III. Other Lovers and Bridegrooms mind their own Advantage and Interest in seeking a Wife IV. The Beauty that another Bridegroom finds in his Spouse is not transmitted from him unto her he can't confer Beauty nor more comely Features if she be hard-favoured deformed and ugly so she must remain V. Some are not very constant in their Love they cool in their Affection and love not always alike nor to the end VI. A Princely Bridegroom provides not the Wedding-Garments for his Bride he is not at the charge of adorning her the Bride doth procure her own Attire her Robes Rings and costly Ornaments VII Other Bridegrooms die and leave their Wives and dear Consorts Widows and their Children Fatherless Disparity I. THe Lord Jesus set his Heart upon the Sinner when cast out to the loathing of his Person in his Blood like a new-born Infant Every Sinner is a Leper in a spiritual sence defiled all over wounded full of Ulcers and stinking Putrefaction as loathsom as a filthy Sepulchre every Faculty of the Soul unclean and the Members of the Body polluted Hence 't is said We have no soundness from the Crown of the Head to the Soal of the Foot Yet when the Sinner was in this Condition that was the Time of Christ's Love II. Jesus Christ left his Kingdom and all that Glory he had with the Father which was infinite and unconceivable shining forth in all the Excellency and Perfections of the Heavenly Majesty with the Attendance of all the Angels of Light those glorious Seraphins and Cherubins who bowed down to worship at his Royal Feet yet he left all this and became poor and a Man of Sorrows exposing himself to greater Pain and Misery than any Mortals are capable to endure and all this for the sake of poor polluted and deformed Mankind who were Enemies to him by wicked Works III. Jesus Christ did all to raise us to Honour There could be no Addition to his Glory and Happiness 't was our Interest and Advantage he sought in all he passed through and endured IV. Jesus Christ finds Sinners very ugly and deformed in Head and Heart in Face and Feature but he transmits or confers his glorious Beauty unto them Hence the Churches Beauty is said to be perfect through that Comeliness the Lord hath put upon her He makes the Soul that was polluted clean that was deformed very beautiful and amiable to look upon V. Jesus Christ is unchangeable in his Love I have loved thee with an Everlasting Love therefore with Loving-kindness have I drawn thee He will rest in his Love Having loved his own that were in the World he loved them unto the end VI. Jesus Christ is at all the Charge of cloathing and adorning the Church and every sincere Believer and Member thereof VII Jesus Christ never dies he was dead but dies no more He ever liveth to make Intercession for us He will never leave Zion a Widow nor her Children Orphans I will not leave you comfortless Inferences I. WE may infer from hence how infinitely Sinners are obliged and beholden unto God in providing such a great and good Match for them Did ever any King manifest such Kindness to vile and wicked Traytors as to send his own Son to die for them that they might be interested in all the Blessings of his Court and Kingdom God propounds Christ to us as a Spouse and Bridegroom II. Moreover how infinitely are we obliged to Jesus Christ for bearing such good-will unto us to pass by the fallen Angels and fix his Eye upon poor fallen Man to come into the World and expose himself to all those base Affronts Shame Sorrow and Death it self that he might accomplish this glorious Design of Love and Marriage-Union with us III. It shews what great Folly and horrid Ingratitude those Sinners are guilty of that slight and contemn this Offer Which may lead you to consider 1. What is your State without Christ If you have not Christ what have you No Life no Light no Pardon no Peace no God no Glory You are without all true Good if you are without God and Christ. Sine summo bono nihil bonum 1. Is it not Folly to prefer Bondage to Sin and Satan before a Marriage-State with Jesus Christ rather be the Devil's Slave and Vassal than Jesus Christ's dearest Consort 2. Is it not great Folly to refuse such an Offer that will make you happy for ever if embraced and when there is no other way of being happy If this Offer be rejected thou art undone and must be damned 3. Is it not great Folly to value the Lusts of the Flesh and Pleasures of this World above Christ to value the greatest Evil above the chiefest Good 2. 'T is great Ingratitude Hath Christ done all this and wilt thou slight him at last Shall he come to thy Door and wilt thou shut him out Is there no room for him in the Inn shall he lie in the Stable Shall Satan command the Heart and Christ only have the Lip 1. Is it not great Ingratitude to pour such contempt upon Christ Do not they that refuse him and slight the Offers of his Grace derogate from him Do not such vilify his Person Do you not say in your Hearts There is no Beauty in him Form nor Comeliness 2. Do you not pour contempt upon his Undertaking and undervalue his Blood and Suffering We read of some that tread under foot the Blood of the Son of God and judg it to be a thing of no worth nor
we come to Heaven XXI Christ and the Bread of Life is only given to Believers XXII Those that will receive saving Benefit by Christ must receive and eat him spiritually by Faith XXIII Christ was promised seasonably and came seasonably into the World in the very nick of Time In due time Christ died for the Vngodly We had perished else for ever XXIV Christ is glorified in Heaven in his human Nature at the right-hand of God and abides there for ever for the Faithful XXV Jesus Christ in his Word Ordinances and Administrations is loathed by carnal and ungodly Men yea and many account Christ's good Word light Bread XXVI Christ now before the last day the beginning of the true eternal Sabbath is more fully revealed that so poor Saints might be provided for before the everlasting Rest and End of Time comes Type I. THe Manna was Food for the outward Man for the Body only II. Manna was eaten by many that were wicked tho of the National Church of the Jews III. Manna did corrupt and putrify IV. Manna was only found at some certain times it melted away when the Sun rose V. Those that did eat of Manna in the Wilderness are dead they perished VI. The Manna that was reserved in the Holiest was spoiled and did perish Disparity I. CHrist is Food for the Soul II. Christ is not Food for nor received by any but those who are truly godly and Israelites indeed He that eateth me even he shall live by me He that eateth my Flesh dwelleth in me and I in him III. Christ the true Manna can never corrupt but abideth for ever IV. Christ is ever the same and always to be found by those that seek him aright both in Prosperity and Adversity to his Elect. V. Those that eat of the spiritual Manna shall never die He that believeth is passed from Death to Life and shall not come into Condemnation This is the Bread that came down from Heaven that a Man may eat thereof and not die VI. But our heavenly Manna abides still in the holy Place See Christ the Bread of Life Christ a King Rev. 7.14 And the Lamb shall overcome them for He is Lord of Lords and King of Kings See 1 Tim. 6.15 Rev. 19.16 BY the Lamb is meant JESVS CHRIST which is evident and indisputable the Dignity to which he is advanced is the highest among the Sons of Men Potentate Son or Man of Power King of Kings c. There is no higher Name or Title to set forth Dignity amongst Men than Kings or mighty Potentates 'T is one of the Titles of the Most High the God of this Blessed Lamb and indeed it originally belongs to him but he is pleased to bequeath it unto Men for which reason they are called Gods on Earth I said ye are Gods but you shall die like Men and fall like the mortal Princes God is in the Congregation He judgeth among the Gods This King invisible immortal the only wise God hath chosen a Vicegerent to represent him to his Subjects hath placed his Name in him not only Wonderful Counsellor and the Man that is his Fellow but as King the chief of Titles in this lower World By this the Royal and most renowned Branch that ever sprang from the Loins of Jesse and David is set forth Upon which we note That JESVS the Lamb of God is compared to and represented by the most magnificent Title of King the highest and chiefest of Kings And indeed there is nothing doth more fully set forth the Glory Power and Splendor of Christ than this as will appear if we consider these following Particulars Metaphor I. A King is usually very highly descended comes to his Dignity by Inheritance is the Son of a Noble II. A King hath or ought to have great Qualifications having the advantage of such Education to his natural Wisdom is added Skill in Politick Affairs even the Knowledg of the Laws of his Kingdom III. Kings are sometimes chosen or appointed as Solomon was by David his Father or as Alexander by Philip his Father or else by the People as was David and many others IV. Kings are anointed as well as chosen Samuel anointed Saul 'T was a Divine Ceremony much in use at the consecrating of Kings in the Kingdom of Israel V. Kings are proclaimed at their Instalment Samuel said to all the People See him whom the Lord hath chosen And all the People gave a Shout and said God save the King VI. A King after he is anointed and proclaimed enters upon his Government VII Kings de jure have a Palace by Right belonging to them whether they are in immediate possession or not VIII Kings have great Attendants belonging to their Courts tho they be not visible in all parts of their Dominions IX Kings are invested with Power they have sometimes some of them less at the first entrance upon their Kingdom than afterwards as David's was who had but two Tribes at his entrance X. Kings have many Subjects who subscribe to their Power XI Kings have Laws and Rules to govern by XII Kings tho they rule well are not loved and honoured by all are often troubled with Rebels and Sons of Belial XIII Great Kings have large Dominions as Nebuchadnezzar the Golden Head who was over an hundred and twenty seven Provinces XIV Kings have a Prerogative in their own Dominions to make Peace and War when they please XV. Kings have a Crown to wear a Scepter to wield and a Throne to sit upon XVI Kings have the Privilege of a Grand Council to advise with in Matters of Importance XVII Kings have the Privilege and high Prerogative of sending Embassadors to treat with States and Kingdoms about Affairs of Publick Good XVIII A King ordains and constitutes Officers or makes Substitutes to whom he doth delegate Power to execute his Will and Laws to all his Political Body XIX Kings do vouchsafe Security and Protection to their Subjects sometimes by good Counsel and eminent Acts of Providence XX. Kings have Courts of Judicature both high and inferior for the Punishment of Offenders according to their Rank and Degree XXI Kings have many and great Prerogatives Rights Privileges and Excellencies pertaining to them as to receive Petitions and pardon Offenders to confer Honour and give Commissions to have Tribute paid and keep an Exchequer to shut out and scatter wicked Persons and thereby become a Terror to them that do evil and a Praise to them that do well Parallel I. THe Lord Jesus Christ our great King comes to this Dignity by Birth he is eldest Son to a mighty Emperor and so right Heir to Kingship When he bringeth the First-begotten into the World c. He is the First-born of every Creature and thereby Heir of all things He hath by Inheritance obtained a more excellent Name than they viz. the Angels II. The Lord Jesus Christ hath glorious Qualifications He is not
only endued with natural Wisdom and that far beyond Solomon A greater than Solomon is here but hath had the Advantage also of such Education that none ever had being brought up with God himself He hath all the Treasures of Wisdom in him is skill'd in all Politicks hath knowledg in all Laws nothing passeth his Skill Thou knowest all things He is called the Wisdom of God Christ the Power of God and the Wisdom of God III. Jesus Christ was chosen to be King by God the Father as 't is said I have exalted one chosen out of the People And tho the Fathers or Elders amongst the Jews refused him yet the Children gave their Vote for him crying Hâ—â—sannah to the Son of David IV. Jesus Christ was anointed with the Oil of Gladness above his Fellows He was by the Holy Spirit consecrated King for ever The Spirit of the Lord is upon me because the Lord hath anointed me c. V. Jesus Christ was likewise proclaimed first by the Angels To you is born in the City of David a Saviour which is Christ the Lord Afterwards by the Wise Men at Jerusalem and at Herod â—â—s Court by a Star and by the Shepherds at Bethlehem VI. This did Jesus Christ in three eminent Cases 1. In speaking comfortably to all his Loyal Subjects as you may see in Mat. 5. at large 2. In giving Laws and expounding Difficulties as you may see in Mat. 6. at large 3. In bestowing his Bounty upon the Poor releasing Prisoners that were bound and in appointing an Hospital for the Sick VII Jesus Christ hath a Right to the highest Palaces in this World as he was born Heir to the Universal Emperor by whom he was at last advanced to the great Palace of the highest Heavens called the holy Palace VIII Jesus Christ our great King had the Attendance of Angels who shewed their Allegiance and paid their Homage and Service at sundry times as there appeared Occasion for them 1. They proclaimed him 2. They attended his Person to assist him in his Straits 3. They assisted his other Servants 4. They declared his Resurrection from the Dead 5. They assured his coming in Glory after his Ascension 6. They are appointed to bear him company and to attend him at his coming from Heaven the second time The Son of Man shall come and all the holy Angels with him IX Jesus Christ is invested with Power All Power is given to me in Heaven and Earth tho at the first entrance upon his Kingdom in the days of his Flesh his Power did not appear so splendent and glorious as it will hereafter X. Jesus Christ hath many Subjects assigned him by God which subscribe to his Power Some voluntarily as the Angels others by force as the Devils and by virtue of his commanding Power as the Winds and Seas which obeyed him XI Jesus Christ received Commandment from the Father from which he would never swerve and also published and established Laws to be observed as Rules of Government to the end of the World XII Jesus Christ rules and governs so well that his worst Enemies could not cannot charge him with Evil yet they did not do not love and honour him but the Sons of Wickedness rose up and still do rise up in Rebellion against him I honour my Father but you dishonour me a Man which hath told you the Truth this did not Abraham Bring out those mine Enemies c. XIII Jesus Christ hath great and large Dominions all Power in Heaven Earth and Hell He is the Head of all Principalities and Powers in Heaven he is the Head of every Man on Earth and hath the Command of all the infernal Spirits in Hell XIV Jesus Christ hath this great and high Prerogative to make Peace or to proclaim Peace to all the Sons of Men upon Submission and to send a Sword where his just Prerogative is resisted In whatsoever House ye enter first say Peace if the Son of Peace be there c. I came not to send Peace but a Sword XV. Jesus Christ that was made a little lower than the Angels for the suffering of Death is crown'd with Glory and Honour c. The Scepter of thy Kingdom is a right Scepter As I have overcome and sate down with my Father upon his Throne XVI Jesus Christ hath the Father and Holy Spirit without whose Counsel he acteth nothing either in the Affairs of Heaven Earth or Hell There are three that bear Record in Heaven the Father the Word and the Spirit and these three are one Of this Council Offenders are in danger and to this Council grand Criminals are delivered up for Punishment XVII Jesus Christ hath the peculiar Prerogative to send Embassadors He sent the twelve Apostles to the World who said We are Embassadors for Christ. And He sent his Angel to the Churches to treat with them about their present and eternal Welfare I Jesus have sent mine Angel c. XVIII Jesus Christ makes Substitutes to this end By him Kings reign and Princes decree Justice By him Princes rule and Nobles even all the Judges of the Earth these for the World And when he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for his Church by this shewing that He is supreme Head in all Causes Ecclesiastical as well as Civil XIX Jesus Christ saved the Gospel-Church before the Destruction of Jerusalem by giving them counsel to flie upon the sight of Signs and the Legal Church in the Wilderness by the convenient Providences of a Pillar of Fire by Night and a Pillar of a Cloud by Day He was the Angel of God's Presence that saved them and marvellously hath he and doth he now save and preserve his Church from Popish Rage and Cruelty in this and other Nations XX. Jesus Christ hath a high Court of Judicature in Heaven where he judgeth Emperors and Kings that are out of the power and reach of a human Hand from whence he sends Angels who are higher than they to punish them for Pride and Oppression as in the Case of Nebuchadnezzar who was by the holy Ones cast from his Throne and Herod who was smitten by an Angel for his Pride And a lower Court where his Church for him and in his Name judgeth Delinquents of a lower Rank XXI Jesus Christ hath many great Prerogatives Rights Privileges and Excellencies pertaining to him 1. He receives Petitions Lord Jesus receive my Spirit 2. He pardons Offenders The Son of Man hath Power to forgive Sins 3. He confers Honour I thank Christ Jesus who hath put me into the Ministry 4. He gives Commissions Go ye into all the World 5. He receives Tribute The honourable Women ministred unto him not without reason for he was Lord of all 6. He keeps an Exchequer called the
unsearchable Riches of Christ. 7. He shuts evil Persons out of the Church as he served Judas and will shut them out of the new Jerusalem at the last Day He scatters Wickedness by his Laws and Doctrine of Holiness He takes care of his Subjects and smites those that persecute his Church He is a Praise to all them that do well and much more will be when he advanceth his Saints to be Rulers over many Cities and sets them upon Thrones and he pronounces the Sentence Well done good and faithful Servant enter into the Joy of thy Lord. King I. THe Kings of the Earth do not create their Subjects II. The Kings of the Earth are naturally weak and many ways defective in point of Qualification III. The Kings of the Earth are ordinarily made and instituted by Men. IV. The Kings of the Earth have their Political Power Strength and Maintenance from their People V. Kings have their Power limited and confined to a certain part of the Earth VI. The Kings of the Earth may be over-reached in their Politicks as Solomon was by Women VII The Kings of the Earth may alter from better to worse and turn Tyrants as too many have formerly done VIII The Kings of the Earth may be toss'd from their Thrones and have their Kingdoms taken from them by an invincible Force which they cannot withstand as in the Case of Nebuchadnezzar and many others IX The Kings of the Earth are mortall and must die I said ye are Gods but you shall die like Men and fall like one of the Princes Mors pulsat aequo pede pauperum Tabernas Regúmque Turres Horat. X. The Kings of the Earth even the greatest and highest amongst them are but the Sons of Earth earthly very low and meanly descended in comparison of Christ. XI The best and greatest Honours and Favours the Kings of the Earth can confer on Men are temporal and fading XII The Kings of the Earth in their Execution of Wrath and taking Revenge can but hurt and kill the Bodies of their Enemies the Soul is out of their reach Disparity I. JEsus Christ the King of Kings created his Subjects both Angels and Men Whether they be Principalities or Powers Things in Heaven or Things on Earth all Things were made by him and for him II. Jesus Christ hath more than the Strength of an Unicorn is called the Lion of the Tribe of Judah hath all the Treasures of Wisdom and Knowledg yea all Fulness III. Christ is a King made and set up immediatly by God himself who hath made him higher than the Kings of the Earth and set him King for ever upon the holy Hill of Zion He hath exalted one chosen out of the People IV. Christ's Riches and Strength are of and from himself He that has the Power of the Godhead dwelling bodily in him needs not Strength or Maintenance from others V. Jesus Christ is Lord of all hath all Power in Heaven and Earth committed to him He hath an unlimited Power Angels and Principalities are subject to him he is set up over all the Works of God's hands VI. Jesus Christ is the Wisdom of God and could not be circumvented by great Beelzebub who is the most subtil Politician all his mysterious Stratagems were to Him but as the Cords of Tow to Sampson in the Mightiness of his Divine Strength This great Captivity Jesus led captive and having spoiled Principalities and Powers he made a shew of them openly and was with a most Majestick Triumph attended to his Throne in Heaven VII But Jesus Christ being naturally and essentially good abides immutably so is the same yesterday to day and for ever VIII But Jesus Christ is for ever set down at the right hand of God upon the Throne of his Excellency and there will continue till the end of Time till all his Enemies shall be made his Footstool He will overthrow the Dragon with all his Infernal Force so that there shall be no more Place found for them and in a short time will swallow up Death in Victory The last Enemy that shall be destroyed is Death IX But Jesus Christ being raised from the Dead by the Glory of his Father dies no more Death hath no more dominion over him I am he that was dead and am alive and behold I live for evermore and have the Keys of Death and Hell To Him it is said Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom X. Jesus Christ is highly discended the immediate Off-spring of God greater in point of Pedegree than all the Sons of Nobles called in Scripture the Man of God's Right-Hand his Fellow He thought it no Robbery to be equal with God The second Man Adam is the Lord from Heaven Therefore truly called the Lord of Glory Had they known him they would not have crucified the Lord of Glory XI But Jesus Christ the King of Heaven can confer Honours and enrich with such Favours as are everlasting With him are durable Riches and Righteousness He hath promised a Crown which never fadeth away XII But the Lord Jesus can destroy both the Bodies and Souls of Men whether Kings or mighty Ones of the Earth that are his Enemies and make them cry out to the Rocks to fall on them and to the Mountains to cover them and hide them from the Wrath of the Lamb who can cast the Dragon the Beast and the false Prophet with all their Adherents into the Lake that burns with Fire and Brimstone Inferences I. FRom hence we may plainly see the clear and undoubted Right which the Lord Jesus Christ hath to all the Works of God's hands 1. By his great Descent he is the natural Son of God The Word was with God and the Word was God and Being in the Form of God thought it no Robbery to be equal with God called the Man that is God's Fellow 2. He is qualified 3. He is chosen 4. Anointed 5. Proclaimed All which may challenge a Right to a Regal Power II. From hence we infer the undoubted Duty of all both Angels and Men to obey him Emperors Kings Princes Nobles and all the Judges of the Earth owe Homage and Service to him therefore commanded to kâ—â—ss the Son c. III. From hence we infer the good and happy State of all his Friends and Favourites He both can and will do great things for them gives great things unto them saves them from Sin Death and the Devil He will invest them with a Kingdom a Crown a Throne and unspeakable Glory Which Eye hath not seen nor Ear heard neither hath it entred into the Heart of Man to conceive the Things which God hath laid up for those that love him IV. Moreover from hence we may infer what the sad and miserable State of his Enemies will be without Repentance and the Necessity of their
satisfying Fruit no other Fruit can satisfy not only good for Food but choice and satisfying Food 5. There is store of Fruit on this Tree see how the Tree hangs the Boughs thereof are wonderfully loaden the Plenty is great in this 't is like the Tree spoken of by Daniel 6. It s Fruit is lovely and delightful to the Eye do not the Looks of these Apples invite you 7. It s Fruit is durable cannot corrupt nor decay 8. 'T is the Tree of Life Eat of this Fruit and thou shalt not dye but live for ever Such are past from Death to Life and shall not come into Condemnation Joh. 5 2â—â— 9. 'T is Fruit that those that eat thereof shall be made wise by it 10. It yields a sweet Smell comforting under Faintness 11. It is medicinable the Fruit of this Tree will purge out the evil Venome and horrid Poison that came into our Natures by old Eve's eating of the forbidden Fruit contrary to the Command of God 12. It s Shadow is most excellent for refreshing it gives great Consolation yea the greatest Consolation to poor fainting wearâ—â—ed Souls that willingly sit down under this Tree 1. He shelters from the scorching heat of God's Wrath due for Sin 2. He shelters or is a Covert from the hurt and heat of Persecutors or Rage of such 3. 'T is a delightful Shadow Refreshing to the weary Soul and in a troublsome Land a sweet Resting-place 4. 'T is a Shadow that yields full Content and Satisfaction I sat down in the Text signifies her acquiescing there or making her Abode under the same she desires no better nor no other Happiness seeks noâ—â— to Angels to Saints nor to her own Works 1. I sat down with Delight now this Delight is neither carnal nor sinful but 't is spiritual 2. 'T is great Delight which the Church has even ravishing Joy 3. 'T is abiding and lasting Delight increasing it will be more and more as it is said of the Light of the Righteous it shines more and more to the perfect Day 4. This Delight is an Earnest of that Delight which the Soul shall have in Heaven 5. 'T is a compleat and perfect Shadow it answers all Needs a Shadow for the Head Heart and every part and at all times From hence we infer 1. What great cause have we to admire the Goodness of God tho he denied us in Adam to eat of that Tree of Life after the Fall yet hath he provided us another Tree of Life to make us immortal 2. What Fools are all those who refuse to eat and live for ever 3. Let us also learn from hence when we are faint and weary to seek to none but Christ the Tree of Life for Refreshment 4. How happy are Believers who sit under the Shadow of Christ's Protection his Ordinances and Divine Doctrine Christ an Embassador Mal. 3.1 And the Lord whom ye seek shall suddenly come into his Temple even the Messenger of the Covenant whom ye delight in c. THe Words Embassador Legate or Messenger are synonimous Terms properly such as are commission'd or deputed betwixt distant Parties to transact Affairs of moment The Term is applied to Christ who is the Angel Messenger or Embassador of the Covenant who not only transacted but compleated the Work of Redemption thereby reconciling God and Man who were before at variance and Enmity Which shall be further manifested in the following Parallel Metaphor I. AN Embassador or Messenger of Peace is an honourable Person and usually a great Favourite to the King II. An Embassador is a wise Person skilled in State-Affairs and knows how to adjust National Differences or to make up a Breach or Breaches that may be between one Kingdom and another III. An Embassador must be of known Integrity and Faithfulness as well as of Ability great Trust being reposed in him IV. An Embassador is appointed and made choice of to this great Employment and Place of Trust by the determination and decree of the King V. A Person that is chosen to go an Embassador must accept of the Place and Work before he takes his leave of the Court. VI. An Embassador is entrusted with Matters of great weight and moment things that concern Peace and War the Weal and Wo of Kingdoms and Nations VII An Embassador as he is chosen and entrusted with Matters of great consequence so likewise that he might be invested with a Legal Power he receives a special Commission from the Prince or State he represents which does authorize him to that Work and Office VIII An Embassador having received his Commission leaves his own Kingdom and goes into that Country to which his Prince hath ordered him there to negotiate the Affairs that are committed unto him IX An Embassador of Peace represents the Person of the Prince or State that sent him so that the same Honour and Dignity or Indignity that is shewed to him is shewed thereby to the Sovereign whom he represents And it is easy to guess how much they esteem the Prince by the Respects they pay to his Embassador X. An Embassador is strictly tied to the prescribed Rules Precepts and Directions which are delivered to him and doth not must not proceed contrary unto them XI An Embassador is oftentimes sent to prevent or put an end to War that thereby great Effusion of Blood Ruin and Desolation might be stopp'd and prevented XII An Embassador offers Terms or makes Proposals to the adverse Party thereby finally to conclude and make a lasting Peace XIII An Embassador that hath a tender Heart is greatly grieved when he sees his Mediation and merciful Terms of Peace to be slighted and rejected and from the consideration of the woful Misery and Calamity that is like to follow he is the more importunate using many Arguments to cause Compliance XIV An Embassador hath many Servants or a great Retinue waiting upon him and is a Person deserving much Honour in discharging his Trust with very much Awe and Fidelity to his Prince XV. An Embassador hath Power given him to ratify and confirm Articles of Peace between Kingdoms and Nations who are at variance that so there may be Commerce between them in future Times XVI A faithful Embassador is received with abundance of Joy at his return home and is highly preferr'd as a Testimony of great Favour for his Works sake XVII An Embassador not having success in his Business in bringing the Adversary to amicable Terms of Peace and Reconciliation many times against those Nations or People that refuse bloody War is proclaimed and great Desolation follows XVIII An Embassador is oftentimes an Instrument to save Thousands and Ten Thousands of Souls from Death and Kingdoms from Fire Sword and Destruction and thereby he raises Trophies to his Fame and Glory Parallel 1. CHrist the Embassador or Messenger of the Gospel of Peace is a most noble honourable and renowned Person Lord of Lords most excellent in Worth and Dignity one near-allied
come to have our Sins forgiven 't is he that gives us a Heart to ask it and a Hand to receive it Is Christ All to thee in respect of every Grace He gives Faith 't is he that is the Author and Finisher of it 't is he that sheds Love abroad in our Hearts by the Holy-Ghost All Grace is treasured up in him all Grace is communicated to us through him Is he all to thee in the Ministry of the Word 't is Christ that is preached 't is he that gives Grace to preach and opens the Ear to hear the Word preached and helps the Soul to receive the Word Is Christ all to thee in Ordinances The Lord's Supper holds forth his Death his Body broken and his Blood shed He is the sum and substance of it Baptism shews his Burial and his Resurrection In Ordinances or Duties art thou not satisfied unless thou meetest with Christ Jesus 9. Art thou willing to accept of Christ as the Father offers him Art thou willing to have him to be thy Prince as well as thy Saviour to destroy thy Sin as well as to save thy Soul 10. Dost thou long to be like him art thou willing and desirous to be holy as to be happy to live to him here as well as to live with him hereafter Is every thing in Christ or that belongs to Christ precious to thee V. Reproof This reprehends those that lay aside and would build without this precious Corner-Stone Who they are see Metaphor Christ the Foundation VI. Labour to esteem and highly value Jesus Christ. What are all things without him If he is not precious to thee nay thy All all thy profit by him at last will be nothing at all what wilt thou do at Death Qu. Some may say What shall we do to get Christ to obtain him who is so precious 1. Let thy Sins go 2. Let all thy Righteousness go in point of dependence do not trust to that 3. Let all Consultations with Flesh and Blood go and close immediately with Christ. 4. Improve the Means of Grace God is pleased to afford thee attend upon the Ministry of the Word Lastly Here is comfort to all true Believers you that have Christ have all and let me tell you you can never have less than all for this precious Stone can never be taken away from you you having made the blessed Choice that one thing needful with Mary Christ the Wonderful Counsellour Isa. 9.6 And his Name shall be called Wonderful Counsellour c. COuncellour is a word of a double Signification respecting two ranks of Men. 1. Such as appertain to the high Courts of Princes called Counsellors of State 2. Such as appertain to the high Courts of Judicature who are called Counsellors at Law These two Ranks of Men have their proper Work and Business peculiarly appropriated to them c. The first of these Ranks of Men are in Councel with the King to make and establish Laws therefore called Elders or Senators c. 2. The proper Work and Business of the second Rank or Order of Men is to unfold and plead Law therefore called Barresters or Counsellors c. Many things belonging to each Station do very fairly agree to the Son of God who therefore is not unfitly called Wonderful Counsellor c. Wonderful because the greatest and wisest that ever was Counsellor because his Place Work and Circumstances agree thereto as appears in these following Considerations Counsellour I. SOme Councellors are of a noble Extraction well descended which gives them Advantage above others Such have a double Advantage 1. In respect of Honour 2. In respect of Education Men basely or meanly born and descended are seldom or never advanced to the Honour of Counsellors in the highest Courts especially of Parliaments II. A Counsellor is brought up to useful Learning for so great an Employ or Office Men who are illiterate being unfit for it III. A Counsellor is a Man of Worth otherwise unfit for that Function or to appertain to any Court IV. A Counsellor of State is or ought to be a Man of an high and heroick Spirit not concerned about Triffles and things of an inferior Nature but mostly taken up with the more weighty and more considerable matters of the Law V. A Counsellor of State is chosen to that high Sphere and Dignity he comes not in of himself but by choice VI. A Counsellor of State is admitted into the Kings Court takes his place at the Council-Table and his chief Business lies there VII A great and wise Counsellor of State is made acquainted with the most secret Purposes of the King himself without whose Counsel and Consent there is nothing acted nor brought to light VIII A Counsellor of State is one who is thought worthy to be the Kings Familiar and Companion IX A Counsellor of State is one of the highest Ranks of Men none above him but the King himself X. A Counsellour of State is concerned in the agitating of Great Affairs such as immediately concern the King and the good of all his Subjects as the issuing out of Proclamations and the approving of other Ministers to be imployed in the King's Business XI A wise worthy and good Counsellor of State tho he be a Subject and Favourite to the King yet he is a great Glory to a Kingdom and it is the more respected for his sake I. A Counsellor at Law is a publick Officer belonging to a Court of Judicature II. A Counsellor at Law gives Advice and Councel from whence he derives the Denomination of being called a Counsellor III. A Counsellor at Law makes known the Law to those that are ignorant or unlearned he being the Mouth as it were of the Law IV. A Counsellor at Law resolves doubtful Cases which other Men cannot V. Counsellours at Law make Conveyances of Estates and most Men think these Conveyances not sufficient unless made by such able Men as they VI. Counsellours at Law have great respect amongst Men especially those who do most need them and make use of them VII A Counsellour at Law puts an end to Controversies by Non-suiting or Overthrowing the Party which is on the Adversaries side VIII A Counsellor at Law makes Contracts in great and weighty Cases between Parties IX A Counsellor at Law discovers Flaws in Evidences to undeceive the over-credulous X. A Counsellor at Law is of general use to Men since their tempers have been corrupted their manners vitiated and a necessity of multiplying Laws to correct them c. XI A Counsellour at Law is a Pleader of Causes which is none of the least part of his work Parallel I. THe Lord Jesus is of an high and sublime Extraction well descended according to the Flesh of the Blood Royal of the Lineage and Stock of David the King of Israel and in respect of his Diviniâ—â—y the eternal Son of God Possessor of Heaven and Earth He is Lord of the Angels and King of Saints and
be burying work for Multitudes seven Months By Fire and Sword shall he plead with all Flesh and the slain of the Lord shall be many Isa. 66.15 16. XXIII Jesus Christ at his first coming did weaken the Kingdom of Satan spoil'd Principalities set up Trophies of his Victory made a shew of them openly led Captivity in Triumph and will compleat the Work at his second Coming will take the old Dragon and bind him for a thousand Years And at the end of the thousand Years cast the Dragon the Beast and the false Prophet into the perpetual Dungeon Rev. 20.2 v. 20. He will then give a Reward to all his Prophets and Saints both great and small make them Rulers over Cities over all Nations To bind Kings in Chains and Nobles in Fetters of Iron and dash them in pieces like Potters Vessels give the Upright Dominion over them in the Morning place them upon Thrones with Palms in their Hands make them Kings and Princes in all the Earth to Reign with him till he deliver up the Kingdom to the Father which puts a final End to all the Wars but retains the honourable Title of being the Captain of our Salvation for ever even for ever Amen Inferences I. FRom hence we may infer what great Danger Christ's Enemies are in and the certainty of their being spoiled if they stand it out against him The Enemies of the Lord shall be broken to pieces 1 Sam. 2.10 the Lamb shall overcome them Rev. 17.14 II. That 't is best for all Christ's Followers to keep close to their Leader not to forsake their own Captain they can never chuse one like him with him there is safety and certainty of Victory Let us say to him as Peter did Whither shall we go Thou art on the strongest side for thou hast the words of Eternal Life III. That it is the Interest of all his Enemies to submit to him whilst Terms of Peace are offered to them there is no standing out against him Can thy Heart endure can thy Hands be strong in the day that he the Lyon of the Tribe of Judah shall deal with thee Many even of the Mighty have fallen under him the Dragon and his Angels could not stand before him How much less than Man that is a Worm and the Son of Man which is a Worme Job 25.6 See Metaphors Consuming Fire Embassador and Man of War Christ a Refiner Mal. 3.2 3. For he is like a Refiners Fire c. He shall sit as a Refiner and Purifier of Silver c. THIS Similitude is taken from Refiners who in Crucibles melt their Metal and separate the drossy parts from that which is pure So Christ by a Divine Heat and Warmth refines and purifies the Graces he bestows on Believers consuming the wicked and vicious parts which are elsewhere called Dross This Refining is called the fiery Trial 1 Cor. 3.13 c. upon which place Chemnitius says this fiery Trial is exercised either by outward Troubles or by Temptations of Conscience or by a more clear Manifestation of Truth by the Word which leads Men from the darkness of Error and Ignorance to the Light which purges out those Dregs that agree not with the pure Graces of the Spirit Simile I. A Refiner is one that tries and refines Metals whether Silver or Gold c. II. The Gold or Silver before a Refiner's Fire refines it as 't is taken out of the Earth is full of drossy matter III. A Refiner to purge and purify Gold that so he may make it very pure hath his Furnace and uses Fire IV. A Refiner knows before Gold is tried and refined in the Fire it is not for his use 't is not pliable V. A Refiner melts the Gold and makes it very soft and thereby makes it fit for his purpase VI. A Refiner to hasten and the better to accomplish his Work makes the Fire more hot or adds to the heat thereof VII A Refiner separates the dross from the Gold and makes it much more fine and pure than it was before and thereby makes it very valuable A little refined Gold is much set by and prized above that which is course and drossy VIII A Refiner refines Gold once and again several times if he designs to make it very pure We read of Silver Seven times refined in a Furnace of Earth Psal. 12.6 IX A Refiner finds it necessary to add or put something of another nature into Gold an allowed proportion of Allay whereby he opens and refines it the sooner and indeed if something of that nature be not done Refiners would tell you Gold would be long before if ever so well refined and fitted for the Hammer X. A Refiner doth not put his Gold into the Furnace to waste or spoil it but contrariwise that there it might be purified not to receive loss thereby he would not lose a grain of it XI A Refiner lets his Gold remain no longer in the Fire than till the dross be consumed and 't is made pure and fit for his purpose XII A Refiner in refining his Gold wasteth his Fewel XIII A Refiner resolves by putting his Gold into the Fire to destroy all the Dross and indeed there is nothing besides the pure Gold that can endure and abide the Fire all Filth and drossy Matter flies away like Smoke XIV A Refiner finds by Experience that pure Gold receives no detriment by the Fire though it grow less in quantity and so that way may seem to waste yet 't is much better in Nature or Quality XV. When a Refiner hath purged and refined Gold 't is formed into choice and rare Vessels and other things fit for Use and Ornament Parallel I. JESUS CHRIST tries and refines his People who are compared to Gold and he not only tries them but also their Graces II. The Hearts of God's People before Christ the Spiritual Refiner refines and purges them are full of Corruption Sin and Filthiness Naturally Men and Women are very foul and drossy III. Jesus Christ that he may purge and purifie his People puts them into a Furnace of Affliction As the Fining-Pot for Silver and the Furnace for Gold so the Lord tries the Heart I will refine thee c. I have chosen thee in the Furnace of Affliction IV. Jesus Christ finds that untill the Hearts of his People be purified and refined by Him which he doth several ways they are not yeelding and pliable in his Hand they will not subject to his Will nor be fit for his use V. Jesus Christ melts and softens his People by Affliction and by the Spirit Thus saith the Lord of Hosts Behold I will melt them and try them for what should I do else for the Daughter of my People As much as if he should say What way else can I use to bring them to be pliable that I may fit them for my purpose God saith Job maketh my Heart soft VI. Jesus
Because the Gospel holds Christ forth to be the store house of all Divine grace and blessings he is ordained to convey all spiritual Riches to his Church and to every Member thereof 3. To allure and engage souls to love him and close in with him how can any refuse such a friend reject such a Saviour that is so beautiful to look upon and also so exceeding Rich. 4. That it might leave all men and women without excuse in the great Day what will they have to say that reject such a Saviour that turn their backs upon such a Christ when they are called to answer in the Day of Judgment 5. To relieve the tempted Soul 6. To strengthen the Faith and chear the hearts of all that do believe in him Fourthly The gospel is glorious in respect of Christ the glorious Object of it as it reveals his glorious Power Power in Scripture is taken two manner of ways or it shews a twofold power in Christ. 1. A Commanding Power his power of Soveraignty or Regal power that which we call Authority 2. The power of working or effecting that which he would have done Some have power to command but want a power to Effect that which they command cannot accomplish what they would have done but what Christ commands he can do or cause to be done at his Pleasure 1. I shall shew that the power of Christ is a glorious power 2. Shew why Christ hath such power 1. Christ hath a commanding Power he hath great Authority he hath a Regal Power or Superiority over all 1. Over Angels 2. Over the Church 3. Over the Devils I will lay upon the shoulders of Eliakim the Keys of the house of David Isa. 22.22 Keys is a borrowed speech signifying Government and Legal Power Christ hath the Keys of David Rev. 3.7 All Power in Rule and Government in Commanding Forbidding Punishing Binding Loosing Damning Saving is in Christs hand See Christ the Head and Heir of all things Keys of Hell and Death signifieth Christs Regal power over the Devils and delivering up unto Death and Hell or keeping out of it Over men mighty men Kings of the Earth He is the only Potentate King of Kings and Lord of Lords They are all his Subjects shall and must Submit to him 4. He hath an universal Power therefore glorious Power the Sun the Moon the Stars the Winds the Seas obey him 5. Christs Power is absolute he bears the Image of God he is God as you heard before None hath absolute power but God he doth what he pleaseth 6. Christs Power is Just therefore glorious in Power it is not a Might without Right 't is in him Essentially as God and is given to him as Mediator in the one Respect he derived it from none in the other sence he received it from the Father 7. Christs Power is Infinite he made the World he upholds the World therefore glorious in Power He could have made a Thousand Worlds can do beyond all that we can conceive or speak 8. Christs Power is glorious because he can bring all other Power to nought in a moment at his pleasure whether of Men or Devils 9. Christs Power is glorious Power in that it is everlasting Power Men may be powerful for a time but they may soon lose it must die and so cannot hold it long but Christ sits King for ever his power is from everlasting to everlasting of his Kingdom there shall be no end 10. Christs power is Dreadful he looketh upon the earth and it Trembles he can make all tremble before him who can Thunder like God 1. He has a glorious commanding Voice 2. A glorious restraining voice what is swifter than the Sun which he can stop in a moment 3. Glorious in his reproving voice Psal. 50.21 4. In his threatning voice Rev. 2.16 and Chap. 2.23 11. He hath a Glorious Victorious Conquering and Subduing Power he hath overcome Sin Devil Death Hell c. 12. Christs Power is Glorious because nothing is too hard for him to do nay nothing is hard for him to do he can do what he will with a word of his mouth 13. Christs Power extends not only over the Body but over the Soul also works mightily in us as well as for us and can do wonderful things by weak Instruments by foolish and contemptible ones in the eye of the VVorld VVhat mighty things did he do by a few poor Fishermen and others not accounted off 14. Lastly Nothing is hard for Christ to do tho' all the Devils of Hell and Men on Earth oppose and resist him I will work and who shall let it VVhy hath Christ as Mediator such great and glorious Power given to him 1. From the greatness of his work he is to accomplish 2. Because no Souls whatsoever Discouragements they meet with should despair in coming to him or in relying upon him 3. That he might be feared and dreaded by all yea that his very enemies might tremble before him 4. That he might be honoured and adored Honour belongs to Sovereignty Thirdly As the gospel is Glorious in respect of the Revelation made therein of God the Father and of our Lord Jesus Christ. So likewise in Respect of the Holy Ghost the gospel shews the Spirit in himself to be a distinct living powerful intelligent Divine Person Not only a distinct self subsisting Person but also a participant of the Divine Nature not the chief of all created Spirits and so the head of all good Angels as some imagine but that he is uncreated truly and ready God coeternal with the Father and the Son This we shall speak a little unto together with his glorious work Office and Operations First The VVord of God holds forth and positively declares that the holy Spirit is in himself a distinct intelligent Divine Person and which ought to be believed concerning this great truth viz. the Diety and Personality of the holy Ghost may be seen in the ensuing Testimonies according as they are Collected to our hands by a Reverend Divine Psal. 33.6 By the word of the Lord were the Heavens made and all the host of them by the spirit of his mouth Job 26.13 By his spirit he hath garnished the Heavens Psal. 104.30 Thou sendest forth thy Spirit they are created Mat. 28.19 Baptizing them in the name of the Father and of the Son and of the holy Ghost Act. 1.16 That Scripture must needs hath been fulfilled which the holy Ghost by the mouth of David spake Act. 5.3 Peter said to Ananias why hath Satan filled thy heart to lye to the holy Ghost Ver. 4. Thou hast not lyed to man but to God 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you 1 Cor. 12.11 All these worketh that one and the self same Spirit dividing to every severally man as he will And there are