the blood of slain Abel by a very weighty Emphasis As to the phrase of a voice and crying directed to God it manifestly intimates these two things First that he is a just Judge and the avenger of wickedness and therefore the violent murther of Abel could not but come to him for Justice on the assassinate as it is said in the like case 2 Chron. 24.22 The Lord look upon it and require it viz. the blood of Zechariah The Second is that he is a gracious loving Father and defender of such as are his and minds them as well in Life as in Death for he had not only a respect for Abel when alive but hearkens also to the cry of his blood when Dead according to Rom. 14.8 Whether we live or die we are the Lords Some put an Emphasis in bloods being in the plural number intimating as it were that there were many slain in Abel that is such off-spring as he might have had which tacitely call for Justice hence the Chald. translates it The Voice of the seeds of thy blood which were to come and issue from thy Brother but seems to be far fetcht By the plural word of bloods are noted slaughters because the blood gushing from the veins scatters into diverse parts Psal. 5.6 The Lord will abhor the man of bloods and deceit so the Hebrew Psal. 51.14 Deliver me from bloods we translate it blood-guiltiness Hos. 4.2 They break out and bloods toucheth blood But here blood violently shed is understood by a Synecdoche and Matth. 23.35 The blood of Abel is expressed in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haima As to the sence and connexion because Cain did not only not confess his sin but also impudently deny that he was concern'd in the care or keeping of his Brother God deals more openly saying The voice of thy Brothers blood cryes to me from the Earth that is thy Brother is slain I do not vainly inquire where he is his blood demands vengeance of me and I am concerned to call his Murtherer to account therefore speak plainly what hast thou done that is Why didst thou dare or presume to lay violent hands on him Thou sayest thou art not his keeper as if the question were whether thou hast kept him Tell rather what thou hast designed against him this is the paraphrase of Musculus upon the place To this place Heb. 12.24 refers where the crying blood of dead Abel is fairly compared to the living blood of Christ our Mediator and Intercessor Esa. 14.9 10. The Dead are feigned to come from Hell or the Graves to deride the Pride and Haughtiness of that inhumane King of Babylon speaking to him when fallen from his greatness and upbraiding him for his monstrous pride and shameful downfal Jer. 31.15 Rachel the Mother of Joseph and Benjamin long before dead is brought in as bitterly weeping for the Captivity of the people which prophesie is alleaged to express the cruelty of Herods Massacre of the Infants Matth. 2.18 for the agreement of that tyrannical fact with that place Rachels Sepulchre was near Bethlem in which and the adjacent places that most cruel villany was committed c. See also Ezek. 32.21 c. 2. Of other things void of Life and Soul Gen. 4.11 And now art thou cursed from the Earth which hath opened her Mouth to receive thy Brothers blood from thy hand by this Prosopopeia the wickedness of Cain is aggravated as if he had said the very Earth though destitute of sense and reason yet was more humane and kind to thy Brother then thou wert because it received and laid up that blood which thou hast spilt from the sight of men lest it should cause horror in them Others say that this speech denotes the extream grievousness of his wickedness and the horror of his guilty Conscience rendring the very senseless Creatures his Enemies as if he had said the very Earth which as it were with open mouth received the blood of thy Brother from thy hand will account thee as execrable which agrees fairly with the following words Gen. 47.19 Death is attributed to the Land which denotes desolation Exod. 9.18 It is said of Mount Sinai that Jehovah appearing it quaked that is it had such commotions as if like a man it had trembled for fear Levit. 18.18 Spuing out its inhabitants is attributed to the Land which signifies their expulsion for their wickedness Deut. 32.42 God is said to make his Arrows drunk with blood that is that out of his just wrath he would send the Enemies of the Land to kill the wicked and rebellious people See Esa. 34.5 Jer. 46.10 Josh. 24.27 And Joshua said unto all the People behold this stone shall be a Witness unto us For it hath heard all the words of the Lord which he spake unto us c. The stone erected there is by a Prosopopeia said to hear because it was present as it were a Witness and was appointed as a memorial and Testimonial sign of the Covenant God then made with his people Judg. 5.20 They fought from Heaven the Stars in their courses or degrees fought against Sisera The Stars are said to fight because they were instruments of exciting those Hails and Storms which God probably used against his Enemies Josephus says that when the Canaanites encountred with the Israelites a violent shower fell and much Rain and Hail by the force of the Wind was fiercely driven into the Canaanites faces so that their bows and slings became unprofitable and useless neither could they being so benummed with cold handle their Swords which tempest nevertheless did no way prejudice the Israelites Brentius thus expounds it ' we simply expound it that God was no way favourable but an Enemy to the enterprize of Sisera because he dwells in Heaven and terrifi'd the Host and Chariots of Sisera c. chap. 4.15 And whereas the Stars are said to Fight it carries the shew of a Proverb signifying that no prosperous Fortune was on Sisera's side for when any ill luck betides men they are wont to say that no Star shines upon them or that the Stars resist them by which is meant that all Creatures both Earthly and Heavenly threaten their destruction Junius and Tremellius Translate that the Stars e suis aggeribus from their sconces or Bulwarks fought against Sisera that is from the superior Regions of the Air a speech translated from Souldiers fighting from higher places Job 3.8 Eye-lids in the Hebrew text are attributed to the morning by which its early beams are understood or the first shining of its rays arising from the approaching Sun a metaphor taken from one newly awake that lifts up his Eye-lids or as others say from the swift motion and vibration of the Eye-lids because the Sun-beams move swiftly till they are diffused to the ends of the Hemisphere Job 31.38 If my Land cry against me or that the furrows thereof weep The good man declares that he
〈◊〉 Catachresis is called in Latin Abusio an abuse not as if the Sacred Scripture had abused any words but because the things that are Catachrestical differ in some things from the Custom of speaking Tropically and have a harder utterance and coherence The Stile of Scripture is most Holy and pure from any blemish or undecency of which take a few examples of a threefold kind 1. With respect to the acceptation or signification of words Lev. 26.30 The fragments of Idols are called Carkasses by a hard Metaphor alluding to the Carkasses of men before mentioned Deut. 16.7 To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boyl is put for Roasting the Paschal Lamb which was not to be boyled but roasted by the Command of God Exod. 12.9 c. Live Flesh in the Hebrew Text is put for Raw Flesh 1 Sam. 2.15 The Water which the three Worthies of David brought with the peril of their Lives is called by a harder Metonymy their Blood Job 4.12 Now a word was brought by stealth to me he speaks of that Angelical Oracle that came secretly to Eliphas See more examples Psal. 88.5 Where he calls forsaken free c. Matth. 12. Rom. 7.23 In dwelling sin is call'd a Law because it has a kind of Command upon a man while he lives unless the power of grace restrains it See 1 Cor. 11.10 The covering of a womans head is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power because it is passively a sign of her being under the Command of the Man by a Catachrestical Metonymie Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Members which are on the Earth by a hard Metaphor See Col. 2.11 2. With respect to the joyning of the words when some words in a Metaphor especially are joyned together which seem not so well to correspond as Exod. 5.21 where it is said to stink in the Eyes which better agrees with the Nostrils which denotes great averseness Exod. 20.18 And all the people saw the Thunder and Lightnings and the noise of the Trumpet of which only Lightning is seen the others are heard So to see a voice Rev. 1.12 See more examples Matth. 7.21 22. and 10.15 c. 1 Tim. 6.19 2 Cor. 5.2 2 Tim. 2.19 c. 3. With respect to the change of words This belongs to the writings of the New Testament and the Greek Tongue in which certain words are used to signifie different things because One and the same Hebrew word whence that speech was taken may so signifie Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aiones secula ages are put for the World Heb. 1.6 because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Ages and the World Eccl. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis freely is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustrà in vain Gal. 2.21 From the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both viz. freely as opposed to merit price or reward and in vain as it is contradistinguisht from the hoped effect or event Psal. 109.2 3. See more examples Rev. 14.8 and 18.3 compared with Job 6.4 Matth. 6.34 A word that signifies Malice is put for Affliction because the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both See Amos 3.6 See 1 Cor. 15.54 With Amos 1.11 Heb. 11.31 Jam. 2.25 1 Cor. 2.6 and 14.20 Col. 3.14 and 4.12 1 John 4.18 c. with Judges 9.16 and Prov. 11.3 c. CHAP. XIX Of an Hyperbole HYperbole is that Affection of a Trope by which with greater excess and enlargement for to amplifie or extenuate things a word is carryed or used very far from its proper and native signification Here we are not to take away an Hyperbole from the Holy Scripture by that pretext that it is a kind of Lye extolling or depressing a thing more than is true For we are to observe that this kind of speech as Tropes are is accommodated more to make expressions efficacious and powerful than with any purpose to deceive for that is inconsistent with the Goodness and Truth of this most true and blessed Author the Lord God and that there is no disagreement between the mind and the words spoken which is the thing that constitutes a lye There is a Twofold Speices of an Hyperbole 1. Amplification which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auxesis and Extenuation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meiosis Examples of this Auxesis or Amplification are partly Rhetorical partly Logical Such as relate to Rhetorick are either in single words or in a conjunct phrase To single words these belong War is put for any private strife Jam. 4.1 which answers the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken in this sence Jer. 1.19 and 15.20 Heaven is put for very great height and on the contrary an Abyss or Hell for great depth or dejection Gen. 11.4 Let us build us a City and a Tower whose top or head may reach heaven that is higher than any thing on Earth See Deut. 1.28 and 9.1 c. Psal. 107.26 They mount up to Heaven they go down to the Depths which denotes the vehement and dreadful tossing of waves in a storm Esa. 57.9 Thou didst debase thy self to Hell that is to be the most abject of all he speaks of the Kingdom of Juda who submitted themselves very basely by their King Ahaz to the Assyrians because they would be assisted by them 2 Kings 16.7 c. See more examples Matth. 11.23 Lam. 2.1 Luke 10.21 1 Sam. 5.12 2 Chron. 28.9 Jer. 51.9 Rev. 18.5 Esa. 14.13 Jer. 51.53 c. To Vomit up is put for recompence or payment of what a man has eaten Prov. 23.8 Matth. 19.12 To make ones self an Eunuch is put for to suppress irregular lusts yea there are some who by the gift of God have the gift of continency this is a metaphorical Hyperbole used by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Antanaclasis Jam. 3.6 The Tongue is a fire a world of Iniquity that is a thing full of wickedness as the world is full of many things See Jer. 4.29 Ruth 4.6 To Rob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for to Receive 2 Cor. 11.8 This is a great Auxesis for he names the acceptation of due and moderate sallary depredation or Robbery Rivers of Oyl are put for abundance of all good things Job 29.6 See Job 20.19 Micah 6.7 where there is a more illustrious exaggeration ten thousands of Rivers of Oyl Thunder is put for the strong neighing of a Horse Job 39.19 A Tower is put for a very High place Neh. 8.4 c. In a conjunct phrase we have these Hyperboles Gen. 41.47 And in the seven plenteous years the Earth brought forth by handfuls as if he had said that from one grain they had gathered a handful This Hyperbolical speech denotes great increase See ver 49. c. More examples you may read Gen. 42.8 Exod. 8.17 Judg. 5.4 with Num. 20 ver 5. Judg. 20.16 1 Sam. 7.6 Psal. 6.6 and 119.136 Jer.
almost infinite Others say that 't is as possible to empty the Sea with sieve as to reduce or confine Metaphors to certain Classes or bounds The like may in a manner be said of the Metaphors in Holy Scripture But in as much as it is very profitable for such as are studious in that Sacred Writing it shall be endeavoured so to dispose of most if not all the Metaphors as much as may be done among such a multitude of them found there especially the most frequent and illustrious as that they may be reduced to a certain Order under their respective Heads which will inable us to give a found judgment of the most Elegant and Rhetorical part of the Bible And if any be missing the Harvest being large it may stir up others to gather up and improve the gleanings 6. As to the right distribution or distinction of Metaphors into their right Classes or Heads some take the Method of Plutarch and Quintilian who to avoid confusion in such an infinite variety which can scarce be concluded or terminated by art rightly say that the most illustrious sort of Metaphors are to be expounded and distinguished under certain heads and they make them four viz. 1. From animate things viz. such as have life to animate as when God is put for a Magistrate or a Shepherd for a Prince or Ruler 2. From animate things to inanimate viz. things which have no life as when the Earth is said to Groan and the Olive to Lye 3. Or from inanimate things to animate as when Christ is called a Door a Vine c. 4. Or from inanimate things to inanimate as when the Mystery of Salvation is called a foundation 1 Tim. 6.19 2 Tim. 2.19 c. Others not respecting things as they are in Nature observe a Grammatical series or order because Metaphors are found in Nouns Verbs and Adverbs In Nouns Substantives as where it is said Deut. 22.14 The fat of the Kidneys of Wheat for choice grains of Wheat where is a double Metaphor First In Fat for the choiceness or preciousness and Secondly In Reins which is put for Grains because they are like them in Form and both are joyned because the Reins in a living Creature are covered with Fat Thus Christ is called the Light of the World Joh. 8.12 The Good Shepherd Joh. 10.11 The Apostles are called the Salt of the Earth Matth. 5.13 c. In Nouns Adjective as when one is said to be of Vncircumcised Lips Ears Heart as Exod. 6.12 Jer. 6.10 and 9.26 For to be of an impure and sinfull heart when the unbelieving and worldly minded man is said to be Dead Mat. 8.22 When the Word or Heavenly Doctrine is said to be sound 1 Tim. 1.10 and 6.3 2 Tim. 1.13 and 4.3 c. In Verbs As when 't is said of the Wicked they shall wither Psal. 37.2 That is they shall perish The Soul is said to thirst when it earnestly and vehemently desires any thing Psal. 42.2 So when putting on is taken for assuming as Eph. 4.24 In Adverbs As when to take a thing hardly is put for Grief and Sorrow as Gen. 21 11. To speak hardly is put for roughly or severely as Gen. 42.7 To be grievously wounded is put for very much 1 King 22.34 Thus in the vulgar Latine Edition but the Hebrew is without Adverbs there But a more proper Example is in Matth. 26.75 He wept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterly that is very much a Metaphor taken from Tast So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendidly is put for eminently or sumptuously Luke 16.19 But waving these our method shall be to consider this Trope 1. More Specially 2. More Generally 1. More Specially which shall be about things that are translated to God which properly belong to Man Chap. 7. The 2. About what things belonging to other Creatures are ascribed to God Ch. 8. The 3. When things properly ascribable to persons are attributed to things that are not persons Chap. 9. 4. More Generally which shall be to lay down the distinct Heads and Classes of Metaphors with succinct Explications of each 5. We shall produce such Metaphors taken from God and the Creatures as are obvious in Universal Nature ch 10 11.12 6. Such as are taken from Sacred persons and things as Divine Worship c. Chap. 13. CHAP. VII Of Metaphors Translated from Man to God which kind is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANthropopatheia is a Metaphor by which things properly belonging to Creatures especially Man are by a certain similitude attributed to God and Divine things It is likwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condescension because God in his Holy Word descends as it were so low as our capacities expressing his heavenly Mysteries after the manner of men which the Hebrews elegantly call The way of the Sons of men In this Metaphor it is very necessary to take great heed that no mean base or indecent thing be attributed to the most High and Holy Majesty but that the Reason of the similitude be always improved with this Caution or Canon of Divinity viz. Whatsoever is translated from Creatures to God must first be separated from all imperfections and then that which is perfect may safely be ascribed to God To understand these similitudes as the Lord descends graciously to us so let us with a Devout mind by Faith and Prayer ascend unto him comparing spiritual things with spiritual 1 Cor. 2.13 That we may have honourable apprehensions of him and his Divine Mysteries which cannot be done without the aid of the Holy Spirit who only knows the things of God and the depths of his Wisdom revealing them to men by the Word 1 Cor. 2.10 11. To this may our Saviours speech be referred John 6.53 When by a similitude of humane things he speaks of the participation of heavenly things some of the Disciples being of gross and carnal understandings said This is an hard Speech who can hear it abhorring such Flesh eating and Blood drinking to whom Christ says ver 63. It is the spirit that quickneth the flesh profiteth nothing The words that I speak unto you they are Spirit and they are Life That is my words are not to be received in the mode and measure of vulgar or Earthly things but waving such thoughts by the aid and guidance of the Spirit as things spiritually spoken they are to be spiritually understood and by Faith to be beleived for so they are Life and give Life c. In proceeding we shall not only shew those Metaphors that respect God considered singly in his Essence and Divine Majesty but also as manifest in the flesh Some Metaphors are taken from Man and some from other Creatures From Man as 1. His Parts and Members 2. His Affections 3. His Actions 4. His Adjuncts Of which in order The Parts and Members of a Man attributed to God A Soul is attributed to God by which his Life Essence and Will and therefore God himself is
that was rich became poor and He was wounded for our Transgressions he was bruised for our Iniquities by his Stripes we are healed We could not live such was our Disease unless our Physician died he therefore poured forth his own Blood to wash and cleanse our wounded Sin-sick Souls VI. Christ cures not only the Living but also the Dead he out-does all other Physicians in this respect if he speaks the word Lazarus come forth The Dead shall hear the Voice of the Son of God and they that hear shall live You hath he quickned who were dead in Trespasses and Sins VII Christ can make effectual all his Medicines he can say peremptorily This Soul this Sickness I will heal and it is immediatly done As the Father quickens them even so doth the Son quicken whom he will VIII Christ the spiritual Physician is endued with infinite Patience under all those base Repulses he meets with from vile Sinners When he comes to heal he oft-times stands at their Doors and knocks waiting till his Head is wet with Dew and his Locks with the drops of the Night before he can persuade Sinners to open to him other Physicians will not do so IX Christ can visit Thousands yea Millions of Thousands if he please and speak to them all at one and the same moment tho they live Thousands of Miles asunder X. Christ was made like unto us in all other things but not in this he was without Sin tho he bore our Sicknesses he had none of his own He was made Sin for us that knew no Sin that we might be made the Righteousness of God in him XI The Medicines Christ uses are heavenly his Word and Spirit abide for ever they never lose nor can lose their Virtue but have the like efficacy they had five thousand years ago XII Christ takes more care of the Poor than of the Rich he had rather attend upon the Poor such his Bowels yearn unto and helps out of Pity as he did the Woman that had the Bloody-Flux twelve years when all her Money was gone XIII Christ is at all the charge with poor Sinners he like the good Samaritan sets the poor Soul on his own Beast brings him to his own Inn or Hospital which was his Church and gives Money to the Host to provide all things necessary for him with a Promise he would discharge the whole Score at last XIV Christ dies no more Death hath no more power over him so that he lives to see every Cure perfected that he takes in hand Corollaries I. THis shews us the weak and distempered State of Mankind by reason of Sin that Sin wounds and brings Sickness upon the Soul every Sin is a Disease But because this is handled under its proper Head we shall not enlarge upon it here See Metaphors concerning Sin II. Moreover we may from hence perceive the great Care Love and Goodness of God towards miserable and impotent Sinners that rather than they should die of their Sickness he would send them his own dear Son to be their Physician III. It shews also the great Grace and Condescension of Christ to undertake the Cure of such miserable Souls at such a dear and chargeable Rate viz. with his own Blood IV. This shews where Help for Sin-sick Souls is to be had and to whom they should go when they are sensible of their Sickness V. The Reason why Men perish in their Sins we may infer from hence is because they come not to Christ the only Physician of the Soul VI. And if Christ be such a Physician as you have heard be encouraged then poor polluted Sinners to come to Christ. For Motives consider 1. Thou art sick who is without Sin and so consequently without Soul-Diseases 2. Thou art sick of a dangerous Distemper 't will procure Death without a speedy Cure 3. There is no other Physician but Christ neither is Salvation in any other For there is no other Name given under Heaven whereby we can be saved 4. Christ is a Physician ready upon every Invitation nay he comes without sending for is now knocking at the door 5. He will make an absolute and perfect Cure of it if he undertakes the Work before he leaves thee 6. Besides thou mayest have him tho thou hast no Money no Righteousness nothing to bring or offer to him as a spiritual Present 7. Christ cures all that come to him whatsoever the Distemper be he has an universal Medicine with which he infallibly cures all Sicknesses Diseases and Wounds of the Soul save one viz. the Sin against the Holy-Ghost All Sin and Blasphemy against the Father and Son shall be forgiven unto Men. He is able to save to the uttermost all that come to God by him How many Thousands and Ten Thousands hath he cured which are now in Heaven who once were sick of the same Diseases that thou art afflicted with Pride Passion Unbelief blasphemous Thoughts c. VII If Christ be such a Physician as you have heard how inexcusable will all vile and wilful Sinners be found that perish in their Blood and refuse to come to him Cautions I. Take heed you do not delay seeking out for Help Some when they are sick never mind going to a Physician till Nature is decayed and the Disease has seized on them in such sort that 't is too late there is no help so do some Sinners did not Jerusalem do thus II. Take heed you make use of no other Physician There are many that boast of their Skill how good they are at curing of Souls beware of them they privily bring in damnable Errors even denying the Lord that bought them and bring upon themselves swift Destruction These are like deceitful Quacks and Impostors that design to make Merchandize of you Remember their Medicines are poysonous and destructive III. Value not Womens Advice too high Eve lost her Skill in the Garden and learned little afterwards The Apocalyptical Woman of Rome like many old Wives would fain be tampering with the Sick but above all take heed of her for she like the adulterous Woman Solomon speaks of hath slain and killed many yea many a strong Man hath been cast down by her Her way is the way to Hell tending down to the Chambers of Death IV. Take heed you rob not Christ of the Honour which is due to him as a Physician which may be done two ways 1. When we attribute the Cure to our own Industry to Skill and Power of our own or to Duties c. 2. When we attribute our Help and Cure to Instruments to Ministers c. V. If thou art made whole by Christ take heed of a Relapse Sin no more saith Christ lest a worse thing come upon thee But for Comfort If by the power of Temptation thou hast fallen and backslidden from God he can heal thee again I will heal their
of the Hart to Serpents which our Parallel shews to be true of Christ in a spiritual sence we may infer That the eternal Ruin and final Overthrow of the Devil and his cursed Off-spring is at hand he will tread them down under his Feet shortly 2. Moreover from hence we may infer further Terror to the Enemies Christ's quick and piercing Eye sees all their secret Abominations pries into their Cabals and close Councels and as he sees what Mischief and Violence is hatching by them so he is swift-footed will soon skip over all Mountains and with his direful Vengeance confound them 3. Besides this we may learn from hence what Fools many Men are whilst they pursue after the poor Hart they study not the way to hunt for this spiritual Venison Jesus Christ is worth the Chase who would not hunt for such an Hind 4. Let Saints be comforted Christ has Hind's Feet He will soon get over all Difficulties and deliver them Lastly Let us pray with the Church Make haste my Beloved and be thou like a Roe or a young Hart upon the Mountain of Spices Christ a Door John 10.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Door c. AMongst the many Metaphors that our Blessed Saviour is expressed by in the Holy Scripture certainly this of Door must carry some Emphasis and Signification for Use and Improvement otherwise He that was wiser than Solomon and spake as never Man spake for excellency of Matter and Form would never have likened himself to a Door And therefore whatever may be imagined concerning a Door in point of Excellency and Usefulness in respect of Appointment and Necessity to the Children of Men according to the Scope of the Text that even that by way of Eminency is the Son of God unto Sinners For the better understanding of which we shall distinctly consider the Subject and run the Parallel as followeth Metaphor I. A Door is of the same substance with some part of the House to which it is purposed or intended as an useful Part. II. A Door is fitted by the Power and Wisdom of him who is concern'd to do it for a premised End III. A Door is set a part or assign'd to a proper Place and Service which other parts of a House are not fit for IV. A Door is of necessity who can be without it that is of human Race whose dwelling is with Men V. A Door is as really the Propriety of the Owner of the House as any other part or parts of the House besides VI. A Door lets into possession if Men hire or purchase and take possession the Door is the Entrance thereto VII A Door is under the Command of the Master that owns it 't is he that shuts and opens it at his own pleasure VIII A Door is the place of legal Entrance no Men are allowed by Law to climb up to Windows or break down any part of the Walls for entrance IX A Door is the common Passage for the Family and Strangers for Children and Servants for Friends and Enemies X. A Door is of use to all even to Emperors and Kings as well as meaner Men and Cottagers XI A Door is not only for the convenient Entrance of Men and Women whether of the Family or not but for the bringing in of other things that the Master likes of and requires to be brought in XII By the Door admittance is given to view the inward Excellencies of the House who can see what there is within if they are without the door XIII A Door lets into the best Parts and Privileges of a House into the Dining-Room for Meat into the Cellar for Drink into the Wine-Cellar for Wine into the Wardrobe for Cloaths into the Treasury for Cash into the Closet for Books c. XIV The Door is the Privilege-place for the Poor where they often meet with good Gifts and Refreshments Parallel I. JEsus Christ the Spiritual Door was of the same substance in respect of his human Nature that Men are even like to them in all things Sin only excepted In as much as Children are Partakers of Flesh and Blood he himself took part of the same therefore very often in Scripture called a Man II. Jesus Christ is fitted by the Power and Wisdom of Him who hath laid a most worthy Platform and Contrivance and premiseth all things to his own most wise and admirable Ends. He sent forth his Son made of a Woman A Body hast thou prepared me III. Jesus Christ is sanctified or set apart by God the Father to be a Mediator and Saviour which no other besides himself is fit for Whom the Father hath sanctified or set apart and sent into the World And there is no Name under Heaven given by which Men can be saved but by him IV. Jesus Christ is of such absolute necessity that none can be happy without him that have immortal Souls to save Whoso findeth me findeth Life and shall obtain favour of the Lord. He that hates me loves Death Except ye believe that I am he ye shall abide without viz. die in your Sins V. Jesus Christ is truly and really God's Propriety as the Church and each particular Believer or Member thereof therefore in Scripture is called his own Son All is yours ye are Christ's and Christ is God's VI. Jesus Christ has the Honour and Office of letting all true Believers into the possession of that eternal Inheritance purchased by his own Blood for them 't was he that gave the poor Thief entrance into Heaven Luk. 23.43 VII Jesus Christ is under the Command of God the Father as Man and he receives in and shuts out according to his pleasure acts even so and speaks even so as he receives Commandment from the Father VIII Jesus Christ is the legal way of Entrance whether into the visible Church or into the Kingdom of Heaven Whosoever shall attempt to enter into either of these otherwise than by Christ will be look'd upon as Thieves and Robbers IX Jesus Christ is the common Passage to the Mercy of God to the Privilege of Children to the Fellowship of the Sheep and to eternal Life all are admitted through him No Man comes to the Father but by me X. Jesus Christ is useful to all even to Emperors and Kings to mean Men and Cottagers none of them can by any means deliver his Brother or give to God a Ransom for him c. Riches profit not in the day of Wrath. He is the only Saviour of all Men that are saved neither is their Salvation in any other XI Jesus Christ is not only for the acceptance and entrance of Men and Women to God the Father but for the acceptance of their Works and Services as Prayer Thanks-giving c. Their Services and Performances are accepted in and through the Beloved as well as their Persons Thy Prayers and Alms are come up XII Jesus Christ
who think Christ Jesus will never appear as a Lion but always shew himself in his Lamb-like Disposition Christ is a Lion as well as a Lamb and will ere long rise up to the Prey 2. What will become of the Murtherers and Destroyers of his Church in the Day of his fierce Wrath when he comes to make Inquisition for Blood 3. O that Sinners from hence would learn to prostrate themselves at his feet 4. This speaks much Comfort to the Godly He is full of Bowels and like a Lion able to defend and deliver them 5. By Faith and Prayer let us strive to rouze up this Lion of the Tribe of Judah to tear in pieces all his implacable Enemies Christ the true Manna John 6.50 This is the Bread which cometh down from Heaven that a Man may eat thereof and not die Rev. 2.17 To him that overcometh will I give to eat of the hidden Manna CHRIST and the Graces of Christ are called Manna the Antitype of that Manna that fell in the Wilderness Exod. 16. Manna in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah preparare to prepare because it was Food prepared from Heaven for the Israelites in the Wilderness Flacc. Illyricus and others say That when the Israelites saw it like congealed Dew or small Hail or Snow lying up and down about the Camp they asked one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 's that what 's that And because of frequent Repetition that it might be more easily pronounced they added the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pronounced Manhu whence they retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man Manna Type I. MAnna was a strange and mysterious thing at first to the Israelites they knew not what it was II. Manna was Food prepared from Heaven III. Manna came down or descended from Heaven IV. Manna was white it was a pure fair and bright thing V. Manna was round in Form and Figure VI. Manna was a Gift it was given to Israel freely it cost them nothing VII Manna was given to all to the Poor as well as to the Rich none were forbidden to partake thereof VIII Manna was pleasant it had all the Taste and Relish of Sweetness in it IX Manna did nourish well and was given in great plenty X. Manna was to be bruised in a Mill that so it might become more useful for Food XI Manna was given equally to all the Israelites they had all a certain measure not one more than another were all Fellow-commoners every Man had his part his Omer XII Manna was a small and little thing unto the Eye like to a Coriander-Seed XIII Manna came down with the Dew it was covered or hid as it were with Dew XIV Manna was not given to the Israelites whilst they were in Egypt XV. Manna fell round about the Camp of Israel and in no other place XVI Manna was given to Israel in the Wilderness it was their only Food whilst they remained in that desert State XVII It was gathered daily except on the Sabbath then there was none to be found XVIII They went out of their Tents to gather it XIX If Manna was kept or received otherwise than God ordained and appointed it stank and bred Worms XX. Manna ceased when Israel came into Canaan XXI Manna was only given to the Israelites XXII Those that would receive the Benefit of Manna were to eat it XXIII Manna came very seasonably to Israel they had else starved XXIV Manna was to be kept and put in a Golden Pot before the Lord to remain in the Holiest for ever XXV Manna was loathed by those evil Murmurers on whom the Wrath of God fell they esteemed it light Bread XXVI In the day before the Sabbath in the night Manna fell abundantly that so they might gather it on that day to provide Food for the Sabbath Parallel I. JEsus Christ is the Wonder of Men and Angels and when He came into this World yea to his own they knew him not II. Christ had a Body prepared of the Father that he might be Food for Believers III. Christ is the true Bread or Manna from Heaven IV. Sic Christus describitur Apoc. 1. So is Christ described without Sin V. Christ respecting his Divinity is infinite perfect and entire no beginning no end VI. Christ is called a Gift the choicest Gift that ever God bestowed given freely for the Life of the World VII Christ is sent to all to Jews and Gentiles to the Small as well as the Great to the Poor as well as the Rich none are excluded VIII Whatsoever is pleasant sweet and delicious in a spiritual sence is found in Christ his Word is sweet as Honey or the Honey-Comb O taste and see how good the Lord is IX Christus sufficit ad omnes c. Christ is very sufficient and plentiful there is in him enough to nourish and feed all What Soul is there but may be filled to the full if he comes to Christ X. Christus ut animis nostris cibus esset doloribus mortis in Cruce contundebatur Christ that he might be Food for our Souls was bruised It pleased the Father to bruise him XI All true Israelites have their equal Share in Christ a whole Christ is given to every Saint they have all one Portion one Husband one Kingdom and Crown that fadeth not away XII Christ was little low and contemptible in the Eyes of the World of no reputation XIII Christ came down with the Dew of the Spirit being baptized or covered therewith hence called as some conceive hidden Manna XIV Christ who is the true Manna is not given to Unbelievers that remain in Bondage and Slavery under the Power of Sin and Satan XV. Christ is conversant within the Limits of his Church The Graces of the Spirit fall upon Mount Hermon the Dew descends upon the Mountains of Zion There God commanded the Blessing even Life for evermore Christ walks in the midst of the Golden Candlesticks XVI Christ and the Blessings of Christ are given to us who are in the Desert or Wilderness of this World We have no other Food for our Souls but are to live upon Christ by Faith so long as we are in this howling Wilderness XVII Those that would have Christ must seek him in the Time God hath appointed In the Day of the glorious Rest or Sabbath that remains to the People of God there will be no Christ no Manna for Sinners XVIII We must go out of the old Man and sensual Rests and Love of this World if we would participate of Christ. XIX The Sacrament of the Lord's Supper or any other Institutions of Christ made use of or received in other manner than Christ hath ordained and appointed it stinks in the Nostrils of God and is abhorred by good Men. XX. Living by Faith and our being fed by Ordinances will cease when
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
undertakes them to that very end VII An Advocate undertakes the Weight of a Cause and knows how far it will prevail if well managed VIII An upright and just Advocate is faithful to his Client and will not betray his Cause to his Adversary IX An Advocate gives Counsel and Advice puts into a way and Method how to improve a Cause when carried X. An Advocate is tied up to Customes and Rules of Court which he always observes that he might please and not offend XI An Advocate usually speaks Comfort to his Client especially if the Cause will bear it XII An Advocate can use freedom of Speech and speaks boldly to the Judg. XIII An Advocate knows the fittest time to manage Business and every thing is beautiful in its season XIV An Advocate hath the Judges Ear more than those that are but standers-by that may be somewhat concerned in a cause but the Judge listens to him because he expects him to speak to the purpose who hath Authority so to do XV. An Advocate gives free access and is ready to be spoken with by all Persons that have any Business with him XVI An Advocate undertakes high and desperate Causes he refuseth not to speak for Men greatly obnoxious to the Law he sticks not sometimes to plead the Cause of Traitours where the Law admits of a legal Plea tho in very great danger of their Lives by reason of the greivous Crimes wherewith they stand charged against their Prince XVII An Advocate is much honoured by the Judg in all his Replies sometimes gives him the title of Brother XVIII An Advocate knows much of the Judges mind being skill'd in all the Rules that he judgeth by and is well acquainted with his Nature and Disposition XIX An able eminent and learned Advocate fears not being over-match'd when he knoweth he hath Law and Reason on his side XX. A good and worthy Advocate is of so noble and generous a Disposition that he will plead the Cause of the Poor out of Pity rather than they should miscarry XXI An able Advocate doth and that not seldom carry Causes that are very doubtful to others XXII An Advocate is careful to keep up the Honour of the Judg and Laws because the Contempt thereof proves of ill Consequence XXIII A good Advocate is always very diligent and mindful of his Client 's Concerns XXIV A good and able Advocate is very successful in carrying on many Causes XXV A good Advocate is concern'd when a Cause is lost through the Clients fault because he would not make use of an Advocate XXVI A good and wise Advocate will not undertake all Causes there are some Causes so highly foul that they are not in the least hopeful Matters are gone too far and have stayed too long they are past remedy XXVII A wise and honourable Advocate lieth fair for Preferment viz. In some space of Time to be a Judg himself when his Work and Business of Advocateship ceaseth Parallel I. CHrist is a wise and learned Person In whom are all the Treasures of Wisdom and Knowledg The Lord God having given him the Tongue of the Learned c. II. The Lord Jesus is related to God and the high Court of Heaven the Man that is God's Fellow The Man of his Right-hand made strong for himself III. Jesus Christ was born and constituted under the Law and made it his Rule in all Cases would not vary in the least from what God had required or enjoyned therein IV. Jesus Christ took not this Place and Office upon himself but was called and appointed to it by God as Aaron was to the Priesthood V. Christ doth undertake Causes for any if they come to him If any Man sin we have an Advocate with the Father Jesus Christ the Righteous Who is the Propitiation for our Sins and not for ours only but for the Sins of the whole World VI. The Lord Jesus pleads all Causes that he undertakes did it when here on Earth Holy Father keep through thine own name those whom thou hast given me c. Thine they were c. they have kept thy Word Father forgive them they know not what they do Luk. 23.34 VII Christ knows the Weight of every ones Cause and knows how far it will go if well managed He knows who will carry the Cause and who will lose it he that relies upon him alone by a lively Faith in a way of Holiness and new Obedience is certain of the Cause when all others are like to miscarry He that believeth and is baptized shall be saved but he that believeth not shall be damned Mark 16.16 VIII Jesus Christ being Justice it self will be faithful in all Causes wherein he is entrusted he is not only called Jesus Christ the Righteous but he did as a due Proof thereof refuse the tender or offer of the whole World for the sake of Sinners rather than he would betray his Trust or yield up the Cause of Men's Souls into the hand of their cruel Adversary the Devil IX Jesus Christ the wonderful Counsellor he sets his People in a hopeful way and Method to improve a Cause when carried against an Adversary Go thy way and sin no more lest a worse thing come unto thee c. X. Christ did nothing of himself but what he received from the Father he is a strict Observer of all Rules of Righteousness so as to lead at all times in the Ways thereof and in the midst of the Paths of Judgment and that he might appease the great Judg in all things he came up to the demands of Justice and answered the Law and now pleads the Merits of his own Blood in the Court of Heaven for us XI Jesus Christ out-does all Advocates under Heaven in all things for he speaks so as never Man spake like him He bids them ask what they will and he will do it for them Ask and it shall be done that your Joy may be full XII Christ most fully answers to this where he saith Father I will that those whom thou hast given me be with me where I am that they may behold my Glory c. XIII The Lord Jesus knows the fittest times to manage Business on the behalf of Souls there is an acceptable time for him to be heard and to do his Work when Satan tempts when he desires to sift when he accuses to God as in the Case of Job when Provocation is given and the Enemy lays Siege against the Soul then is a fit time for our Advocate to work this Christ is well acquainted with Simon Simon Satan hath desired to have thee that he may sift thee as Wheat but I have prayed for thee that thy Faith fail not c. XIV Christ hath the Ear of the Heavenly Judg because he always speaks to the very life of the Cause He was heard in all things and at all times I know that thou
as Grashoppers before them that is of small stature in comparison of those Gyants See Esa. 40.15 17. Psal. 144.4 3. Examples of a Grammatical Meiosis are 2 Kings 18.4 And he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehustan little brass by a diminutive word by way of contempt of the brazen Serpent that was made an Idol of these diminutives there are many in the Hebrew text but we leave them for Criticks Some is put for a great many Rom. 3.3 1 Tim. 4.1 Some Body is put for an eminent man Acts 5.36 Boasting himself to be some body as Acts 8.9 So Pindarus says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is what is some Body What is no Body Man is the dream of a shadow Sick is put for one Dead in sin or desperately bad in his spiritual state for these that are said to be ungodly and verse 8. sinners and Enemies ver 10. These few instances of many we note for the illustration of this Trope CHAP. XX. Of an Allegory ΑΛΛΗΓΟΡΙΑ an Allegory with respect to its Etymology or derivation signifies that when one thing is said another thing is understood It is the Continuation of a Trope especially of a metaphor and although Metonymies Ironies and Synecdoches are likewise continued yet not so frequently nor with that Emphasis as in the other florid Tropes therefore we will in a particular chapter treat of this continued Metaphor not so much to shew the Fountains whence Allegories are taken for that I presume is abundantly shewn where we have treated of Metaphors but to discover and explain some difficulties in it and shew its peculiar nature These Allegories we will distinguish into Simple and Allusive The Simple we call such as are taken from any natural things The Allusive we call such as respect other things whether Words or Facts and are from thence deduced into a translated description Examples of a Simple Allegory GEn. 3.15 And I will put Enmity between thee O Serpent and the woman and between thy Seed and her Seed it shall bruise thy head and thou shalt bruise his heel The first Promise of the Gospel and the whole Mystery of Redemption to come is proposed by God himself in this Allegory Here are almost all Tropes in these words especially the continuation of a metaphor When Jehovah speaks to the Serpent he understands the Devil either by a Metonymie because the Devil lurkt in the Serpent and by it spoke to Eve or by a metaphor because the natural Serpent was cursed by the word of God ver 14. And so made abominable to the race of man and so bore the figure of the Devil whence the Devil is called a Serpent and Dragon Rev. 12.7 8. c. By the Woman mankind is meant by a Synecdoche because mankind was to be sprung from those Protoplasts or first form'd Parents Eve being call'd the Mother of all living ver 20 the enmity denounced denotes the serious will of God to deliver men in due time from the power of the Devil See Acts 17.26 27. 30.31 26.18 He mentions the woman only because she was first seduced to sin as she confesses ver 13. and to provoke her the more against her Conqueror By the seed of the Serpent the whole power and Troop of Devils and wicked men who study the overthrow of Christs Kingdom is Metaphorically represented By the seed of the woman by way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah the son of man is Metonymically understood who also was to destroy the Devils Machinations The Enmity between him and the Serpents seed intimates Gods immutable decree of mans Redemption by Christ. The Metaphor is continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum It that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen Seed of the Woman mention'd immediately before shall bruise thy head and thou shalt bruise its heel The first phrase it shall bruise thy head Metaphorically declares that Christ will destroy the Power of the Devil for as a Venemous Serpent when his head is bruised or broken has neither strength nor life so the Devils power being broken they can no longer hurt or destroy men But more particularly By the head of the Serpent is meant Sin and Death for as the Serpents Poyson and Power of biting lies in his head so the Devils poyson is sin which infects and destroys the wole man hence it is deservedly called the poyson of Dragons and the cruel venom of Asps Deut. 32.33 where note that in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Head is put for Venom and the Epithete Cruel is added as if there were a perfect allusion to the head of that most cruel Serpent Gen. 3.15 Therefore when Christ takes away sin he breaks the head of that infernal Serpent See John 3.8 And because the Serpents life and strength lies in his head and because the head is the supreme and most noble Member in a Creature by whose vertue and influence the whole body is governed it is put for Power Dominion and Superiority Deut. 28.13 44. Lam. 1.5 c. The Power Strength and Dominion of the Devil against men consists in death or killing Heb. 2.14 Therefore when Christ abolishes spiritual death he breaks the serpents head viz. his power to destroy men spiritually See 1 Cor. 15.54 The other phrase and thou shalt bruise his heel denotes the manner and medium of effecting mens Salvation viz. his passion and most bitter Death Christ is proposed as a magnificent Hero who as it were with his feet tramples on the Serpent and breaks his head And as a Serpent when trampled upon resists with all his strength while he has any life wresting and winding himself spitting poyson and biting his Enemy so Jehova intimates that the Devil would do so by this phrase As if he had said thou shalt defend thy self with all thy might and use all endeavours to destroy thine Enemy the Messiah whilst I indulge thee for fallen mans sake to use thy worst neither shall he escape unhurt for he shall suffer a most ignominious Death by thine Instruments But this will not profit thee for thou shalt not be able to touch his head but only one of his heels that is the less principal part will in some Measure be hurted by thee but my Divine omnipotence shall cure that wound by giving him a glorious Resurrection from Death and by my Gospel declaring him to the whole world to be Conquerour of Hell and all its powers whereas thou shalt utterly perish not only thy heel but thy very head shall be broken We have Insisted the larger upon this great Oracle of Divine Truth because it is the Foundation of the Prophecies concerning the Messiah and all our Hope and Comfort which we hope shall not seem tedious to the Pious Reader Gen. 49.11 12. Binding his Fole unto the Vine and his Asses Colt unto the choice Vine he washed his garments in Wine and his Cloaths in the blood of grapes his
Eyes shall be red with wine and his Teeth white with milk In the last words of the Patriarch Jacob there are many things spoken Allegorically in this Chapter of which these words are most Emphatical which are spoke in the Blessing of Judah which the Rabbies and some Christians understand by an hyperbole of an Earthly Inheritance and the great plenty and faecundity thereof but ver 10. shews this to be a clear Prophecy of Shiloh or the Messiah to come of the Tribe of Judah and surely the Patriarch from so excellent a subject would not slip into the mention of those vain earthly things and what he says of the redness of eyes with wine it is reckon'd amongst wickednesses Prov. 23.24 because a sign of drunkenness which the Patriarch who severely taxt his sons sins ver 4 5. would not reckon among his Blessings This is therefore An Allegory and is to this effect expounded by the Learned Brentius Binding his Fole to a Vine this is a desciption of Peace and tranquility in the Kingdom of Christ. See Jer. 23.7 and Zach. 3.10 for in Wars they do not bind Foles or Asses to the Vines when men cannot dwell under their own Vine and Figtree which are destroyed which denotes the peaceable administration of Christ in his Kingdom See Isa. 9.5 This is not to be understood of external Tranquillity but partly because Christ establishes his Kingdom without warlike Arms by the Preaching of the Gospel and partly because it brings Peace and Tranquillity of Conscience He shall wash in Wine this is a description of abundance and the vile esteem of worldly things in the Kingdom of Christ. But we are to understand it of the abundance of spiritual things as Remission of sins Righteousness c. Matth. 6.33 Psal. 45.2 c. Some Expound this of the Passion of Christ The Vineyard of Christ is his Church Isa. 5.1 and 27.2 and 65.21 Matth. 20.1 and Christ is the Vine into which the branches are grafted John 15.1 4 5. and the meaning say they is Christ compares his Church because of its simplicity humility and the burdens of trouble which it is forc'd to bear in the World to an Ass which he will feed with most sweet grapes and spiritual Joy or inebriate it that being render'd couragious it should despise death Devils Hell and Persecutions and so Christ will wash his garment in wine and his Cloaths in the blood of grapes that is will pour his most precious blood upon his garments viz. his Flesh which his Deity puts on as a Cloathing which will afterwards be excellent spiritual Wine to comfort and refresh the faithful His eyes will be red with wine that is in his Passion for then he had no form nor Comeliness Isa. 53.2 viz. when Whipped Spit upon and Crowned with thorns and carried about in disgrace by Pilate's Order so he was deform'd for others sins But inasmuch as in him was found no spot nor was guile found in his mouth 1 Pet. 2.22 His Teeth are said to be white with milk ver 12. Whiteness signifies purity and Innocence c. See Isa. 63.1 2 3 c. Eccl. 12. There is an Allegorical Description of old Age and Death ver 2. By the Darkness of the Sun Light Moon and Stars the languishing and consumption of Vigor Strength and Judgment is denoted ver 3. By the trembling of the Keepers of the house and the bowing of strong men the weakness of the hands knees and arms is signified See Isa. 35.3 which are keepers of the body from hurt The ceasing of the grinders because few denotes the decay of the Teeth or their being almost gone The darkning of those that look out at the Windows betokens dimness of sight the Eyes being the windows of the Body ver 4. The shutting of doors in the streets betokens the contraction of the lips and tyresomness in speech The lowness of the sound of grinding signifies debility of Voice Rising at the voice of the Bird denotes want of sleep for old men scarce sleep half the night and are easily awaked by the Cocks crowing The bringing low of the Daughters of Musick denotes dulness of hearing and that those Ears that could Judge of Musick delight not in it See 2 Sam. 19.35 ver 5. To be afraid of high places signifies difficulty of going The flower of the Almond-tree shall flourish that is Gray Hairs The Grashopper shall be a burden that is the back-bone shall bend and grow weak so that it cannot bear any burden Desire shall fail that is Appetite to Meat and other things 2 Sam. 19.35 then follows a description of Death c. In the Book of Canticles there are many continued Metaphors or Allegories that are very Emphatical and obscure yet contains many deep Mysteries It being a spiritual Poem setting forth the love of Christ to his Church c. about which the Reader is referred to our English Expositors See other Allegories Isa. 28.20 Amos 3.12 Isa. 38.12 Jer. 11.6 12.5 Ezek. 16.3 Hos. 13.15 Zach. 14.3 4 5. c. In the Old Testament you may find these Allegories besides Deut. 32.13 15 22 32 33 41 42. 33.19 20 24 25. Judg. 8.2 14.18 1 Kings 12.11 14. 2 Kings 19.3 Job 4.10 11. 20.12 c. 27.20 c. 29.14 c. 38.9 10. Psal. 23.1 c. 51.8 9. 69.1 2 3. 75.8 9. 80.8 9 c. 110.2 3. 123.3 Prov. 3.8 9.1 c. Eccl. 11.1 c. Isa. 1.5 6 7 22. 66.6 7. 5. ult 14.29 30.33 32.23 36.6 42.3 45.8 54.11 12. 55.1 2 12 13. 59.5 6. Jer. 4.11 12. 5.6 6.28 29 30. 12 9. 50.17 Ezek. 13.10 c. 17.3 c. 22.19 c. 23.2 c. 29.3 c. 31.3 c. 32.3 c. 34. c. In the New Testament Matth. 3.10 12. 5.13 7.3 4 5 6. 9.15 c. 12.43 c. 15.13 Luk. 9.62 Rom. 11.16 17 18. c. 13.11 12. 1 Cor. 3.6 7 8 9 c. 5.7 8. 9.26 27. 2 Cor. 3.2 3. 5.1 c. 10.3 4 5 6. 11.2 Gal. 4.19 5.15 6.8 9. Eph. 6.11 c. The Explication of all which at least for the most part may be taken from our Treatise of Metaphors so that we shall leave them to be improved by the studious Reader Examples of an allusive Allegory PSAL. 11. Vpon the Wicked he shall Rain Snares or Coals Fire and Brimstone and the Spirit of Terrors the Portion of their Cup so the Hebrew This is an Allegorical Description of the grievousness of their Punishment by allusion to the destruction of Sodom as Isa. 34.9 10. c. See Psal. 20.3 where by an Allegory of Burnt-offerings c. Prayers are meant More Examples Psal. 50.3 55.9 Isa. 10.24 where he alludes to Moses his Rod. See ver 26. Isa. 24.18 with Gen. 7.11 Isa. 26.14 with Exod. 14.13 Isa. 30.32 with Exod. 15.20 1 Sam. 18.5 Psal. 68.25 26. with many others In the New Testament you have these Examples Matth. 5.22 which Allegory alludes to