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.
Good Bishops and Martyrs who should confess and Preach Christ the Son of the Living God purely by the example of Peter speaking from the Revelation of the Father But because the same Peter and the Apostles a little after savour of the Flesh yea and as Christ says become Satans it signifies that after the Successors of the Apostles and good Bishops there would come Devilish Bishops And that at length he that would usurp the title of Peters sole and only Successor should follow Satan as his Father for Revelation and would seek not the Kingdom of God but of the World Which Prophesie we see most palpably and horribly fulfilled so far Luther John 6.70 Christ calls Judas Iscariot a Devil because he was like him in Lies and Treachery and so signally malicious that the Scripture says he was of the Devil John 8.44 1 John 3.8 And the Son of the Devil Act. 13.10 Metaphors taken from Heaven COrporeal or Bodily Creatures according to their Physical distinction are either simple or mixt and compounded The simple are Heaven and the Elements or the Ethereal and Elementary Region of the World Heaven properly signifies that outermost celestial body that incloses or compasses the Elements and is the receptacle of the Stars and Constellations Gen. 1.8 14 c. Gen. 15.5 Psal. 8.3 and 19.1.5 Esa. 14.13 Also the Airy Region which is above us and this either in conjunction with the Ethereal or Starry Heaven Gen. 1.6 7 8 9. where by the mention of the waters being gathered together in one place under the Heavens is intimated that also to be a Heaven which is next and immediately above them which is the lower Region of the Air or separately from it and so only the Air Lev. 26.19 Deut. 28.23 1 King 8.35 2 Chron. 7.13 Job 1.16 2.12 Psal. 8 8. Matth. 6.26 Luke 9.54 12.56 But metaphorically Heaven is taken 1. For Divine Glory and infinite Majesty which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phos aprositon light inaccessible or which none can approach to 1 Tim. 6.16 By reason of similitude from the greatness splendor beauty and elegancy of Heaven to which we may refer the words of Bonaventure Corpus quod est sursum dicitur Caelum c. The Body which is above is called Heaven because it is capacious secret and quiet and because this threefold propriety is found in the celsitude of the Divinity it is therefore called Heaven it is capacious in the immensity of Power secret in the depth of knowledge and quiet in the tranquility of delight This is superior to all Heavens not by situation but dignity and greater than every Heaven not by extension but from his own immensity by which he is beyond all but not excluded c. So it is taken when God is said to dwell in Heaven Psal. 2.4 1 King 8.39.43 c. So Deut. 26.15 Look down from thy Holy Habitation from Heaven and bless thy people c. So it is said of Christ that he came down from Heaven John 3.13 6.33 50 51. 1 Cor. 15.47 That is he went forth from that inaccessible Light of Divine Majesty and manifested himself in the Flesh. And the same Throne of Majesty is in the Heavens Heb. 8.1 and 1.3 to which Christ as God-man in his state of exaltation went See John 17.5 Heb. 7.26 Made higher then the Heavens Eph. 4.10 Ascended up far above all Heavens that he might fill all things See Psal. 8.1 2. and 108.5 c. By which places not so much the hight of the place as the sublimity of the Divine Majesty is expressed 2. Heaven is metaphorically taken for the spiritual Kingdom of God and that state of happiness wherein he manifests and communicates himself to Angels and Men And that is 1. Of Grace viz. The gathering and gracious Government of the Church Militant in this Life to which belongs the appellation of the Kingdom of Heaven oftentimes attributed to the Church Matth. 13.11 24 31 33. and 20.1 and 22.1 c. So when it is said to plant a Heaven Esa. 51.16 and to create a New Heaven Esa. 65.17 By which phrases the Restauration of the Church by Christ is noted which is begun in this Life and compleated in Eternity 2. Pet. 3.13 The Reason of the Comparison is because as the natural Heaven is very far distant from the Earth so the ways of God in ruling his Church and giving blessedness to believers do exceedingly surpass the manner of Earthly Administrations Esa. 55.9 And as in the natural Heaven all things are in the exactest order full of Light and radiance So God in his Church is the God of order and peace 1 Cor. 14.33 Leading Teaching and saving his people by a most convenient order of mediums and that by the Light of his saving Word 2. Of Glory viz. The Eternal and unspeakable felicity of Angels and Holy men in the beholding and perfect fruition of the glorious God To which belong those phrases Matth. 18.10 Their Angels in Heaven behold the face of my Father the speech is of the Angels appointed as keepers of the little ones By which it appears that the Angels though acting on Earth for the good of Christians are nevertheless really in Heaven that is in a celestial state of blessedness Matth. 6.20 Treasures are said to be laid up in Heaven Luke 8.22 To have treasures in Heaven Phil. 3.20 To have our Conversation in Heaven By which phrases Faith and Christian Hope aspiring and tending to Eternal blessedness is to be understood From this Heaven Satan is said to fall like Lightning Luke 10.18 Satan says Illyricus fell not from a place but from his degrees of dignity to wit from the favour of God and spiritual Blessedness into the greatest wickedness punishments and eternal and spiritual calamities Of the scope of these words of Christ Erasmus says thus Jesus that he might fortifie their Mines against that disease of vain glory which even the Saints are sometimes tainted with proposes the example of Lucifer to them who for his pride was suddenly cast down from so great felicity I saw says he Satan falling from Heaven like Lightning His dignity in Heaven was very eminent and yet for the swelling pride of his mind is flung from the highest glory to the lowest wretchedness how much more ought you to beware of pride who carry a mortal body about you obnoxious to all perils But others understand this of the power and efficacy of Christ which by the Preaching of the Apostles he put forth to which Satan against his Will was forced to give way and was as it were cast down from the height of that power which he exercised over men In Heaven we are also to consider the Ornaments of it as the luminaries as they are called Gen. 1.14 The Sun Moon and Stars which are the Organs of Light The Sun and Moon constantly shining do metaphorically denote eternal blessedness in Heaven Thy Sun shall no more go down
neither shall thy Moon withdraw it self Esa. 60.20 the explication follows For the Lord shall be thine Everlasting Lights and the days of thy Mourning shall be ended See Rev. 22.5 Such things as concern the state of the Church in this Life and Heaven are mixt in this chapter of Esaiah as an accurate inspection into it will shew The Chald. in Translating these words of the Sun and Moon does not unelegantly expound them thy Kingdom shall no longer be abolished nor thy Glory transferred The Light of the Sun denotes prosperity as shall be shewed hereafter therefore on the contrary the setting or darkness of the Sun metaphorically denotes calamity sorrow and misery Jer. 15.9 Her Sun is gone down while it was yet day Chald. their glory is translated in their Life time that unexpected and most heavy calamities are treated of here the foregoing and following verses shew Amos 8.9 I will cause the Sun to go down at Noon and I will darken the Earth in a clear day that is I will suddenly overwhelm you with heavy strokes and calamities So Micah 3.6 Joel 2.10 and 3.4 Esa. 13.10 On the other side an Increase of the Sun and Moons Light metaphorically signifies great spiritual happiness Esa. 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven days c. As if he had said the help which I will afford you shall be so great and illustrious that in that time the two luminaries of the World the Sun and Moon as if they would congratulate the Deliverance of the People will be more chearful and more shining then they were wont to be Some refer this to an Hyperbole By the Name of Stars illustrious and principal men are understood Dan. 8.10 And it viz. that little horn by which Antiochus is understood waxed great even to the Host of Heaven and it cast down some of the Host and of the Stars to the ground and stamped upon them By the Host of Heaven the People of God or the Church sometimes circumscribed in Judea is understood but by Stars the Princes or chief men who by their administration in the Church or Commonwealth were of more eminency then others are noted hence in ver 24. it is so expounded he shall destroy the mighty and the holy people that is he shall destroy the highest and the lowest See 1 Macchab. 1.25 2. By the Name of Stars the Teachers of the Word of God and Church Rulers are figured Rev. 1.15 20. and 2.1 Which consideration fairly leads us to know 1. Their Lord and Master whose Countenance is said to shine as the Sun in its strength Rev. 1.16 1. As the Sun communicates his light to the Stars in Heaven So Christ the Sun of Righteousness Mal. 4.2 imparts the light of saving knowledge to his faithful Servants 2 Cor. 4.6 2. The Lord brings forth the Host of the Stars by number and calleth them all by Names Esa. 40.26 So Christ leads forth his Ministers in his Church as a sacred Host against Satan and the World and calleth them also by Name Ps. 68.11 2. Their Office God placed the Stars in the Firmament to enlighten the Earth Gen. 1.17 3. The light of Doctrine which the Ministers bring to the Church is from heaven and taken out of the heavenly and divine Word alone 2 Pet. 1.16.19 which is sweeter then honey to the souls of such as are taught of God Psal. 19.10 Psal. 119 103. but to others as Wormwood Rev. 8.11 Because they tast nothing but bitterness and a denunciation of damnation in it 4. A Star led the wise men to Christ Matth. 2.9 Ministers propose only that end in Preaching 1 Cor. 2.2 5. It is said that at the Commandment of the Holy One they viz. the Stars will stand in their order and never faint in their Watches Of the Ministers of the Word it is said Heb. 13.17 That they watch for the Souls of men Nor ought they to be discouraged in their Watches nor faint because of the Worlds ingratitude but both by doctrine and good example to keep the same order constantly and so they shall be quite different from these wandring Stars to whom is reserved the blackness of darkness for ever Jude ver 13. They are to take care that all things be done decently and in order in the Church 1 Cor. 14.40 6. It is said of the Stars that they fought from Heaven against the Enemies of the People of God Judge 5.20 So a most grievous fight against Devils is proposed to the Ministers of the word Eph. 6.12 Let them look to it therefore that they manage their warfare rightly 2 Cor. 10.3 4 5. That they may be able to Glory in the Lord for the heavenly reward that will follow 2 Tim. 4.7 8. 7. It is said of the Stars that together with the Sun and Moon they divide between the day and between the night and are for Signs and for seasons and for days and for years Gen. 1.14 So it is the duty of Gospel Ministers to divide between the day and night light and darkness that is to inculcate and diligently shew the difference between good and evil piety and wickedness Esa. 5.20 Jer. 15.19 Rom. 13.12 13. 2 Cor. 6.14 15. c. Also to give signs and seasons that is to provide so as that the publick worship of God be kept up timely and seasonably and in their Ministerial function to impart their gifts suitable to the wants of the flock in the respective seasons that so there may be no disorder or confusion to shew also days and nights that is to proclaim the acceptable year of our Lord Esa. 61.2 and earnestly to inculcate the appointed day in which the Lord will Judge the World in Righteousness Acts 17.31 8. It is said of the Stars that they differ from one another in Glory So there is a great diversity of the gifts of the spirit in the Ministers of the Word 1 Cor. 12 4. c. 9. All the Stars of light are commanded to praise God Psal. 148.3 with Job 38.7 So all the Ministers of the word what measure of Grace soever they have received or whatsoever gift they exercise in the Church ought with ardency of spirit to praise the Lord to serve him heartily and without selfishness or envy to preserve mutual Peace and Concord among themselves and their reward shall be certain if they behave themselves faithfully and not only in this world but also in Eternity 10. Stars were seen by John worn in the Right hand of Christ Rev. 1.20 So let the faithful Labourers in the Gospel be certain of a most gracious protection by the omnipotent hand of Christ Esa. 51.16 c. and in the Life to come they that turn many unto Righteousness shall shine as the Stars for ever and ever Dan. 12.3 So much for Ecclesiastical Stars The Stars being obscured sometimes denote
Mountains and upon all the Hills that are lifted up that is upon all such as are proud and lifted up because of their power As appears ver 11.12 17. Also by the Cedars of Lebanon that are lifted up and the Oaks of Bashan ver 13. And the High-Towers and fenced Walls ver 15. Esa. 40.4 Every Valley shall be exalted and every Mountain and Hill shall be brought low c. This is a metaphorical description of the effect of John Baptists Preaching of which the Prophet speaks here Upon which Musculus The Doctrine of Repentance humbles Mountains and Hills and makes plain the uneven and crooked that is it brings down the proud depraved and wicked And the Consolation of the Kingdom of God which is joyned to the Doctrine of Repentance lifts up the Vallies that is it comforts and refreshes the humble the poor in spirit and the dejected The forerunner of the Lord did exactly prosecute both these parts in preparing the way for our Lord saying Repent for the Kingdom of Heaven is at hand Matth. 3. c. Esa. 41.15 Thou shalt thresh the Mountains and beat them small and shalt make the Hills as chaff that is thou shalt destroy thine Enemies though they be most proud and powerful notwithstanding thou dost seem but as a worm ver 14. He speaks by the Spirit to the Church of Christ which by vertue of the heavenly word works these things gloriously The Chald. renders it thou shalt slay those people destroy their Kingdoms and make them as chaff See Zach. 4.7 c. More especially there is mention of Bashan Psal. 68.15 which was a mountainous Country famous for excellent pasture the Beasts that fed there being very fat strong and great hence the Bulls Rams or Heifers of Bashan are metaphorically put for fat Deut. 32.14 which is also transferr'd to Men Psal. 22.12 Strong Bulls of Bashan have beset me round that is the Enemies of Christ who were strong and fierce c. See Amos 4.1 The Oaks of Bashan are used in the like sence Esa. 2.13 Zach. 11.2 Carmel was a Mountain famous for Fields Vines Olive-trees and Fruit bearing shrubs and is by a metaphor put for any good and fruitful Country Esa. 16.10 Jer. 2.7 Some think this Translation is made because of the Etymology of the Word that alledging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerem vinea a Vineyard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenus full that is full of Vineyards The Word is also Translated to spiritual things Esa. 32.15 and mention is made of it in the description of the New Testament Church and its vigor and glory Esa. 35.2 Lebanon a Mountain denotes the Grandees in the King of Assyria's Army because of the height statelyness and plenty of the Trees there Esa. 10.34 And Lebanon shall fall by a Mighty One that is even the stoutest and most valiant in that Army shall be slain by the Angel of the Lord. In the foregoing part of the verse 't is said and he shall cut down the thickets of the Forest with Iron where we are to understand the other part of the Army who together with their chief Captains and Champions were to be cut off Hill if added to Mountains is sometimes taken metaphorically in the sence given before Some by Everlasting Hills Gen. 49.26 Understand Patriarch Prophets and illustrious Saints who exceed others as Hills do Valleys but it is thought that the phrase unto the utmost bound of the Everlasting Hills is better expounded unto the end of the VVorld that is until the Hills be moved which are always immovable And by this reason also Esa. 54.10 The Covenant of Divine Grace is compared to Hills and Mountains immoveable A Rock which is a great Stone in height resembling a Mountain by a Metaphor denotes a firm stable or secure place from dangers and consequently Refuge and Protection Psal. 40.2 and 27.5 and 61.2 Esa. 31.9 and 33.16 Jer. 51.25 c. A Den is a Cavity or hollow place of Stones or great Rocks in which Thieves and Robbers hide themselves hence Christ calls the Temple of Jerusalem of a Den of Theives Matth. 21.13 Mark 11.17 Luke 19.46 which is taken from Jer. 7.11 because of their false Doctrine perverse lives oppressions unrighteousness c. Each of which is spiritual Robbery Neither is the allusion of a Den to that spacious and vast Temple insignificant for we find recorded by Josephus lib. 14 c. 27. and by Strabo lib. 16. that there were Dens in that Country so great and spacious that 4000 men may at once hide themselves in one of them A Valley because of its lowness and the obscurity of its shade which broken and hanging Hills and trees cause metaphorically denotes humiliation griefs and oppressions Esa. 40.4 Luke 3.5 Jerusalem is called the Valley of Visions Esa. 22.1 Because it was the seminary of the Prophets c. Psal. 23.4 Yea though I walk in the Valley of the shadow of Death I will fear no evil that is although I should fall upon the utmost perils of Death The metaphor is taken from Sheep who when they stray in those obscure and desolate Vallies are in danger to be destroyed by Ravenous beasts See Psal. 119.176 I have gone astray like a lost Sheep c. Psal. 84.6 Who passing through the Valley of Baca make it a well The Rain also filleth the Pools This text in the Hebrew is thus Passing through the valley of Mulberry-Trees they make him a well and the Rain with blessings or most liberally covereth them that is although the Godly whom ver 4 5. he calls blessed because they dwell in the House of the Lord still praising him and with a strong Faith cleaving to him c. should be involved in divers calamities which is metaphorically expressed by passing through the Valley of Mulberry-trees that being a barren and dry place Mulberry-trees usually growing in such ground 2 Sam. 5.22 23 24. yet they trust in God and make him their Well by whom as from the living stream of Health and Comfort they are abundantly refeshed raised up and comforted and as it were with a wholesome Rain made fruitful It follows ver 7. That they go from strength to strength that is by the Power of God they shall subdue and overcome all Enemies and Evils that annoy them It follows in the Hebrew thus The God of Gods shall be seen by them in Sion that is in the Church of Believers that is he will graciously manifest himself to them both by the Word of Life and by his excellent help Compare Psal. 50.23 with this text There are other vallies metaphorically made use of as Hos. 2.15 I will give the valley of Achor for a door of hope This is a Promise of Jehovah to the Church by which phrase the consolation of his spirit in adversity and the comfort of hope is understood Achor signifies perturbation or trouble and
Esther 1.8 Psal. 8.2 Out of the mouths of Babes and Sucklings hast thou founded so the Hebrew strength c. 3. It s Order because it is the first thing in a building and the last in the destroying of an House Hence it is put for beginning with respect to time Isa. 7.9 and for the very extreme or end in the destruction or utter rooting out of the People Psal. 137.7 A Wall is transferr'd to a humane Body Jer. 4.19 I am pained at the walls of my heart so the Hebrew that is my Bowels and sides which environ or encompass my heart in which places such as are troubled with an hypocondriach disease are much pained c. Acts 23.3 Paul calls the Chief Priest whited wall that is an Hypocrite and vain speaker who bragg'd of the Dignity and title of his Office whose outward Appearance was gaudy and splendid bespeaking much sanctity whereas within he was full of Impiety and Uncleanness See Matth. 23.27 It seems this kind of wall which he alludes to was made of Mud that is a slight wall of untempered Mortar as Ezek. 13.10 which had no solid or durable substance in the inside but were curiously whited with Lime on the outside Eph. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intergerinus paries the middle wall of partition denotes the Mosaical Law which like a Partition divided the Jews from the Gentiles which being now taken away they are all one in Christ. A Wall in a Metaphor is a Symbol of strength and defence 1 Sam. 25.16 Psal. 18.29 Isa. 26.1 Jer. 1.18 and 15.20 A hedge denotes also Defence Ezek. 13.5.22.30 Jer. 5.1 Psal. 106.23 30. A Step or Stair or degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for increase of spiritual gifts 1 Tim. 3.13 See Matth. 13.12 a Pillar Metaphorically signifies things like it whether with respect to figure and shape Exod. 13.21 22. Judg. 20.40 Rev. 10.1 or use for it is firm and bears great Weight and therefore denotes firmness constancy and lastingness Prov. 9.1 Jer. 1.18 Job 9.6 and 26.11 1 Tim. 3.5 Rev. 3.12 dignity and preheminence in the Church Gal. 2.9 the Common-wealth Psal. 75.4 A Corner denotes extremity because it is the extreme part of the Building as 1. The extremes of the earth Exod. 27.9 Num. 34.3 Neh. 9.22 Jer. 9.26 Deut. 32.26 2. Of a field and Country Lev. 19.19 Num. 24.17 where the Chaldee and Septuagint understand Princes 3. Of the head as the Forehead and Temples Lev. 13.41 and 19.27 The outward Corner of a house signifies a Prince or Grandee Judges 20.2 1 Sam. 14.38 Isa 19.13 Hence Christ is called a Corner-stone Psal. 118.22 Expounded Eph. 2.15 16 17 20. A Nail signifies one fixt for common good Isa. 22.23 the Chaldee renders it faithful governor and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince A Gate or Door is put for a populous City through which the passage of traffick or Commerce is wont to be Ezek. 26.2 For the entrance into a Country Micah 5.5 For the Lips Job 41.5 See Psal. 141.3 Psal. 78.22 23. Job 3.10 What a door of hope denotes is shewn before in the mention of the Valley of Achor Hos. 2.15 the opening of a door denotes preaching the Gospel Isa. 26.2 and 60.11 Acts 14.27 1 Cor. 16.9 2 Cor. 2.12 Col. 4.3 Rev. 3.8 The door of heaven denotes the means of arriving to blessedness Gen. 28.17 Matth. 7.14 Luk. 13.24 Christ calls himself a door John 10.1 2 7 9. because none can get into heaven or rightly into the Church but through him See Metaphor Door in the second Book Matth. 23.14 The Pharisees are said to shut the Kingdom of heaven and prohibit entrance therein because they hindered men from looking after the saving Graces of the Messiah who is the only door of Salvation and because they depraved his holy word To be at the door denotes nearness of time Matth. 24.33 Jam. 5.9 The Gates of Death denote extreme peril Job 38. Psal. 9.13 and 107.18 Isa. 38.10 The Gates of Hell Matth. 16.18 denote the Stratagems Machinations Plots and power of the Devil and his Ministers c. Believers are said to knock at the door when they pray earnestly Matth. 7.7 8. Luk. 11.9 God is said to knock at the Door of our heart when he earnestly invites men to Repentance Rev. 3.20 c. Bars which strengthen gates 1 Sam. 23.7 are Metaphorically put for any kind of Fortification or Strength Job 38.10 Psal. 147.13 Ezek. 30.18 Amos 1.5 Isa. 15.5 and 43.14 A Key denotes Authority and Power Isa. 22.22 'T is attributed to Christ with respect to Hell and Death Rev. 1.18 and the Church and Heaven Rev. 3.7 which denotes Chief Dominion The Keys of the Kingdom of heaven Matth. 16.19 denote the Ministry and Office of the Apostles Joh. 20.23 in retaining sins viz. excommunicating Scandalous sinners and remitting sins that is receiving the penitent set forth by the Metaphors of a Key which shuts or opens the door The Species of Buildings are 1. A City which Metaphorically denotes the Church Militant Isa. 26.1 Heb. 12.22 See Matth 5.14 The Church Triumphant Heb. 11.10 and 13.14 Rev. 2.2 c. See Phil. 3.20 and 1.27 where heavenly conversation is exprest by a word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City as Civility is from Civis a Citizen because their Conversation should be civil in opposition to the rudeness and barbarity of such as live in the Country It is said of a Fool Eccl. 10.15 that he knows not how to go to the City that is he cannot perfect what he undertook Strong Holds or Munitions are elegantly used by the Apostle 2 Cor. 10.4 for all that which the Churches Enemies put their Confidence in as Carnal Wisdom Learning Eloquence c. Which those Divine Weapons pull down c. Towers sometimes denote Proud Tyrants and worldly Grandees Isa. 2.15 and 30.25 Other significations of these see before chap. 8. and in the Metaphorical Parallels Book 2. A House denotes the Church Militant Psa. 27.3 4. 69.9 John 2.17 84.4 92.13 Isa. 56.5 7. Eph. 2.19 22. 1 Tim. 3.15 Heb. 3.6 and 10.21 1 Pet. 25. and 4.17 Hence the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house-servants or Stewards of God 1 Cor. 4.1 The Temple of Jerusalem is frequently called the house of God 2 Sam. 7.5 6. Psal 26.7 8. 12.2 1 Jer. 7.11 Math. 21.13 c. The Church Triumphant and Eternal Life is called a House Psal. 36.8 John 14.2 2 Cor. 5.1 2. The Reason is because 1. God lives there with the Blessed as the Master of a Family with his Domesticks 2. Because it is a most quiet and secure habitation 3. Because of the perfect and clear vision of God 4. With respect to the glorious Ornaments of his family for the Grandees of the World maintain their Families as splendidly as they can 5. Because all the spiritual sons of God are gathered into this house where there is
perfect harmony and Concord c. A Tabernacle is almost of the same signification and is put for the Church Militant Psal. 15.1 27.4 5. 84.1 for the Church Triumphant Luk. 16.8 Rev. 21.3 The Tabernacle of David Amos 9.11 Acts 15.16 denotes the Kingdom and Church of the Messiah c. The word Tabernacle is said of the Suns tarrying in heaven Psal. 19.4 and of a humane Body 2 Cor. 5.1 4. 2 Pet. 1.14 because the Soul dwels in it as its habitation till death A Chamber or Inner Room which the Latines calls Penetrale is attributed to God which is a symbol of that divine and intimate Communion which the Saints enjoy with him Cant. 1.4 See John 14.2 where the many Mansions there are thus to be Metaphorically understood viz. variety of heavenly Joys Chambers of the South Job 9.9 and 37.9 this denotes that part of Heaven which is near the Antartick Pole or Southern Axis which being below our horizon cannot be seen of us See Prov. 24.4 and 18.8 By Chambers of Death Prov. 7.27 is denoted Damnation The Chambers of the People Isa. 26.20 are temporal Death or the Graves of the Godly from which at the last day there will be a Resurrection A Prison and Imprisonment is most elegantly translated to Denote Gods Vengeance against his Enemy Isa. 24.21 And it shall come to pass in that day that the Lord shall visit that is take notice of the host of every high one with him that is on high and the Kings of the Earth with their Land that is he will punish high and low King and Subject ver 22. And they shall be gathered together with the gathering of Prisoners into the Dungeon and shall be shut up in Prison that is they shall be held Captive by the power of God whatsoever they are that are his Adversaries for this shutting up in Prison denotes any kind of Punishment and after many things they shall be wanting that is they shall never be able to extol or lift themselves up more against God See 2 Cor. 10.4 5. A freeing from prison denotes divine Deliverance Psal. 142.7 A Ship Isa. 33.21 denotes all the force of the Churches Enemies Psal. 48.7 The breaking of the Ships of Tarshish betokens as many Interpreters say the confusion of those Enemies See Isa. 2.16 17. Besides this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make shipwrack of Faith denotes Apostacy from the Faith c. A Grave denotes the depraved Nature of man Psal. 5.9 Rom. 3.13 Their throat is an open sepulchre the Metaphor being taken from the noysome scent of a Grave which is translated to the corrupt and wicked discourse of ill men See Matth. 23.27 28 c. See also Isa. 14.11 Thy Pomp is brought down to the Grave that is none will honour thee c. Metaphors from the various Adjuncts of Men. THese may be Divided into Internal and External of the Internal we have before expounded Many of the Externals by which the various Utensils or Instruments c. useful for humane Life are to be understood we will here treat briefly Arms are translated by a notable Emphasis to denote the spiritual fight or strugling of a Pious Soul against Sin and Temptation Rom. 6.19 13.12 2 Cor. 6.7 10.4 1 Pet. 4.1 Of Which the Apostle treats most Elegantly Eph. 6. upon which see Mr. Gurnal who hath well handled that Subject The Devil is said to be a strong man Arm'd Luk. 11.21 that is well provided with Craft Guile and Subtlety to over-reach and overcome a Soul A Sword denotes 1. A thing hurtful because it is cutting and so betokens most bitter Griefs Psal. 22.20 Luk. 2.35 Hence 't is said of an ill-speaking and virulent Tongue Psal. 55.21 57.4 59.7 Job 5.15 See Psal. 64.3 c. To put a knife to the Throat denotes extreme peril Prov. 23.2 2. It denotes a thing very penetrating and efficacious Psal. 149.6 Micah 5.5 Eph. 6.17 It is said of the Word of God that it is sharper than a two-edged sword Heb. 4.12 Gladio ancipiti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scindendo penetrabilius esse which denotes its piercing efficacy to reach the heart when set home by the Spirit See Isa. 49.2 Rev. 1.16 2.12 16. c. A Bow and Arrows signifie the same thing that is are put for an ill speaking and lying tongue Psal. 64.3 120.4 Jer. 9.3 An arrow flying by day denotes any sudden or invading danger Psal. 91.5 how attributed to God we have shewn in the Chapter of an Anthropopathy page 71. A Quiver wherein arrows are kept is put for a Family wherein Children are well educated Psal. 127.5 see ver 3.4 and Psal. 8.2 Matth. 9.38 Isa. 41.16 Psal. 45.5 Isa. 49.2 the Chaldee renders it It is good for that man that fills his School with them A Shield put for Princes Psal. 47.9 Hosea 4.18 who defend their Subjects as a Shield does the Body Paul calls the Word of God the shield of Faith Eph. 6.16 which quenches all the fiery darts of the VVicked One because when received in Faith it defends a Soul from all the Temptations of the Devil which are as Darts that would obstruct its passage to heaven see Gurnal as before See 1 Thes. 5.8 c. Elisha and Elijah are called the Chariots and the Horsemen of Israel 2 Kings 2.12 13.14 that is their principal strength as Chariots and horsemen are in VVar c. A Staff because it is the supporter of a weak or lame Man denotes help and support 2 Kings 18.21 Psal. 18.18 Hence the Staff of Bread Water c. is put for Meat and Drink by which the life of man is Supported and Refreshed Lev. 26.26 Psal. 105.16 Isa. 3.1 Ezek. 5.16 14 13. c. Hence Bread is said to support in our Version strengthen the heart of man as a staff does the body that is comforts and refreshes him Hence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcire to prop is put for eating 1 Kings 13.7 c. On the Contrary a staff is a symbol of Meanness and Poverty as in the Prayer of Jacob Gen. 32.10 With my staff I passed over this Jordan that is weak and poor the Metaphor being taken from such as are taken Captives in VVar and despoiled of all their Arms and are dismissed with a Staff Because a staff is an Instrument whereby men use to beat It is put for Tyranny Cruelty and severe Government Prov. 10.13 22.8 26.3 2 Sam. 7.14 Psal. 89.32 Isa. 10.5.24 14.5 A Prize is put for the Reward of the Godly the metaphor being taken from such as win a race or overcome any challenger or adversary that contended with them at any exercise 1 Cor. 9.24 Phil. 3.14 For the exercise of Faith and Piety is compared to a Race or Strife 1 Cor. 9.24 25 26. Gal. 5.7 Heb. 12.1 c. Col. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to defraud of that Reward the metaphor is taken from
139.9 that is the first Sun beams This celestial Sun is also a Physitian which can heal and deliver from spiritual Death The Sun when it rises gives some ease and comfort to sick persons let all that are soul sick rejoyce in this justifying and healing Sun of Righteousness 6. The Sun rising causes Joy to all things who were as it were immersed in the Melancholy sadness of night as the Poet says Phosphore redde diem quid gaudia nostra Moraris Come sweet Phospher bring the Day Why dost thou our Joys delay So by this heavenly Sun of Righteousness true cause of Joy is given unto men Luke 2.10 11. Esa. 9.2 3. 7. The Sun does make all sorts of Earthly fruit Ripe to which it also gave the beginning of vegetation So Christ is the Author and finisher of our Faith Heb. 12.2 He worketh in us to will and to do Phil. 2.13 That we may walk worthy of the Lord unto all well pleasing being fruitful unto every good work and increasing in the knowledge of God Col. 1.10 8. It is said of the Heliotrope an herb so called that it always turns and inclines to the Sun So let our hearts always incline to Christ. 9. There is nothing more pleasant to those in Captivity then to behold the Sun So there is nothing ought to be more comfortable to us in our spiritual Captivity then by the Eyes of Faith to behold Christ the Sun of Righteousness c. The Second place is Luke 1.78 Through the Bowels of the Mercy of our God so the Greek whereby the day-spring from on high hath visited us Some think that this metaphorical appellation viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriens ex alto arising from on high is taken from Plants which are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to branch or spout forth when they grow or begin to flourish that so it might respect those places of the Old Testament where Christ is called a Plant and Branch Jer. 23.5 Zach. 3.8 and 6.12 Where the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orientem arising and that we are to understand here the arising or Branch from on high sent from heaven to us and widely differing from all Earthly branches But the words immediately following shew that Zachary had respect rather to the similitude of the Sun and light as verse 79. of this place viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give light to them that sit in darkness and in the shadow of Death to guide as a clear light does our feet into the ways of peace By a good reason it is therefore said that the Holy man respected the Prophesie Esa. 9.2 whence the phrase of sitting in the darkness and shadow of Death is taken and chap. 60.1 2. Mal. 4.2 To which places Junius Parallel 1 55. does learnedly shew that he had immediate reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriri to arise is proper to the Sun Moon and Stars from whence the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an arising or the action or Region of the orient Sun and Metonymically it is put for the rising Sun it self to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high for distinction sake is added by which Junius says we are to understand that meridian and powerful spendor whereby the Sun chiefly at Noon illustrates all things to difference it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its first uprising But it seems to be referred more truely to the first original of the Sun of Righteousness viz. His visiting and shining upon us on Earth and that from on high viz. Heaven as 1 Cor. 15.47 John 3.31 That the Messiah is called a Star Numb 24.17 is the Judgement of many there shall come a Star out of Jacob and a Scepter shall rise out of Israel which words are thus rendered by the Chaldee there shall arise a King out of Jacob and the Messiah shall be exalted out of Israel c. The same exposition Galatinus lib. 8. cap. 1. produces from R. Salomo and R. Moses Hadarsan Vatablus paraphrases the whole verse thus O Balak my Counsel is that you be quiet and fear not at this time for that which I foretell of things to come shall not come to pass in thy time but in the latter days viz. in the time of the Messiah whom I see but not near me for he is yet afar off when he comes he will be as a great light and vehement splendor which is signifyed by the Star c. So says Brentius Junius and Tremellius in their notes say that by the Name of a Star and Scepter is meant the Kingdom of Gods people begun in David and compleated in Christ between whom the interjected time was the progress of the Star c. See Junius in analyt explic h. l. Such as understands this Prophesie of Christ paraphrase it in this manner I shall see him but not now I shall behold him but not nigh that is my Curses will be in vain against that People whom God hath peculiarly chosen for himself and from which according to the Flesh the Messiah is to descend but the time of that Nativity is not yet come therefore I seem to behold him at a great distance but that promise will be certainly fulfilled and God for his sake will preserve this Kingdom so long there shall come a Star out of Jacob that is the Son of God manifested in the Flesh shall come of this people and shall spread the beams of his Doctrine and Miracles far and near arising as the Day-Star in the hearts of Believers 2 Pet. 1.19 Enlightning them to Eternal Life and a Scepter shall rise out of Israel that is the Messiah shall not only be a Teacher of his people but also a heavenly King and he shall smite through the Princes of Moab and destroy all the Children of Seth that is all such as will not obey his Government but remain unbelievers he shall destroy with an Eternal Death ver 18. And Edom shall be a possession Seir shall be a possession for his Enemies that is all his Enemies who by the Idumeans the capital Enemies of Israel inhabiting Seir are set forth shall be destroyed by the Sword of the Spirit but Israel shall do valiantly that is the Church which is the Kingdom of the Messiah shall be gloriously triumphant ver 19. out of Jacob shall come he that shall have Dominion and shall destroy him that remaineth of the City that is he shall rule in the House of Jacob for ever and of his Kingdom there will be no end Luke 1.33 He shall put all his Enemies under his feet 1 Cor. 15.25 26 27. c. Christ calls himself The bright and Morning Star Rev. 22.16 Because of those shinings of saving knowledge which proceed from him whence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light bringer usually Translated Morning-star or day-dawn arising in the hearts of men by the sure word of Prophesie But more
c. Matth. 11.8 A man Cloathed in soft Rayment that is one given to pleasures as appears Luke 7.25 and withal a Court Flatterer who either approves of or at least connives at the sins or Debaucheries of Grandees and if he admonishes does it in fawning flattering expressions with all his artifice of extenuation Christ says that John is no such person but was very remote from the pleasures of the flesh living by a slender and course Diet Matth. 3.4 and 11.18 and was no Flatterer as appears by his reproof of Herod for his Incest Luke 3.19 Bonds and Ropes or Cords are metaphorically symbols of Oppression Calamity and Punishment Psal. 18.5 6. 116.3 Prov. 5.22 Esa. 28.22 and 49.9 and 52.2 and 58.6 Nahum 1.13 It denotes also a Covenant obedience and obligation prescribed by the Law Psal. 2.3 Jer. 2.20 Ezek. 20.37 God is said to lay bonds upon the prophet Ezek. chap. 4. ver 8. when he obliges him to a constant perseverance in his Prophesie See Ezek. 3.15 Charity is called the Bond of perfection Col. 3.14 by which is not meant that it makes us perfect in the sight of God but that the faithful are so joyned together by love as members of the same body which have a perfect harmony sympathy and concord towards each other The same is called the Bond of peace Eph. 4.3 See Zach. 9.12 Acts 20.22 Cords of Iniquity or Bonds of Iniquity Esa. 5.18 Acts 8.23 denote the conspiracy of the wicked and the spiritual Captivity of sin A Rod denotes any Castigation or correction Job 21.9 Esa. 9.4 1 Cor. 4.21 See Staff for the Hebrew word properly signifies both See also chap. 7. towards the End CHAP. XIII Of Metaphors taken from Sacred Persons and Things and whatsoever Relates to Divine Worship THese may be Reduced to three heads 1. Men. 2. Places 3. Customes Rites or Ceremonies Of which in Order Metaphors from Men Sacred to God MEn that belong to this are either Singular or Conjunct viz. The whole people Single or singular as David a man according to Gods own heart who is put for the Messiah Esa. 55.3 I will make an Everlasting Covenant with you the most sure Mercies of David R. Kimchi clearly asserts that the Messiah is to be understood here and it evidently appears from ver 4. Some understand by the Mercies of David the blessings that God promised David viz. That the Messiah and Saviour of the World should be born of his Race which is the same thing in effect with the former explication This Text is applyed to the Resurrection of Christ Acts 13.34 The Name of David and some of his attributes are ascribed to the Messiah Psal. 132.10 Jer. 30.9 Ezek. 34.23 24. and 37.24 25. Hos. 3.5 The Kingdom of David Typifi'd the Kingdom of the Messiah Esa. 9.7 Luke 1.32 33. See Esa. 11.1 2 Sam. 2.12 13 14. Heb. 1.5 Psal. 89.20 27. Col. 1.15 Amos 9.11 Acts 15.16 Psal. 18.50 Rom. 15.9 Hence the Royal Seat of David Sion and Jerusalem were Types of the Church of Christ Psal. 2.6 Esa. 2.2 3. c. That the Name of Solomon the Son of David is attributed to the Messiah plainly appears from Cant. 3.11 So in a certain and Mystical sence the promise made to David 2 Sam. 7. and 1 Chron. 17. is understood Zerubbabel the Son of Shealtiel was also put for Christ Haggai 2.23 as Interpreters shew because Christ came of his race Matth. 1.12 16. And because he was the Captain of the Jews Haggai 2.22 as Christ is the Prince and Captain of his People As he brought the people out of the Babylonish Captivity So Christ hath freed his people from the Devils Captivity c. Zerubbabel sounds as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the great or Master of Babylon or as others say qui dispersit Babylonem who hath scattered Babylon which name may be properly attributed to Christ who hath conquered the spiritual Kingdom of Babylon viz. of the Devil the World and Antichrist Shealtiel is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petiit he sought and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so Christ is passively for he receives the Petitions of all the Godly who by Prayer seek God and by his Merits renders them efficacious John the Baptist is call'd Elias the Prophet Mal. 4.5 as Christ himself Expounds it Matth. 11.14 and 17.11 12 13. Christ is called the Church which relates to a Metonymie of the Subject as Chap. 3. Sect. 3. There is a Metaphor taken from the Conception of Christ to denote that the Restauration of his Church and the Renovation of Mens hearts is only through him Gal. 4.19 See Rom. 6.4 5 6. Gal. 2.20 Col. 2.12 See also Col. 2.14 To Crucifie the flesh Gal. 5.24 denotes a subduing of its depraved lusts which is painful and unpleasing as if they were set upon a Cross. Paul says he was Crucified to the World and the World to him Gal. 6.14 that is he judged the world Condemned and the world had no better opinion of him he execrated the actings of the unconverted world and they likewise hated his Doctrine calling him pestilent fellow so that there was no concord between him and the false deluding pleasures of the World See Matth. 10.38 16.24 Mark 8.34 10.21 Luk. 9.23 and 14.27 John 19.17 Gal. 6.12 Where the cross is put for the afflictions or sufferings of Believers whereby their Faith is tryed and their Conformity to Christ is denoted c. The People of Israel and Juda are frequently put for the New Testament Church See Gen. 22.17 Jer. 23.6 30.10 33.14 16. Ezek. 37.23 28. Luk. 1.33 Rom. 4.13 17. Gal. 4.28.31 1 Pet. 2.9 c. The reason is because of the Old Covenant made with them which Typified the Kingdom of the Messiah Metaphors taken from Places sacred to God THE Land of Canaan where the Israelites dwelt because of its fruitfulness and the peaceable state of things there is frequently put for the Church Isa. 26.1 35.1 2. 57.13 60.13 65.9 10. Ezek. 37.25 Joel 3.23 Amos 9.13 14 15. Micah 4.4 Zach. 3.10 Jerusalem the Metropolis of Judaea metaphorically denotes the Church of Christ because God peculiarly revealed himself in that City and gave promises of the Messiah there Isa. 4.3 40.2 9. 52.1 2. Zach. 9.9 12.2 Gal. 4.26 Heb. 12.22 Sion was a Hill in Jerusalem upon which stood David's Royal Palace and is by way of Eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes call'd the Mountain of the Lord the holy hill c. Is propos'd Metaphorically as a Symbol of the New-Testament Church Psal. 2.6 68 15 16. 87.1 2 5. 132.13 14. Isa. 4.4 5. 11.9 28.16 40.9 49.14 56.7 59.20 62.11 65.25 Zach. 9.9 Heb. 12.22 2. It denotes the Church Triumphant in Heaven Psal. 15.1 24.3 Isa. 35.10 51.11 c. The Magnificent Temple Built by Solomon in Jerusalem is frequently call'd the house and habitation of God and
Heaven Tho Angels fall out and go to War tho Men differ the Heavens shake the Mountains remove the Winds bluster the Waves of the Sea roar and rage yet the Lord is in Heaven and he beholds all Disorders of Men and still keeps his Place in perfect Tranquillity and moves not for the Good of his whole Houshold depends upon it for if it were possible for the immoveable God to leave his Place all would become a Piece of Confusion IX God the wise Housholder hath set out the Church for a Vineyard and Garden digg'd a Wine-Press and built a Tower the World for a plowed Field the wise and best Men both Divines Philosophers Naturalists and Historians to yield a fruitful Crop of Teaching and Instruction to supply his great Houshold X. God the most wise and good Housholder hath contrived the Scituation of his Family near adjoining to thâ—â—se great Conveniencies of still and stanâ—â—â—g Pools pleasant and gliding Streams coâ—â—stant rising and issuing Springs for eâ—â—crease of Knowledg and standing 〈◊〉 and Government establishing the 〈◊〉 of Religion and Piety as pleasant Streâ—â—â— and issuing Springs for encrease oâ—â— Knowledg XI God the great and wise Housholder teacheth instructeth gives forth his Law shews them what is good and required of them charges his Family to walk by the Examples of the Best to walk in Wisdom to give no Offence to hold fast that which is good God is troubled as it were and angry at great Miscarriages and unseemly Actions grieved if I may with Reverence so speak at his very Heart with particular Instruments angry with not only some but even the whole Houshold when the Offenders will not reform XII God loved all his Creation when he looked upon it and saw all to be good he could do no otherwise Angels Men Beasts creeping Things Fowls and all inanimate Things The Church he loves on new Terms The Father himself loves you because you have loved me and believed that I came forth from God XIII God sent Moses to Israel when sick of Oppression in Egypt when corrupted with Sin in the Wilderness about the Calf and had need of Purgation Abigail and Nathan to David on the same account Hezekiah to Israel and Ahab as well as he had before sent Samuel to David Peter's Advice is to cleanse from all Filthiness of Flesh and Spirit He takes care for their Security and manifesteth this Care diversly gives Cautions to take heed puts their Enemies in fear sometimes restrains in time of Pursuit of seeming Advantages orders Doors to be shut till the Enemies disappear and the Indignation be overpast XIV God hath to Admiration shew'd his Patience and Long-suffering to his Church to the whole World to the whole Families of the Earth He gave the old World one hundred and twenty Years bore long with the Murmurers of Israel in the Wilderness was forty Years grieved suffered Jerusalem long before the first Captivity longer before the last by the Romans gives Jezebel and Mystery Babylon Time and Space spared a sinful World in general above five thousand Years XV. God will not be always wroth lest the Object of his Wrath should fail before him retains not Anger for ever takes immediate Notice of Returns and forthwith proclaims Peace and Reconciliation XVI God is plenarily qualified with Bowels of Compassion and Tenderness towards his People I have seen the Affliction of my People and am come down to deliver In all their Afflictions he was afflicted My Bowels are afflicted for him He pities them that fear him c. XVII God loads as it were with Benefits speaks comfortably bids others speak comfortably as from him Speak comfortably to Jerusalem Let us reason together Smiles invisibly by Providence invisibly by Grace and Spirit hears Prayer in an accepted Time helps up his Church and People when they fall Aaron rose up by his help God raised holy David when he fell Peter in like manner Which confirms the Word of his Servant c. XVIII God demonstrates the great Danger of Disobedience with all plainness by Words at length If thou doest Evil Sin lieth at the Door All the Curses of the Book light on the Children of Disobedience who are separated to Evil and destroyed if they do wickedly He that sins shall die If you remain disobedient he will not prevent your Ruin He will not hear when you call but laugh at your Calamities and rejoyce when your Fear comes Prov. 1. XIX God suffers none to labour in vain nor spend their Strength for nought in his Service He doth good unto all his tender Mercies are over all his Works He makes one Day in his Courts better than a thousand elsewhere And the Church said it was better with her when she abode undeâ—â— his Conduct than when she left it He will give Grace and Glory and no good thing will be with-hold from them that walk uprightly XX. God in Love and Faithfulness doth correct rebuke chasten and afflict his People for their Profit In very Faithfulness hast thou afflicted me Whom he loves he rebukes and chastens to make Partakers of his Holiness The Fruits whereof David expresseth It was good for me that I was afflicted Thus when Men are iâ—â— Heaviness through many Temptations the Rod drives out ill Dispositions and is a good Remedy to cure Folly c. XXI God renders not to any Man more than is right that he should enter into Judgment with God He layeth Judgment to the Line and Righteousness to the Plummet extenuates to Offenders rather gives less than more In the midst of Judgment he remembers Mercy He debates in measure and as to the Justice of the Cause provoking or measure of Punishments he appeals to the Justice of their own Minds Are not my Ways equal and yours unequal XXII This hath been the common way of God's dealing with Men as well large Congregations as particular Persons I will hide my Face from this Generation c. Thou art a God that hidest thy self c. God left Saul when obstinate and would not be found of him in distress When God leaves a People or Person they lose their Strength and come to Shame and Misery Wo to him that is alone XXIII God hath maintained the Lot of the Righteous throughout all Generations kept up his Church from falling contriv'd a Seed to serve him He will not suffer the Gates of Hell to prevail nor overthrow his Family XXIV God brake the Head of Leviathan gave it to be Meat to his People in the Wilderness cut Rahab wounded the Dragon overthrew great Kingdoms and Armies c. gained Victory over mighty Kings and brought the â—â—ruits of all his Works into his Church there are his worthy Acts Doctrine and Book of the Acts and Examples of all his Servants XXV God shut Angels out of Heaven to preserve Peace sent Cain unto the Land of Nod shut the Old World out of the Ark put Saul out of
are to be performed and done through Christ's Name and all our Prayers which are our Spiritual Incense are to be made through his Mediation all must be done which God hath appointed upon his own Altar or 't will be abhorr'd IV. The Saints spiritual Altar Jesus Christ is but one who only once and in one place offered up a sufficient Sacrifice for Sin V. The Lord Jesus our spiritual Altar doth sanctify all our Duties and Prayers which are in themselves impure VI. Jesus Christ is a Believers only Refuge it is through him and by flying to him God comes to be intreated and is kind and merciful unto us VII Christ was not only sprinkled with his own Blood but we may thereby learn that all our Prayers and Duties are not only accepted through his Intercession but also by the Means of his shedding and sprinkling of his Blood VIII These four Horns signified the Power and Glory of Christ's Priest-hood for the Salvation of his Elect from the four Corners of the Earth Type I. THe Altar and Sacrifice the Altar and Incense were two things II. Other Altars only sanctifyed the Gift ceremonianlly or figuratively and could not otherways III. Other Altars were to stand but for a time 't is a Sin now to erect such Altars because the Antitype or Substance of them is come IV. Other Altars were made of corruptible Matter viz. Shittim Wood. Disparity I. CHRIST alone is both the Sacrifice and Sacrificer II. Christ sanctifies all the Prayers and Duties of the Godly really by reason of that intrinsecal Worth Vertue and Excellency there is in him and in his Death c. III. Christ our Altar and High-Priest abides for ever Thou art a Priest for ever after the order of Melchisedec Heb. 5.6 IV. Christ is incoruptible that was of a perishing Nature but this Altar perisheth not Inferences I. THis reproves those that erect Altars in their Churches as the Papists and others do Saints own no Altar but Christ. II. We may infer from hence that those that serve at the Jewish Tabernacles have no Right to eat of this Altar for they thereby deny him to be their Altar III. This shews the Gospel Church and Worship is far more glorious than the Legal Church and Worship was Christ Heir of all things Heb. 1.2 Whom he hath appointed Heir of all things THe term Heir in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sors or a Lot and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex the Law is one that inherits an Estate Lot or Portion by Law and therefore God the Father being the Soveraign Owner and Proprietor of all things devolves the Inheritance upon his only begotten Son Jesus Christ. And so though he is really and properly an Heir yet the Term is by a Metaphor borrowed from worldly Heirs This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is appropriated by Custom to the â—â—lergy or Ecclâ—â—siastical Persons but it really signifies God's Lot or Inheritance 〈◊〉 is all â—â—he Faithful and therefore 1 Pet. 5.3 should not be translated God's Clergy but God's Inheritance Weemes Divin Exercit. The most probable Derivation of the woâ—â—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goral which by a Transposition of Letters and the letter Gimel changed into the Greek Kappa will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coral which is of near Affinity in sound and signification to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence as was said comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Heir Now the universal Body of Believers is the Inheritance or Clergy if we must so call it of God Isa. 19.25 which Universal Church is distributed into particular Churches as it were by Lots or Parts neither â—â—s the Term any where in Scripture peculâ—â—arly attributed to the Pastors of the Churches as Laurentius and Gerhard upon 1 Pet. 5.2 demonstrate Metaphor I. AN Heir is the First-born usually though it holds not universally so for all Right to Estates Kingdoms and Possessions are not Hereditary II. An Heir is the Head of a Family the chief and Supream of all his Father's House III. Sometimes a Person is made Heir and hath both Title and Possession by virtue of a Grant and Surrender made by another that is allied or bears good will to him IV. An Heir is the Support and Stay of a Family all depend and rely upon him the whole Estate and Inheritance being his V. An Heir is Lord of all he hath Headship Dominion and Power over all whatsoever he is the Heir of whether Persons or Things one or more Kingdoms See Gal. 4.1 VI. An Heir distributes Portions to others he enricheth all his younger Brethren and Sisters and gives Gifts if a kingly and mighty Heir to all his Friends and Favourites VII A Princely Heir or one that is an Heir to a Crown and Kingdom is proclaimed and his Right asserted VIII An Heir at a certain time comes to the Inheritance or takes actual Possession of that which he is Heir of Parallel I. CHRIST the Heir of all Things is the Fathers First-born I will make him my First-born higher than or high above the Kings of the Earth Psal. 89.27 II. Christ is the Head of the heavenly Family He hath put all things under his Feet And gave him to be Head over all things to the Church Eph. 1.21 22. III. Christ as he hath absolute Right or is Heir of all things As he is the First-born among many Brethren he hath also a delegated Right he hath his Title and Possession by Grant from the Father hence 't is said He is appointed Heir of all things God the Father in the pursuit of the Soveraign Purpose of his Will hath granted unto the Son as Incarnate and Mediatour of the New Covenant according to the eternal Counsel between them both a Sovereign Right or Heirship the Possession of an absolute Proprietor to dispose of all things at his pleasure IV. Christ is the only Support and Bearer-up of the whole Church by whom the whole Family in Heaven and Earth are named so all the Faithful depend and rely upon him for all things In whom are hid all the Treasures of Wisdom and Knowledg It pleased the Father that in him all Fulness should dwell V. Christ who is the true and undoubted Heir is Lord of all That in all things he might have the Pre-eminence All Power in Heaven and Earth is given to me the Father hath subjected all things unto him And 't is reasonable that Christ should have this Soveraign Power and Headship sith all things were made by him and for him it was meet he should be Lord of all Besides this made good the Promise made to Abraham which was that his Seed should be Heir of the World Moreover hereby is the grant of that Request of Christ to the Father He shall have the whole World for his Inheritance the ends of the Earth for his Possession
within V. So the Gospel and Word of God as a Plough by its powerful Convictions upon the Conscience is but a preparative Work in order to the sowing the Seed of Grace in the Heart VI. Never doth the Word of God so kindly work in plowing up the fallow Ground of the Heart as when the Gospel-Clouds dissolve and the true Grace and Love of Jesus Christ comes sweetly showering down upon it VII So the Word of God by its powerful Convictions and Operations upon the Heart kills Sin at the Root causing the Soul to loath what it formerly loved VIII That Heart is not savingly wrought upon where one Lust is spared and left untouched or when it reacheth not to the changing the evil Qualities of every Faculty The Word must noâ—â— reach the Conscience only but the Judgment Will and Affections also IX So Youth before evil Habits or a Custom and Course of Sin be taken and more abundantly cleave to them are as 't is found by experience sooner wrought upon by the Word of God than old Sinners when Sin hath got Root in their Hearts X. So the Gospel and the Profession thereof must be held owned acknowledged and profess'd in Truth and in Uprightness of Heart constantly to the end even through the whole Journey Length and Race of our Lives we must not grow weary nor faint in our Minds He that sets his hand to the Plough i. e. professes the Gospel and looks back is not fit for the Kingdom of Heaven Inferences THis may convince all Persons what need there is of the Spirit to join in and work with the Word For our Gospel came not to you in Word only but also in Power and in the Holy-Ghost and in much Assurance 2. See that your whole Soul is wrought upon that there is a Work upon every Faculty thereof 3. Take heed of a long continuance in a Course of Sin Let the old Sinner tremble but if wrought upon in his old Age admire the infinite Grace of God 4. From hence you may perceive the hardning Nature of Sin 5. Tremble at the Thoughts of Apostacy and take heed you do not shrink your hands off in the Day of Trial or refuse to plow because it is cold or because the Sun shines hot c. Mr. John Flavel's Poem upon the Plough THere 's Skill in Plowing that the Plowman knows For if too shallow or too deep he goes The Seed is either buried or else may To Crows and Rooks become an easy Prey This as a lively Emblem fitly may Describe the Blessed Spirit 's Work and Way Whose Work on Souls with this doth symbolize Betwixt them both thus the Resemblance lies Souls are the Soil the Gospel is the Plow God's Workmen hold the Spirit shews them how The Spirit draws and in good Ground doth bless His Workmens Pains with sweet and fair Success In Hearts prepar'd God scatters in the Seed Which in its season springs No Fowl or Weed Shall pick it up or choak this springing Corn Till it be housed in the heavenly Barn When thus the Word plows up the fallow Ground VVhen with such Fruits his Servants VVork is crown'd Let all the Friends of Christ and Souls say now As they pass by these Fields God speed the Plow The Word of God compared to Seed Mat. 13. The Seed is the Word of God METAPHOR GOod Seed is prepared by the Husbandman and is reserved out of the choicest Wheat and principal Barley 't is that which the Husbandman highly esteems and values II. The Ground before the Seed is sown is plow'd up and made fit to receive the Seed III. The Husbandman either sows the Seed himself or employs a Seeds-man to sow it one that hath Skill in that Employment IV. When Seed is cast into the Earth it must be covered or else the Birds may pick it up besides it will not otherwise so well take Root V. Seed lies some time in the Ground before it springs up Clods also oftentimes hinder it from springing up VI. Frost and Snow conduce very much to the well-rooting of the Seed they tend also to kill the Weeds which otherwise might choak it under the Clods by which means it roots spreads and flourishes more abundantly VII The earlier Seed is sown the better it is rooted and enabled to endure the Sharpness of the Winter VIII Some Seeds which the Sower sows fall upon stony Places and some on thorny Ground as Experience shews which Seed brings not forth Fruit unto perfection and some also falls by the High-way-side which the Birds devour IX Fruitfulness of Seed depends much upon the Sun shining and the Rain falling upon it by this means it is quickned and abundantly springs up X. Weeds many times come up with the Seed and if they are not pluck'd up or weeded out they will hinder the Growth of the Seed if not quite choak it XI The good Ground only brings forth Fruit unto perfection XII Men are very diligent and industrious in sowing their Seed they are up early and labour hard morning and evening XIII Winds and Storms do not prevent Sowers in the sowing of their Seed but let the Wind be high or low blow from the North or from the South yet they do and will sow XIV Men usually are not sparing of their Seed but scatter it abroad so plentifully that all and every part of the Field which they intend to sow may be sown therewith Parallel THe Word of God is a choice and precious thing and that which God highly values and accounts of He hath magnified his Word above all his Name Thy Word it very pure II. Our Hearts are naturally hard and have need to be plowed up which is also done by the Word and Conviction of the Spirit hence the Gospel is called a Plow See Plow III. Jesus Christ is the spiritual Seeds-Man 't is he that sows the Seed who wants neither Care nor Skill to do it The Sower is the Son of Man IV. So the Word of God ought to be hid or covered in our Hearts that Satan may not steal it away from us and that it may take good Root downward and bring forth Fruit upward David hid the Word of God in his Heart It is not enough to have it in our Heads but in our Hearts Let the Word of God dwell in you richly We ought to labour to understand it to love it and keep it in our Memories yea and to let it be well rooted in every Faculty V. The Word of God does often like Seed lie hid for a while in the Heart of a Sinner before it eminently shews it self Clods of Corruption and Temptations hinder its Growth and springing up VI. So Affliction when sanctified to gracious Persons which they meet with after their Conversion and many times in their very Seed-Time tends to kill the Weeds of Corruption and breaks and mollifies the Heart by which means they come
10.34 I came not to send Peace but a Sword that is not such peace as that men will rest contended and quiet in Paganism or Irreligion but contend earnestly for the true Religion in their Confessions and Preaching of the Gospel even through Sufferings Persecution and Blood c. A line or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 measuring Rope is put for a Countrey or tract of Land because by it was measured as Amos 7.17 Micah 2.5 Zach. 2.1 For it was a custom to Measure Land by an extended Chord and distribute Inheritances as in Palestine which is done in modern times by a Rod or Perch therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cord Rope or Line is put for the bounds space or quantity of the portion of Land given Deut. 3.4 All the line of Argob the Kingdom of Og in Bashan The Chaldee sayes all the house or place of the Province c. see Joshua 17.14 Psal. 105.10 11. Zeph. 2.5 c. Sometimes it is also a Metaphor Deut 32.9 For the Lords portion is his People Jacob is the Cord of his Inheritance that is a People peculiar to himself and segregated and divided from the World see Psal. 16.6 the lines are fallen unto me in pleasant places yea I have a Goodly heritage Our Saviour who is here speaking by the Prophet uses this Metaphor to express the Figure or Delineation of the Church c. Hence it is said 2 Cor. 10.15 16. Not boasting of things without our Measure that is of other mens labours but having hope when your Faith is increased that we shall be enlarged by you according to our rule abundantly to preach the Gospel in the Regions beyond you and not to boast in another mans line or Rule of things made ready to our hand where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regula a Rule signifies that space Measured by it as if God had divided the World among the Apostles that they should preach in their particular and respective precincts or allotted places Money is put for Property or Estate purchased by Money Exod. 21.21 for he is his Money that is he purchased or bought him with his Money and is to him as good as Money 3. A Thing or Action is put for the Effect produced by that Thing or Action THis kind of Metonymie is to be found distinctly in Nouns and Verbs of which we are to note that some are referred hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of Analogy in which as I may speak there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connotation or consignification that is when the Thing or Action is not to be understood strictly for the effect but together with its Effect and consequent In Nouns Certain termes which signifie Affection are put for their Effects as 1 John 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God The Emphasis is great here as if Jehovah had said that he hath graciously given us his own very Love whilst he adopts us into the priviledge of Sonship By bestowing this blessing he bestows himself and makes himself one with us for he is Love 1 John 4.8 Mercy is put for the Benefit and Commiseration that proceeds from it Gen. 20.13 and 32.13 I am less then the or I am not worthy of the least of thy mercies 2 Chron. 35.16 By the same Trope the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms what they give in Charity to the poor Matth 6.1 Luk. 11.41 Act. 10.2 4. Motum internum significat quo inclinentur homines ad miserendum pauperis Chamier That is It signifies an internal motion by which men are inclined to pitty the poor Anger is put for punishment or vengeance which proceeds from Anger Psal. 79.6 Pour out thy wrath or Anger upon the Heathen c. Micah 7.9 I will bear the Anger or Indignation of the Lord c. Rom. 2.5 But after thy hardness and impenitent heart treasurest up unto thy self Wrath against the day of Wrath c. see Rom. 3.5 and 4.15 and 13.4.5 Eph. 5.6 Anger is put for a Command given in Anger 1 Sam. 28.18 Because thou obey'dst not the voice of the Lord nor executed'st his fierce Wrath or Anger upon Amalek c. Judgment is put for Punishment and Castigation or Correction Exod. 6.6 I will Redeem you Israelites with great Judgments that is great punishments upon Pharaoh Pro. 19.29 Judgments that is punishments are prepared for Scorners c. when I send my sore Judgments upon Jerusalem that is punishments c. see Ezek. 14.21 Rom. 2.3 1 Cor. 11.29 1 Pet. 4.17 It is put for Condemnation Jer. 26.11 John 3.18 19. 2 Pet. 2.3 In 1 Cor. 11.29 It is said he that eateth and drinketh unworthily eateth and drinketh Damnation but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Judgment Sin with the Synonymous terms is put for the punishment of Sin Gen. 19. 15. The Angels hastned Lot saying arise take thy Wife and thy two Daughters which are here lest thou be consumed in the Iniquity of the City that is in the punishment of the City Psal. 7.16 his sin or mischief shall return upon his own head that is the merited or condigne punishment See Jer. 14.16 Zach. 14.19 With a Verb that signifies to bear or carry it intimates the Guilt and Conviction that preceds punishment which must certainly follow as Exod. 28.43 Lev. 5.1 and 20.20 and 22.9 Numb 14.33 Ezek. 23.35 49. and 18.20 and other places Work is put for its reward Lev. 19.13 the work of him that is hired so the Hebrew shall not abide with thee all night until the morning Jer. 22.13 Rev. 14.13 that they may rest from their Labours and their works follow them Sometimes it is put for the merit of the Work Rom. 11.6 And if by Grace then it is no more of Works otherwise Grace is no more Grace But if it be of Works then it is no more Grace otherwise work is no more work here Grace and Work that is to say merit are opposed to each other Divination or Augury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the Price and Reward of it Numb 22.7 And The Divinations were in their hands that is as in our Translation the Rewards of Divination which were to be given to Balaam Labour is put for the profit or fruit it produces Deut. 28.33 All thy Labours shall a Nation which thou knowest not eat up Psal 78 46. He gave their labour unto the Locust Psal 105.44 They inherited the labour of the People Psal. 128.2 for thou shalt eat the labour of thine hands Pro. 5 10. Eccl. 2.19 Isa. 45.14 Jer. 3.24 Ezek. 23.29 Hunting is put for Venison got by Hunting Gen. 25. 28. And Isaac loved Esau because he did eat of his Hunting that is his Venison see Gen. 27.3 So much of Nouns there are some Metonymies in Verbs as Verbs of Knowing and such as betoken Affection or
Sin is put for Sinners Isa. 1.18 Though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as wool that is the sinners by having their iniquities pardoned shall be cleansed and purified from the guilt and condemnation of sin for Sin properly and in it self cannot be made clean Psal. 51.9 Matth. 8.3 his Leprosie was cleansed that is the Leprous man was healed Ps. 25.11 Exod. 14.4 Gen. 34.29 Deut. 8.17 Job 15.29 Prov. 31.29 Esa. 10.14 and 30.6 Rev. 18.3 Prov. 15.6 Jer. 20.5 c. Job 6.22 Prov. 5.10 c. 2. The thing Contained is put for the thing Containing and a thing in a Place for the Place GEN. 28.22 And this stone which I have set for a Pillar shall be Gods House that is this Place where I have erected a statue of Stone Josh. 15.19 Give me springs of water that is some portion of Land where there may be springs of water for 't is added that he gave her the upper springs and the nether springs that is a Field in which there were Springs in the higher and lower part See Ezek. 26.5 14. Hosea 9.6 Amos 8.5 Math. 2.11 They opened their Treasures and offered him Gifts that is they opened their Cabinets for so says Kirstemius upon the place the Arabick word signifies or Purses where their Treasure or precious things were kept See Psal. 135.7 Matth. 12.35 Matth. 22.13 Cast him into outer Darkness that is Hell the place of Darkness See more examples Matth. 25.10 They that were ready went with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the marriage that is into the place where the Marriage was to be celebrated It is said in the same Chapter v 21 23. Enter thou into the Joy of thy Lord that is into the place of joy the Coelestial Kingdom Mark 3 1â—â— And unclean Spirits when they saw him fell down before him viz. Jesus that is men possessed with unclean Spirits Luke 21. For all these have of their abundance cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the gifts of God that is into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gazaphylacium the place where those offerings were put which were bestowed upon God It is therefore called Corban i. e. a Gift Matth. 27.6 See more Acts 16.13 16. where Prayer is put for the place of prayer as also Luke 6.12 Heb. 12.1 Let us run with patience the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen Strife or race that is set before us that is our course in this place of strife or racing Rev. 8.3 And another Angel came and stood at the Altar having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Golden Incense that is a Golden Censor as we translate it See verse 5. To this kind of Metonymie may be referred when the Wind is put for that quarter of the World from whence it blows 1. Chron. 9.24 Jer. 49.32 and 52.23 Ezek. 5.12 Matth. 24.13 And where any River is put for the bordering Country by which it runs Esa. 23.3 Jer. 12.5 Zach. â—â— 3 See also Jer. 2.18 where it is with all a Metaphor 3. Time is put for things done or existing in Time THIS is to be understood of the word Time it self as also of Names which expresse Parts of Time whether it be naturally or by institution divided Time 1 Chron. 12.32 And the Children of Issachar which were men that had understanding of the times to know what Israel ought to do that is they were skilful and well instructed in prudence whereby they knew what to do and when to do it and therefore went before the Israelites 1 Chron. 29.30 With all his Reign and his viz. Davids might and the times that went over him and over Israel and over all the Kingdoms of the Countries that is the various Negotitiaons and Chances whether prosperous or adverse which in any of those times happened to them Esâ—â—h 1.13 Then the King said to the wise men which knew the Times that is who knew past transactions which happened in the respective times or who knew how prudently to manage and act all things in season Job 11.17 And thy time shall arise above the Noon day so the hebrew that is thy Meridian prosperity shall be clearer then the light or most illustrious Psal. 31.15 My times are in thine hands that is my Life Health and the whole state and course of my Life for whaâ—â—soever changes come thou governest them by thy providence See Ps. 139.1 â—â— 3. c. 2 Tim. 3.1 c. An Age which is a part of Time as Heb. 1.2 By whom also he hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ages that is the world which endures for Ages and therefore all things existing in time So Heb. 11.3 This signification comes from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both Ages and World Rom. 12.2 Be not conformed to this Age that is the impiety of this World or the wicked men living in this Age. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Matth. 13.22 Mark 4.19 Luke 16.8 2 Cor. 4.4 Gal. 1.4 Eph. 2.2 and 6.12 2 Tim. 4.10 c. Years Prov. 5.9 Lest thou give thine honour unto others and thy years unto the Cruel lest thou give thy Life unto a Jealous Husband who will kill thee whereas otherwise thou mayst be safe and secure See chap. 6.32 33. c. Dayes Deut. 4.32 Ask now of the Days that are past which were before thee c. that is the histories and Transactions of former times search the Annals 1 Sam. 24.19 Wherefore the Lord reward thee good for this day which thou hast done unto me so the original that is for the benefit and good I received from thee this day Mark 13.19 Those days shall be such an affliction as was not from the beginning that is what shall come to pass in those days or in that time This denotes such prodigious Calamities as if that time were even Misery it self 1 Cor. 4.3 But with me it is a very small thing that I should be judged of you or of mans day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as we translate it mans Judgment because there are certain Days allotted for Judgments Eph. 5.16 Redeeming the time because the days are evil that is very many evils scandals and sins are perpetrated in these times The Books of Chronicles are called the words of days that is a repetition narrative or rehearsal of the gests and transactions of those times The Days of any one in Scripture phrase is called that time wherein any signal thing for good or evil happens to him For Good as Hosea 1.11 Luke 19.42 44. For Evil as Iob 18.20 Psal. 137.6 7. Eccle. 5.19 Jer. 17.16 with Jon. 1.3 and 3.10 and 4.1 5 9 10 11. Jer. 14.7 20 21 c. Ezek. 21.19 and 22.4 Obad. 12. Micah 7.4 Psal. 37.12 13. With respect to the Effect Calamities and Misfortunes are called the days of the Lord because he justly punishes men for
their malignity and wickedness Job 24.1 Esa. 13.6 Joel 1.15 and 2.1 2. Amos 5.20 Zeph. 2.2 and 1.14 15 16 18. By way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Judgment when God shall reward every man according to his works is called the day of the Lord Joel 2.32 Act. 2.20 1 Cor. 1.7 1 Thess. 5.2 c. The day of the Son of man Luke 17.24 26. is expounded verse 30. to be the day wherein the Son of man shall be revealed That appellation by an Antanaclasis is taken otherwise verse 22. The days will come when ye shall desire to see one of the days of the Son of man and ye shall not see it Brentius upon the place says The sence is because things are now in tranquility the Son of man is despised and rejected But so great calamities shall come upon Judea that men shall desire but for one day to see me and enjoy my help but shall not compass their desires Illyricus says ye shall desire to see that is enjoy for a small season those good things and that good state you are in whilst I am present with you but c. See verse 23. and Matth. 24.21 23. c. Christ calls his day the season of his coming into the Flesh in the fulness of time John 8.56 Your Father Abraham rejoyced to see my Day and he saw it and was glad that is he saw it by a peculiar appearance and believed upon which D. Franzius says None may doubt but a prospect of the face and person of Christ was shewn and exhibited to Abraham in his Divine vision viz. As he was born of a Virgin come of Abraham's seed beginning with miraculous ministrations exalted from his passion to the right hand of the Father and to come in the last day and Crown him in another Life The Day of the exhibition of Christ in the flesh is called Mal. 4.5 The great and terrible day of the Lord or as others render it honourable and fearful as Jacob adorn'd the place where the heavenly Manifestation was made with the same Epithete Gen. 28.17 How dreadful is this place This is no other but the House of God and the gate of Heaven This day viz. the manifestation of the Messiah is dreadful or terrible to Devils because by his power their Kingdom is destroyed John 12.31 1 John 3.8 As also to the Impious and Rebellious Enemies of Christ See Malachy 3.2 and Matth. 2 3. An Hour Mark 14.35 He that is Christ prayed that if it were possible the Hour might pass from him that is that most bitter passion the thoughts of which at that time troubled and oppressed him John 12.27 Father save me from this hour that is from the Anxiety and Agony which I shall suffer in the time of my passion Christ spoke of the time of his Passion and Death at the thoughts of which as a true and real man he seemed to be in a great trembling and consternation The End or last time is put for reward which is wont to be given when one has done his work as Prov. 23.18 Prov. 24.14 20. Jer. 29.11 So 1 Pet. 1.9 Receiving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of your Faith even the Salvation of your Souls which the Syriack renders Reward or Retribution But this Reward given by God is not a debt but of free Grace and Mercy because a merited reward or wages must bear proportion to the service done but no service of ours can bear proportion to Everlasting Life and Happiness so that it necessarily follows that the reward is purely of Grace Feast is put for the Sacrifice which is offered upon the Feast day as Exod. 23.18 Thou shalt not offer the blood of my Sacrifice with leavened Bread neither shall the fat of my Feast remain untill the Morning that is the fat of the Lamb to be sacrificed or of the sacrifice of my Feast as Junius and Tremellius render it As also the Chaldee So Esa. 29.1 Let them kill Feasts that is as we translate it sacrifices See Mal. 2.3 Psal. 118.27 Bind the Feast so the hebrew with Cords even unto the horns of the Altar that is the sacrifice of the Feast or Festival day c. The Passeover is put for the Lamb which was slain and eaten on that Festival in memorial of the Deliverance from Egypt Exod. 12.21 And kill the Passeover that is the Paschal Lamb. 2 Chron. 30 17. Mark 14.12.14 Matth. 26.17 18 19. Luke 22.8 11 13 15. Summer is put for Summer Fruit Esa. 16.9 Jer. 40.10 Amos 8.1 2 Sam. 16.2 For in these places the hebrew is only Summer Harvest is put for Fruit gathered in the time of Harvest Exod. 23.10 Deut. 24.19 Esa 16.9 Joel 3.18 'T is also put for the Reaper Esa. 17.5 Which we translate Harvest-man 4. The Opinion of Men is put for the Thing it self IN Holy Scriptures sometimes things are named and described according to appearance or mens Opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are in their own Nature This happens 1. In single words as Nouns and Verbs 2. In a Conjunct phrase In Nouns 1 Sam. 28.14 15 16 20. That Diabolical spectrum or Apparition rais'd by the Witch of Endor in the likeness of Samuel is called Samuel because he falsly gave out that he was Samuel and the deluded spectators thought him so Hananiah is called a Prophet Jer. 28.1 5 10. Not that he was truly so but so reputed 'T is said Ezek. 21.3 I will cut off from thee the Righteous and the wicked where by Righteous is meant persons that were only so in appearance having an external form of Righteousness which begat the good opinion of men but with respect to Gods notice that knows the inward frame of the Heart to be unsound there is to be unrighteous Matth. 8.12 The Jews are called the Children of the Kingdom because they seemed to be such and Christ says Matth. 9.13 I am not come to call the Righteous viz. such as are so in their own eyes but sinners to Repentance Luke 18.9 Rom. 10.2 3. c. Luke 2.48 Joseph is said to be the Father of Jesus and verse 41. he is said to be his Parent because he was thought to be so by men which is expresly said Luke 3.23 See John â—â— 42 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that beleive verse 25. Because the foolishness of God is wiser then men c. Where Preaching of the Gospel c. is called foolishness not that it was really so but because the worldly wise reputed it so as verse 18. viz. To teach Salvation by the Cross to seek Life in Death and Glory in Disgrace which the Carnal Worldling thought folly as verse 23. The Devil is said to be the God of this World 2 Cor. 4.4 because he boasts that the Kingdoms of this World are at his disposal Matth. 4.8 9. Luke 4.6 7.
God who in his Creation of light and other great works gave himself to be seen as it were by men See Esa. 51.9 and 59.17 For in these places certain Garments are ascribed to God in his execution of Vengeance against his Enemies by an elegant Hypotuposis The metaphor is taken from a Warrior compleatly armed who comes into the field to encounter his Enemy In both places Christ the Captain of our Salvation is to be understood by the Analogy of the Text He is said to be the arm of the Lord because he is the Power of God 1 Cor. 1.24 And Esa. 59.14 It is said that there was no intercessor of the race of man that was dead in sin that could free him from the power of Satan which is a plain intimation Christ himself would be the intercessor the Conqueror of Satan and Death and our Saviour See ver 20 21. Where the promise of the Redeemer is plainly given And the Redeemer shall come to Sion and unto them that turn from transgression in Jacob saith the Lord c. Psal. 45.8 The Mystical habit of Christ the Coelestial Spouse is described upon which place Brentius thus paraphrases All thy Garments smell of Myrrhe and Aloes and Cassia out of the Ivory Palaces whereby they have made thee glad that is all the Garments wherewith thou art apparelled and which can be produced for thy use are not composed of wooden or vile materials but brought from Ivory and most precious Repositories for these are called the Houses or Palaces of Garments they yield no other Odor but Myrrh Aloes and Cassia that is a most fragrant and odoriferous scent of which thou takest pleasure that is that most sweet fame which Christ himself and his Apostles by Preaching the Gospel have spread not only in Judea but in all parts of the World Luke 10.17 18 19 c. 2 Cor. 2.15 16. Christ is said passively to be put on by Believers Rom. 13.14 Gal. 3.27 When he dwells in their hearts by Faith Eph. 3.17 and makes them partakers of his Celestial benefits The Apostles are said to be endued with strength from on high Luke 24.49 When they receive the gift of the Holy Spirit as it is expounded Act. 1.8 On the other side a man is said to put on the Spirit of God when it powerfully speaks or operates in or by him as a man that goes forth in order to any work amongst men covers himself with a Garment Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 Moses calls Jehovah A Banner when he gave the Altar he erected a Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah nissi The Lord my Banner Exod. 17.15 That is the Lord is my helper both now and hereafter against the Amalekites and all other Adversaries Esa. 11.10 it is said the Messiah shall stand for an Ensign or Banner of the People by which his Kingly Office is noted as this passage is quoted Rom. 15.12 He shall rise to Reign over the Gentiles For a Banner or Trophy is a sign of Victory Superiority and Lordship inasmuch as the People are said to act under the Banner of the Prince Christ is the only Asylum or Refuge where such as fly to him by Faith are protected and kept safe from the spiritual Enemy as the Souldiery repair to the Standard of the General where they are secure See Cant. 2.4 Psal. 60.4 Thou hast given a Banner to them that fear thee that it may be displayed because of the Truth Which may be truly applyed to Christ upon these words Ainsworth says that the word Banner is applyed to the Flag or Ensign of the Gospel Esa. 11.12 and 49.22 and 62.10 Here to David and his Victory to be high displayed or to use for a Banner which hath the name of lifting high Esa. 59.19 The Spirit of the Lord shall lift up a Standard against him that is he shall bring to passe that Christ shall be that Standard or Banner of the People for as Souldiers aggregate or repair to the Military Standard so the Saints are gathered together by the knowledge of Christ the Captain of their Salvation A Rod and Staff is attributed to God and our Saviour Christ Psal. 23.4 Thy Rod and thy Staff comfor me of which we have spoke in the Metonymie of the sign for the thing signified Psal. 45.6 Psal. 110.2 Heb. 1.8 The Rod or Scepter of Christ signifies his saving word whereby he directs his Church and People See Esa. 2.3 The Rod of God signifies also Castigation and Punishment Job 9.34 and 21.9 In both which places the Chaldee renders it a Stroke The King of Assyria is called the Rod of Gods Anger Esa. 10.5 Because by him as with a Rod he was to chastise the People and declare his Wrath against sin See verse 24. The Word has almost the same signification Psal. 2.9 Where the epithete of Iron being added it is a symbol of a more grievous and severe punishment Thou shalt break them with a Rod of Iron viz. Such contumacious and stubborn Enemies that despise thy Kingdom whether they be Jews or Gentiles as ver 1 2. These are prophetical words of God the Father respecting Christ his only begotten Son who was constituted King of Sion and as it were inaugurated to the sacred Offices of Judge and Redeemer See Act. 4.25 26 27. All those were to be broken with and Iron Rod by Christ the Judge who would not submit to the Scepter of his saving Grace Psal. 45.6 7. and 110.6 Esa. 2.3 but stubbornly resisted him and therefore by the Sword of his Anger which is that Iron Scepter or Rod as of a severe Judge they were to be destroyed To this place of the Psalmist there seems to be an Allusion Ezek. 21.10 13. In our Translation thus A Sword is sharpned to make a sore slaughter it is furbished that it may glitter Should we then make Mirth It contemneth the Rod of my Son as every tree or as in the marginal reading the Rod of my Son despiseth every Tree and verse 13. What if the Sword contemn even the Rod c. Where an obscure Periphrasis in the original Hebrew has begot diverse Interpretations What seems to me to be most proper and suitable I will lay down and submit it to the Judgement of the Godly and Learned 1. It is certain that the Prophets do frequently cut off their speech introducing even in the very context then this and then another speaking upon which Jerom says that the change of persons especially in the Writings of the Prophets makes the Text difficult to be understood which if delivered with a clearer distinction of places causes and times would render those things plain which seem to be obscure Nahum 2. Hence the Prophets are so obscure because when one thing is treated of there is suddenly a change to another thing or person as Psal. 2.1 The New Testament is introduced as speaking and complaining of Christs Enemies See Acts 4.24
is ready to bear judgment censure or curses if any person can justly complain that he has done them injury which by an elegant Prosopopeia he expresses the explication follows ver 39. If I have eaten the fruits thereof without Money or have caused the Souls of the owners thereof to expire breath out or grieve so the Hebrew Illyricus says that the Land and Furrows are put Metonymically for the Husbandmen but the former explication is the best See Job 38.7 with Psal. 148.2 3 c. A Nativity or Birth is attributed to Rain Dew Ice and Frost Job 38.28 29. for their production from God where there is also an Anthropopathy Psal. 19.1 The Heavens declare the Glory of God and the firmament sheweth his handy work that is they exhibit shew and demonstrate to the Eyes of all things a real testimony and instruction of the glorious power of God ver 2. Day unto day uttereth speech and night unto night sheweth knowledge that is by that succession and vicissitude of days and nights which is so certain so constant and so profitable for men and other Creatures the Glory of God the workman is most evidently celebrated See Psal. 104.20.21 22 23 24. Some by a Metonymie understand day and night of those things which are done or happen by day and night that the sence may be that every day and every night some new thing is discovered by which to right observers the glory of God may be illustrated ver 3. There is no speech nor language where their voice is not heard that is there are no people though of different languages whom that speech of the Heavens and their real publication of praise may not instruct in the glory and power of God See Rom. 1.19.20 Because that which may be known of God is manifest in them or to them for the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse ver 4. Their line is gone out through all the Earth and their words to the end of the World that is in the extreamest parts of the Earth that stately fabrick of celestial bodies is seen as if it were exactly done by line and square which seems instead of words c. Rom. 10.18 For their line we read their sound because what is said in the Psalm of the motion of the celestial bodies the Apostle elegantly accommodates to the course of Evangelical Preaching Genebrard says that the Hebrew word signifies indeed alive but the Septuagint respect the sence whom the Apostle followed that being the most used and received Version ver 5. The going forth of a Bridegroom out of his Chamber and his rejoycing is by the same metaphor ascribed to the rising Sun to his never ceasing and most swift course Psal. 65.12 The little Hills are girded with Joy on every side ver 13. The Pastures are clothed with Flocks the Vallies are also covered over with Corn they shout for Joy they also sing The Ornaments of the Earth which by the blessing of God it every where enjoys are expressed by this Metaphor Mathesius says that the Metaphor of girding ver 12. is to be expounded of the various and winding veins of Mettals in the Bosom of the Earth Psal. 77.16 The waters saw thee O God the waters saw thee they were afraid the Depths also were troubled he speaks of the Red Seas being divided and the people of Israels marching through the middle of it which is described Exod. 14. But the sence of seeing and the passion of fear is attributed to the waters by a Prosopopeia for to see here signifies to experience as if he had said they have experienced thee and felt thy power when by a strong Wind they were cut and the bottom of the Sea became naked to make a way or passage for thy people They are said to fear when at the beck of God like trembling persons they fled from their place against their nature and by the tremendous omnipotency of God stood as a Wall on either side as it is said of the same Miracle Psal. 114.3 The Sea saw it and fled c. ver 5. What ailed thee O thou Sea that thou fleddest c Psal. 98.8 Let the Flouds clap their Hands let the Hills sing so the Hebrew These things are ascribed to inanimate Creatures to stir up men to a desire after the coming of the Lord. So Psal. 96.11 12. c. More examples you may see Psal. 103.16 with Job 7.10 and 8.18 Psal. 104.19 Cant. 1.6 Esa. 3.26 with Job 1.20 and 2.13 Esa. 5.14 Hell others translate it Sepulcher hath enlarged her Soul so the Hebrew and opened her mouth without measure By a Prosopopeia he compares the insatiable condition of Hell or the Grave with the unsatisfied Gluttony and Luxury of the Jews and foretells the punishment that God in his Wrath will therefore inflict upon them Jerome in his Commentary upon this place says Hell is said to have a soul not that it is a Living Creature as some erroneously conceit but because by words of humane custom we may express the affections of things insensible It is insatiable because it can never be filled with the multitude of the Dead See more examples Esa. 24.4 and 33.9 Jer. 4.28 and 12.4 Lam. 2.8 Hosea 4.3 Joel 1.10 Amos 1.2 c. Esa. 24.23 Then shall the Moon blush so the Hebrew and the Sun shall be ashamed when the Lord of Hosts shall Reign in Mount Sion c. This Prosopopeia intimates the light of Divine Grace in the Church as if he had said the glory of the Sun or Moon will be nothing if compared with the Glory of him that rules in the Church of God Esa. 55.12 The Mountains and the Hills shall break forth before you into singing and all the Trees of the Field shall clap their hands By this most elegant Prosopopeia likewise spiritual Joy in the Kingdom of Christ is figured as chap. 49.13 where the Heavens and Mountains are excited to singing by the same Prophetical voice And Jer. 51.48 Then the Heaven and the Earth and all that 's therein shall sing for Babylon c. By which Hyperbolical Prosopopeia an immensity of Joy for the destruction of Babylon and the Deliverance of all true Israelites is set forth Lam. 1.4 The ways of Sion do Mourn because none come to the solemn Feast This intimates a forsaking of the solemn Worship of God Hosea 1.21 22. And it shall come to pass in that day I will hear saith the Lord I will hear the Heavens and they shall hear the Earth And the Earth shall hear the Corn and the Wine and the Oyl and they shall hear Jezreel Besides the gracious blessing of God the connexion of first and second causes is fairly intimated by this speech Jezreel that is the Congregation of the faithful which according
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
87 376. But metaphorically this Name is attributed to Creatures also As 1. To Angels who are endued with more eminent power and more abundant happiness then any other Creatures as Psal. 8.5 Thou hast made him a little lower then Elohim the Angels as the Chald. the 70. Interpreters Pagninus and our Translation render it But we have a most certain interpreter Heb. 2.7 viz. the Apostle who expressely quoting this text says but thou hast made him a little lower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ti par Angelous than the Angels see ver 9. Where the same is repeated In both places it is spoke of Christ with respect to his state of humiliation an evident specimen is the Angels comforting him in his Agony in the Garden Luke 22.43 So Psal. 86.8 and 97.7 9. where the word Elohim is put for Angels as it expresly appears Heb. 1.6 The meaning is that there is no power so sublime but must be subject to the soveraignty of Christs Kingdom 2. To Men of eminent dignity and his substitutes on Earth by whom God Governs Judges Informs and Helps men as if he had metaphorically call'd them Divine men Gen. 6.2 The Sons of God saw the Daughters of men c. The Chald. renders it Sons of great men or grandees Pagninus the Sons of Princes Brentius in his Comment upon the place thus expounds it The Sons of God are the principal Sons and Heroes of the Patriarchs in whose hands because of the right of primogeniture and other gifts of God the chief authority was lodged and who in Doctrine and example ought to go before others as the Princes and heads of the People as Judges and Princes are in other places of Scripture called Gods But the Daughters of Men were either women of the Families of the Canaanites or without difference any Maids or Women of the common and vulgar sort that you may understand that the Princes who ought to be an honest example for others look to themselves at their pleasure any that they met and liked what ever they were whether Kinswomen or such as were of Affinity to them whether Honest or Dishonest These things were wickedly done for here was a neglect of Consanguinity which the Law of Nature commands contempt of Parents and Superiors and an indulgence of Polygamy or having many wives and rash and causeless Divorces c. Exod. 4 16. He shall be to thee a Mouth and thou shalt be to him a God we translate instead of a Mouth and instead of a God the Chald. renders it for a Prince or Captain that is thou shalt be his chief Magistrate telling him what he shall say to the People So God speaks to Moses Exod. 7.1 See I have made thee a God unto Pharaoh the explication follows ver 2. Thou shalt speak all that I command thee and Aaron thy Brother shall speak unto Pharaoh Moses is called a God because of the Commission or Embassy he had to perform in those wonderful works before Pharaoh So Judges are in the Hebrew called Gods Exod. 21.6 and 22.8 9 28. So 1 Sam. 28.13 That spectrum or apparition in the likeness of Samuel is so called Psal 82.1 He judgeth among the Gods that is among the Judges See ver 6. I have said ye are Gods from which Christ argues John 10.34 35 36. that he was much more the Son of God See Psal. 138.1 4. Psal. 119.46 I will speak of thy Testimony before Kings and be not ashamed which Kings are elsewhere called Gods c. It is also attributed to Idols Exod. 23.24 Esa. 36.18 But 't is by a Metonymie of the Adjunct by which the opinion of men is put for the thing it self as chap. 4. before-going For Idols are really things of no value as Lev. 19.4 Psal. 97.7 Esa. 10.10 and 19.3 Yea no Gods 2 Chron. 13.9 1 Cor. 8.4 an Idol is nothing in the World but they are Worshipped by Idolaters as Gods or at best by them they pretend to Worship God Hence they are called Gods with the addition of another word as Exod. 20.3 Strange Gods Deut. 5.7 Josh. 23.16 Gods besides the Lord Exod. 22.20 Molten Gods Lev. 19.14 New Gods Judg. 5.8 The Greek name of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theos which is metaphorically ascribed to the Devil 2 Cor. 4.4 The God of this World hath blinded the minds of them which beleive not c. For as the the true God administers the Kingdom of Grace to such as believe in him and is by them religiously Worshipped So Satan infuses his malignity into unbelievers Eph. 2.2 3. who obey his Will Command and Seduction Upon which Erasmus in his Annotations says thus The Devil is not really a God but he is so to them who prefer him before Christ just as to covetous men their Money or Mammon is a God and to their Heirs their Luxury is a God and homo homini Deus a man is a God to a man as the proverb runs And in his paraphrase Whatsoever any person hearkens to obeys or prefers before or more then God makes that his God This name is also attributed to the Belly Phil. 3.19 Whose God is their Belly that is such as account their cheif good and felicity to consist in the satisfaction of the desires of the Flesh and prosperity in this World without suffering any persecution for the sake of Christ. Whatsoever any person puts the chiefest value upon is to him a God if he slights the true God In the New Testament also the Name of God is attributed to Idols Act. 7.43 14.11 by a metonymie as was said of the Name Elohim by the opinion of men as Gal. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me phusei ontes theoi qui natura non sunt Dii who by nature are not Gods but by the depraved imagination of Idolaters 1 Cor. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legomenoi Theoi who are called Gods by Idolatrous men but are not really so And to these that one and true God is opposed ver 6. So much for the Name of God To which metaphor some refer when the Names of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El are added in the room of an Epithet for Divine Chief or most Excellent vid. Gram. Sacr. p. 58. seqq As to the Actions of God the word Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara properly signifies to make any thing of nothing which God alone can do But metaphorically it is Translated to the other great works of God as Exod. 34.10 I will do marvels which were not created in the whole Earth c. That is such wonders and so many as never yet were done in the World Numb 16.30 If the Lord will create a Creation so the Hebrew that is if he will afford a New and Unheard of miracle such as was the swallowing up of the Earth which then happened to the seditions See Esa. 45.8 More especially it is
and punishment or afflictions c. See examples Job 30.16 Lam. 2.11 12. Psal. 22.14 15.73.2 Ezek. 16.15 Sometimes it is taken in a good sence sometimes of God sometimes of Man Of God as when he is said to pour out his spirit and his grace when he plentifully bestows the gift of the Holy Ghost upon Believers and exhibits his grace Esa. 32.15.44.3 Joel 3.1 Zach. 12.10 Act. 2.17 33. Rom. 5.5 Tit. 3.6 See Psal. 45.3 1 Sam. 1.15 Psal. 62.8 9. Lam. 2.19 Job 3.24 To Wash and make clean which is wont to be done with water is often translated to signifie the Justification of sinful man before God and his sanctification and Renovation To be washed from sin as from most fordid filth is to obtain remission of sins through the Mediator Christ Psal. 51.8 9. Esa. 4.4 Ezek. 16.4 9. 36.25 Act. 22.16 1 Cor. 6.11 Heb. 10.22 Rev. 1.5.7.14 Or that which is always joyned with the antecedent benefit of God to abstain from sin and practise Holiness and purity of Life Job 9 30. Psal. 26.6 Psal. 73.13 Prov. 30.12 Esa. 1.16 Jer. 4.14 Jam. 4.8 c. Of Metaphors taken from the Earth IN the Globe of the Earth two things are to be considered which afford as many metaphorical acceptations 1. That it is opposite to Heaven with respect to quantity and qualities Hence as Heaven denotes the spiritual Kingdom of God and the state of eternal felicity so on the contrary the Earth denotes the state of Corruption and Sin in which man after the fall was involved John 3.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is of the Earth is of the Earth and speaketh of the Earth A very fair Antanaclasis The first phrase of the Earth is properly taken and denotes an Earthly original that is to be begotten by a natural man in a natural way to which is opposed that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from above and from heaven See 1 Cor. 15.47 The second phrase of the Earth metaphorically taken is to be carnally wise ignorant of Divine things lost in sin and an absolute stranger to heaven and the spiritual Kingdom of God which elsewhere is phras'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind that is only taken care for Earthly things Phil. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take care for those things which are of the Flesh Rom. 8.5 See John 3.6 1 Cor. 2.14 To which in this place of John viz. 3.31 is opposed that Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is above all that is the heavenly Lord and most Holy God void of all imperfection and worldly spot The last phrase to speak of the Earth is conformable to the first and is to speak those things which are contrary to the Kingdom of God erroneous and lying See 1 John 4.3 5. To which is opposed that Christ testifies that which he saw and heard and speaks the words of God which whosoever receives he Seals or Witnesses that God is true the like opposition Christ uses speaking to the carnal Jews John 8.23 2. Because the Earth affords men Houses and convenient Habitations in that respect Eternal Life and the heaven of the blessed is called a new Earth or Land Esa. 65.17.22 2 Pet. 3.13 Rev. 21.1 Because in it are those many Mansions which are provided by Christ for Believers John 14.2 In this sence some of the Fathers expound Matth. 5.5 Blessed are the meek for they shall inherit the Earth But this may be fitly interpreted of the Earth on which we dwell For this sentence seems to be borrowed from Psal. 37.11 The meek shall inherit the Earth and shall delight themselves in the abundance of peace The meaning may be they who do violence to none and when injur'd easily forgive who choose rather to lose their right then vexatiously to wrangle or contend who value Concord and Tranquillity of mind before great Estates to whom a quiet Poverty is more welcom then brawling Riches these I say will truly and with a mind full of tranquillity inhabit and possess this Earth and in it will enjoy the grace and blessing of God to them and their posterity whilst the Goods of the wicked are by divine Vengeance scatter'd as it were into the light Winds so that these viz. the meek are the true possessors of the Land and as it were the props or pillars that conserve it whereas the wicked together with the Devils are but possessors of a bad Faith and unjust Ravishers for whose malice every Creature groans and does as it were tacitly implore Deliverance of the great Creator Rom. 8.20 21 22. c. So much in general now we shall briefly shew what Metaphors are taken from the several parts of the Earth As 1. A Mountain or Hill being a more high and elevated part of the Earth metaphorically denotes 1. Heaven the habitation of God so called by an Anthropopathy as he is elsewhere said to dwell in the highest Psal. 3.5 I cryed unto the Lord with my voice and he heard me out of his Holy Hill that is from Heaven As if he had said I am cast out from the place of the Terrestrial Sanctuary appointed in Jerusalem but there is yet an open access to the Holy Hill of God his heavenly habitation where my Prayers shall be heard and shall implore the wished help against those rebellious and stubborn Enemies So Psal. 99.9 Psal. 121.1 and 123.1 and 15.1 18.8 2 Sam. 22.8 2. Kingdoms and Empires which like Mountains have a preheminence in the World Psal. 30.7 Lord by thy favour thou hast made my Mountain to stand strong that is thou hast given my Kingdom strength and tranquility Psal. 76.4 Thou art more glorious and excellent than the Mountains of prey that is the Kingdoms of the wicked who unjustly plunder and prey upon the World Jer. 51.25 Behold I am against thee O destroying Mountain saith the Lord c. Illyricus So he calls Babylon although it was situate in a plain because of the loftiness of its Dignity and Power by which as a very high Mountain it hung over other Cities and People But others think that by the vast circuit and thickness of its Walls it rise like a Mountain for Herodotus Strabo Pliny and Diodorus Siculus affirm that the Walls of Babylon were 50 Cubits thick and 200 Royal Cubits high And that which is added in the same place that Babylon should be made a burning Mountain is to be understood of the rubbish and ruinous heap which was left like a Mountain after the burning of that great City Hab. 3.6 The Everlasting Mountains were scattered and the perpetual Hills did bow that is the Kingdoms of the peoples were suddenly shaken and overthrown He speaks of the blessing of God which expelled the Canaanites and distributed their Lands to his people by his Ministers Moses and Joshua See Exod. 15.14 c. 3. Any proud Enemies of the Kingdom of God Esa. 2.14 The day of the Anger of the Lord upon all the High
Tremellius follow that exposition Propter Oleum because of the Oyl or Anointing that is thou shalt be delivered by Christ or for the sake of Christ in whom rests the Spirit of Jehovah who Anointed him chapt 61.1 The Cause of that deliverance and vengeance is intimated viz. The promise sometimes made to this People of sending Christ to them who is signified by the word Oyl because he was to be Anointed with the Oyl of gladness above his fellows c. Metaphors from the Vine c. A Vineyard the place where Vines are planted in a continued Metaphor and Parable signifies the Church as well of the old as New Testament Cant. 8.11.12 Esa. 3.14 and 5.1 c. Esa. 27.2 3 6. Matth. 20.1 c. Of which pleasant similitude many have writ much The quiet or free Plantation of Vineyards exhibits the notion of spiritual peace in the Kingdom of Christ Esa. 65.21.22 See Deut. 28.30 39. 1 Kings 4.25 Micah 4.4 c. A Vine sometimes signifies good sometimes evil Examples of the former are to be read Psal. 80.9 c. Esa. 5.2 7. Jer. 2.21 Where the People of Israel introduced into the Land of Canaan received as the people of God that they may serve him constantly in Righteousness and Piety is understood But this becomes degenerate offending God with foul Idolatry and impiety all which by the Metaphor of a Vine well planted but much corrupted is expressed in the two last places It is taken in an Ill sence Deut. 32.32 33. where mention is made of a Vine Grapes Clusters and Wine expressing the cruel and abominable wickedness of sinners Expositors are not agreed in what sence to take a Vine Hosea 10.1 But the most proper interpretation seems to be this Israel is an emptying Vine that is it plentifully brings forth fruit like a luxuriant Vine as if it would at once empty it self of all its fruit Yet it produces not good but bad fruit it is the Vine of Sodom and Gomorrah Deut. 32.32 33. plentifully bringing forth wild Grapes Esa. 5.2 for it follows he bringeth forth fruit unto himself According to the multitude of his fruit he hath increased the Altars c. See Metaphor of a Vine in the second Book The phrase to sit under his own Vine and Fig-Tree is a description of security peace and tranquillity 1 King 4.25 2 King 18.31 For the Jews were wont to love their Vines and Fig-trees beyond any other Trees partly for the sweetness of the Fruit Judg. 9.11.13 And partly for the conveniency of the shade For as Pliny calls them branched or spreading Vines or as Columella lib. 3. cap. 2. Calls them such as are perched upon Rails or Galleries in the form of an Arbour covering it on all parts do afford a cool and delightsome shade for repose or banqueting As to the Fig-tree as Pliny has it its leaf is very large and consequently very shadowing which may be gathered also from Gen. 3.7 This phrase to sit under his own Vine and Fig-tree is Metonymical in as much as it is a sign of publick peace and tranquillity and Synecdochical in as much as by these two Species of Trees and Plants all sorts of Vineyards Gardens Fields c. are understood But Metaphorically the inward and spiritual peace of the Kingdom of Christ is expressed by it Micah 4.4 Zach. 3.10 c. Wine and New Wine signifie as well the effects of divine Mercy and Grace as of Wrath and Vengeance Examples of the former are to be read Prov. 9.5 Cant. 2.4 Esa. 55.1 Joel 3.23 Zach. 9.17 In which places by the Metaphor of Wine the blessings or benefits of the Kingdom of Christ are expressed which are Righteousness peace and joy in the Holy Spirit As natural Wine is said to chear or make glad the Heart of man Psal. 104.15 and that it chears the heart of God and man Judg. 9.13 So Jehovah is as it were chear'd and delighted with the Conversion Faith and Piety of men Esa. 62.5 Examples of the latter are to be read Psal. 60.3 and 75.8 Illyricus says that by this similitude he signifies most heavy afflictions c. Rev. 14.10 and 18.6 c. Esa. 1.22 Thy Wine mixt with Water denotes the corruption of all orders in Israel as the foregoing and following words shew The Septuagint rendens it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Taverners mix wine with water from whence they say that metaphorical speech of Paul is deduced 2 Cor. 2.17 For we are not as many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taverning the word of God This word which our Bibles render corrupting the word of God is very emphatical it is a Metaphor taken from Hosts Victuallers Inkeepers or rather Tavern-keepers who corrupt and adulterate their Wines By which the Apostle elegantly inculcates two things 1. Their adulterating the word of God by the mixture of their own fancies 2. Their Covetousness and Study of filthy gain The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly understood of Wine-sellers and is here metaphorically translated to signifie deceitful dealing as it is expounded 2 Cor. 4.2 Chrysostom says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English this is cauponari to Tavern when any one adulterates wine when any one sells a thing of that kind for Money which he ought to give freely The Syriack renders for we are not as the rest who mix or adulterate by mixtures the word of God c. Jer. 23.28 1 Tim. 6.5 2 Pet. 2.3 The Dregs or Lees of Wine are metaphorically used two ways 1. Either denoting very great Calamities Psal. 75.8 Esa. 51.17 Upon which Illyricus As the Cup signifies its part of the cross and castigation which God in his own time distributes or gives out to every one So the dregs of that draught do signifie the most bitter part of the calamity or punishment See Ezek. 23.32 33 34. 2. Someties signifying secure tranquillity as Zeph. 1.12 I will punish the men that are setled or concrete curdled thickned on their Lees that is such as with great security tranquillity and self conceited firmness stick close to their wickedness mocking and deriding both God and Men. See Jer. 48.11 Esa. 25.6 with Jer. 48.11 A Vintage and Gleaning Judg. 8.2 Is not the gleaning of the Grapes of Ephraim better than the Vintage of Abjezer By the Vintage he understands the fight it self by the gleanings the pursuit of the flying Enemy as if he had said we Abjezerites have not acquired so much honour by fighting as you Ephramites have by your brave pursuit of those we routed when ye took their Leaders who had they been safe the Enemy being not else truly overcome might easily recruit their Army The Text Jerem. 49.9 is to be expounded by a Metaphor if the Grape gatherers will not come to thee will they not leave some gleaning Grapes The Chaldee renders it Thieves or Robbers like Grape gatherers The same form of speaking Obad. ver 5. properly
Job 4.8 Prov. 22 8. Hos. 8.7 To set an Harvest for any Hos. 6 11. is to seduce to Idolatry c. and so give cause for being divinely punisht upon which place see Tarnovius in his Comment Junius and Tremellius and Piscator 2. Because two things are most remarkable in Harvest viz. 1. That Corn or Fruits are cut or pluckt down and so wither 2. That they are reposited or plac'd in Barns c. to be preserved for use there arises a twofold Metaphorical notion from the term Harvest 1. To denote the Judgements of God Jer. 51.33 Joel 3.18 Rev. 14.15 16 17. where it is evident from ver 19. that the wrath of God is noted 2. The gathering of the Church Matth. 9.37 38. Luke 10.2 John 4.35 38. In the former places the wicked are as it were Mow'd or Reap'd down and like Tares cast into the fire as Christ speaks of the Harvest of the last or eternal Judgment Matth. 13.39 c. In the last place the godly are as it were placed in a garner fit for use c. Besides what is spoken of Harvest denotes the benefit of freedom or deliverance Jer. 3.20 The Harvest is past the Summer is ended and we are not saved that is all the benefits of the hoped-for Salvation and help fail us and we consequently perish For Joy is commonly figured in Scripture by Harvest and Vintage which is at the end of Summer Psal. 4.7 Esa. 9.3 In both those times viz. of the receiving Corn and Wine there is matter of Joy administred to men The Ministers and Preachers of the Word of God are metaphorically called by Christ Harvest men or Reapers in this spiritual Harvest which is the gathering of the Church John 4.36 37 38. where there is an eminent comparison of those which Sow and those which Reap c. where by Sowers he understands the Prophets of the Old Testament and by Reapers the Apostles he sent in Gospel times The Prophets promulgated the promises of Christs being to come and so as it were did throw the seeds of Gospel universal Preaching The Patriarchs and Prophets weeded and cleared the field of God of the Thorns and Bryers of Idolatry by the Preaching of the Law as before c. Matth. 9.37 38. Luk 10.2 The Ministers of the word are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers in this spiritual Harvest In which places we are taught the great necessity of a Ministry in the Church as well as of Labourers to save and gather the Harvest fruit Threshing in Scripture metaphorically denotes punishment and calamity Esa. 21.10 O my Threshing and the Son of my Floor we render it Corn of my Floor so by an Apostrophe he calls the People of God who were grievously afflicted in Babylon and as it were Threshed and ventilated upon a Floor till separated from its chaff and husks See Jer. 51.33 Amos 1.3 Micah 4.13 Hab. 3.12 Jud. 8.7 Esa. 28.27 28. Chaff and Stubble which is separated from the Corn by Threshing winnowing or sifting signifies the destruction of the wicked Obad. ver 18. Mal. 4.1 Matth. 3.12 Luk. 3.17 It denotes false doctrine 1 Cor. 3.12 with which may be compared Jer. 23.28 See Psal. 1.3 4 and 83.13.14 Esa. 17.13 and 41.2 Jer. 13.24 Hos. 13.3 Zeph. 2.2 c. Winnowing denotes the scattering of Enemies as chaff is blown away from the grain when winnowed Jer. 51.2 and 15.7 Also the separation of the godly from the Reprobate Matth. 3.12 In which Allegorical speech by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the floor we are to understand the Church of Christ scattered through Judea and the whole world by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fan the means by which Christ separates beleivers from hypocrites and wicked men which means are the preaching of the Gospel the Cross and Tribulation and lastly eternal judgement by the purging of his floor the very act of separating by VVheat Believers by Chaff Reprobates by the Garner or Barn the Kâ—â—â—dom of Heaven and Eternal Life And by unquenchable fire hellish and eternal punishment c. Sifting denotes diabolical temptation Luk. 22.31 The grain thereby is jumbled and agitated Amos 9.9 and some get or drop through and are lost among the chaff and dust Thus Satan would confound the Disciples of Christ shake off 〈◊〉 Faith and by his Temptations pluck them away from Christ. And as Sifting 〈◊〉 means to cleanse the Corn So Christ by these Trials and Afflictions purges his disâ—â—â—ples as grain is cleared from chaff and most wisely converts those malignant Artifices of the Devil unto good c Grinding by which grain is bruised broken small and reduced into Meal fit to be made into Bread Esa. 47.2 is used to describe most hard servitude and captivity Take the Milstones and grind Meal in the Eastern Countries it was counted as great a slavery or servitude to be committed to the Mill or Bakehouses as men esteem it now to be committed to the Gallies See Exod. 11.5 Judg. 16.21 by this speech the Prophet would signifie that that Queen of Babylon the mistriss of Kingdoms that is tender and delicate shall be obnoxious to most abject servitude and that there will come an extreme change of her splendor c. Job 31.10 Let my wife grind to another that is as Illyricus expounds it let her be the basest of Servants to another or as Vatablus says let her be forced away from me and become anothers c. Bread made of Meal that staff of Life sometimes denotes joyful sometimes mournful things 1. Joyful as Psal. 105.40 He satisfyed them with the bread of heaven Manna is called the bread of heaven because it was food for the Israelites and serv'd for bread And Psal. 78.25 It is called the bread of the Mighty or of the strong that is as the Chald. the Septuagint the vulgar Version and Luther render it the bread of Angels that is such bread as these heavenly administrators of the Divine Will shall supply you with and not any humane help And they are said to be strong because God communicates such power to them c. When Christ calls him the bread of life having respect to manna it is an evident Metaphor John 6.32.33 Life Eternal is expressed by the eating of bread in the Kingdom of God Luk. 14.15 and 22.30 By eating of stol'n bread and drinking stol'n waters Prov 9.17 The breach of Wedlock or that short and wild lust of the flesh which is in Adultery is understood and which destruction and eternal death accompany See Job 20.5 c. 2. It signifies mournful or sad things Numb 14.9 Fear not the people of the Land for they are bread for us that is we shall easily overcome and consume them as if they were our bread It agrees hereto that Bread and war or fighting come from the same Hebrew Root and Original and that the Sword is said to Eat when it kills 2 Sam. 11.25 Affliction and Calamity are
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
of Christ. The Wolf disappointed of his prey walks about with an open or gaping mouth so Hereticks thirst for the blood of the Orthodox And as the Cubs or Whelps of Wolves are killed although they have yet committed no mischief so the fry and disciples of wicked Hereticks ought to be bridled and care taken to prevent that they invenome not the Church so far Franzius A Leopard is a fierce and swift Creature and carries the notion of Cruelty and Enmity in the Scripture Jer. 5.6 That a Fox denotes Hereticks and the Churches Enemies Cant. 2.15 Lam 5.18 is the judgment of Interpreters As Franzius Hist. Animal p. 191. c. That Christ called Herod a Fox is evident from Luk. 13.32 by reason of his Treacherous Plots which he privately contriv'd to intrap him Erasmus in his Paraphrase Go and tell that Fox who confides in humane craft and Believes he can do anything against the Majesty and Counsel of God c. This was the Fox that would betray that Hen we read of Matth. 23.37 which is produced by way of excellent Similitude to denote the most gracious care and loving kindness of God to his Church c. A Hind is commonly taken in a Good sence Gen. 49.21 Naphtali is a Hind let loose that is which flies most swiftly This is expounded of a ready promptitude and Activity in the happy dispatch and Management of affairs The Hebrews refer this to Barak the Naphtalite who made a very speedy levy of 10000 men of the Tribe of Zebulun and Naphtali and together with Deborah pursued Sisera their Enemy Judg. 4.10 It is added in that Text Gen. 49.21 he giveth goodly words which they refer to the same History and that sweet Song of Barak and Deborah mentioned Judg. 5. Prov. 5.19 A good Wife is called a Hind of loves and a pleasant Roe so the Hebrew that is a Hind Beloved because men take a singular Delight in wild Beasts that are made Tame and Sociable c. A Horse and his Neighing Metaphorically denotes unbridled lust Jer. 5.8 See Ezek. 23.20 To Ride signifies to Rule or to be in an eminent Condition Deut. 32.13 Psal. 66.12 Isa. 58.14 Where it is ascribed to God is already shown A Bridle or to Bridle which properly belongs to Horses Jam. 3.5 by which they are restrained and guided Psal. 32.8 9. Metaphorically denotes the curbing and averting the violence of Enemies sometimes when attributed to the Tongue it denotes a Prudent and becoming Moderation Jam. 3.2 and 1.26 See Job 30.11 2 Sam. 8.1 Psal. 66.11 12. An Ass besides the place cited viz. Ezek. 23.20 is found in a Metaphor Gen. 49.14 Where the tribe of Issachar is called the ass of a Bone that is of big bones and so strong that though dull by Nature it shakes not off but bears what burdens are laid upon it hence it is subjoyn'd Couching down between two burdens for they were wont to Divide its load and place it in two bundles on either side the Explication follows ver 15. See Judg. 5.16 A Bull denotes a violent cruel and proud Enemy that abuses and infests the miserable Psal. 22.12 Psal. 68.30 Isa. 34.7 By the name of Kine the Grandees of the Kingdom are expressed Amos 4.1 about which see Chap. 10. where we have treated of the hill Bashan Isa. 15.5 An Heifer of three years old seems to be a Metaphorical Epithet of the City Zoar belonging to the Moabites the same we read Jer. 48.34 and that it was near the City Horanaim Upon which Texts some Expositors say that it denotes the Pride Luxury and Wantonness of the Moabites because when a Cow comes to be of that age it begins to grow fierce and wanton Others understand it of plenty of Pastures and other conveniencies with which that Land abounded as a Heifer or Cow of three years old gives store of Milk Hierome in his Comment on Isaiah says that we are to understand the Heifer of three year old of perfect and full age For as the thirtieth year compleats a mans strength so the third year does the the like in those Beasts Lyranus says that 't is so call'd because of its luxurious petulancy and that the feminine gender is used to denote their filthy Sodomy which is a far fetcht exposition Junius and Tremelius expound it of the Bawling Moabites who are so call'd by an emphatical Prosopopaeia when they labour'd to confirm their flying and despairing Friends For as a Heifer unaccustom'd to the Yoke is therefore more impatient and complains with louder and stronger bellowing at that Age so they impatient of servitude cry aloud c. Jer. 46.20 Egypt is call'd a very fair or beautiful Heifer but destruction cometh out of the north to it Here is a comparison of its present felicity by a Metaphor taken from a fatten'd and plump Heifer with its future Disgrace and Ruine Hos. 10.11 Ephraim or the People of Israel is called an Heifer taught or accustom'd loving to tread out the Corn. Which Metaphor Brentius thus Expounds this labour of treading out Corn was easie aad pleasing to the heifers for they were not bound nor yok'd nor burden'd but had a full freedom of dancing about and had food enough according to Deut. 25.4 So is Israel hitherto unaccustom'd to Banishments depredations and utter Devastations but dwelling in their own Kingdom under their own Vine and Fig-tree enjoying what they possest in peace c. A Yoke that Instrument whereby Oxen are tied to draw a Plough Cart or Coach c. Luk. 14.19 is used Metaphorically as 1. It denotes Doctrine and Institution for as Oxen are thereby ty'd up and appointed to some certain kind of labour to which in time they become accustomed so Christians are obliged to the practice of Divine Precepts Jer. 5.5 But these have altogether broken the Yoke and burst the bonds wherewith the Yoke was ty'd the Chald. renders it but these have altogether rebelled against the Law these have Departed from the Doctrine See Psal. 2.3 Matth. 11 29. Take my Yoke upon you ver 30. For my yoke is easie and my Burden is light That the Evangelical Doctrine of Christ our Saviour is to be understood is evident by the explication added learn of me for I am meek and lowly in heart and ye shall find Rest for your souls Now because the Gospel is the Doctrine or Word of the Cross 1 Cor. 1.18 Therefore is this Metaphorical phrase used by Christ. That there are three things comprehended here is plain from the Words 1. Faith in Christ begot by the word of the Gospel 2. A Pious Life conformable to the life of Christ in humility meekness and other fruits of the Spirit 3. Patience and Constancy in bearing his Cross. And where these are exercis'd the party shall find rest for his Soul Hence the Devil is call'd Belial which signifies without Yoke because that Apostate Spirit cast of his allegiance to the Laws of God 2. It
the Custom of Heathens who in their Games and publick Exercises of wrestling and the like had some that used to sit as Vmpires to give to them that did best the Reward of a Garland or Crown or some such thing yet were sometimes unjust and defrauded by some corrupt dealing those that really won the prize The sence is that they should not trust the Judgment of Divine matters and the Mysteries of Gods Law with respect to Worship to the Folly of humane Reason and the Comments of Will Worshippers lest they should lose Truth and consequently the prize of Eternal Salvation Col. 3.15 The White Stone Rev. 2.17 is a symbol of Heavenly glory To him that overcometh will I give a White Stone and in the Stone a new Name written c. The Metaphor as some conjecture is taken from an ancient Custome that a White Stone was given to an acquitted person that was accused and tryed and a Black one to guilty and condemned according to that of Ovid. 15. Metam Mos erat Antiquis niveis atrisquè lapillis His damnare Reos illis absolvere culpae c. The Custom was by White and Black small Stones T' Acquit the Guiltless and Dam'n guilty ones The writing of a new Name in the White Stone is said by Interpreters to denote not only a freedom from condemnation but also an adorning with heavenly Glory 1 John 3.2 Others say that 't is a symbol of Victory c. A Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the guests drink out of it Jer. 16.7 Luke 22.17 and because it holds sometimes bitter liquor sometimes sweet metaphorically denotes sometimes a prosperous and happy condition as Psal. 16.5 23.5 and 116.13 Sometimes Punishment and Affliction Psal. 11.6 and 75.8 Esa. 51.17 22. Lam. 4.21 Jer. 25.15 and 51.7 Ezek. 23.33 34. Matth. 20.22 23. and 26.39 42. c. A Hand Writing commonly called a Bond Col. 2.14 is put for an obligation or that guilt that sinners incurr'd by sinning the cancelling of which and fixing it upon the Cross is the full or plenary satisfaction for sin made by Christ and applied to the soul by true Faith upon which see Erasmus in his paraphrase who does excellently expound it A Crown That peculiar and principal Ornament of the head in general denotes any beautiful or very pleasing Ornament or profitable thing Prov. 4.9 and 17.6 Jer. 13.18 Phil. 4.1 1 Thess. 2.19 Hence to Crown is put for to adorn bless with good things and so to make joyful Psal. 8.5 and 103.4 See Psal. 65.11 Esa. 23.8 Tyre is called the Crowning City that is a place that made its Inhabibitants great and Wealthy for 't is added whose Merchants are Princes whose Traffiquers are the honourable of the Earth 2. A Crown is the symbol of an Empire or a Kingdom hence the Kingdom of Israel is called a Crown of Pride Esa. 28.1 See Hos. 5.5 and 7.10 viz. a most proud Kingdom More Examples are to be read Psal. 21.3 and 89.39 Lam. 5.16 Ezek. 21.26 But this rather belongs to a Metonymie of the sign But 't is metaphorically when Crowning is attributed to Christ the heavenly King Zach. 6.11 12 13 14. Psal. 8.5 Heb. 2.7 9. c. 3. It denotes heavenly Reward or Eternal Life 1 Cor. 9.25 2 Tim 2.5 and 4.8 Jam. 1.12 1 Pet. 5.4 Rev. 2.10 and 3.11 c. Riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for plenty of heavenly things and the spiritual gifts received through Christ Luke 12.21 1 Cor. 1.5 2 Cor. 6.10 and 8.9 Heb. 10.34 and 11.26 Col. 2.2 Jam. 2.5 Rev. 3 18. See Esa. 53.9 Serious piety 2 Cor. 8.2 and 9.11 1 Tim. 6.18 The Conversion of the Gentiles Rom. 11.12 Treasure denotes plenty of heavenly good Esa. 33.6 Matth. 6.20 c. which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Inheritance of Believers Acts 20.32 Eph. 1.14 18. Col. 3.24 Heb. 9.15 1 Pet. 1.4 And Believers themselves are called Heirs and Co-heirs with Christ Rom. 8.17 Gal. 4.7 Tit. 3.7 Heb. 6.17 Jam. 2.5 1 Pet. 3.7 Hence the phrase to inherit the Kingdom of heaven Matth. 19.29 25.34 and sundry other places the metaphor is taken from the Jewish Inheritances which were kept very sacredly and strictly by the Possessors and left to their posterity as appears by that Heroick speech of Naboth 2 Kings 21.3 who refused to exchange his Vineyard for a better c. To Riches Treasures c. are oppos'd poverty and begging which denote the want of spiritual good things Rev. 3.17 Sometimes Repentance and Contrition with a desire after them Matth. 5.3 and 11.5 Luke 4.18 and 6.20 c. A Debt denotes sin Matth. 6.12 See Luke 11.4 Luke 13.4 because we become thereby obnoxious to the wrath of God as a Debtor does to the Arrest and Suit of his Creditor See the Parables Matth. 5.26 and 18.23 c. Luke 7.41 42 47. and the appellation of a Bond Col. 2.14 of which before A Whip Metaphorically denotes Affliction Calamity and Loss 1 Kings 12.11 14. Josh. 23.13 Job 5.21 and 9.23 Esa. 10.25 and 28.18 Mark 3.10 and 5.29.34 Luke 7.21 Heb. 12.6 c. The Hammer of the whole Earth is a metaphorical Epithet of the Babylonian Monarch Jer. 50.23 because God as if it were with a great Hammer made use of him at that time to break in pieces the Kingdomes of the whole World See Jer. 23.29 and 51.20 A Table denotes heavenly good things Psal. 23.5 69.22 Prov. 9.2 Rom. 11.9 A Measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metron has 3 metaphorical significations 1. Because it contains part of an intire heap or parcel it is put for that portion or proportion of the gifts of the Spirit which Beleivers have Rom. 12.3 Eph. 4.7 16. Thus it is said of Christ John 3.34 That God giveth not the Spirit by Measure unto him on which Tertullian most elegantly Spiritus sanctus habitat in Christo plenus totus nec in aliqua Mensura aut portione Mutilatus sed cum tota sua redundantia cumulatè admissus ut ex illo delibationem quandam gratiarum caeteri consequi possint totius sancti spiritus in Christo fonte remanente ut ex illo donorum atque operum venae ducerentur spiritu sancto in Christo affluentèr habitante That is The Holy Spirit dwells fully and intirely in Christ only neither is it in any Measure or portion maimed or defective but with his whole redundancy intirely or absolutely admitted that others may receive the Communications of Graces from him the whole spring or fountain of the spirit remaining in Christ that the Veins of gifts and works may convey influence from him the Holy Spirit dwelling most abundantly in him 2. In regard a Measure is filled when a thing is sold it is put for a large remuneration of benefits Luke 6.38 or blessings As also the abundance or termination of evil and wickedness Matth. 23.32 with 1 Thess. 2.16 fill ye up then
〈◊〉 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.
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
that can never be spent tho the more a Saint lives upon his Portion the more rich he is the more comes in upon him God is an unexhaustible Portion XIII But God is a never-failing Portion he is not only a Portion now but will be a Portion hereafter a present and yet a future Portion a Portion whilst we live a Portion when we dy and a Portion to Eternity III. But God is able to do all things that will make up a full and compleat happiness 1. He gives peace and serenity of mind 2. Fills with joy and peace in believing 3. Seals up to the day of Redemption 4. Sends Angels to rescue and conduct and at last lodges safe in the Bosom of Abraham in a Land of light and blessed immortality COROLLARIES 1. THis shews the great and wonderful condescention of God in giving himself to be his Peoples Portion 2. This shews the great difference between the godly and ungodly the one are exceeding rich in the midst of poverty and the other miserably poor in the midst of riches as in the Case of Lazarus and the Rich Man 3. It shews how grosly the World is abused by Satan in esteeming good men to be poor and miserable since the meanest of them is born to a Kingdom and Heir-Apparent to a Crown which is but the least part of their Portion neither for the height of their Inheritance is the God of the Kingdom 4. From hence we see the reason why wise and good men slighted the World for they had piercing judgments and could see beyond it and take a view of that more exceeding and eternal weight of glory that an interest in this Portion shall invest them in 5. From hence we may be informed why God is so much slighted in the World not because he is unworthy of chief regard for he is all excellent 2. Not because he is not sufficiently discovered to be so for the Heavens declare his glory And if a rare piece of Art and Curiosity in a Royal Palace will lead us to judge it the Product of a brave mind much more the view of the stately Canopy of Heaven and the Marvels of the Creation will carry our minds to the Contemplation of the great Creator But 3. 'T is because of affected and chosen ignorance with which Satan strikes so that mens Damnation is of themselves 6. This shews the infinite reasons that sway with good men for the choice of this Portion because if they have him all that 's good and desirable is theirs and all is nothing without him 7. This may lead us to enquire who have this God for their Portion 1. They are such as set light by the World and all things short of him 2. Their thoughts are upon him and hunger and thirst after him cleaving to him as the highest Object 3. They make their boast of him I will make my boast of God 4. They take care to keep him And 5. Are resolved to exalt him O God thou art my God I will exalt thee 8. This leads us to an useful enquiry after the best way to get this God to be our Portion which may be reduced to the following Heads 1. 'T is necessary to know how we lost him viz. by sin 2. To remove that that separated from him Let the wicked forsake his way c. 3. By confession and acknowledgment to sue to him as the Prodigal did for he that confesses and forsakes sin shall find mercy 4. To draw our hearts from Earthly Objects which may be evils though not in themselves yet by accident because we cannot serve God and Mammon 5. We must believe on Christ and obey him 9. This should teach us Contentment since this Portion is enough 2. Not to fear Death because it is but the entrance to a fuller enjoyment 3. Not to repine at others large share of the World because this Portion infinitely excels it 4. We ought to live upon it as our proper and peculiar Inheritance God a Habitation PSAL. 90.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord thou hast been our dwelling place or Habitation in Generation and Generation or in all Generations See Psal. 91.9 1 JOHN 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et manens vel qui manet in charitate in Deo manet He that abideth or dwelleth in love dwelleth in God UNder the Metaphor or similitude of an Habitation or dwelling place the Lord God is exprest by the Psalmist in this Text The words Habitation Dwelling-Place and House are promiscuously used in Scripture and signifie the same thing viz. the chief place of residence or abode the nature usefulness and conveniency of which the ensuing Parallel demonstrates METAPHOR I. A Habitation or House is a security against extream and intemperate heat II. It is a place of shelter in a tempestuous or stormy season for when Wind Rain Hail Snow Thunder c. are like to annoy us that 's a safe retiring place III. It preserves the body from the injuries of excessive cold 'T is a lamentable thing to be housless and harbourless in a sharp Winter many have been benummed yea frozen to death that way Our house is the proper place where fire is made to warm us IV. Our Habitation is the place where our choicest comforts remain as our dearest Relations Company chief Riches or Treasure V. A Habitation is a place of rest for there our bodies when tired by watching journeying or labour are sweetly reposed VI. Our Habitation is our Home for in other places we are but Strangers and Sojourners and expos'd to endure many hazards and disorders which we are safe from at home VII There must be some certain known way or passage leading to a Habitation or house by which Enquirers may come to it VIII A Habitation or house is a Sanctuary and safeguard against Thieves Robbers and Murderers it is a mans Castle to secure him and his IX A Habitation hath a Door to let into it which is opened only to such as are approved Friends X. A Habitation or house is adorn'd with Galleries and other beautiful Ornaments environ'd with Gardens Meadows Pastures Walks Fountains c. for pleasure as well as profit which makes it an excellent and lovely Seat XI 'T is Right and Propriety makes a stately Habitation valuable Passengers may cast a transient look upon it but little mind it because it is none of theirs XII A house or Habitation is a place of Hospitality there Friends are invited Strangers entertained and Beggars relieved XIII He that is totally without a Habitation is accounted to be in a very desolate and miserable condition and exposed to all the inconveniencies above-named XIV In a Habitation or great house are many Lodging-rooms for repose and some secret Chambers for security in times of danger PARALLEL I. GOd secures and defends his people from the rage of Satan which is called his Fiery Darts and the malice and persecutions of wicked men for
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
If thou dost well shalt thou not be accepted of If thou followest on to know the Lord then shalt thou know him Seek and ye shall find Believe in the Lord Jesus Christ and thou shalt be saved XII Christ's last Will and Testament is the godly Man's Title Whoever he be that Christ hath bequeathed such and such a Blessing or Promise to he is sure enough of it from the Nature of the Covenant and from the Provision that is made by Christ the Testator for the fulfilling and accomplishing thereof My People shall be willing in the day of my Power Christ makes the Condition easy to his Elect. XIII Christ hath resigned this great Trust of fulfilling of his Will into the hands of the Father and the Holy-Ghost who are not only faithful Executors of this his Testament but able to supply the Wants of every one and helps all those to whom the Covenant doth belong Holy Father keep through thine own Name those whom thou hast given me I will pray the Father and He shall send you another Comforter who shall abide with you for ever XIV Christ's Will and Testament being confirmed and ratified by his Blood as He will not alter it himself much less may any Man or Angel presume to do it If We or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed If any Man shall take away from the Words of the Prophecy of this Book God shall take away his part out of the Book of Life If any Man add unto these things God shall add unto him the Plagues that are written in this Book XV. Christ by dying opened a way and gave Legacies to Sinners to have his Testament executed if the Testator had not died there had been no room nor access to them that are called to receive the Eternal Inheritance Testator I. THe Death of a Testator amongst Men makes only his own Will valid cannot make and confirm the Will of another II. A Testator amongst Men cannot be a Witness to the Will he ratifies and establishes III. A Testator among Men bequeaths or gives Legacies comparatively but to a few IV. A Testator among Men cannot enjoy or possess that Kingdom Estate or Inheritance himself after he hath given it away to others and settled them in possession V. A Testator amongst Men commits his last Will and Testament to Men to be fulfilled VI. The best Legacies Testators among Men bequeath are but earthly and temporal things Disparity I. CHrist did not only give force and value to his own Will but to the Will of the Father also II. Christ is not only a Testator but a Witness of the same Testament as 't is the Father's He is given of God as the great Evidence of Covenant-Love and of all the choice Favours and Good-will to Sinners God so loved the World c. And secondly he is given as the great Covenant-Interest and Relation betwixt God and Sinners He testifies that all that is contained in the Covenant is true and the absolute Will and Pleasure of God He said these things are true and faithful Who is it that affirms and testifies this Jesus Christ who is the true and faithful Witness III. Christ gives Legacies to Thousands and Ten Thousands no Godly Man hath nor ever shall have any spiritual good thing but what was bequeathed to him by Christ's Will and Testament IV. Christ the spiritual Testator tho he hath given away all that he hath and gives the possession to Believers by his last Will and Testament yet is Co-heir of the same Kingdom and Glory and shall possess it together with them V. Christ the spiritual Testator surrogates his Spirit in his absence and after his Death to see his Will executed in all points and to give real and actual possession of all his Covenant-Blessings unto them to whom they are given VI. The Legacies Christ bequeaths are spiritual things of a high and most sublime Nature As all things are given to Christ the Mediator so all that he is or hath he parts with freely to his faithful Followers the Graces of the Spirit Adoption Pardon of Sin Peace of Conscience precious Promises in a word all things that appertain to the Life that now is and to that which is to come All is yours and ye are Christ's and Christ is God's Inferences 1. THis exceedingly shews forth the Grace and Love of Christ to Sinners in that he should assume Man's Nature and become liable to Death and Mortality what marvellous Condescension is here that he should act or do any thing in contemplation of Death and be a Testator and yet could not see Corruption the Grave could not keep him and yet refused not to submit unto Death that thereby through the Spirit he might convey a legal Right and Possession to us of eternal Life 2. From hence we may also see how firm and sure the Covenant of Grace is made to all the true Seed and faithful Children of God 3. And let all the Friends and Legatees of Jesus Christ know that their Right and Title to spiritual and eternal Blessedness is of absolute Grace and meer Pleasure of the Testator 4. And what cause have we to praise the Name of God in Christ who hath published and made known his last Will and Testament unto the Sons of Men We have the Mind of Christ. 5. And in that he hath left one to execute his Will and that it is put into the hands of the holy Spirit in Christ's absence who is able to do it effectually But the Comforter which is the holy Spirit whom the Father will send in my Name he shall teach you all things he shall testify of me 6. Moreover let all such tremble that adventure to alter add to or diminish from any thing that is left in Christ's last Will and Testament the Plagues of God without Repentance are like to be their Portion for ever 7. Furthermore from hence you may see what reason we have to examin what is preached for Doctrine or published by any Man as the Mind of Christ for if it be not written or found in his last Will and Testament we ought utterly to reject it tho an Angel from Heaven should preach it Whatever is affirmed to be an Ordinance of Christ's if it be not nor cannot be naturally inferred without Abuse or Wrong to the Text let it be abhorred and contemned by us 8. This affords much Comfort to the Godly whose Names are written in this Testament and in the Lamb's Book of Life You will there find exceeding great and glorious things bequeathed to you and let it be your care to sue for them according to the Will and Directions of the Testator 9. Also let them not forget their Friend nor neglect to keep up his Remembrance in those holy Signs of his Death and Suffering for their sakes
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
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
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
Will and one who knew all the Father's Secrets No Man hath seen God at any time save the only begotten Son of God which is in the Bosom of the Father he hath declared him XIII Jesus Christ hath excelled all that went before him in this respect He was not applauded by the People only who said he was a Teacher come from God that he taught like one that had Authority and never Man spake like him but he was commended as one fit to be heard by God himself and that with an audible Voice from Heaven This is my beloved Son hear ye him This great Prophet of the Most High hath in pursuit of his Prophetical Office laid a fair Foundation for the Church to build upon in these great and most important Points 1. He hath set forth God in the Excellency of his Nature and Perfections He hath told us we are to have Faith in him to love him with all our whole Soul and with all our Strength and to worship him in Spirit and in Truth 2. He hath set forth Himself as Mediator the immediate Object of Faith and to be followed in his Life and Doctrine Another Foundation can no Man lay 3. He hath confirmed the Holy Scriptures as the Rule of Worship directing Men to them for the Regulation of their Hearts and Lives Search the Scriptures 'T is written in your Law c. And to the young Man that would know what he should do to inherit eternal Life he said How readest thou c. 4. He hath set forth the World to come in the Glory of it as the Reward of Worship telling them that there is a Kingdom to be given and The Pure in Heart shall see God XIV Jesus Christ hath not only as the Author of our Faith laid a sure Foundation for us to build upon but as the Finisher thereof hath Store of Gifts and Graces to bestow which he hath promised to give down and hath also proposed such Examples and Precepts touching all the Particularities of our Duty which if followed cannot miss of perfecting and making the Church compleat Be ye merciful as Be ye perfect as your heavenly Father is perfect Love one another Walk as you have me for an Example and what you would that Men should do to you that do unto them This is the Law and the Prophets XV. Jesus Christ was the most perfect Copy to write by the best Example to conform our Lives unto that ever our Eyes beheld or that ever appeared 1. In his unparallel'd Meekness Humility Self-Denial and Contempt of this World 2. His unwearied Patience under Afflictions and Sufferings 3. His Zeal and Forwardness to do good even to the worst of his Enemies XVI Jesus Christ hath given forth Scripture by the glorious Power of the Holy-Ghost which are the four Evangelists and all the Epistles and as to the Book of the Apocalypse he hath so confirm'd it that he hath made it Damnation to any that shall add to it or diminish from it XVII Herein Jesus Christ hath compleated his Work as a Prophet He did expound to his Disciples what was written in the Law of Moses in the Prophets and in the Psalms concerning himself And not only so but he foretold them things that were yet to come to pass as the Destruction of Jerusalem and the Captivity of the Jews He did not conceal but plainly told that there should be a Day of Distress such as had not been since they were a Nation And soon after his Ascension sent his Angel to signify to his Servant John for the teaching all his Churches many things that are and shortly should come to pass As 1. The Rise Reign and Ruine of the last Beast 2. The Suffering of the Church in the Wilderness during his Reign 3. The Glory Grandure horrid Wickedness and fearful Overthrow of Mystery Babylon 4. The going forth of the everlasting Gospel into all the World 5. And lastly his own coming in Glory with the New Jerusalem the holy Angels and all Saints to solemnize the last and dreadful Judgment Prophet I. ALL other Prophets besides Christ were inspired by Christ. The Prophets searched what manner of time the Spirit of Christ in them did signify c. by which he preached to the Spirits in Prison II. Other Prophets pointed at Christ as the Scope of their Prophecies they testified before-hand the Sufferings of Christ and the Glory that was to follow III. Other Prophets did but begin the holy Books that were to be the perpetual Rule of Faith and Practice they told us of Divine Things but in part IV. Other Prophets spake of God by private Inspiration and the Intelligence of Angels and few of them confirmed their Words by Miracles V. Other Prophets have left their Work and are all gone Your Fathers where are they And the Prophets do they live for ever What Man is he that liveth and shall not see Death Abraham is dead and the Prophets c. Disparity I. JEsus Christ received not the holy Spirit by measure but hath the Fulness of the Godhead dwelling bodily in him For in him dwelleth all the Fulness of the Godhead bodily II. Jesus Christ came as the Sum of their Prophecies to fulfill them and compleat what they foretold This is He of whom Moses in the Law and the Prophets did write III. Jesus Christ did finish and compleat the holy Books which are to be the perfect and compleat Rule of Faith and Practice to the end of the World He shewed plainly of the Father He is that Prophet that all Men are to hear upon the Penalty of being destroyed from amongst the People He that hears not his Voice and believes not his Gospel shall not see Life but perish in his Sins How shall we escape if we neglect so great Salvation confirmed by Signs and Wonders IV. But Jesus Christ spake of the Father as he had seen Him and conversed with Him heard his Words and was in his Bosom before He came down among us in the likeness of Man and confirmed his Doctrine by many immediate and mighty Miracles No Man has seen God at any time but the only begotten Son that is in the Bosom of the Father he hath declared him The things that I have heard of him I speak unto you If I had not done amongst them the Works which none other Man did they had not had Sin but now they have both seen and hated both me and my Father V. Jesus Christ abides in his Prophetical Office still that is of like continuance with his Kingly and Priestly Office as he abides a Priest continually so a Prophet He is with his Church to lead it and guide it to the end of the World as himself saith And lo I am with you always even to the end of the World Inferences I. WE may infer from hence That God hath been exceeding good
hunger and thirst after Righteousness c. Blessed are the meek c. But except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven Mat. 5.20 Ye that have abode with me in my Temptations I appoint unto you a Kingdom c. With a multitude of such like Speeches which are contained in the holy Gospel which he uttered to encourage and animate all his Disciples in their Spiritual Warfare IX Jesus Christ takes in and shuts out as he sees Cause he cashereed Judas Demas Hymeneus Philetas and Alexander and takes in Paul Barnabas and Apollo into his Company X. The Lord Jesus is the Head of all true Christians and Commander of the Church Militant in chief all the Bands of the white Reigment march under his Banner Hâ—â— is the Head of his Body the Church Given to be a Leader and Commander to the People X. Christ when he was baptized by John took his Place in the Minstry as the Leader of his Church and ran the greatest Hazard yet deserted not his Followers for fear of Danger He not only loved them to the end but did bear them company and abode with them to the last even till he suffered for their sakes the bitter Death of the Cross c. And is spiritally with them all ways to the end of the World XI Christ gives the Word of Command to his Saints which they are to observe If any Man will serve me let him follow me Teach them to observe all things that I command you XII So is Christ by being the Captain of our Salvation for War not originally from his own natural Disposition for he is for Peace but by reason of the resolved Opposition that is in the hearts of his Enemies against him I came not to send Peace on the Earth but to bring a Sword Mat. 10.34 XIII Jesus Christ met with Enemies not only Flesh and Blood yea potent Flesh and Blood Men in Power and high Places such as Herod Pontius Pilate and the Rulers of the Jews but Principalities and Powers no less than Beelzebub himself and all his Train whom he fairly engag'd with eminent Success XIV Jesus made use both of Armor and Weapons he saw no small need for it viz. 1. The Breastplate of Righteousness when Satan and wicked Men by their Temptations would have drawn him from his Allegiance by great Proffers of Power and Glory 2. The Sword of the Spirit by which he cut down the Devil and the wicked Jews in all their Assaults It is written it is written c. 3. The Shield of Faith when he came to the last and most bloody Battel of all For the Joy that was set before him he endured the Cross despised the Shame and is sate down at the right hand of the Majesty on high XV. Jesus Christ like a most valiant Captain made good his Ground against all the Force and Artillery of Hell in a glorious manner even to the death of the Cross. XVI Christ took great care of his Saints to preserve and secure them how ever it fared with himself 1. He left them good Orders to observe in his absence the Rules of the holy Gospel 2. He took care to send them a good Guide for their Conduct no less than the Holy-Ghost the Comforter 3. He prayed for them on Earth and he prays in Heaven to engage the Protection of Almighty God for them Father keep through thine own Name those that thou hast given me c. XVII Jesus Christ prefers his Saints and Followers whom he finds worthy He gave some Apostles some Prophets some Evangelists Pastors and Teachers for the Work of the Ministry c. I thank Christ Jesus who hath put me into the Ministry XVIII Christ made not Novices and unexperienc'd Christians Ministers and Pastors of Churches and Leaders of Societies He set Peter James and John to be Apostles and Leaders in the first place and Paul Sylvanus and Timotheus stout and brave Commanders to bring up as it were the Rear God hath set forth us the Apostles last of all as it were appointed to Death XIX Jesus Christ in all weighty Affairs is joined with the Father and holy Spirit the great Council of Heaven and without Him who is called Wonderful Counsellor there is nothing of grand Importance transacted either in Heaven or Earth nay without him was nothing done at first All things were made by him and without him was not any thing made that was made When Commission was givn to Creatures of all kinds to act in their proper sphere Christ was there See Counsellor XX. Christ's place is a place of Honour because he was Worthy and the Army that he hath raised is not a Rebellious Army but legally raised and behave themselves well they are kept under good Government and Discipline not one debauch'd person in the Army is continued in the Muster-Rolls but presently turn'd off blotted out and delivered up to Satan when discovered by his inferior Officers to be such Have no fellowship with the unfruitful works of darkness From such turn away Deliver such over to Satan turn him into his own Kingdom Because thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of Gladness above thy Fellows That all Men might honour the Son even as they honour the Father XXI Jesus Christ offers Terms of Peace and Reconciliation because he would prevent their Ruine if possible before he falls upon them and fights against them with the Sword of his Mouth Turn at my Reproof how often would I have gathered thy Children together c. In what Place soever you enter say Peace c. I gave her space to repent of her Fornication but she repented not Rev. 2.21 I will kill her Children with Death c. XXII Jesus Christ when his Grace and Offers of Mercy are refused hath and will make slaughtering work in the Earth O what work was made upon Jerusalem not long after the refusing the terms of Peace and offers of Grace and Favour by Jesus Christ. See the lamentable Story in Josephus c. And what work will shortly be made with bloody Rome in the day of Death Mourning and Famine that is coming on apace when she shall have Blood given her to drink and shall be utterly burnt with Fire And what Devastation will be made by this great Captain who is red in his Apparel and his Cloaths as them that tread in the Wine-Press at the Battel of Armagedon when the vast Armies of the Beast shall be slaughtered and destroyed by the sharp Sword that goes out of his Mouth And Blood shall come forth to the Horses Bridles for a thousand and six hundred Furlongâ—â— The Fowls of Heaven shall be filled with their Flesh there shall
Power in Heaven and Earth be given unto him by whom Kings raign and Princes decree Judgment and Justice Nobles rule even all the Judges of the Earth Who is King of Kings and Lord of Lords yet his chief Rule and Government is over the pleasant and delightful Plants the Saints who are on the Earth the Excellent in whom is all his delight 't is they that hear his Word obey his Voice and do his Will c. The hundred forty and four Thousand are pleasant and delightful ones 1. The Father's Name is upon them 2. They are not defiled with Women 3. They follow the Lamb whithersoever he gâ—â—eth These are governed by the Lamb. XII Jesus Christ is the Master of all Moderation both for soft Words and gentle Instructions who by good Doctrine did so eminently qualify his Followers that he fitted them for every Season when cast down he comforted them with good Words and Promises Let not your hearts be troubled ye believe in God believe also in me If I go away I will come again and receive you to my self that where I am you may be also Joh. 14.1 3. When hot and fiery he cools and abates Choler You know not what Spirit you are of The Son of Man came not to destroy Men's Lives but to save them Love your Enemies Learn of me for I am meek and lowly in heart and you shall find Rest for your Souls XIII Jesus Christ is really the cause of all Beauty to the true Church and to all the Members thereof 1. In respect of Imputed Righteousness by which they are justified 2. In respect of Grace and Vertue by which they are adorned 3. In respect of Good Life and Conversation which arises from his Spirit Doctrine and good Example By him all that believe are justified But the fruits of the Spirit are Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance Gal. 5.22 You are compleat in him who is the Head of all Principalities and Powers XIV Jesus Christ doth greatest kindness in the Winter or dark time of the Church then it is he maketh Intercession manifesteth Care and sends Relief and Succour to the Saints performs all the parts of a merciful High-Priest and Mediator but when the Winter is past the darkness gone and the night quite spent then his Office of Priesthood and Mediatorship shall cease Then shall the Son deliver up the Kingdom to the Father and God shall be All in All. 1 Cor. 15.24 XV. Jesus Christ hath a very honourable Name Jesus which is Saviour Christ which is Anointed The Son of God the only begotten well beloved the Emanuel God with us and he hath a Name above every Name Thou shalt call his Name Jesus for he shall save his People from their Sins The Rulers set themselves against the Lord and his Anointed And we believe thou art Christ the Son of the Living God God is gone up with a shout This is the true God and Eternal Life Lord of all Lord of Glory Prince of Life Prince of Peace Prince of the Kings of the Earth The day-Star from on high that bringeth Life and Immortality to light by the Gospel He hath by Inheritance obtained a more excellent Name than the Angels XVI Jesus Christ is Omega as well as Alpha the Finisher as well the as Author or Beginner of our Faith the Reâ—â—egard as well as the Captain of our Salvation gives the latter as well as the first fruits of the Spirit trains as well as conducts he rewards according to the Works of Piety and Goodness as well as he commands to do them he concludes this day of Grace when he comes to judg as well as he began it when he came to save He ushers in the dismal night of Darkness to the wicked as well as he ushers in the day of glad Tidings and great Joy to the Righteous He appears after the going down of the Sun and shutting up of Mercy as well as before the rising of the Sun and clear approach of Mercy He is a Harbinger to Captivity as well as to the year of Jubile and Deliverance He sends down to Hell and Darkness as well as as sends up to Heaven and Glory I am Alpha and Omega the Beginning and the End Looking unto Jesus the Author and Finisher of our Faith XVII Jesus Christ and the Light of the Gospel altho sometimes obscured by the means of misty foggy Clouds Powers of Darkness Ignorance Unbelief and Heresy yet nothing can hinder his Course but he constantly keeps his glorious Circle in his Dispensation and keeps a continual Motion in a way of Divine Providence until the time of his Kingdom and Patience is over He that hath promised to come will come and will not tarry The Lord whom you seek will suddenly come to his Temple Behold I come quickly and my Reward is with me He cannot be prevailed against by any malignant Powers of Earth or Hell Herod Pontius Pilate the High-Priest the whole body of the Jews the Romans Mahomatans and Papists that hate him and his glorious Appearance cannot obstruct his Motion and Operation in the Church or World nor in any-wise extinguish his Light from its glorious Splendor Hereafter shall you see the Son of Man coming in the Clouds of Heaven with Power and â—â—reat Glory 'T is hard for thee to kick against the Pricks The Disciples waxed bold and multiplied The Blood of the Martyrs was the Seed of the Church O Galilean thou â—â—aâ—â— overcome me saith wicked Julian On this Rock will I build my Church and the Gates of Hell shall not prevail against it The Administration of Christ is like the Path of the Just that shâ—â—neth more and more to the perfect day Of his Kingdom there shall be no end upon the Throne of David to order and establish it with Judgment and with Justice from henceforth even for ever XVIII Jesus Christ in all that hath been or can be said exceeds in Brightness and Glory for as hath been manifested he is the Brightness of his Father's Glory in which respect he exceeds Angels and Men for tho he was the Off-spring of David yet he is the Bright and Morning Star METAPHOR I. The Morning Star did not make it self nor other Stars II. The Sun and Morning-Star are two things for the Morning-Star is much inferiour to the Sun in light and glory III. The Morning-Star gives but external light to the corporal sense IV. The Morning Star gives light only in the night but loseth its glory when the Sun ariseth V. The Morning Star gives Light only to the visible World VI. The Morning Star shall fall from Heaven or be dissolved at the general Conflagration of the World the Heavens and the Earth that now is are reserved c. Disparity I. JEsus Christ the Bright and morning Star made the Orbs wherein the Stars are fixed with the Sun Moon and all
other things of the like nature that are in some Countries 4. Others are more pleased with such Histories that treat of things different to all these Now the Gospel of Christ contains variety of matter upon every Respect what is there Famous Rare Delightful or Marvelous but 't is out done here First concerning Love what history may Compare with the Gospel in this respect here you have an account of a mighty King whose Dominions Power and Glory was Infinite who was higher than the highest and Rul'd over all who had but one Son and he most Dear to him and lay in his Bosom the Joy and Delight of his heart the very express Image of the Father whose Beauty Lovelyness of his Person and other Personal Excellencies and Perfections had we the tongue of Men and Angels we could not set forth the Thousandth part thereof This Glorious King had a mind to dispose of his Son in Marriage and to this end very early proposed the matter to him and whom he had Chose for him As also the way means and manner how or what he must do in order to obtain her for himself To which the Son with abundance of Joy consented to And so it had fell out that the Person agreed upon to be the Intended Spouse was once in great favour with this mighty King and a near dweller to him in Eden but for horrid Rebellion and Treason was banished his presence and was fled into a far Country And now there was no ways for the glorious Prince to accomplish his business but he must suit himself in a fit Equipage and take a Journey into that Country where this Creature was astrayed away 1. Now were the nature and glory of the Kingdom considered which Jesus Christ left or the place from whence he came 2. The greatness of his glory there and excellency of his Person 3. The length of that Journey he undertook 4. The nature of the Doleful and Miserable place or Countrey into which he came 5. His great abasement or manner of his coming 6. What he met with or how entertained at his first Arrival 7. VVhat the quality and condition of the Creature was for whose sake he came 8. VVhat he suffered and underwent from the greatness of that precious Love he bore to the said Creature 9. And how after all this he was slighted and rejected by this Rebellious one and of his much Patience and Long-suffering before he took his last Denial together with the powerful arguments and wayes he used and doth use to obtain the Souls affection If these things I say were Considered this history will appear to every Discerning Person the most pleasantest and glorious for Love that ever Mortal heard See Metaphor Bridegroom Secondly Should we speak of warlike Atchievements what history in this respect can compare with the history of the gospel was there ever such a Champion as Jesus Christ or such terrible Battles fought as were fought by him as witness that glorious battle of his with Satan the mighty King of the bottomless Pit also those conflicts he had with sin and wrath in the Garden and last of all with Death the King of terrors over all which he obtained a perfect Conquest Thirdly As touching great Rarities and wonderful things which some histories abound withal none afford such wonders as doth the gospel is it not marvellous that a VVoman should compass a Man that he that made the world should be born of a VVoman that the Ancient of Dayes should become a Child that Death should be destroyed by Death and many other like Mysteries the Gospel abounds with Secondly As the word and gospel of God is glorious in respect of the historical part thereof so its glory appears in Respect of those Titles or Epithets given to it I. 'T is called the word of Reconciliation 1. Because it shews how Peace and Reconciliation is made between an offended God and offending Creatures 2. Because by it terms of Reconciliation are offered to poor sinners 3. Because 't is the medium or means God offered to remove the Enmity that is in sinners hearts II. 'T is called the gospel of the grace of God and may well be so termed 1. In respect of the Testimony that is born therein of Gods great grace and favour to men in giving Jesus Christ for them 2. In respect of its being the clearest discovery of Gods grace that ever was afforded to the Children of men 3. Because 't is the Instrument or Means by which God works grace or makes the Souls of Men gracious who were once void thereof and ungodly so that Faith comes by hearing and hearing by the word of God 4. Because 't is the way by which God increaseth strengthens and perfects his blessed grace in the Soules of his Elect. III. The gospel is called the gospel of Peace 1. It is a message of Peace Peace peace to him that is a far off and to him that is near And came and preached peace to you which were afar off and to them that were nigh 2. Because it is that which being received alone pacifies the Conscience of a wounded sinner He sent his word and healed them 3. Because as an Instrument it brings the Soul into a state of Peace and Friendship with God and reconciles men one to another IV. It is called the gospel of the Kingdom 1. Because it discovers the gospel Church which is called often in the holy Scripture the Kingdom of God 2. It shews the way into this Kingdom of God 3. It fits and prepares men and women for Christs Spiritual Kingdom 4. It contains all the Laws Ordinances and Customs of the Kingdom 5. It inriches all the true and sincerce Subjects of the Kingdom 6. In it is contained all the priviledges and immunities of the Kingdom 7. It shews men the Ready way to the Kingdom of Glory and from hence may fitly be called the gospel of the Kingdom V. The gospel is called the word of Life 1. Because it shews who is our Life 2. It shews the way how we come to be made alive viz. by Christ Receiving the Spirit of Life for us as Mediator and laying down the price of his own blood he died that we might live I am come that you might have Life and that ye might have it more abundantly 3. The gospel may be called the word of Life because by the help of the Spirit it works life in us 't is hereby we are quickened and raised from death to life the Dead saith our Saviour shall hear the voice of the Son of God and they that hear shall life 4. 'T is by the Word and gospel of God life is maintained in us 't is the support of our spiritual live Man Lives not by Bread alone but by Every word that proceeds out of the mouth of God 5. It leads to Eternal Life all those who beleive
Benefit by the flesh or Death of Christ unless he be quickened by the Spirit 4. The gospel in the grace of it when received in Truth works out that cursed enmity that is in the heart against God and thereby reconciles the sinner to the blessed Majesty of Heaven 5. The grace of the gospel works Regeneration makes the sinner another Man a new Man It forms the new Creature in the Soul 1. It infuses new qualities 2. It makes the Proud Person humble and not to vaunt himself 3. It makes the Unclean Person Chast and to loath Lascivious thoughts 4. It makes hard-hearted sinners full of Bowels 5. It makes the impatient Soul to bear all things 6. It makes the Covetous Person Liberal and to distribute to the poor 7. It makes the worst Husband the best Husband the worst Wife the best Wife the worst Children the best Children the Rebellious ones to be Obedient ones 6. The gospel in the grace of it brings the Soul into Union with God No Grace no Christ. God is the Fountain of this Union Christ is the Conduit-pipe as Mediator the Spirit and the grace thereof is the stream Union is let into the Soul at this door no grace no God no union with him and no Union with him no Communion with him 7. The grace of the gospel washeth the polluted Soul it cleanseth the filth of the heart and Pollution of the Life He put no difference between them and us purifying their hearts by faith 8. The grace of the gospel or saving operations of the Spirit heals the wounded Soul he poured in Oyl and Wine c. 9. Gospel grace gives the Soul a right to all the Blessings of a Crucified Christ 't is that which puts on the Wedding garment It was a pretty saying of a good Man 1. The Father weaves this Garment he was first concerned about it he prepared the matter with which 't is made 2. The Son made it he has wrought Righteousness for us 3. The Spirit puts it on 10. The grace of the gospel makes a glorious Soul a glorious Man a glorious Woman a glorious Family a glorious Church a glorious City a glorious Kingdom where 't is generally received in Truth It makes a glorious Soul It finds it naked and clothes it It finds it starved as it were and feeds it It finds it wounded and heals it It finds it cold and warms it It finds it unclean and sanctifies it It finds it poor and inriches it It finds it in bonds and sets it at liberty It finds it an Enemy to God and reconciles it It finds it Condemned and justifies it It finds it Dead and gives it Life 11. The grace of the gospel adornes the Soul it puts Ornaments upon the head and Chains beyond those of Gold upon the Neck It decks it with Jewels I decked thee with ornaments I put Bracelets upon thy hands and a chain on thy neck I put a Jewel on thy forehead earings in thine ears and a Beautiful Crown on thy head thou wast dect with Gold and silver with silk and broidered work It puts a Ring on the Finger it adorns the Soul with a meek and a quiet Spirit which is in the sight of God of great price 12. The grace of the gospel makes a man to behold a beauty and glory in the gospel to love it and to suffer for it The gospel is worth little in the sight and esteem of that man that has not the grace of the gospel What is the word of grace without the grace of the word 13. Gospel grace is an excellent preservative against the Plague of Sin No Pestilence so bad as this How shall I saith Joseph do this thing and sin against God It is also a Potion to work it out as well as to preserve from it 14. Gospel grace is good really good alwayes good and glorious at all times 't is good in health the Soul cannot have health without it good in Sickness 't is good in Prosperity 't is good in Adversity 't is good in good times and wo to them that want it in bad times we are blessed that have it but they are cursed that are without it whatsoever Profession they make For the Profession of the gospel without the grace of the gospel will do a man no good 't is but the name without the nature the Cabinet without the Jewel the Lamp without the Oyl 15. The grace of the gospel makes men like to Christ to love Christ and to die for Christ. 16. Gospel grace makes men to live to God they live to themselves that have it not they live to God that have it It makes men wise to be men of Understanding to live sober to themselves to live righteously to men and to live holy towards God to live in Subjection to God to obey God to delight in God and to live in Obedience and Subjection to his Church 6. The gospel is glorious in respect of the tenders and offers made therein to the Sons of Men. VVhat is tendered Repentance is tendered Pardon is tendered Peace is tendered Bread and VVater of Life is tendered perfect Righteousness is tendered Adoption is tendered Glorious Liberty is tendred in short God is offered he makes a tender of himself Christ is tendred with all his Benefits who is the Pearl of great price worth Millions yea more than ten thousand worlds a Marriage with Christ is tendered the Spirit is tendered with all the blessings of it a Kingdom is offered in the gospel a Crown is offered a Crown of endless glory a Crown that fadeth not away Eternal Life is tendered VVho is it that makes these tenders and offers in the gospel The great God he that has them to bestow and a right to give them VVho are they offered to To such that are his Enemies Rebels even the worst of Sinners in a word who ever will he that hath a will to receive them may have them Upon what Terms are they offered Freely offered without Money and without price tho' a man as to Righteousness hath nothing of worth nor Beauty in him being in himself but a Lump of Sin and Filthiness yet he may have these things they are offered unto such They are sincerely and faithfully offered God doth not mock men and women offer them such things as these and yet never intend to bestow them upon them if they have a heart a Mind to them my Life for theirs they may enjoy all these and many more like glorious good things Nay and more then this they have been often tendered with much Affection and in Bowels of Compassion God bewails and Christ bewails the state of such who do refuse them O then what Fools are mortals to slight and reject these tenders 7. The gospel is glorious in Respect of the glorious things that are brought about and accomplished thereby The first I
Christ opened in 10 Particulars 92 93 The difference of Christ's Suretyship and Suretyship amongst Men shewed in six Partic. 94 95 T. Teacher THe Spirit of God a sacred Teacher opened in eleven Partic. 324 325 The Saints chief Teacher 325 Who have the Spirits Teaching ibid. Better lose all other Teachers than lose the Spirit ibid. Terrible Christ terrible as a Judg in a three-fold manner Met. Par. 10. 283 Testator Christ a Testator opened in fifteen Particulars 119 to 121 Wherein Christ exceeds all other Testators 122 A five-fold Testimony to Christ as a Testator ibid Thief Christ's coming is compared to a Thief in the Night in 6 Partic. 279 280 Traffick All heavenly Commerce and Traffick is by the Spirit 314 Tree Christ under the similitude of an Apple Tree opened in eleven Partic. 229 230 Trinity The Persons of the Trinity made known by Christ six manner of ways 110 V. Vessels SAints earthen Vessels God very careful of his choice Vessels par 7 63 Vine Christ the true Vine opened in ten Particulars 223 to 225 Wherein Christ exceeds all other Vines in six things 225 Union The present Time to be improved to obtain it 257 Universe The happy State of the whole Universe when Christ shall take unto him his great Power Infer 6. 148 Utichian Utichian Heresy detected 165 166 W. Wall GOD a Wall of Fire about his People 76 77 Want God as a Portion frees the Soul from fear of Want par 13. 7 Want of Christ will occasion violent Motions par 15. 213 Water The Nature of Water 319 The Spirit compared to Water opened in ten Partic. 319 320 The excellent Nature of this sacred Water shewed 320 321 Water of Life free to all 321 War The Cause why God proclaims War against a People par 9. 24 God excells all other Warriors shewed in ten Partic. 25 26 God gives warning before he makes War Dispar 5. 25 Way Christ the Way opened in ten Particulars 167 168 Way made plain to the City of Refuge Met. 7. 168 In what respect Christ is called the Way to the Father answered in four Particulars 169 What kind of Way Christ is answered in 10 Partic. 169 Wedding The Wedding-Garment 270 Whore The great Whore shall be burned with Fire 68 Wicked Wicked Men compared to wild Beasts 76 Wind. The Property thereof shewed 297 The Spirit compared to the Wind in twenty Partic. 298 299 How to know which way the Wind of the Spirit blows Par. 13. 299 Witness Christ a Witness opened in ten Particulars 235 to 237 Witness in the Day of Judgment who and what par 8. 283 The Spirit a Witness opened in eight Partic. 321 322 Two Witnesses necessary for a Christian 322 World This World had a beginning par 1. 55 This World a Wilderness abounding with wild Beasts 76 77 Works Christ's undoubted Right to all the Works of God's hands shewed in 5 Partic. Infer 1. 148 Wrath. Wrath of God terrible par 1. 65 66 67 AN Alphabetical Table OF The Principal Things Contained in the THIRD BOOK A. Attributes ATtributes of God shine forth in the Gospel Page 10 13 21 22 23 B. Baptism Baptism and the Lord's Supper glorious Ordinances 33 Beauty Beauty of Christ opened in 10 Partic. 16 Book The Gospel called a Book 9 What kind of Book shewed in 8 things 9 C. Christ. CHrist's Person glorious 13 Christ very beautiful 16 Christ's Love wonderful 17 18 Christ very rich 18 Counsel The Gospel-Covenant the Contrivance of Godâ—â—s eternal Counsel 9 D. Deity THe Deity of Christ proved by 19 Arguments 14 Deity of the Holy-Ghost proved 23 Design What God's Design was in sending Christ shewed in six Partic. 11 Dew The Word of God compared to the Dew of Heaven in five Partic. 73 F. Father THe Glory of the Father shines forth in the Gospel 10 Fire The Word of God compared to Fire 53 G. Glass THe Word of God compared to Glass in 8 Partic. 62 63 64 Gold The Word of God compared to Gold in 12 Partic. 47 Gospel Glorious Gospel largely opened 4 5 6 Gospel glorious in respect of the Author in respect of the Law in respect of its self 4 Gospel excells the Law shewed in 14 Partic. Gospel glorious in respect of the Names and Epithetes given to it shewed in fourteen Partic. 8 9 Gospel glorious in respect of the Time when contrived 9 Gospel glorious in respect of the Revelation made therein of the Blessed Trinity 10 Gospel glorious in respect of the Manifestation made therein of the Father 40 Gospel glorious in respect of the Revelation made therein of Christ 13 14 15 Gospel glorious as it respects the Holyâ—â—Ghost 21 Gospel glorious in respect of Grace and powerful Operations of it upon the Heart of Men. 29 Gospel glorious in respect of the Offers and Tenders of it 30 Gospel Reconciliation glorious Reconciliation 30 31 Gospel glorious in respect of the Ordinances of it 33 Gospel glorious in respect of Pardon of Sin 33 Gospel glorious in respect of Peace 33 Gospel glorious in respect of the Promises 33 34 Why Satan endeavours to binder the Gospel 40 Grace The excellent Nature of true Grace shewed in 16 Partic. 28 29 H. Hammer THe Word of God compared to a Hammer in 4 Partic. 58 History History of the Gospel a glorious History Holy Holy-Ghost a Divine Person 22 23 I. Justice GOD's Justice must be satisfied 11 No Man or Angel can satisfy God's Justice for his Sin 11 God's Justice only satisfied by a Sacrifice 11 K. Kingdom THe Church called the Kingdom of God 8 Why the Gospel is called the Gospel of the Kingdom 8 Kiss The Word Kiss as mentioned in Scripture opened in 12 Parric 41 42 Kisses of Christ's Mouth opened in four Partic. 43 L. Leaven THe Word of God compared to Leaven 61 62 Light The Word of God compared to Light opened in 8 Partic. 2 3 4 The various Acceptations of the Word Light 1 Love Christ's glorious Love opened in 10 Partic. 17 18 M. Meat THe Word of God campared to strong Meat 51 Mercy God will not save Men in a way of Mercy to the wronging of his Justice 11 Milk The Word of God compared to Milk in five Particulars 50 Moral Moral Persuasions not sufficient to turn a Sinner to God 26 27 N. Net THe Word of God compared to a Net in nine Partic. 45 46 O. Operation OPerations of the Holy Spirit glorious 24 P. Peace PEace of Conscience a glorious Blessing 33 Pelagianism refuted 26 Plough The Word of God compared to a Plough in ten Particulars 65 66 Priesthood Christ's Priesthood excells the Priesthood of Aaron shewed in nine Partic. 5 Promise Promises of the Gospel glorious Promises 33 Gospel Promises glorious in respect of Him through whom and in whose Name they are made 34 Gospel Promises glorious in respect of the Firmness of them shewed in 5 Partic. 35 36 Gospel Promises glorious above the Promise of the Law 36 Gospel Promises glorious
of Daughter and Virgin is often attributed to a People or City either distinctly or conjunctly Psal. 45.12 and 137.8 Daughter of Babylon is put for the Kingdom of Babylon so Lam. 1.6 and 2.1 c. Daughter of Sion for the people of the Jews and hence Lam. 2.2 She is called the Daughter of Juda. So Zach. 9.9 Esa. 1.8 10.32 16.1 37.22 Jer. 4.31 6.2 Micah 4.10.13 Zeph. 3.10 14. c. So the Virgin of Israel Jer. 31.4 21. Amos 5.2 Sometimes Virgin and Daughter are joyned as Esa. 23.12 37.22 47. 1. Jer. 46.11 1. When the Name of Virgin is attributed to the People of God some say it is with respect to the true Worship of God observed by them without corruption because such as depart from its purity are called whorish and adulterous upon which Jerome says Sion and Jerusalem is therefore called a Virgin and Daughter because when all other Nations adored Images or Idols this alone preserved the chastity of Religion and the adoration of one Divinity But Drusius denies this lib. 16. obser cap. 5. from two reasons First because with respect to Israel she is rather called the Wife of God and when she Worships other Gods a whore Secondly because the Scripture calls Israel a Virgin even when she adores false Gods Amos 5.2 and Jer. 18.13 The Virgin of Israel hath done a very horrible thing others add a third reason because Babylon and Egypt are also called Virgins as before which yet were full of Idolatry and impiety But Drusius thinks she was called a Virgin before the Captivity and was so no more when she was subjected to a strange yoke Brentius says That Jerusalem was called a Virgin either because its Kingdom was a free Monarchy and did not serve any forreign King but had a King of its own Nation as a Virgin is not subject to the yoke of any strange man Or because as a Virgin yet untouched or uncorrupted by man the City Jerusalem was not yet spoiled by any Enemy nor her Citizens translated elsewhere But Drusius objects that place Jer. 18.13 To himself for Jeremy Prophesied after the ten Tribes were carryed away and yet he calls Israel a Virgin which doubt says he may be resolved by understanding by Virgin the People of the Jews so called in specie as not yet exhausted by a total carrying away as ver 11. But although this may satisfie that doubt yet Lam. 2.13 strongly confutes this interpretation of Drusius where Jerusalem is called the Virgin and Daughter of Sion after its total devastation by the Babylonians So that Virgin is put for the Congregation of the people under what circumstance soever they were by a Prosopopeia And hence the Chald. translates it a Congregation People or Kingdom 2. By Israel we are to understand the Land and by Virgin or Daughter the Inhabitants for the Ancients were wont to call their Countrey their Mother 6. The Scripture speaks of certain Accidents as if they were men and had a Body which kind they call Somatopeia as Gen. 4.7 And if thou dost not well sin lyeth at the door Sin is here proposed as lying at the door like a Night watchman whereby is noted that a sure punishment will follow ill doing as a Watchman sleeps not but observes all things and discovers what is evil or hurtful in order to punishment There are other places where a body as it were a person and his actions are attributed to Sin as Esa. 59.12 Jer. 14.7 Acts 7.60 Rom. 6.6 It is Emphatically called the body of sin because it struggles with so great force soliciting us strongly to do evil as if it were a living body or something existing by it self Rom. 7. Sin revived and I died By the knowledge of the Law sin is known then Conscience makes a man tremble and a fearful consternation follows by which man sees nothing before his Eyes but eternal Death as the reward of his sin for the consideration of the Commandment broken by it makes it exceeding sinful ver 13. And in the following verses it is brought in as a cruel Tyrant detaining the miserable sinner Captive dwelling in him and warring against the spirit not that it will be a perpetual Conqueror in the regenerate for that will not be Rom. 6.6 12 14. c. but for that unavoidable repugnancy which naturally remains in the flesh against the Spirit whilst the regenerate man lives in this life ver 24. See Col. 2.11 and 3.5 Where the members of this body of sin are recited as Fornication Vncleanness Inordinate affections Evil Concupiscence Covetousness c. By which the Will and Reason are depraved as the body by its members Compare the following texts together James 1.14 15.18 1 Pet. 2.11 Jam. 4.1 Rev. 18.5 To this Classe also belong Gen. 30.33 So shall my Righteousness answer or witness for me when it shall come for my hire before thy face that is the future event shall declare that God has an account of my Righteousness which you shall then evidently see c. here witnessing which is the proper action of a Person is attributed to Righteousness Punishments are called Witnesses Job 10.17 with 16.8 Psal. 85.10 Mercy and Truth will meet together Righteousness and Peace shall kiss each other the affinity and conjunction of those vertues or graces is set before our eyes by the similitude of persons who after the manner of their Countrey do at meeting embrace and kiss each other in Testimony of Friendship He speaks of the Kingdom of Christ expressing its blessings and manner of Administration by this Prosopopeia ver 12. It is said that Righteousness shall look down from Heaven that is the Righteousness of Christ through whose merits we become justified before God Rom. 1.17 3.22 It is said ver 13. That Righteousness shall walk before him that is to testifie his gracious coming and presence Esa. 59.14 Judgment is turned away backward and justice standeth afar off For Truth is fallen in the street and Equity cannot enter Here is an elegant Prosopopeia of vertue and piety intimating how scarce they are and how rarely found amongst men CHAP. X. Of Metaphors taken from God Angels Heaven and the Elements IT was said Chap. VI. That there should be a general division of this Trope into the distinct Fountains and Classes of Metaphors which with Divine help shall be essayed in the following Chapters The chief Division of universal beings is into the Creator and the Creatures From the Creator we shall produce some But from the Creatures there are abundance of Metaphors taken in Scripture which we shall endeavour to make plain Metaphors taken from God AS sometimes from his Name sometimes from his Actions His Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim when taken properly belongs to none but the only true and Eternal God and because it is of the plural number it intimates the Mystery of a plurality of persons in one most simple Deity See Gram. Sacr p.
the Kingdom puts a difference between Egypt and Israel secludes Hymeneus and Philetus Hypocrites and Hereticks and all unclean Persons that the Peace of the Family may be preserved hath threatned they that trouble it shall bear their Judgment whoever they be God divorced the Church of Israel c. XXVI God upon this Ground hath tho he account it his strange Work turn'd to be an Enemy to those â—â—f his own Houshold and hath not only cast them out but drawn his glittering Sword made sharp by whetting bent his Bow and prepared his Arrows upon the String made sick in smiting and utterly destroyed aâ—â— in the Case of Israel Judah and Jerusalem XXVII God sware in his Wrath that they should not enter into his Rest and left them to expectation of fiery Indignation XXVIII Thus God dealt with Israel and Judah gave Jacob to the Spoil and Israel to the Robbers and was so far from interposing between them and Danger that he gave them up to fearful Ruine from the Chaldeans and to the Romans in the Time of Josephus declaring that his Eye should not pity neither would he have Mercy And as to particular Persons David told Solomon that if he forsook God God would cast him off for ever Thus those are confounded even as Judas Iscariot was and as Jesus Christ speaks of the Branches that abide not They are cast off and Men gather them and they come to Burning and as Salt when good for nothing is cast to the Dunghill and trodden under foot XXIX God that he might be justified in all his Actions hath appointed a general Judgment to bring forth his Works and Actions that he may clear himself and overcome when he is judged Hence it is said He hath appointed a Day in which he will judg the World in Righteousness call all his Houshold to account before the Angels and there make his Justice shine as the Sun at Noon in respect of all his Providences and Dispensations XXX God certainly rewards all Men for well-doing both in this World and that which is to come Verily shall one say there is a Reward for the Righteous when there is a God that judges in the Earth The Righteous shall be recompenced in the Earth Godliness hath the Promise of the Life that now is and that which is to come Metaphor I. AN Housholder in this World hath but a small Family tho never so great a Person Solomon was the greatest we read of yet small in comparison c. II. An Housholder in this World is but a Steward under another c. III. An Housholder in this World wants Wisdom and may be defective in respect of Government over his Houshold IV. An Housholder cannot of himself make his Family V. An Housholder in this World cannot communicate Strength nor secure from falling by Sickness or Death till they have finished the Work which he hath committed to them VI. An Housholder in this World may be taken away from his Houshold by human Force or by Sickness and Death VII An Housholder in this World may be from home about other Business not all times doing his Family good VIII An Housholder in this World tho he be at home and well yet he may be asleep and Evil come in the same Instant IX An Housholder may be taken away captive or forced to flie from his Family tho as valiant as David as wise as Solomon as great and mighty as Belshazzar and Darius X. An Housholder cannot always preserve his Family in Peace nor give them everlasting Rewards Disparity I. GOD hath a very great Family as numerous as the Stars or the Sand of the Sea The God of the whole Earth shall he be called The Earth is the Lord's and the Fulness thereof The Fathers and the Children are all his and the whole World receives great Benefits by him c. He gives all their Meat in due season He makes the Sun to shine and the Rain to fall on the Just and Vnjust II. But God is absolute Head and Lord under no Commission neither in subjection to any III. God is infinitely wise and good perfect in Knowledg hath all Treasures of Wisdom and Knowledg hath Depths of Wisdom and Knowledg unsearchable and past finding out 'T is impossible for him to err or miscarry in any case his Way is perfect IV. But God is the Maker of his Family from the highest to the lowest Thou hast made us and not we our selves c. V. But God is able to make all Grace abound to make the Arms of their Hands strong to renew their Strength like the Eagle to make the Weak become as David and David as the Angel of God so as to run and not be weary to walk and not faint VI. God is always abiding as he hath no beginning of Days nor end of Life He is the eternal and ever-living God VII God is never from home about other Business cannot be out of the way of doing his Family good because every where present on Earth as well as in Heaven He fills his own Work therefore promised to be with them in the Fire and in the Water and promised never to leave them nor forsake them VIII But God the Keeper of Israel neither slumbers nor sleeps for Night and Day the Dark and the Light are alike to him and between the Land and the Sea there is no difference For his Ways are in the Dark in the Deep and his Footsteps are in the mighty Waters IX But God yea the Omnipotent God cannot be invaded nor carried away captive he keeps his Place and is immoveable None hath an Arm like God and by Strength nor no other way shall any prevail over him God is Omnipotent Powerful Invincible c. X. But God the Preserver of Men and of the Souls of his Saints can so preserve in Peace that none darâ—â—s approach to rob his Family of it God gives his Family Consolation and good Hope here and Reward or Inheritance hereafter which shall never fade away nor be taken from them Inferences 1. IF God be an Housholder we infer against Epicures that he is and must be concerned in the Affairs of this lower World why otherwise should all things look up to him as the Psalmist saith and how should they be cared for and provided for as Christ himself and St. Paul averr God gives not his Spirit once and no more but it is given to his People daily and hourly 't is that gives us our daily and common Bread and taketh care of us c. 2. We infer how greatly ignorant most of the World are in that they do not account it a great Privilege to be under the Conduct of God and enquire what they should do to please him 3. What a mighty Blessing and Privilege they have who are under his Conduct that is able to do all manner of Good for them in this World and reward with everlasting Life in the World to come