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-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
be burying work for Multitudes seven Months By Fire and Sword shall he plead with all Flesh and the slain of the Lord shall be many Isa. 66.15 16. XXIII Jesus Christ at his first coming did weaken the Kingdom of Satan spoil'd Principalities set up Trophies of his Victory made a shew of them openly led Captivity in Triumph and will compleat the Work at his second Coming will take the old Dragon and bind him for a thousand Years And at the end of the thousand Years cast the Dragon the Beast and the false Prophet into the perpetual Dungeon Rev. 20.2 v. 20. He will then give a Reward to all his Prophets and Saints both great and small make them Rulers over Cities over all Nations To bind Kings in Chains and Nobles in Fetters of Iron and dash them in pieces like Potters Vessels give the Upright Dominion over them in the Morning place them upon Thrones with Palms in their Hands make them Kings and Princes in all the Earth to Reign with him till he deliver up the Kingdom to the Father which puts a final End to all the Wars but retains the honourable Title of being the Captain of our Salvation for ever even for ever Amen Inferences I. FRom hence we may infer what great Danger Christ's Enemies are in and the certainty of their being spoiled if they stand it out against him The Enemies of the Lord shall be broken to pieces 1 Sam. 2.10 the Lamb shall overcome them Rev. 17.14 II. That 't is best for all Christ's Followers to keep close to their Leader not to forsake their own Captain they can never chuse one like him with him there is safety and certainty of Victory Let us say to him as Peter did Whither shall we go Thou art on the strongest side for thou hast the words of Eternal Life III. That it is the Interest of all his Enemies to submit to him whilst Terms of Peace are offered to them there is no standing out against him Can thy Heart endure can thy Hands be strong in the day that he the Lyon of the Tribe of Judah shall deal with thee Many even of the Mighty have fallen under him the Dragon and his Angels could not stand before him How much less than Man that is a Worm and the Son of Man which is a Worme Job 25.6 See Metaphors Consuming Fire Embassador and Man of War Christ a Refiner Mal. 3.2 3. For he is like a Refiners Fire c. He shall sit as a Refiner and Purifier of Silver c. THIS Similitude is taken from Refiners who in Crucibles melt their Metal and separate the drossy parts from that which is pure So Christ by a Divine Heat and Warmth refines and purifies the Graces he bestows on Believers consuming the wicked and vicious parts which are elsewhere called Dross This Refining is called the fiery Trial 1 Cor. 3.13 c. upon which place Chemnitius says this fiery Trial is exercised either by outward Troubles or by Temptations of Conscience or by a more clear Manifestation of Truth by the Word which leads Men from the darkness of Error and Ignorance to the Light which purges out those Dregs that agree not with the pure Graces of the Spirit Simile I. A Refiner is one that tries and refines Metals whether Silver or Gold c. II. The Gold or Silver before a Refiner's Fire refines it as 't is taken out of the Earth is full of drossy matter III. A Refiner to purge and purify Gold that so he may make it very pure hath his Furnace and uses Fire IV. A Refiner knows before Gold is tried and refined in the Fire it is not for his use 't is not pliable V. A Refiner melts the Gold and makes it very soft and thereby makes it fit for his purpase VI. A Refiner to hasten and the better to accomplish his Work makes the Fire more hot or adds to the heat thereof VII A Refiner separates the dross from the Gold and makes it much more fine and pure than it was before and thereby makes it very valuable A little refined Gold is much set by and prized above that which is course and drossy VIII A Refiner refines Gold once and again several times if he designs to make it very pure We read of Silver Seven times refined in a Furnace of Earth Psal. 12.6 IX A Refiner finds it necessary to add or put something of another nature into Gold an allowed proportion of Allay whereby he opens and refines it the sooner and indeed if something of that nature be not done Refiners would tell you Gold would be long before if ever so well refined and fitted for the Hammer X. A Refiner doth not put his Gold into the Furnace to waste or spoil it but contrariwise that there it might be purified not to receive loss thereby he would not lose a grain of it XI A Refiner lets his Gold remain no longer in the Fire than till the dross be consumed and 't is made pure and fit for his purpose XII A Refiner in refining his Gold wasteth his Fewel XIII A Refiner resolves by putting his Gold into the Fire to destroy all the Dross and indeed there is nothing besides the pure Gold that can endure and abide the Fire all Filth and drossy Matter flies away like Smoke XIV A Refiner finds by Experience that pure Gold receives no detriment by the Fire though it grow less in quantity and so that way may seem to waste yet 't is much better in Nature or Quality XV. When a Refiner hath purged and refined Gold 't is formed into choice and rare Vessels and other things fit for Use and Ornament Parallel I. JESUS CHRIST tries and refines his People who are compared to Gold and he not only tries them but also their Graces II. The Hearts of God's People before Christ the Spiritual Refiner refines and purges them are full of Corruption Sin and Filthiness Naturally Men and Women are very foul and drossy III. Jesus Christ that he may purge and purifie his People puts them into a Furnace of Affliction As the Fining-Pot for Silver and the Furnace for Gold so the Lord tries the Heart I will refine thee c. I have chosen thee in the Furnace of Affliction IV. Jesus Christ finds that untill the Hearts of his People be purified and refined by Him which he doth several ways they are not yeelding and pliable in his Hand they will not subject to his Will nor be fit for his use V. Jesus Christ melts and softens his People by Affliction and by the Spirit Thus saith the Lord of Hosts Behold I will melt them and try them for what should I do else for the Daughter of my People As much as if he should say What way else can I use to bring them to be pliable that I may fit them for my purpose God saith Job maketh my Heart soft VI. Jesus
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
He is both King of Saints and King of Nations 1. He is Lord over Angels he is Head of Principalities and Powers Thrones and Dominions He hath Power and Authority over the good Angels these are part of his Inheritance Let all the Angels of God worship him 2. He hath Preheminence and Dominion over the evil Angels they fly before him He hath spoiled Principalities and Powers c. Col. 2.15 3. He is the Head and hath Preheminence over Men He is Lord both of the Dead and Living all the Elect are given to him they are his in manifold respects Children Servants Brethren Disciples Subjects Spouse c. 4. The Power and Headship of Christ as Heir of all things extends to all Mankind universally all owe him Homage and shall submit and bend their Knees to Him He hath an absolute unlimited and Universal Power may pull down and set up at his pleasure kill and make alive all mighty Monarchs are but Tenants at Will to him 5. He hath Power and Headship in an especial manner over all things to the Church Frist Judaical or Old-Testament things Secondly Christian or New-Testament things Christ being Heir and Lord of all things whatever the Soveraign Disposer of all those Rites and Ordinances of Worship about which the Jews contended must needs be in his Hand to change and alter them as he saw good The Son of Man is Lord of the Sabbath and as he is Head over all things He hath Right and Soveraignty to make ordain or appoint Laws Ordinances and Institutions and to prescribe Rules how and after what manner God is to be worshipped belongs only to Christ the Heir of all things and Head of the Church VI. Christ distributes in a glorious manner to others he gives large Portions to the Saints whom he is not ashamed to call Brethren He that doth the Will of my Father the same is my Brother Sister and Mother Regenerating quickning sanctifying assisting comforting and sealing Grace is bestowed and freely given to Believers with Pardon Peace Sonship and eternal Life yea all things are given that appertain to Life and Godliness to such that are Heirs and Joynt-Heirs with him when he ascended on high he gave Gifts unto Men. Eph. 4.8 VII Christ the Heir of all things when he first came into the World was proclaimed by the Angels of God as the rightful Heir of the Crown and Scepter of both Worlds He shall be great and shal be called the Son of the Highest and the Lord God shall give unto him the Throne of his Father David And he shall reign over the House of Jacob for ever and ever and of his Kingdom there shall be no end His Right was often asserted by himself as Mat. 28. Joh. 13.3 and by others his Apostles c. VIII There was a set time agreed upon when Christ as Mediator should come to his Inheritance who is appointed Heir c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote either those special Acts whereby he came into the full Possession of his Heirship or it may be extended to other Preparatory Acts that long preceded them especially if we should take it to be of the same Importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second Aorist In the former sence it denotes the glorious Investiture of Christ in the full Possession of his Kingdom after his Resurrection with the Manifestation of it in his Ascension and token of its stability in his sitting down at the Right-hand of God By all these God made him placed Him with solemn Investiture Heir of all The Grant was made to him upon his Resurrection Mat. 28.18 and then fully declared to others The Solemnization of it was in his Ascension all was sealed and ratified when he took Possession of the Throne by all which he was made and declared to be Lord and Christ the true Heir of all things And such weight doth the Scripture lay upon the glorious Investiture of Christ in his Inheritance that it speaks of his whole Power as then first granted unto him Rom. 14.9 Phil. 2.7 8 9 10. and the reason of it is because he had then actually performed that Work and Duty upon consideration whereof that Power and Authority were eternally designed and originally granted unto him God's actual committing all Power over all Things and Persons in Heaven and Earth to be executed and managed for the ends of his Mediation declaring this Act Grant and Delegation by his Resurrection Ascension and sitting at his Right-hand is that which this Word denotes Notwithstanding the time of the visible Possession of his Right is not yet come he will take unto him his great Power that is the visible Exercise and Execution of it and Reign Wilt thou at this time restore the Kingdom to Israel And he said unto them It is not for you to know the Times and Seasons which the Father hath in his own Power Metaphor I. AN Heir many times is one that succeeds in the Possession of the Right and Goods of one deceased and till then cannot possess the Inheritance II. An Heir is many times disinherited of his Right cut off excluded and utterly deprived of his Crown and Kingdom by an usurp'd Power III. An Heir among Men hath comparatively but small Possessions Disparity I. CHrist enjoyes all as he is Heir of all things with the Father who dyeth not but is like the Son immortal eternal not subject to any Change The Son being Heir doth not eclipse nor diminish the Glory of the Father II. Christ shall not cannot be disinherited Tho wicked Men take Counsel together to obstruct and hinder his visible Exaltation yet all is in vain He that sits in Heaven shall laugh The Lord shall have them in Derision and will set his King upon his holy Hill of Zion I will make my First born higher than the Kings of the Earth III. Christ you hear is Heir of all things He is Head and Chief Lord over Angels and Men over all Ranks and Degrees of Men Emperours Kings and all the Nobles of the Earth over all Persons Civil and Ecclesiastical over Devils and all the Powers of Darkness He is Heir of the World to come the new Heaven and Earth and of all the Glory of it as of the Earth or the Kingdoms of this World Inferences I. FRom hence we may perceive how exceedingly God hath honoured the Lord Jesus Christ as Mediator He hath a Name above every Name in this World or that which is to come II. Moreover it is evident from hence Christ is very Rich. Who would not marry such an Heir or choose the Lord Jesus for their Husband The Riches of his Kingdom the good things of his House the Revenues of his Dominion are infinite and inexhaustible and he is very gracious and bountiful in his Communication of them unto all that take hold of him III. 'T is easy to conclude from hence that those that
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
5. Psal. 78.19 A Mountain for Mountainous places Josh. 13.6 Judges 7.24 c. Mountains and Hills are put for Idols which were Worshipt there Jer. 3.23 Mountains and Vallies for their Inhabitants Micah 1.4 The Mountains shall be Molten under him and the Vallies shall be Cleft that is the Hearts of those that inhabit them shall wax soft See Psal. 68.2 3. and Psal. 97.4 5. They put to flight the Vallies toward the East and toward the West that is such as dwelt in the Vallies 1 Chron. 12.15 The World is put for Mankind John 3.16 and 12.19 2 Cor. 5.19 1 John 2.2 and 5.19 'T is put for the wicked who are the greatest part of mankind John 1.10 and 7.7 and 14.17 and 15.19 and 16.20 23 and 17.9 14. 1 Cor. 11.32 1 John 3.1 and 4.5 and 5.4 5. Hence the Devil is called the Prince of this world John 12.31 and 14.30 and 16.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the world Eph. 6.12 The God of this world 2. Cor. 4.4 Which is expounded Eph. 2.2 In time past ye walked according to this world according to the Prince of the Power of the Air the Spirit that Now worketh in the Children of Disobedience The World is put sometimes for those are converted and beleive as Illyricus says alledging John 6.33 The Bread of God is he which cometh down from Heaven and giveth Life unto the world that is to beleivers and John 14.31 But that the world may know that I love the Father c. Yet Glassius thinks that the whole race of mankind is rather to be understood in both places as verse 51. the Bread which I will give is my Flesh which I will give for the life of the World for this giving of Life is not an actual conferring of it by Faith but rather an acquisition or purchase of life for them in which sence Christ is called the light that enlightens every man that cometh into the world In the other text John 14.31 Christ signifies by those words that he was therefore to die that he might deliver mankind from the power of Satan 2. That this Redemption of mankind should by the Word of the Gospel be revealed to the whole World For he says not let me die that I may shew that I love the Father but that the World may know that I love the Father Which knowledge was had when the Gospel was promulgated through the whole World by the Apostles Camerarius in his Notes on John 17.21 That the World may beleive that thou hast sent me says that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world we are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as shall be saved But Glassius says that it signifies all men universally as John 3.17 For God sent his Son that the world through him might be saved For though all men are not actually saved in regard of their proper contumacy and impenitency yet a spiritual Unity for believers is prayed for and that the World might believe that is that all men should be converted to the true knowledge of the Messiah although very many remain in Unbelief and Wickedness who shall have no share in this Redemption Ships are put for the Men in them Esa. 23.1 Howl ye Ships of Tarshish that is ye Mariners and Merchants c. So verses 10.14 A Nest is put for the Young ones Deut. 32.11 As an Eagle stirreth up her Nest that is the Young Eagles as is clearly shew'd in the following words Ophir A Country in India abounding with Gold is put for Gold brought from thence Job 22.24 Then shalt thou lay up Gold as Dust and Ophir as the Stones of the Brooks that is Gold brought from Ophir Abundance of Gold is denoted by the whole phrase and Metaphorically great felicity A Cup is put for the Wine or Liquor in it Jer. 49.12 Ezek. 23.32 1 Cor. 10.21 Yee cannot drink the Cup of the Lord and the Cup of Devils Luke 22.17 It is said in the last Paschal Supper And he took the Cup and gave thanks and said take this and divide it amongst your selves that is the Wine not the Cup for verse 18 he says I will not drink of the fruit of the Vine untill the Kingdom of God shall Come So Luke 22.20 We have the same Metonymie about the Eucharistical Cup of the Lords Supper and 1 Cor. 11.25 26 27. Of this Cup Christ says that 't is the New Testament in his Blood but the containing vessel cannot be understood but the thing contained viz. The Wine which is Sacramentally the Blood of Christ Matth. 26.28 Mark 14.24 See more 1 Cor. 10.16 21. 1 Cor. 11.26 27. Matth. 26 27. Mark 14.23 1 Cor. 11.28 The Names of Countries is frequently put for their Inhabitants as Egypt for Egyptians Gen. 17.15 Ps. 105.38 Ethiopia for Ethiopians Ps. 68.31 32 Sheba for Sabeans Job 1.15 and 6.19 See Esa. 43.3 4. Judea and the adjacent Countries about Jordan are put for their Inhabitants Matt. 3.5 Macedonia and Achaia for Christians living there Rom. 11.26 The Land of Egypt is put for spoils brought from thence Jer. 43.12 The Grave is put for the Dead that are buried in it as Esa. 38.18 The Grave cannot praise thee Death cannot celebrate thee that is they that are Dead and Buried the reason follows They that go down into the Pit cannot hope for thy Truth ver 19. The Living the Living he shall praise thee See Psal. 6.6 Psal. 115.117 The Earth is put for the Inhabitants of the Earth Gen. 6.11 The Earth was also corrupt before God and the Earth was filled with violence which is expounded in the next verse for all flesh had corrupted his way upon the Earth So Gen. 11.1 and 18.25 and 19.31 and 14.30 1 Sam. 14.29 2 Sam. 15.23 Prov. 28.2 Esa. 24.20 Matth. 5.13 The Ends of the Earth are put for the Inhabitants of the extreamest parts thereof Psal. 22.27 28. Psal. 67.8 A Theatre the place where Plays and Shews are seen is put for the sight it self 1 Cor. 4.9 Where the Apostle Paul Metaphorically says of himself For we are made a Theatre so the Greek unto the World and to Angels and to Men As if he had said we are derided hated and abused by the World and that not in a corner but as if the whole Earth were gathered together in one Theatre to satiate and please themselves with beholding our miseries A City is put for Citizens Jer. 4.29 The whole City shall flee Shall go into Thickets and clime upon the Rocks So Esa. 14.31 Jer. 26.2 c. Jerusalem Chorazin Bethsaida Capernaum are put for their Inhabitants Matth. 3.5 Mark 1.5 Matth. 23.37 and 11.21 23. Act. 18.25 Jud. 5.7.11 c. To this by Analogy may be referred these that follow Heaven is put for God who is said to dwell in the Heavens and there manifests his Glory and Majesty to Angels and glorified Spirits Psal. 73.9 They set their Mouth against the Heavens and their Tongue walketh
Luke 5.34 John 3.29 This Title is ascribed to Christ for many Causes principally for his unspeakable Love to his Church which is by Faith espoused to him Hosea 2.19 Eph. 5.26 27 28 c. He is called a Witness which term is applyed to the Messiah Esa. 43.10 and 55.4 Rev. 1.5 and 3.14 Because of a certainty he discovers heavenly Truth to us John 18.37 As also because he hath most exactly fulfilled whatsoever the Prophets of the Old Testament have foretold concerning him John 1.17 c. External Adjuncts of a man are either inseparable or separable The inseparable are being in a place and time Each of these is attributed to God who in his own nature is Eternal and not circumscribed to place by an Anthropopathy First More Generally Place is ascribed to God Psal. 24.3 Who shall stand in his Holy Place viz. The Holy Kingdom where the Scriptures say his Habitation is He is said to Go out of his place when he manifests his conspicuous and apparent presence as Esa. 26.21 Micah 1.3 He is said to Retire or Return to his place when he withdraws the benefit of his Grace and as it were hides himself in order to punish offenders Hosea 5.15 More specially a seat or Throne is attributed to God Exod. 17.16 of which before Psal. 9.7 8. and 11.3 4. and 47.8 9. Esa. 66.1 Matth. 5.34 By which his most superexcellent Majesty sublimity and Authority is intimated The Prophet Jer. 14.21 Prays God that he would not abhor or disgrace the throne of his Glory By which Judea is understood wherein the visible or peculiar Kingdom of God was contained and where God vouchsafed the most eminent appearances of his Power and Glory Or else the Temple of Jerusalem as in chap. 17.12 It is taken upon which Rabbi Moses Maimon Every place which God hath appointed for the manifestation of his Power and Glory is called his Throne For great and powerful men as Kings and Princes sit in their Thrones when they make a solemn appearance so are we to understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss solemn Throne of the Magnificence Power and Dignity of him to whom it is attributed When a Throne and sitting upon it is attributed to Christ we are to understand that heavenly Kingdom and Government to which he was exalted in his humane nature as Psal. 45.6 7. Esa. 16.5 Matth. 19.28 Heb. 1.8 and 4.16 and 8.1 c. The Earth is said to be the Lords Footstool Esa. 66.1 Matth. 5.35 By which is noted his immensity for he is present in the lowermost part of the World Or the Ark of the Covenant in which by special revelation he was to manifest his presence according to 1 Chron. 28.2 Psal. 99.4 5. and 132.6 7. Lam. 2.1 Some by this appellation would understand the Sanctuary of God See Psal. 99.4 5 8 9. Upon which Illyricus says the sence is know that no where else nor with any of the Gentiles is the true Worship of God and his propitious presence to be found Therefore seek him here according to his Word and Promises When it is said of Christ Psal. 110.1 The Lord said unto my Lord sit thou on my right-hand until I have made thine Enemies thy Footstool and 1 Cor. 15.25 For he must Reign till he hath put his Enemies all under his feet and Heb. 1.13 It intimates that he will most perfectly conquer and subdue his Enemies as it is said Psal. 8.6 Eph. 1.22 Heb. 2.8 c. That all things are put under his Feet Neither is Place only ascribed to God but a local Posture or Situation also as Psal. 10.1 Why standest thou afar off by which the delay of Divine help is noted A metaphor taken from men who when they stand at great distance cannot lend a helping hand To stand at the right hand notes his powerful help and favour as Psal. 16.8 Because he is at my right hand I shall not be moved So Act. 2.25 God is said to Sit Psal. 29.10 and other places in the same sence that a Throne is ascribed to him by which his Government Divine Judgement and exercises in peculiar actions are signified He is said to Sit upon a Cherub Psal. 80.1 and 99.1 because of the peculiar manifestation of his presence in that place He is said to Sit upon the Circle of the Earth Esa. 40.22 because of his Majesty in Glory which infinitely excells all the Glories of the World and therefore the Inhabitants of the Earth are called Grashoppers c. Of the sitting of Christ at the right hand of God we have spoken before God is said to Dwell on High in Sion in the Church and in Contrite hearts c. Psal. 68.16 17. and 132.12 13 14. Psal. 135.20 21 Esa. 57.19 Ezek. 37.27 John 14.23 2 Cor. 6.16 by which the gracious Manifestation Action Defence Illumination Consolation and Salvation of his Divine presence to his people is to be understood It is an emphatical word which Paul uses 2 Cor. 12.9 That the power of Christ may rest upon me the words properly are that the vertue or power of my God may dwell upon me or that he would place his Tabernacle upon me and as an Vmbrage or Shadow may surround cloth and protect me When the Cloud of Glory had filled the Temple Solomon said 1 King 8.12 The Lord said that he would dwell in the thick darkness that is by this sign he manifests himself to be present as he said to Moses Lev. 16.2 I will appear in the Cloud upon the Mercy-Seat See Exod. 19.9 and chap. 16.10 Num. 9.15 Esa. 6.4 Matth. 17.5 c. The phrase of Gods sitting in the Heavens or dwelling there as Psal. 2.4 Psal. 103.18 19. 1 King 8.39 43. and Illyricus thus expounds Heaven neither ought nor can when it is called the Habitation of God be understood of a certain real or material place but it has rather a metaphorical signification and denotes that spiritual Kingdom Glory and Felicity in which God with his Holy Angels and other blessed Spirits Lives and Reigns as Psal. 115.15 16. The Heaven even the Heavens are the Lords but the Earth hath he given to the Children of men that is he requires and Commands spiritual good and Divine Worship to be given to him and leaves them to enjoy the good things of the World for he in a proper sence requires not Money Calves or Kids c. And the Learned Gerhard says God is every where with respect to his Essence but he is said to dwell in Heaven with respect to the more ample appearance of his Majesty and Glory so the whole soul is in every part of the Body but most radically in the head most effectively in the head because its most excellent effects are from thence produced So Alcuinus God is therefore said to dwell in the Heavens because the Angels and the Souls of blessed Saints have a clearer and more illustrious prospect
and knowledge of him then the Saints on Earth can have by reason of their dwelling in so gross a habitation Likewise Polanus The Scripture oftentime says that God dwells in the Heavens not that he is there included but to intimate that he is above all in Majesty Power and Operation so as that he cannot be hindered by any on Earth as also that our minds may be elevated above the World so as that we may have no low or carnal or worldly thoughts of God c. To this may be also referred when it is said That the Holy Ghost doth rest upon any as Num. 11.25 26. 2 King 2.15 By which the distribution and energy or power of his gifts is intimated This Spirit is said to rest upon the Messiah Esa. 11.2 and 61.1 which is to be understood of the Communication of his gifts in their absolute fulness to Christ according to his humanity Psal. 45.7 8. John 3.34 The visible symbol was the resting of the Holy Spirit upon Christ in the likeness of a Dove Matth. 3.16 c. Time is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of humane speaking but is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of divine Dialect of his absolute Eternity-Sometimes the description of Gods Eternity is taken from the Names and Differences of Seasons as Years are ascribed unto God which nevertheless are said to be throughout all generations Psal. 102.24 And shall have no end verse 2â—â— That he is the same and that his years shall not fail Heb. 1.12 And that the Number of his Years cannot be searched out as Job 36.26 Dayes are also attributed to him whence he is called the Ancient of Days Dan 7.9 which are called the Days of Eternity Micah 5.1 2 Pet. 3.18 Eternity is described by eternal time or times Rom. 16.25 2 Tim. 1.9 Tit. 1.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula Ages by which term properly times and things done in time are noted Eph. 3.9 Col 1.26 c. Sometimes two or three differences of time that Eternity which wants Beginning Interruption and End may be expressed Heb. 13.8 Jesus Christ the same that is always like himself invariable and immutable yesterday to day and for ever that is from Eternity to Eternity Rev. 1.4 Grace be unto you and Peace from him which is and which was and which is to come or will be that is who is the Eternal God so in the 8th verse there is another symbol of Eternity I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alpha and Omega the first and last letters of the Greek Alphabet which denote the beginning and end of any thing which are the bounds and notes of time brought to express him who is the beginning without beginning and the end without end that is who is indeed absolutely Eternal so Christ speaks chap. 21. and 22.13 as is apparent from the context To this may be referred where the Scripture uses words concerning God which respect the time to come whereas in Eternity there is not properly any time past or to come as Psal. 139.2 Thou understandest my thought a far off that is long before it came in my mind as verse 4. For there is not a word in my Tongue but lo O Lord thou knowest it altogether It is said Rom. 8.29 For whom he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknow he also did predestinate c. Rom. 11.2 God hath not cast away his people which he foreknew c 1. Pet. 2. Elected according to the Foreknowledge of God the Father c. D. Mylius upon Rom. 8. says thus God is said to Foreknow such as he foresaw would believe in his son not that there is any future time properly ascribable to God in whom no accident condition or circumstance of time and place can be admitted but these things are spoken of God by an Anthropopathy that is after the manner of men This Prescience of God inasmuch as it is certain and never failes therefore such as he Foreknew he also predestinated for this Foreknowledge is never without predestination Ambrose confirms this interpretation in these words Those whom God Foreknew would embrace the Faith he elected them to the promised rewards that they that seem to believe and either are not really such as they pretend to be or forsake the Faith may be excluded for such as God hath elected to himself do remain his 1 Pet. 1.20 'T is said of Christ the Lamb of God and the Redeemer of the World that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foreknown before the Foundation of the World that is he was ordained by the Eternal Decree of God to be offered as a sacrifice for the sins of men Hitherto of inseparable Adjuncts the separable are various we shall recite some Armour and Weapons are attributed to God for he is sometimes said to be clad in Arms to denote the exertion or execution of his Wrath and Vengeance Psal. 35.2 3. Take hold of Shield and Buckler and stand up for mine help Draw out also the Spear and stop the way against them that persecute me c. Esa. 59.17 18. For he put on Righteousness as a Breast-plate and an Helmet of Salvation upon his head and he put on the Garments of Vengeance for Clothing and was clad with zeal as a Cloak c. Jer. 50.25 It is said The Lord hath op'ned his Armory and hath brought forth the weapons of his indignation for this is the work of the Lord God of Hosts in the Land of the Chaldeans when by the Enemy he brings punishment and a general destruction upon a people thus the King of Babylon is called Gods battle axe and weapons of War for with him will he break in pieces the Nations and with him will he destroy Kingdoms Jer. 51.20 Because by him and his Host the Lord did afflict and make desolate several Countries More especially a Bow Arrows and strings are attributed to God Psal. 21.12 Lam. 2.4 and 3.12 He hath bent his bow like an Enemy he hath set me as a mark for the Arrow By which the effects of his Divine wrath against the wicked are noted By the Arrows of God are meant swift and unlookt for Calamities sent for sin Deut. 32.22 23 24. I will heap mischiefs upon them I will spend mine Arrows upon them Job 6.4 Psal. 38.2 3. and 64 7 8. Zach. 9.14 Lam. 3.13 And more particularly the Arrows of God are said to be Hail-Stones Thunder Lightnings Coals of Fire c. Psal. 18.13 14. and 144.6 Hab. 3.11 Sometimes the inspired efficacy of the Gospel in saving the Godly and Judging and Condemning the wicked Psal. 45.5 Esa. 49.2 John 12.47 48. 2 Cor. 2.15 16. A Sword is ascribed to God by which likewise is intimated his Wrath and Vengeance of which that is an index and symbol Deut 32.41 Judg. 7.20 Ps. 17.18 Esa. 27.1 and 34.5 6. Ezek. 21.8 9
Deut. 32.11 Esa. 31.5 Matth. 23.37 As to Exod. 19.4 I bare you on Eagles Wings See Gram. Sacr. p. 483. There are some Metaphors taken from Plants and attributed to God as A Branch Esa. 4.2 Esa. 11.1 Jer. 23.5 and 33.15 Zach. 3.8 and 6.12 Which places by the Chald. Interpreter are elegantly expounded of Christ the Messiah Here principally his temporal Nativity or Pedigree according to the Flesh is noted as a Branch derives its original from the Earth and having that as it were for its Mother It intimates also the greenness felicity and perpetuity of his Kingdom as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germinavit crevit he hath budded grown or increased is used of the Kingdom of Christ and the blessings thereof Esa. 43.19 and 61.11 12. Psal. 85.11 12. Zach. 6.12 The Messiah is called the fruit of the Earth Esa. 4.2 With respect also to his Original as to his humanity Psal. 67.6 Then shall the Earth yield her increase or fruit This whole Psalm treats of the blessings and benefits that will accrue to believers from Christ. Luke 23.31 Christ calls himself a Green-tree opposing to himself a Dry-tree by which we are to understand the Wicked If they do these things in a Green-tree what shall be done in the Dry that is if God suffers me that am innocent and like a Green and Fruit bearing Tree to be so grievously afflicted and cut down as a dry or barren-Tree how much more grievously will he permit you to be afflicted who are guilty persons and sinners and like dry trees that will bear no Fruit. Some by the tree of Life Rev. 20.7 and 22.2 14. understand Christ others Life it self and Eternal happiness which is almost the same that consisting solely in Christ 1 John 5.11 12 20. Christ is called The Root of Jesse and David Esa. 11.10 Rom. 15.12 Rev. 5.5 and 22.16 Which some expound by a Metonymie as the Root is put for that which springs from the Root as Esa. 11.1 Others say 't is spoken with respect to his Divinity Bernard says it is not said that David is his Root but he the Root of David because he bears and is not born by any Fitly therefore O Holy David dost thou call thy Son thy Lord because you did not bear the Root but the Root thee Some derive the Reason of this appellation from these Places Esa. 14.30 I will kill thy Root with Famine the Chald. renders it thy Son the Septuagint thy Seed Mal. 4.1 He shall leave them neither Root nor Branch the Chald. renders it neither Son nor Sons Son or Nephew whence it appears that a Son especially the first born is as it were the Root of the Family from whom such as are sprung are like Branches Hence the Patriarchs from whom the People of Israel sprung and with whom God first entered into Covenant are called a Root and their posterity Branches Rom. 11.16 Christ is therefore called the Root of Jesse and David because he is that first-born Psal. 89 27. Also I will make him my first-born higher then the Kings of the Earth issued as to his humanity from the family of Jesse and David and was the Foundation or Root of all the spiritual Family of God whence he is called the first born among many Brethren Rom. 8.29 Which Reason seems to be hinted Esa. 11.10 Where he is said to stand for an Ensign of the People to which the Gentiles shall seek by which the Call and Conversion of that People is described and the Constitution of the New Testament Church four fold which is like a fruit bearing tree standing upon Christ as a Root drawing Juice Nourishment and Life from him Christ is called a Vine John 15.1.5 By which metaphor principally his most strict and close Union with his Disciples and all Believers is intimated hence they are called Branches ingrafted in him verse 2 4 5. The Vine is homogeneal or of the same Nature with the Branches so is Christ according to his humanity with Believers Eph. 5.30 Heb. 2.14 The Vine imbibes or drinks in a copious humor and plenty of moisture which it after Communicates to the Branches So of the fulness of Christ we all receive grace for grace John 1.16 By a vital jujce derived from the Vine the branches are animated vegetated and fertiliz'd so as to bear sweet fruit By the vertue of Christ and his Spirit given to Believers they are inlivened quickned and made apt to bear the fruits of Piety to God which fruit cheareth God and Man Judg. 9.13 but in the manner of this conjunction there is a diversity or difference For Branches grow upon the Vine naturally but Believers are ingrafted in the true Vine Spiritually c. This is the primary Reason of this metaphor but by way of inference other things are intimated viz. The meanness of the Vine as to outward aspect Ezek. 15.2 3. Quadrates very well with Christ in his state of Humiliation Esa. 53.2 3. The dignity of the Vine before other Plants the delicate smell of its flowers and the excellency and preciousness of its fruit c. with other things may be congruously applyed to Christ the true and Celestial Vine Christ is called A Bundle of Myrrhe Cant. 1.13 Of which abundance grows in Arabia Myrrh is indeed bitter but most fragrant and of singular profit in cleansing and healing of VVounds in expelling corrupt humors out of the Body in easing pains or griefs in comforting the heart and most effectual in preserving the body from putrefaction All which may be most fairly accommodated and improved in paralells applyed to our blessed Saviours passion most holy Merits and their fruit and efficacy to the Saints when improved in Faith Exod. 30.23 There is mention of the Myrrhe of Liberty so the Hebrew the Chald. pure incorrupt our Version pure Myrrhe of which was made the Holy Oyntment with which the chief Priests were wont to be Annointed Which prefigured the Holy Unction of Christ the Sacrifice of whose Death is that Myrrh of Liberty affording a heavenly deliverance from Satan Death Sin and Hell John 8.36 c. He is also called a Cluster of Camphire Cant. 1.14 This Tree is said to be odoriferous bearing Clusters of an exceeding greatness Plin. lib. 12. cap. 24. Some interpret it Cypress for its sweetness fragrancy and plenty of glorious Fruit which things also may be attributed by way of improvement to Christ. Some Paraphrase it thus Jesus is Myrrhe to me in his bitter passion and a cluster of Camphire in his glorious Resurrection He is called the Rose or flower of Sharon and the Lilly of the Vallies by which his true humanity his purity and sanctity as also the amability of his Office and blessings he bestows are intimated as shall be treated of elsewhere more large See Dâ—â— D. Gerhard Meditat. in Postilla Salomonea Dominic quinquages fest purific 17. post tr fest What Metaphors are deduced from
with respect to his inward or efficacious decree of Creating things Psal. 104.7 compared with verses 5 6. Gen. 1.9 As also with respect to the Gospel of Christ Psal 68.34 by the term voice respect is had to the voice of Thunder Psal. 29. peruse ver 12.19 Eph. 4.10.11 To this belongs the Sirnames which Christ gave John and James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Thunder because they were principal and powerful Preachers of his Word Lightning by a metaphor signifies the bright or furbisht blade of a Lance or Sword which shines and terrifies like lightning Ezek. 21.10 Nahum 3.3 To denote the Anger of God a glittering Sword is attributed to him by an Anthropopathy Deut. 32.41 So is a glittering Spear Hab. 3.11 So it is said Job 20.25 The Lightning cometh so the Hebrew that is as our translation gives it a glistering Sword or as Pagninus render Iron or a Sword like Lightning Hail likewise as Thunder and Storms do carries the notion of Anger Vengeance and most heavy punishments and hence in that description of God in his great Majesty and manifestation of his power and Wrath Psal. 18.12 13 14. Hail is joyned with Lightnings and Thunder Esa. 28.17 And the Hail shall sweep away the Refuge of lies and the waters shall overflow the hiding place that is the vengeance to come shall overthrow the Refuge in which you vainly hope Just as if a storm of Hail and overflowing of Waters should overthrow and overwhelm the Tents you inhabit in in the Fields Esa. 32.19 And it shall Hail in the descent or steep part of the wood and the City shall be utterly abased This has a coherence with the foregoing description of the celestial happiness of the Godly by an Antithesis As if he had said although the whole World which the Prophet expresses Synecdochically by a wood and City that is unmanured and habitable places should be terrifyed for their wickedness or should threaten yet the Godly shall be preserved safely from all the impending or menacing mischiefs See Psal. 46.2 3. and the following verses Rain because it brings great profit to the Earth and yet if it be immoderate or unseasonable becomes hurtful is therefore metaphorically used in a twofold manner viz. in a good and bad sence Examples of the former are to be seen Ezek. 22.24 Thou art the Land which is not cleansed nor Rained upon in the Day of Indignation that is thou shalt not feel any case or relaxation of the pains or punishments which shall be inflicted on thee from on high Ezek. 34.26 The spiritual blessing in the Kingdom of Christ is set down in the similitude of a Shower or rain in season as the fruitfulness of the Earth is ver 2â—â— Hosea 10.12 It is time to seek the Lord till he come and Rain Righteousness upon you Or as the Hebrew is wet you with the rain of Righteousness viz Of Christ the Redeemer and Saviour the sence and application of whom in the hearts of men refreshâ—â— rejoyces and makes them fruitful in good works as Rain refreshes the Earth and renders it fruitful The Word is emphatical and signifies both Raining and Teaching and therefore some translate it that he may teach you Righteousness to intimate that true saving Righteousness cannot be obtained but through the Word of God which is a shower of Rain in season to refresh contrite sinners and hence it is compared to Rain because of the Rains usefulness Esa. 55.10 11. But that it signifies Rain in the place cited the foregoing Allegory of Raining deriv'd from fertilizing the Earth is very clear See Hos. 6.3 Zach. 14.7 2. Examples of the latter are to be read Job 20.23 VVhen he is about to fill his Belly God shall cast the fury of his wrath upon him and shall Rain it upon him while he is eating By this and the following metaphors the plenty of punishments inflicted on the wicked as the effects of Gods Anger are denoted Psal. 11.6 Vpon the wicked he shall Rain snares Fire and Brimstone that is he shall copiously exercise dreadful Judgments upon them See Eccl. 12.2 Psal. 42.7 Deep calleth unto Deep at the noise of thy water-spouts By the Conduits or water conveyances for so the Word signifies are understood Clouds which pour down much Rain the meaning is that one trouble brings on another and whilst the former is scarce over another stands at the door as if invited or called by the first And as the Clouds send down great showers upon the Earth with much fierceness and noise causing hurtful floods and sometimes dangerous deluges So one Calamity ushers another upon me so that I am afflicted and terrified with great perils Snow is put for Glory Prosperity and Pleasantness of Canaan when delivered from Enemies Psal. 68.14 and Psal. 51.7 For cleansing from sin Esa. 1.18 And the eternal felicity of believers Dew which falls from the Air moistning and fertilizing the Earth in two places denotes the state of Believers 1. In this World as Psal. 110.3 The Dew of Christs youth is mentioned that is the Church of Believers adopted by the Spirit of Christ which like Dew is born again by the VVord and Gospel Ministrations and may be fitly compared to Dew because a faithful confession and pious conversation are edifying to others and win them for Christ rendring the Church fruitful as the Dew does the Earth as also with respect to the mutual commiseration love and benefits with which Christians comfort each other as Dew sweetly refreshes and as it were cheers the Earth when scorched and dried up by the Suns intemperate heat See Micah 5.7 Hos. 14.5 Psal. 33.3 2. In the world to come and Resurrection from the Dead Esa. 26.19 Thy Dew is as the Dew of herbs This is an acclamation to God whose gracious power and most powerful Grace which he exercises in the Resurrection of Believers is called Dew and compared to the Dew that falls upon herbs As if he had said as the Dew of Heaven refreshes and raises up those herbs which were as it were Dead and withered because of the Suns heat So thy power O God shall raise up and make thy Dead to Live c. For the connexion of the whole verse and propriety of the words shew that the Resurrection of the Dead is here treated of The Chaldee interprets it the Dew of Light which gives the light of eternal blessedness The paraphrase upon the whole verse is thus Thou art he which quickens the Dead thou raisest the bones of their Carkasses they shall live and praise thee before all who were before converted into dust because the Dew of light is thy Dew to such as observe thy Law but the wicked to whom thou gavest power and yet transgressed thy Law thou wilt cast in to Hell Metaphors taken from Water THese metaphors may be thus distinguished 1. Such things as concern the Name or Appellation of Waters 2. The Subjects or Things containing Water 3.
Its Adjuncts or Qualities 4. It s Operations or Actions 1. As to what concerns the first in Waters two things are especially remarkable viz. First Their Plenty Multitude and Depth in which respect they are oftentimes prejudicial and hurtful Secondly Their Profit and Usefulness So that the metaphors deduced from Water signifie sometimes good and sometimes hurt or evil In the latter sence 1. It signifies a strong and numerous People especially such as invade a Country in an hostile manner ravaging and spoiling it Esa. 8.7 Behold the Lord bringeth up upon them the Waters of the River strong and many The Chald. An host of many people like a rapid and strong River The interpretation follows even the King of Assyria and all his power The Allegory is continued And he shall come up over all his channels and go over all his banks ver 8. And he shall pass through all Judah he shall overflow and go over he shall reach even to the neck that is the King of Assyria with his numerous Armies like swelling and strong waters shall over-run and destroy all first the land of Israel and afterwards the Land of Judah in which those waters are said to overflow even to the Neck that is even to Jerusalem wherein was the head of the Kingdom by a Prosopopoeia whereby a Kingdom is compared to a humane body c. Jer. 47.2 Thus saith the Lord Behold waters shall arise up out of the North and shall be an overflowing flood and shall overflow the Land and the fulness thereof Chald. Behold a people shall come from the North and shall be as a strong flood and shall prey upon the Earth The Hosts of the Babylonians are meant See Esa. 17.12 13. Ezek 26.3 19. Where an Hostile people are expresly compared with Water Also Rev. 17.1 15. The Vision of a multitude of waters signifies many people 2. It denotes any great Calamities and Tribulations 2 Sam. 22.17 Psal. 18.16 and 32.6 and 66.12 and 124.4 5. and 144.7 Esa. 28.17 and 43.2 Lam. 3.54 We are also to note that the most bitter and exquisite passions of our Saviour are metaphorically compared to Deep and overflowing Waters Psal. 69.2 3 14 15. See Psal. 40.2 See also Psal. 73.10 Some by the Waters of a full Cup would have the same thing understood but the usual exposition is that it rather gives a description of the wicked who enjoy Prosperity and Plenty And this leads us to the acceptation of water wherein it signifies good in which as in the foregoing particular we must consider it 1. As it refers to Men. 2. To things themselves 1. Water metaphorically signifies posterity which is propagated from its own stock or head as water flows from a Fountain Num. 24 7. He shall pour the water out of his Buckets that is God shall so bless the people of Israel represented by Jacob that they shall have a numerous off-spring and increase into a great posterity Another metaphor taken from water follows And his Seed shall be in many waters which the Chaldee expounds of peoples according to the above signication thus he paraphrases a King shall spring up who shall be magnifyed by his Sons and he shall rule over many people But R. Salomo says that this signifies prosperity as Seed increases best that 's sown besides the waters To this sence we are to refer Esa. 48.1 Hear ye this O house of Jacob called by the Name of Israel and are come forth out of the waters of Judah that is such as are descended of Jacob and Judah as from a Fountain as Deut. 33.28 and Psal. 68.26 2. By the metaphor of waters the blessings of God and our Saviour are often noted as in the chapter of an Anthropopathy 2. The Subjects or things containing Waters are various The chief is the Sea which for the plenty of waters the violence or impetuosity of its VVaves and Storms metaphorically denotes a multitude of Enemies Jer. 51.4 The Sea is come up upon Babylon She is covered with the multitude of the waves thereof Chald. The King with his numerous Hosts in plenty like the Sea came up against Babylon So it is to be understood Psal. 65.7 and 89.9 and 93.3 4. See also Esa. 17.12 13. and 57.20 Jer. 6 23. and 50.42 Where there is an expresse comparison When our iniquities are said to be cast into the depths of the Sea Micah 7.19 It signifies a total remission and utter oblivion of them Waves of the Sea denote Calamities and Punishments because they rush upon us and are noxious as the Waves are troublesome to Ships and Seamen Psal. 42.7 and 88.7 To which that phrase Lam. 1.20 and 2.11 Relates Psal. 3. Esa. 57.24 Jude ver 14. Raging Waves of the Sea foaming out their own shame This is spoke of unquiet untamed vagabonds or impetuous violent men who possessed with a spirit of giddiness by false Doctrine and wicked lives disturb the Church and raise scandals A Metaphor taken from a turbulent and frothing Sea See the express similitude Esa. 57.20 21. To which place the Apostle seems to have respect Fluctuating or being tossed to and fro Eph. 4.14 is attributed to men unstable in the profession of Christianity See Jam. 1.6 A Stream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nachal which runs in a Valley which is also denoted by the same Hebrew word and suddenly increases in tempestuous Rainy weather and brings not only terror but loss and dammage to men and other Creatures metaphorically signifies great Afflictions Terrors and Dangers Psal. 18.4 The flouds of Belial terrifyed me Chald. The multitude of oppressors made me afraid Junius and Tremellius The flouds of wicked men affrighting me he compares the persecutions and violence of the wicked who would prosecute him even unto Death to flouds which violently and ere we are aware break upon us Musculus upon the place This flood of the wicked rightly agrees with the valley of Kidron that is the Kingdom of darkness Psal. 110.7 He shall drink of the Brook in the way This is diversly expounded but most fitly of the passion of our Saviour Christ which is elsewhere compared to Drinking for the drinking of his Cup is in this place called a drinking of the Brook in the way By the Brook or Torrent the multitude and bitterness of Christs sufferings are noted and also their Shortness For these torrents or streams quickly pass away because they have not their source from a lasting Fountain but from showers and snow And therefore it is added therefore shall he lift up the head that is he shall be gloriously delivered from Death and Passion or Suffering and shall most eminently triumph in the Resurrection And the Prophet says that Christ should drink in the way by which the course of this Earthly Life is signified which is called the day of the Flesh Heb. 5.7 Elias when banished and persecuted and dwelling in a Desart drank of the Brook by the Command of God 1 Kings
like chap. 10.11 is said of the mouth of a just or Righteous man And chap. 14.27 Of the fear of the Lord Whence it is manifest that this is to be understood of the Preaching of the saving Word of God by just and wise men that is Believers The Word of Christ the Saviour is called a Fountain and Spring Esa. 12.3 where the word is in the plural Number to denote abundance Zach. 13.1 Joel 3.23 With respect to this saving word the Church of Christ is called A Fountain of Gardens a Well of living waters and Streams from Lebanon Cant. 4.15 Chald. the words of the Law are compared to a Well of Living Waters This Fountain is only in the Church of Christ and therefore this Name is also attributed to it and it is also called a spring shut up or locked a Fountain sealed ver 12. Because it is sealed and kept by the Holy Spirit through the Word to eternal Salvation 2 Cor. 1.22 Eph. 1.13 and that in a manner utterly unknown to all humane sence and reason Peter calls False Teachers Wells without waters 2 Pet. 2.17 that is such as make a specious shew of Divine Truth but really have no Grace or heavenly Doctrine God is called the Fountain of Life but of that we have treated in the chapter of an Anthropopathy That Life eternal is called Fountains and Springs of Living waters is plain from Esa. 49.10 Rev. 7.17 and 21.6 c. More especially the Fountain or water of Siloah is memorable Esa. 8.6 which is called the Dragon or Serpents Well Neh. 2.13 From its slow stream and windings like a Serpent whose stream made a Pool Neh. 3.15 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pool of Siloah John 9.11 From this Well a Metaphor is taken Esa. 8.6 Forasmuch as this people despiseth the waters of Shiloah that go softly c. By which some understand divine promises given to the Jewish People of a sure defence and protection against their Enemies in which the Jews having no confidence or acquiescence betake themselves to the protection of forreign Arms. Others by the waters of Siloah understand the Kingdom of Sion instituted or appointed by God which was but small and weak in comparison of the Kingdoms of Syria and Israel as the Fountain glided with an easie and silent current The Chald. For asmuch as this people despise the Kingdom of the house of David leading them quietly as Siloah flows quietly c. Of this Fountain Jerome in his Comment says that Siloah is a Fountain at the bottom of the Hill Sion which bubbles out not with continual springs but at uncertain hours and days passing through the concaves of the Earth and Dens of hard stone with much noise we especially that dwell in this Province cannot doubt The Fountain Siloah by another name is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gichon 1 Kings 1.33.38 as appears by the Chald. paraphr upon the place which turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siloah It is called Gichon from breaking or bursting out hence called a Brook overflowing 2 Chron. 32.4 it is also observable that Solomon Davids Son was anointed King of Israel by this Fountain so that there is reason for the allusion that by this Well is meant the Kingdom of the house of David Brentius upon the place says metaphor â hujus fontis familiam Davidis intelligit idquè admodum aptè Nam Siloah c. By the Metaphor of this Fountain he understands the Family of David and that in a manner aptly for Siloah though it comes with a great sound yet it flows not always but at certain days and hours And when it bubbles forth it overflows not the whole Land it destroies not the Fields but keeps it self in the Concaves or hollow places of the Earth without danger to any but flows almost hiddenly So is the family of David which for the Government of the Kingdom of Juda was sanctified by God And although there be a great unlikeness between the Kings of Judah one being more merciful more clement and more godly then another yet they were tolerable Kings neither were they hitherto over grievous to the people but behav'd themselves in the administration of the Government modestly and temperately Yet the common people in Cities and Country desirous of novelty would rather have strange Kings though Enemiss then the poor Family of David which was ordained by God himself to rule that people c. It appears in that VVar that some would willingly be disingaged from danger and others resolved to repell it any way but the Commonalty especially the Husbandmen of Juda would have the Family of David dethron'd and that the King of Israel or the King of Syria should Rule c. Against these Esaiah sharply inveighs and Prophesies that the time will come that because they would not be contented to live with satisfaction under the peaceable Raign of their own Kings they should be exposed to endure the storms and bear the scourge of tyrannical great and turbulent Enemies To this interpretation R. Kimchi Vatablus and Jerome agree A VVell is sometimes taken in good sence as Prov. 5.15 16 17 18. Drink waters out of thine own Cistern and running water out of thine own well Let thy Fountains be dispersed abroad and Rivers of waters in the streets let them be to thee only so the Hebrew and not to strangers with thee let thy Fountain be blessed This continued metaphor respects VVedlock and its lawful familiarity Aben Ezra thus expounds it The sence is that we must keep to our own proper wife and to no other besides her and by Fountains dispersed abroad a multitude of Children is noted Munsterus the Hebrews expound it forsake a stranger and adhere to thy own VVife then shall thy Fountains multiply abroad that is thy Children with honour shall appear in publick For they shall be thine own whereas if thou goest to another thy Children will be bastards c. Others expound this text of two Doctrines proposed to a pious man First That he should make good use of his proper goods and by the blessings of God will augment them ver 15 16 17 18. Secondly That he should live chastly and continently with his own VVife and abstain from others ver 18 19 c. Franzius says Drink water out of thy own Cistern c. that is keep thy Goods for thy self and thine and to heâ—â—p objects of Charity but do not consume them upon whores c. A VVell is sometimes taken in a bad sence as great perils and mischief Psal. 55.23 And thou O Lord shall bring them into the VVell so the Hebrew of destruction The Chald. into a deep Hell Psal. 69.16 Let not the well so the Hebrew shut its mouth upon me Chald. Hell Christ speaks there of his most bitter passion Jer. 2 13. Broken Cisterns that will hold no water out of which fractions the water goes out as it comes in sailing the expectation of men
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
received that name from the great perturbation of the people of Israel Josh. 7.24 25 26. It was in that valley which borders upon Jericho that they had the first hope of possessing the Land of Canaan So they believing in the valley of Achor that is being full of trouble and dâ—â—sturbance they are raised up by a gracious consolation out of Gods word and are comforted by the hope of eternal Life The Valley of Jehosaphat is put for the Church Joel 3.2 The valley of Gehinnon or Hinnon from whence Gehenna put for Hell comes afford no other Metaphors A Desert which is a part of the Earth little inhabited and manured wanting pleasant Rivers elegant Trees Fruits c. is often put for the Gentiles who are strangers to the Kingdom of God and are destitute of the means of eternal Life Hence Fountains of Living Waters and good Trees are promised to the Desert by which the Calling of the Gentiles to the Kingdom of Christ is intimated Esa. 35.1 2. and 41.18 19. and 43.19 20. And by those Fountains the saving Doctrine of Christ but by Trees the Teachers of the Word and true Believers are to be understood The lower parts of the Earth Psal. 139.15 signifie the Mothers Womb and so the Chaldee translates it By this phrase we are fairly inform'd what our original is viz. the Earth Some say that the phrase Eph. 4.9 He also descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest parts of the Earth is to be taken in this sence But this is most properly to be understood of the state of his deep and most profound humiliation as his ascending on high is to be understood of the state of his most super-eminent exaltation Brentius upon Act. 1. pag. 19. says See the miseries and calamities which man must of necessity endure for his sin and you will find him as it were in the lowest part of the Earth what is lower than the pit of Death What 's deeper than Hell When David said Out of the depths have I cryed to thee O Lord surely he cries from no other place than from the sence of Death and Hell in which for his sins he was comprehended c. The Deep of the Earth and the terms that are analogical to it as a Pit an Abyss or swallowing deep metaphorically denote 1. The Grievousness of Evils Miseries and Calamities Psal. 55.23 and 71.20 and 88.6 Prov. 22.14 Esa. 24.17 22. Lam. 4.20 and 3.47 53. Zach. 9.11 Hence the phrase to dig a pit for another that is to conspire mischief and to fall into the pit he digged for another that is to be overwhelmed with the same evil he provided for another See Psal. 7.15 16. and 9.15 16. Prov. 26.28 Jer. 18.20 Psal. 94.12 13. 2 Thes. 1.5 c. By Sepulchres which are under the Earth great Calamities are likewise signified Psal. 86.13 and 88.3 4. c. 2. That which is Abstruse hid or inscrutable as an abyss or bottomless pit cannot be seen or known through Psal. 36.6 and 92.5 Rom. 11.33 1 Cor. 2.10 Rev. 2.24 See Esa. 29.15 and 31.6 Hos. 5..2 and 9.6 1 Tim. 6.9 c. From Mud Dirt Dust and Dung also Metaphors are taken which denote 1. Men in a Vile and Contemptible condition 1 Sam. 2.8 Psal. 113.7 Hither may we refer where the Apostle calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.13 Made as the filth of the World and the off-scouring of all things because of the ignominy and contempt which he suffered Erasmus in paraphrase Others are much honoured by you but we for your sake to this day are accounted as the trash of this World than which nothing can be more abject or trampled upon See Lam. 3.45 To which place a great many say the Apostle had respect 2. Evils and Adversities Psal. 69.2 14. Jer. 38.22 Lam. 4.5 3. Death or a most ignominious casting away Psal. 83.10 Which is called the burial of an Ass Jer. 22.19 See 2 Kings 9.37 Jer. 16.4 c. 4. A thing had in great esteem among men but is really vile sordid and noxious Hab. 2.6 That ladeth himself with thick Clay or Mud by this is to be understood a vast power of Riches which do not profit but rather prove grand snares and hurtful impediments to the wicked possessors as if they had been immerg'd in thick Mud or should take it along as their burthen As Mud is an impediment to a Traveller by how little he can go forward And by how often he endeavours to dispatch by so much is he involved in a more dangerous intricacy So great Wealth in the way of Godliness are a hinderance to him that sets his heart upon it Mar. 10.23.24 Luk. 8.14 See Esa. 24.20 Phil. 3.8 I count all things but loss and Dung that I may win Christ He speaks of those things which before his Conversion he magnifi'd and put his confidence for Salvation in But now being converted to Christ he despises them as the most sordid and vilest things being not only unprofitable for Salvation but most pernicious if confided in Others expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is thrown to dogs So Suidas takes it And it is to be noted that in the second verse false Apostles are called Dogs whose corrupt works the Apostle cautions against By Mud Dirt and other Filth the Members and Apparel of a man are polluted and contaminated which contamination is brought frequently to denote the Filthy nature of sin Esa. 64.6 2 Cor. 7.1 Eph. 5.27 Tit. 1.15 2 Pet. 2.10 20. with ver 13 22. Jud. ver 23. Jam. 1.21 Rev. 3.4 To this Washing and Cleansing are Contrary by which the taking away of sin is noted The Dust of the Earth likewise signifies contempt abjection misery and mourning 1 Sam. 2.8 Job 16.15 Ps. 7.5 6. Ps. 22.15 16 29 30. and 44.25 26. and 113.6 7. Psal. 119.25 Esa. 47.1 and 52.2 Lam. 3.16 29. Ashes In a metaphorical signification and by allusion of the Name agrees with Dust with which it is sometimes joyned sometimes not For the Dust is indeed Ashes only that is a grosser matter into which a thing burnt is reduced By this is signifi'd frailty and vileness Gen. 18.27 Eccles. 10.9 where nevertheless there is respect had to mans first original which was Dust and Ashes Sometims it signifies great Calamity and the sadness and mourning that ensues Esa. 61.3 Ezek. 28.18 Mal. 4.3 Lam. 3.16 For Mourners were formerly wont to throw Ashes upon their Heads yea to lye in it as appears 2 Sam. 13.19 Job 2.8 and 42.6 Esa. 58 5. Jer. 6.25 Ezek. 27.30 Jon. 3.6 Matth. 11.21 c. The same metaphorical signification is in the phrase to feed on Ashes Psal. 102.9 I have eaten Ashes like Bread that is I am in very great grief or trouble Esa. 44.20 He feedeth of Ashes a deceived heart hath turned him aside He speaks of the Idol which can bring nothing
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
called the Lord of Hosts because all Creatures in Heaven and Earth are of his Army II. God teaches his People how to behave themselves in spiritual Conflicts and to fight under his Banner when he calls them forth He warns them of the Dangers of Enemies and discovers the Subtilties and Devices of their Soul-Adversaries III. God doth nothing rashly for in all Wars he engages in or Desolations that he brings He consults his own Wisdom and doth all by the Counsel of his own Will IV. God is invested with Power and supreme Authority to raise Armies at his Pleasure if he gives but the Word they immediatly rally together God will lift up an Ensign to the Nations from far and will hiss unto them from the end of the Earth and behold they shall come with speeed quickly And it shall come to pass in that day that the Lord shall hiss for the Fly that is in the uttermost part of the Rivers of Egypt and for the Bee that is in Assyria and they shall come c. All are ready when He gives the Summons Angels Men Dragons Beasts the great Deeps Fire Hail Snow Wind Frogs Flies Locusts Caterpillars c. let him but hiss as it were and they come to execute his Commands 'T is said of Pompey that when one of his Officers complained of the want of Men he should reply Let me but stamp with my foot upon the Ground of Italy and I shall have Men enough which was a Note of confident Pride in him for he was wholly defeated afterwards by Caesar Yet 't is always true of the Lord of Hosts for if he holds up his Finger all the Celestial and Terrestrial Host are ready to fight his Battels V. The Lord brings forth his Weapons out of his Armory He opened his Armory and hath brought forth the Weapons of his Indignation for this is the Work of the Lord c. Take to you the whole Armor of God c. VI. So does the Lord I will lift up an Ensign to the Nation from afar And when the Enemy comes in like a Flood the Spirit of the Lord shall lift up a Standard against him VII God commands the Trumpets to be blown that all might be prepared for the Day of his dreadful Controversy Blow the Trumpet in Sion and sound an Alarm in my holy Mountain Let all the Inhabitants of the Land tremble And the Lord shall he seen over them and his Arrows shall go forth as the Lightning and the Lord God shall blow the Trumpet and shall go forth with the Whirlwind of the South VIII The Lord musters his Armies The Noise of a Multitude in the Mountains like as of a great People A tumultuous Noise of the Kingdoms and Nations gathered together The Lord of Hosts mustereth the Host of the Battel In the Wars of his People Israel he gave directions for their Battel-Array and when to give the Assault IX God hath published in his Word the Reasons why he prepares for War against a People or Nation They have moved me to Jealousy with that which is not God they have provoked me to Anger with their Vanities and I will move them to Jealousy with those that are not a People I will provoke them to Anger with a foolish Nation For a Fire is kindled in mine Anger and shall burn into the lowest Hell c. I will heap Mischief upon them I will spend mine Arrows upon them 'T is because Men turn not from their Sins They profess to know God but in Works deny him setting up the Creature instead of the Creator For the Iniquity of his Covetousness saith God I was wroth Men slight the Offers and Tenders of the Gospel and tho they add Drunkenness to Thirst they think they shall have Peace and for that reason God proclaims War and saith he hath whet his Sword Wherefore was it that God brought his Sword upon Jerusalem and gave it into the hands of the Babylonians Was it not for rejecting his Word and despising his Messengers Hence his Wrath came upon them till there was no Remedy hence Jerusalem was given up again to be trod down by the Romans viz. because they rejected Christ and the Gospel X. God hath given a Banner to them that fear him that it might be displayed because of the Truth or as Ainsworth renders it to be high-displayed because of the certain Truth The word Banner or Ensign as Ainsworth upon the place says is applied to the Flag or Ensign of the Gospel Isa. 11.12 49.22 62.10 here to David and his Victory c. XI God animates and encourages his People as he did Joshua There shall not any Man be able to stand before thee all the days of thy Life As I was with Moses so I will be with thee I will not fail thee nor forsake thee Be strong of a good Courage c. Only be thou strong and very couragious For then thou shalt make thy Way prosperous and then thou shalt have good success XII God himself comes into the Field with his People How often doth he tell them that he is with them The Lord your God is he that goeth with you to fight He assists them directs them relieves them None can march under a better Commander and he is the best Helper The Lord is on my side I will not fear what Man can do unto me The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Fear thou not for I am with thee Be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the Arm of my Righteousness Lo I am with you always to the end of the World XII As the Lord goes before so he is the Rereward of his People Ye shall not go out with haste nor go by flight for the Lord will go before you and the God of Israel will be your Rereward He is in the Front in the Rear in the Middle and the Flanks therefore all is safe because he is invincible XIV God is a liberal Rewarder of his People tho his Royal Munificence is purely an Act of Grace not Debt or Obligation because we are his and when we have done all we are unprofitable Servants c. He that overcometh shall inherit all things Metaphor I. THe most renowned Conqueror or most successful Martialist on Earth is vulnerable and mortal Alexander would be thought the Son of Jupiter but Death soon convinced him II. Earthly Warriors are under certain Limitations for they cannot war as they please their Bounds being set by the Almighty III. There is no earthly Warrior tho never so redoubted but may be match'd and conquered too IV. Earthly Warriors know not the Success of their Arms before-hand nor foretell Events they may be baffled in their Hopes and made ashamed of their
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
we come to Heaven XXI Christ and the Bread of Life is only given to Believers XXII Those that will receive saving Benefit by Christ must receive and eat him spiritually by Faith XXIII Christ was promised seasonably and came seasonably into the World in the very nick of Time In due time Christ died for the Vngodly We had perished else for ever XXIV Christ is glorified in Heaven in his human Nature at the right-hand of God and abides there for ever for the Faithful XXV Jesus Christ in his Word Ordinances and Administrations is loathed by carnal and ungodly Men yea and many account Christ's good Word light Bread XXVI Christ now before the last day the beginning of the true eternal Sabbath is more fully revealed that so poor Saints might be provided for before the everlasting Rest and End of Time comes Type I. THe Manna was Food for the outward Man for the Body only II. Manna was eaten by many that were wicked tho of the National Church of the Jews III. Manna did corrupt and putrify IV. Manna was only found at some certain times it melted away when the Sun rose V. Those that did eat of Manna in the Wilderness are dead they perished VI. The Manna that was reserved in the Holiest was spoiled and did perish Disparity I. CHrist is Food for the Soul II. Christ is not Food for nor received by any but those who are truly godly and Israelites indeed He that eateth me even he shall live by me He that eateth my Flesh dwelleth in me and I in him III. Christ the true Manna can never corrupt but abideth for ever IV. Christ is ever the same and always to be found by those that seek him aright both in Prosperity and Adversity to his Elect. V. Those that eat of the spiritual Manna shall never die He that believeth is passed from Death to Life and shall not come into Condemnation This is the Bread that came down from Heaven that a Man may eat thereof and not die VI. But our heavenly Manna abides still in the holy Place See Christ the Bread of Life Christ a King Rev. 7.14 And the Lamb shall overcome them for He is Lord of Lords and King of Kings See 1 Tim. 6.15 Rev. 19.16 BY the Lamb is meant JESVS CHRIST which is evident and indisputable the Dignity to which he is advanced is the highest among the Sons of Men Potentate Son or Man of Power King of Kings c. There is no higher Name or Title to set forth Dignity amongst Men than Kings or mighty Potentates 'T is one of the Titles of the Most High the God of this Blessed Lamb and indeed it originally belongs to him but he is pleased to bequeath it unto Men for which reason they are called Gods on Earth I said ye are Gods but you shall die like Men and fall like the mortal Princes God is in the Congregation He judgeth among the Gods This King invisible immortal the only wise God hath chosen a Vicegerent to represent him to his Subjects hath placed his Name in him not only Wonderful Counsellor and the Man that is his Fellow but as King the chief of Titles in this lower World By this the Royal and most renowned Branch that ever sprang from the Loins of Jesse and David is set forth Upon which we note That JESVS the Lamb of God is compared to and represented by the most magnificent Title of King the highest and chiefest of Kings And indeed there is nothing doth more fully set forth the Glory Power and Splendor of Christ than this as will appear if we consider these following Particulars Metaphor I. A King is usually very highly descended comes to his Dignity by Inheritance is the Son of a Noble II. A King hath or ought to have great Qualifications having the advantage of such Education to his natural Wisdom is added Skill in Politick Affairs even the Knowledg of the Laws of his Kingdom III. Kings are sometimes chosen or appointed as Solomon was by David his Father or as Alexander by Philip his Father or else by the People as was David and many others IV. Kings are anointed as well as chosen Samuel anointed Saul 'T was a Divine Ceremony much in use at the consecrating of Kings in the Kingdom of Israel V. Kings are proclaimed at their Instalment Samuel said to all the People See him whom the Lord hath chosen And all the People gave a Shout and said God save the King VI. A King after he is anointed and proclaimed enters upon his Government VII Kings de jure have a Palace by Right belonging to them whether they are in immediate possession or not VIII Kings have great Attendants belonging to their Courts tho they be not visible in all parts of their Dominions IX Kings are invested with Power they have sometimes some of them less at the first entrance upon their Kingdom than afterwards as David's was who had but two Tribes at his entrance X. Kings have many Subjects who subscribe to their Power XI Kings have Laws and Rules to govern by XII Kings tho they rule well are not loved and honoured by all are often troubled with Rebels and Sons of Belial XIII Great Kings have large Dominions as Nebuchadnezzar the Golden Head who was over an hundred and twenty seven Provinces XIV Kings have a Prerogative in their own Dominions to make Peace and War when they please XV. Kings have a Crown to wear a Scepter to wield and a Throne to sit upon XVI Kings have the Privilege of a Grand Council to advise with in Matters of Importance XVII Kings have the Privilege and high Prerogative of sending Embassadors to treat with States and Kingdoms about Affairs of Publick Good XVIII A King ordains and constitutes Officers or makes Substitutes to whom he doth delegate Power to execute his Will and Laws to all his Political Body XIX Kings do vouchsafe Security and Protection to their Subjects sometimes by good Counsel and eminent Acts of Providence XX. Kings have Courts of Judicature both high and inferior for the Punishment of Offenders according to their Rank and Degree XXI Kings have many and great Prerogatives Rights Privileges and Excellencies pertaining to them as to receive Petitions and pardon Offenders to confer Honour and give Commissions to have Tribute paid and keep an Exchequer to shut out and scatter wicked Persons and thereby become a Terror to them that do evil and a Praise to them that do well Parallel I. THe Lord Jesus Christ our great King comes to this Dignity by Birth he is eldest Son to a mighty Emperor and so right Heir to Kingship When he bringeth the First-begotten into the World c. He is the First-born of every Creature and thereby Heir of all things He hath by Inheritance obtained a more excellent Name than they viz. the Angels II. The Lord Jesus Christ hath glorious Qualifications He is not
only endued with natural Wisdom and that far beyond Solomon A greater than Solomon is here but hath had the Advantage also of such Education that none ever had being brought up with God himself He hath all the Treasures of Wisdom in him is skill'd in all Politicks hath knowledg in all Laws nothing passeth his Skill Thou knowest all things He is called the Wisdom of God Christ the Power of God and the Wisdom of God III. Jesus Christ was chosen to be King by God the Father as 't is said I have exalted one chosen out of the People And tho the Fathers or Elders amongst the Jews refused him yet the Children gave their Vote for him crying Hâ—â—sannah to the Son of David IV. Jesus Christ was anointed with the Oil of Gladness above his Fellows He was by the Holy Spirit consecrated King for ever The Spirit of the Lord is upon me because the Lord hath anointed me c. V. Jesus Christ was likewise proclaimed first by the Angels To you is born in the City of David a Saviour which is Christ the Lord Afterwards by the Wise Men at Jerusalem and at Herod â—â—s Court by a Star and by the Shepherds at Bethlehem VI. This did Jesus Christ in three eminent Cases 1. In speaking comfortably to all his Loyal Subjects as you may see in Mat. 5. at large 2. In giving Laws and expounding Difficulties as you may see in Mat. 6. at large 3. In bestowing his Bounty upon the Poor releasing Prisoners that were bound and in appointing an Hospital for the Sick VII Jesus Christ hath a Right to the highest Palaces in this World as he was born Heir to the Universal Emperor by whom he was at last advanced to the great Palace of the highest Heavens called the holy Palace VIII Jesus Christ our great King had the Attendance of Angels who shewed their Allegiance and paid their Homage and Service at sundry times as there appeared Occasion for them 1. They proclaimed him 2. They attended his Person to assist him in his Straits 3. They assisted his other Servants 4. They declared his Resurrection from the Dead 5. They assured his coming in Glory after his Ascension 6. They are appointed to bear him company and to attend him at his coming from Heaven the second time The Son of Man shall come and all the holy Angels with him IX Jesus Christ is invested with Power All Power is given to me in Heaven and Earth tho at the first entrance upon his Kingdom in the days of his Flesh his Power did not appear so splendent and glorious as it will hereafter X. Jesus Christ hath many Subjects assigned him by God which subscribe to his Power Some voluntarily as the Angels others by force as the Devils and by virtue of his commanding Power as the Winds and Seas which obeyed him XI Jesus Christ received Commandment from the Father from which he would never swerve and also published and established Laws to be observed as Rules of Government to the end of the World XII Jesus Christ rules and governs so well that his worst Enemies could not cannot charge him with Evil yet they did not do not love and honour him but the Sons of Wickedness rose up and still do rise up in Rebellion against him I honour my Father but you dishonour me a Man which hath told you the Truth this did not Abraham Bring out those mine Enemies c. XIII Jesus Christ hath great and large Dominions all Power in Heaven Earth and Hell He is the Head of all Principalities and Powers in Heaven he is the Head of every Man on Earth and hath the Command of all the infernal Spirits in Hell XIV Jesus Christ hath this great and high Prerogative to make Peace or to proclaim Peace to all the Sons of Men upon Submission and to send a Sword where his just Prerogative is resisted In whatsoever House ye enter first say Peace if the Son of Peace be there c. I came not to send Peace but a Sword XV. Jesus Christ that was made a little lower than the Angels for the suffering of Death is crown'd with Glory and Honour c. The Scepter of thy Kingdom is a right Scepter As I have overcome and sate down with my Father upon his Throne XVI Jesus Christ hath the Father and Holy Spirit without whose Counsel he acteth nothing either in the Affairs of Heaven Earth or Hell There are three that bear Record in Heaven the Father the Word and the Spirit and these three are one Of this Council Offenders are in danger and to this Council grand Criminals are delivered up for Punishment XVII Jesus Christ hath the peculiar Prerogative to send Embassadors He sent the twelve Apostles to the World who said We are Embassadors for Christ. And He sent his Angel to the Churches to treat with them about their present and eternal Welfare I Jesus have sent mine Angel c. XVIII Jesus Christ makes Substitutes to this end By him Kings reign and Princes decree Justice By him Princes rule and Nobles even all the Judges of the Earth these for the World And when he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for his Church by this shewing that He is supreme Head in all Causes Ecclesiastical as well as Civil XIX Jesus Christ saved the Gospel-Church before the Destruction of Jerusalem by giving them counsel to flie upon the sight of Signs and the Legal Church in the Wilderness by the convenient Providences of a Pillar of Fire by Night and a Pillar of a Cloud by Day He was the Angel of God's Presence that saved them and marvellously hath he and doth he now save and preserve his Church from Popish Rage and Cruelty in this and other Nations XX. Jesus Christ hath a high Court of Judicature in Heaven where he judgeth Emperors and Kings that are out of the power and reach of a human Hand from whence he sends Angels who are higher than they to punish them for Pride and Oppression as in the Case of Nebuchadnezzar who was by the holy Ones cast from his Throne and Herod who was smitten by an Angel for his Pride And a lower Court where his Church for him and in his Name judgeth Delinquents of a lower Rank XXI Jesus Christ hath many great Prerogatives Rights Privileges and Excellencies pertaining to him 1. He receives Petitions Lord Jesus receive my Spirit 2. He pardons Offenders The Son of Man hath Power to forgive Sins 3. He confers Honour I thank Christ Jesus who hath put me into the Ministry 4. He gives Commissions Go ye into all the World 5. He receives Tribute The honourable Women ministred unto him not without reason for he was Lord of all 6. He keeps an Exchequer called the
Submission to Him even Emperors Kings Princes Nobles Captains Armies Freemen Bondmen even all both small and great He hath Power to punish all Treasons Rebellions Affronts Misdemeanors and Indignities whatsoever All that will not hear and obey him shall be destroyed He will speak to them in his Wrath and vex them in his sore Displeasure His Enemies shall be cloathed with Shame All that hate him shall be confounded and flie before him They shall be like the Dust how great soever They shall call for the Rocks to fall on them and to the Mountains to cover them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. V. From hence we are taught to observe That it is our Duty 1. To adore reverence and honour Him 2. To obey and keep his Law 3. To trust in Him only for Defence and Protection 4. To pray that He would take to him his great Power and reign O blessed Son of David King of the Jews King of Israel Lord of the Gentiles Governor of Nations and King of Kings thy Kingdom come that thy Will may be done in Earth as it is in Heaven VI. From hence we infer the happy State that the whole Universe shall be in in God's appointed Time when this good great and mighty Potentate shall take to him his great Power and obtain a full Possession of all his Right When the Heavens shall rain down Righteousness and out of the Earth shall spring forth Joy The Mountain's shall drop new Wines and the Hills shall flow with Milk The Light of the Moon shall be as the Light of the Sun and the Light of the Sun as the Light of seven Days The Heavens shall rejoyce ever us and drop Fatness the Weary shall be at Rest and break forth into Singing A Jubilee shall be proclaimed and Persecution no more heard Judgment shall run down like Water and Righteousness like a mighty Stream Every Man shall sit under his own Vine and under his own Fig-Tree and none make him afraid Peace to all the Ends of the Earth Swords beaten into Plowshares and Spears into Pruning-Hooks no Nation lifting a Sword against his Neighbour no levying War any more No more Earthquakes nor Famine but a fruitful and peaceable Earth The poor Man shall overtake the Reaper and the Treader of Grapes him that soweth Seed And the Mountains shall drop sweet Wines and the Hills shall melt The Captivity of Israel shall be brought again they shall build the old waste Places and plant Vineyards and drink the Wine thereof make Gardens and eat the Fruit thereof Come to Zion with Songs and everlasting Joy where this King shall sit and appear in his Glory Israel shall rejoyce and Judah shall be glad It shall fare well with the whole Creation For the Ox and 〈◊〉 Asse that eare the Ground shall eat clean Provender winnowed with Fan and Shovel The Effect of his Kingdom shall be Peace for the Righteous shall flourish and have abundance of Peace and the Fruit of its Righteousness and Assurance for ever For not only the People shall be all righteous but upon the Bells of the Horses there shall be Holiness to the Lord. And the Ransomed shall come to Zion with everlasting Joy upon their Heads They shall obtain Joy and Gladness and all Sorrow Heaviness and Sighing shall flie away For as the Earth bringeth forth her Bud and as the Garden flourisheth with Things that are sown in it so shall the Lord God maâ—â— Righteousness and Praise spring forth before all the Nations Blessed be God Christ a Priest Heb. 7.17 For he testifieth Thou art a Priest for ever after the Order of Melchisedec Vers. 26. For such an High-Priest becometh us who is holy harmless undefiled separate from Sinners and made higher than the Heavens Type I. THe High-Priest was taken from among Men but it behoved him not to have any Blemish II. The Priest assumed not to himself this Office but was called to it of God they were consecrated by Imposition of Hands when they were twenty five Years old III. The Priests were anointed with Oil and washed with Water Thou shalt take thee anointing Oil and pour it upon his Head and he shall wash his Flesh in Water IV. The Priest was gloriously cloathed Thou shalt make holy Garments for Aaron thy Brother for Glory and Beauty V. The Priest was to have a holy Crown upon his Head VI. The Priest's Body and Loins were to be covered with clean Linnen VII The High-Priest bore the Names of the Tribes of Israel upon his Breast when he went in before the Lord. VIII The High-Priest had Vrim and Thummim upon his Breast IX The High-Priest had an engraven Plate of Gold Thou shalt make a Plate of pure Gold and engrave upon it like the engraving of a Signet HOLINES TO THE LORD And it shall be upon Aaron's Forehead that Aaron may bear the Iniquity of the holy Things and it shall always be upon his Forehead that they may be accepted before the Lord. X. Aaron the Priest was Moses's Mouth to the People XI The High-Priest was not to marry a Widow a divorced Woman nor an Harlot but a chast Virgin XII The Priest's work was to offer Sacrifices for the Sins of the People For every High-Priest is ordained to offer Gifts and Sacrifices c. XIII The Priest was to take the Blood of the Bullock and dip his Finger in it and sprinkle seven times the Mercy-Seat c. and likewise the Blood of Calves and Goats and he sprinkled the Book and all the People the Tabernacle and the Vessels of the Ministry XIV The Priest's Garments were to remain after him to cloath and adorn his Sons withal XV. The Priests were to sound the Trumpets which as Mr. Godwin observes were twofold sometimes an Alarm to War sometimes to assemble the People XVI The Priests of the Lord were to teach the Law to the People The Priest's Lips should keep Knowledg and they should seek the Law at his Mouth XVII The Priest was to judg of the Plague of the Leprosy and to pronounce clean or unclean XVIII The Priests under the Law made and anointed Kings Jehoiada the Priest and his Sons anointed Joash King of Judah XIX The Priests were to appoint Officers over the House of God and it did not appertain to the Civil Magistrate to intermeddle in the Priest's Office See the Case of Vzziah 2 Chron. 26.20 XX. The Priests of the Lord were to bless the People XXI The High-Priest only went into the Holiest of all and that not without Blood to make Atonement XXII The High-Priest only made the Perfume for Burnt-Offerings and it might not be applied to any other use but to burn before the Lord. XXIII The Death of the High-Priest set the guilty Person or Man-slayer free who had fled to the City of Refuge After the
gather there drive away Darkness and clear the Sight And further saith Quid possit Vitis alia quae fundit sermone explicare nemo potest that no Tongue could sufficiently tell the Virtues of the Vine the like says Pliny Parallel I. JEsus Christ in his state of Humiliation did not appear in that outward Glory Pomp and Magnificence which the proud Grandees of the Earth glitter in he was not entertained with the Royalties of Imperial Palaces for his Kingdom was not of this World He was look'd upon in comparison of the Mighty Men who are compared to the Cedars of Lebanon and Oaks of Bashan as a poor mean and contemptible Shrub as the Prophet foretold He shall grow up before him as a Tender Plant and as a Root out of a dry Ground he hath no Form nor Comliness and when we shall see him there is no Beauty that we should desire him II. Jesus Christ hath a Name above every Name he infinitely excels whatsoever is good great and glorious in Angels Saints and Men. The spendor and Stateliness of Monarchs Courts is nothing in comparison of that unexpressible Lustre and Majesty that surrounds him The Heavenly Luminaries are dim to him he is the Royal Ofspring of Heaven of the sublimest Extraction When he bringeth the first begotten into the World he saith and let all the Angels of God worship him III. Christ when in his young and tender Age grew much in favour both with God and Man and when he was twelve years old disputed with the Learned Doctors hearing them and asking them Questions and all that heard him were astonished at his Vnderstanding and Answers c. IV. Jâ—â—sus Christ is full of Life and Divine Vertue the Treasuries of his communicable Graces are immense and unspeakable All Wisdom and Knowledg are hid in him In him all Fulness dwells his People mystically united to him are his Branches them he supplies with spiritual Quickning Nourishment and Growth and though scattered over many Kingdoms and Nations his Protection environs them round about provides a sufficient Supply for their spiritual Wants which is to be found no where else If a Man abide not in me saith he he is cast forth as a Branch that is withered c. V. Christ the Spiritual Vine is not only a green spreading and flourishing Plant but also exceeding fruitful he was so in his Life going up and down doing good both to the Bodies and Souls of Men fruitful in his Death In that Cluster there is much choice Fruit as Atonement Reconciliation Redemption Victory over Sin and Satan the abolishing of the Law and establishing the everlasting Righteousness he was fruitful in his Resurrection Ascention Intercession c. The Graces of the Spirit Holy Ordinances and Promises of Eternal Life are all Fruits of this heavenly Vine from him is all our Fruit found See Metaphor Light VI. The Lord Jesus brings forth the most pleasant and most desirable Fruit. I sate down under his Shadow with great delight saith the Spouse and his Fruit was pleasant to my Taste No Cup so refreshing as the Cup of Divine Consolation No Wine nourishes or quickens the Body so much as the Love of Christ Peace with God Reconciliation Pardon of Sin Justification Adoption c. These Blessed Fruits of this mystical Vine do chear feed and enliven a Drooping and Languishing Soul VII The Lord Jesus yields Fruit every way profitable All the Good that Soul or Body is capable to receive flows from him and is the Fruit of his Love purchased by his Death and communicated by his Word and Holy Spirit It warms supports and strengthens the Souls of his People His Grace is of a healing quickning and vivifying nature See Metaphor Wine and Ointment c. VIII Jesus Christ is a Shadow to his Church a hiding-place from the Wind and a Cover from the Tempest as the Shadow of a great Rock in a weary Land He defends from the Rage of Satan from Sin from the Fury of Man in the heat of Persecution yea from the wrath of God by which were it not for the interposition of this blessed Skreen or Shade we should be scorched burnt yea utterly consumed See Rock Apple-Tree c. IX Christ the Spiritual Vine being affronted rejected and abused by the rebellious obstinate and unbelieving Jews when he approached and beheld the City He wept over it was grieved for the hardness of their Hearts but more especially when he came under the execution of Divine Wrath for Mans sake and in his stead which he did willingly undergo how did his bruised and abused Body sweat as it were great drops of Blood until he yielded up his blessed Life and precious Spirit for us X. The Grace of Christ the Spiritual Vine is precious Eye-Salve which removes those thick Clouds of Darkness and Ignorance that are upon the Understanding by which a Soul spiritually comes to have a clear Prospect of those never-fading Glories of the other World and plainly discerns the gilded Follies and transitory Vanities of all things here below In a word no Tongue can sufficiently exalt the transcendent Virtues of this ever-blessed Vine Metaphor I. THe Vine is a Plant of an earthly Extract the choicest and goodliest are only the Plantation of Men. II. The Vine is not always green the Leaves fall off in Winter You may look for Fruit when the Vintage is gathered and find none III. The Fruit of the Vine taken to excess is offensive to God hurts and injures the Soul breeds Diseases and destructive Humours in the Body bereaves Men of Reason intoxicates the Brain c. IV. The Fruit of the Vine diminishes by gathering Cluster after Cluster you may soon strip it off all V. The Fruit of the Vine is only good for the Body VI. The Vine wants Support unless it be underpropt it falls being not able to bear the weight of its own Branches Disparity I. CHrist is of an heavenly Original and Extraction a Vine of God's own planting who prepared a Body for him and appointed him to the work of Redemption He is the true Vine and God the Father is the Husbandman no other could plant so Noble a Vine as Christ is II. Christ the Spiritual Vine perpetually flourishes always abounds with Fruit and knows no Winter he is the same from Generation to Generation yesterday to day and for ever without variation or shadow of turning there 's always a full Vintage that never diminishes withers nor decays never grows old but ever remains in its full growth and absolute Perfection III. The Fruit of Christ the Spiritual Vine never hurts any no danger of Surfeit here the more you eat and drink the better 't is here 's no fear of Excess The Wine of Consolation neither gluts nor inflames nor intoxicates but nourishes and feeds the Soul
satisfying Fruit no other Fruit can satisfy not only good for Food but choice and satisfying Food 5. There is store of Fruit on this Tree see how the Tree hangs the Boughs thereof are wonderfully loaden the Plenty is great in this 't is like the Tree spoken of by Daniel 6. It s Fruit is lovely and delightful to the Eye do not the Looks of these Apples invite you 7. It s Fruit is durable cannot corrupt nor decay 8. 'T is the Tree of Life Eat of this Fruit and thou shalt not dye but live for ever Such are past from Death to Life and shall not come into Condemnation Joh. 5 2â—â— 9. 'T is Fruit that those that eat thereof shall be made wise by it 10. It yields a sweet Smell comforting under Faintness 11. It is medicinable the Fruit of this Tree will purge out the evil Venome and horrid Poison that came into our Natures by old Eve's eating of the forbidden Fruit contrary to the Command of God 12. It s Shadow is most excellent for refreshing it gives great Consolation yea the greatest Consolation to poor fainting wearâ—â—ed Souls that willingly sit down under this Tree 1. He shelters from the scorching heat of God's Wrath due for Sin 2. He shelters or is a Covert from the hurt and heat of Persecutors or Rage of such 3. 'T is a delightful Shadow Refreshing to the weary Soul and in a troublsome Land a sweet Resting-place 4. 'T is a Shadow that yields full Content and Satisfaction I sat down in the Text signifies her acquiescing there or making her Abode under the same she desires no better nor no other Happiness seeks noâ—â— to Angels to Saints nor to her own Works 1. I sat down with Delight now this Delight is neither carnal nor sinful but 't is spiritual 2. 'T is great Delight which the Church has even ravishing Joy 3. 'T is abiding and lasting Delight increasing it will be more and more as it is said of the Light of the Righteous it shines more and more to the perfect Day 4. This Delight is an Earnest of that Delight which the Soul shall have in Heaven 5. 'T is a compleat and perfect Shadow it answers all Needs a Shadow for the Head Heart and every part and at all times From hence we infer 1. What great cause have we to admire the Goodness of God tho he denied us in Adam to eat of that Tree of Life after the Fall yet hath he provided us another Tree of Life to make us immortal 2. What Fools are all those who refuse to eat and live for ever 3. Let us also learn from hence when we are faint and weary to seek to none but Christ the Tree of Life for Refreshment 4. How happy are Believers who sit under the Shadow of Christ's Protection his Ordinances and Divine Doctrine Christ an Embassador Mal. 3.1 And the Lord whom ye seek shall suddenly come into his Temple even the Messenger of the Covenant whom ye delight in c. THe Words Embassador Legate or Messenger are synonimous Terms properly such as are commission'd or deputed betwixt distant Parties to transact Affairs of moment The Term is applied to Christ who is the Angel Messenger or Embassador of the Covenant who not only transacted but compleated the Work of Redemption thereby reconciling God and Man who were before at variance and Enmity Which shall be further manifested in the following Parallel Metaphor I. AN Embassador or Messenger of Peace is an honourable Person and usually a great Favourite to the King II. An Embassador is a wise Person skilled in State-Affairs and knows how to adjust National Differences or to make up a Breach or Breaches that may be between one Kingdom and another III. An Embassador must be of known Integrity and Faithfulness as well as of Ability great Trust being reposed in him IV. An Embassador is appointed and made choice of to this great Employment and Place of Trust by the determination and decree of the King V. A Person that is chosen to go an Embassador must accept of the Place and Work before he takes his leave of the Court. VI. An Embassador is entrusted with Matters of great weight and moment things that concern Peace and War the Weal and Wo of Kingdoms and Nations VII An Embassador as he is chosen and entrusted with Matters of great consequence so likewise that he might be invested with a Legal Power he receives a special Commission from the Prince or State he represents which does authorize him to that Work and Office VIII An Embassador having received his Commission leaves his own Kingdom and goes into that Country to which his Prince hath ordered him there to negotiate the Affairs that are committed unto him IX An Embassador of Peace represents the Person of the Prince or State that sent him so that the same Honour and Dignity or Indignity that is shewed to him is shewed thereby to the Sovereign whom he represents And it is easy to guess how much they esteem the Prince by the Respects they pay to his Embassador X. An Embassador is strictly tied to the prescribed Rules Precepts and Directions which are delivered to him and doth not must not proceed contrary unto them XI An Embassador is oftentimes sent to prevent or put an end to War that thereby great Effusion of Blood Ruin and Desolation might be stopp'd and prevented XII An Embassador offers Terms or makes Proposals to the adverse Party thereby finally to conclude and make a lasting Peace XIII An Embassador that hath a tender Heart is greatly grieved when he sees his Mediation and merciful Terms of Peace to be slighted and rejected and from the consideration of the woful Misery and Calamity that is like to follow he is the more importunate using many Arguments to cause Compliance XIV An Embassador hath many Servants or a great Retinue waiting upon him and is a Person deserving much Honour in discharging his Trust with very much Awe and Fidelity to his Prince XV. An Embassador hath Power given him to ratify and confirm Articles of Peace between Kingdoms and Nations who are at variance that so there may be Commerce between them in future Times XVI A faithful Embassador is received with abundance of Joy at his return home and is highly preferr'd as a Testimony of great Favour for his Works sake XVII An Embassador not having success in his Business in bringing the Adversary to amicable Terms of Peace and Reconciliation many times against those Nations or People that refuse bloody War is proclaimed and great Desolation follows XVIII An Embassador is oftentimes an Instrument to save Thousands and Ten Thousands of Souls from Death and Kingdoms from Fire Sword and Destruction and thereby he raises Trophies to his Fame and Glory Parallel 1. CHrist the Embassador or Messenger of the Gospel of Peace is a most noble honourable and renowned Person Lord of Lords most excellent in Worth and Dignity one near-allied
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
God Promised to give the Land of Canaan and rest therein to his seed how punctual was he in performing of it as Solomon well observes 1 Kin. 8.56 Blessed be the Lord that hath given rest to his people Israel according to all that he promised there hath not failed one word of all his good promise c. it was declared to Abraham that his seed should be strangers in the Land of Egypt four hundred years and Moses shews that at the end thereof nay the very self-same day the Lord brought them out of the said Land Exod. 12.41 4. God promised to send a Saviour and accordingly when the fulness of time was come he sent him into the VVorld 5. And that Gospel Promises might be firm and sure to all the faithful and Covenant People of God they are put into Christs hand who having shed his Blood to procure the good Promised hath Received the Promises for us as our Trustee Acts 2.33 Therefore being by the Right hand of God Exalted and having received the Promise of the holy Ghost he hath shed forth this which ye now see and hear 6. That the Promises might be made sure to all the seed Christ hath brought himself under an Obligation to make them good And the Lord Jesus is not only ingaged but the Father also 1. In respect of his Goodness and Mercy Heb. 10.23 1 Joh. 1.9 2. In respect of his Faithfulness and Truth 1 Cor. 10.13 3. Nothing can hinder or obstruct God in accomplishing whatsoever he hath promised 4. They must be made good because of the nature of the Covenant 't is ordered in all things and sure 'T is unto God as the waters of Noah Isa. 54.10 They are left in Christs last VVill and Testament that was confirmed by his blood See Testator And for this cause he is the Mediator of the New Testament that by means of death for the Redemption of the Transgressions that were under the first testament they which are called might Receive the promise of eternal inheritance 5. But if all this is not enough God hath ingaged himself by oath to make them good he hath if I may so speak pawn'd his own Being Life Power Truth and Holiness upon the performing whatsoever he hath promised to his own Covenant-people for when God made a Promise to Abraham because he could swear by no greater he swore by himself Gen. 22.16 17. Saying surely in blessing I will bless thee and in multiplying I will multiply thee And so after he had patiently endured he obtained the promise for men verily swear by the greater and an oath of confirmation is to them an end of all strife Wherein God more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed by an Oath ver 17. That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for Refuge to lay hold upon the hope set before us May not this cause a Believer to venture upon a Promise of God and to rest satisfied until it is accomplished 10. Gospel Promises are glorious promises because they are generally and more especially Soul or spiritual promises What is it to have a promise of such or such an Estate or Lordship or to be blessed in the Basket and store or with all earthly good things these are the blessings it is granted that worldly men seek after I have goods saith the Rich Glutton laid up for many years blind wretch but how poor and miserable was his Soul Now gospel promises are of a spiritual heavenly and sublime Nature as you have heard before soul-food soul-strength soul-health soul-riches soul-peace soul-liberty soul-life a Christ a Kingdom and Crown that fadeth not away for the Soul This is the Tenth 11. Gospel promises are glorious promises because 't is by vertue of these thou comest to take hold of and obtainest an interest in the Lord Jesus Christ. Is not that a precious promise that will make thee sure of a Saviour a bare Promise for of his Interest is security enough tho' he has condescended in a gracious manner to us not only to make over himself and eternal Life to our Souls by Promise but hath given us an earnest also into our hearts nay more then that Sealed us also by his Spirit unto the day of redemption See earnest and Seal under the head of Metaphors respecting the Spirit The Promises are the ground of Faith and Hope that Faith is a Fancy and that hope will be but as a spiders Web that is not grounded upon the Promise of God 12. Gospel Promises are glorious in a comparative sence above the Promises of the Law 1. Better in respect of perspicuity or clearness of them those were Promises under obscure Types and shadows Justification was held forth by several Sacrifices burnt-offerings and sin-offerings c. Sanctification held forth under several Ceremonial washings 2. Better in regard of the Nature or Quality of them the former were generally promises of Temporal or Earthly things 3. In respect of the Efficacy and Power that is in these o're what was in the other The Law made nothing perfect many blessings were made indeed in case of Obedience but the Law gave no power to perform the Condition or help the Soul in that Obedience 4. They are better in regard of extent and Duration 13. Gospel Promises are glorious in respect of the variety of them there is variety of all good things promised therein answering to every condition the Creature may be under They tend in a sweet manner to remove all objections doubts and discouragements of the Soul whatsoever as you may perceive by taking a brief Taste I am a vile sinner saith the Soul mine Iniquity is gone over mine head as a heavy burden they are more then can be number'd and are ever before me I have sinned against Light and Knowledge and hated Instruction Is there any Hope or Promise for such a wretch such a Rebel and Monster of wickedness as I am See the promise How long ye simple ones will ye love simplicity and ye scorners delight in their scorning and fools hate knowledge turn at my reproof Behold I will pour out my spirit upon you I will make known my words unto you Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God and he will abundantly pardon Come unto me all ye that labour and are heavy laden and I will give you rest Here are promises that may be grounds of encouragement to the vilest sinner Were there no Promises but to righteous Persons or to men and women so and so qualified it were sad But through Christ and in closing with him in the Gospel there is pardon offered to sinners as sinners tho' they have been very vile and
LEaven is of a diffusive Quality it infuses it self into every part till the whole Lump is leavened II. Leaven is of an assimilating Quality it turns the Meal in which it is hid into its own Nature III. The Woman took the Leaven and hid it in the Meal Leaven must be hid that so it may leaven the Meal the better IV. Leaven secretly and invisibly worketh and altereth the Meal and maketh a Change therein turning of it into Dough. V. Leaven doth not change the whole three measures of Meal all at once but it accomplishes its Work by degrees VI. A little Leaven will leaven the whole Lump 1 Cor. 5.6 Gal. 5.9 Parallel THe Word and Grace of God is of a diffusive nature it will where it is received in a spiritual sence leavens every Faculty of the Soul until the whole Man Body and Spirit is leavened therewith By three measures of Meal some understand the Body Soul and Spirit to be meant II. The Word of God where it is in Truth received such is the assimilating Nature thereof doth convert by its powerful Operation the whole Soul into its own Likeness it changes the evil Quailties thereof and works divine and spiritual Qualities in the room of them making a glorious and visible change in the Heart and Life III. The Word of God must be received into the Heart it must be hid as it were there like Seed that is covered in the Earth that so it may have its blessed Effect in order to leaven the Soul in a spiritual Sence the better Thy Word have I hid in my Heart IV. So the Workings and Operations of God's Word are secret and invisible our Saviour alludes to this when he compares the Work of the Spirit in Regeneration to the Wind as is well observed the Word and Spirit work secretly their Operations are invisible to the outward Eye V. So the Word and Grace of God works not that blessed Change in the Soul all at one instant but Grace is carried on in Believers by degrees I deny not but at the first Infusion of Grace or Act of Faith a Man is really and actually justified yet the Work of Conversion and Holiness is gradually carried on and may be a great while before it is perfected VI. So a small Quantity or but a dram of true Grace will spiritually leaven and change the whole Man hence Grace in the beginning is compared to a Grain of Mustard-Seed Parable LEaven is taken in the Scripture in an evil sence for Hypocrisy evil Doctrine Malice and Wickedness from that sowre Quality that is in it Disparity THe Word of God hath no unpleasant or sowring Quality in it but contrariwise it is the only means through the Spirit to purge out that old Leaven whether it be evil Doctrine Hypocrisy Malice or Wickedness that sowreth and corrupteth the whole Man 2. This may further inform us touching the nature of the Word and Grace of God And from hence we may be able to make some Judgment whether Conversion be truly wrought in our Souls or whether the Kingdom of God where Christ spiritually rules which is Righteousness and Peace and Joy in the Holy Spirit be in Truth begun in us or no The Word of God compared to Glass 2 Cor. 3.18 Beholding as in a Glass the Glory of the Lord and like unto a Man beholding his natural Face in a Glass BERNARD understands by Glass here to be meant the Gospel with divers others and we see no cause to question this Exposition Simile A Glass is a Medium that represents Persons and things unto the sight of our external Eyes II. Some Glasses shew us such things that we cannot see nor discern without them as common Experience shews which are called Perspective-Glasses III. A Glass seems to bring such things near to us that are at a great distance Some by looking in a Glass have discovered Things and Persons many Miles of as if they were just by them IV. A true Glass shews or represents unto a Man his own natural Face by looking therein he may see what manner of Man he is he may take a plain view of himself whether fair or deformed V. A Glass is used by some as a thing to dress themselves in by it they know how to put on their Attire and to deck themselves with all their Ornaments if any thing be wanting or amiss which they would have on they soon perceive it by looking in a Glass VI. A Glass is a thing that some Persons take much Delight to look into VII He that would have a full or plain sight of a Person or Persons that he hath a desire to behold in a Glass must look therein with open Face he must not look asquint upon it VIII A Man that beholds his natural Face in a Glass and goes his way soon forgets what manner of Man he was if he saw Spots or Blemishes or other Deformity in his Face or any uncomly Features he soon forgets them IX If a Man looks into a Glass he sees there but the Image Resemblance or Representation of a Person or a Thing not the Person or the Thing it self Parallel THe Gospel is the best Medium which represents God the Father the Lord Jesus Christ and holy Spirit Angels and Saints with things past present and to come to our spiritual Sight or to the Eyes of our Faith II. The Word of God shews us such things and Mysteries that without it we could not see nor have the least Knowledg of as the manner of the Creation of the World in six Days the cause why God sets his Bow in the Cloud the glorious Attributes of God together with God's manner of being or the glorious Trinity the Conception Birth Life Death Resurrection and Ascension of the Lord Jesus Christ as also God's positive Law and instituted Worship III. The Word and Gospel of God brings things that are afar off very near it represents to our Faith the Judgment-Day and shews us how matters and things shall be managed then who shall be cleared and who condemned it brings near to the Eye of our Faith the glorious Kingdom of Jesus Christ and many things of like Nature IV. So the Word of God shews forth not only the Glory of God in the Face of Jesus Christ as also what this World is what Sin is c. But it shews what Man is before Grace how wretched blind naked deformed polluted and also after Grace through Christ how happy adorned beautiful and glorious V. So the Word of God is absolutely needful or necessary for all Christians to look into who would dress and deck themselves with the Ornaments of Grace that they may be comely in the sight of God By looking into the Word they may see what Ornaments are wanting and how to put them on so as to be compleatly dressed and every way ready for the Bridegroom 's coming VI. The Word of God is a thing that all true Christians