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
sincere offices of love and humility to each other See 1 Sam. 25.41 1 Tim. 5.10 CHAP. XVI Of a Synecdoche of the Whole A Synecdoche of the whole is when an Intire or Integer is put for a Member or the whole for any part Which may be distinguished as they respect 1. A Person or Men. 2. Certain Things 3. Places 4. Times 1. The whole person is put for part of him as a man for his Soul Luk. 16.23 whâ—â—re the Rich man Lazarus and Abraham are put for their Souls See Luk. 23.43 Man is put for the body Gen. 3.19 See Eccl. 12.7 Gen. 23.19 So Jesus is put for his dead body John 19.42 and 20.2.13 See ver 12. and Luk. 24.3 Sometimes a thing is said of all which yet concerns not some as Matth. 19.28 sitting upon twelve Thrones belongs not to Judas Iscariot who yet was included because of the Number Twelve It is said of the Church of Corinth That they were sanctified by faith in Christ Jesus called Saints inriched in all utterance and knowledge 1 Cor. 1.2 5. when yet the following Chapters evidence that there were many Hypocrites and Notorious sinners among them c. 2. Part of a thing is put for the whole Flesh is put for the skin Psal. 102.5 which text describes extreme leanness See Lam. 4.8 Hence the common Proverb is he is but skin and bone 3. A Place is put for part of a place as the World for the Earth which is a part of the World 2 Pet. 3.6 John 12.19 Rom. 1.8 1 John 5.19 See Chap. 3. Sect. 2. 'T is put for the Land of Canaan Rom 4.13 with Numb 23.13 The whole Earth is put for a great part thereof Isa. 13.11 For Chaldea Isa. 13.5 The Land is put for Judaea Hos. 1.2 and 4.1 Joel 1.2 For a certain City Matth. 2.6 and thou Bethlem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of Juda that is a City of Judâ—â—a The East is put for the Medes and Persians and other Oriental Countries Ezek 25.4 1 Kings 4.30 Isa. 2.6 Matth. 2.1 The South for Egypt with respect to Judaea Jer. 13.19 Dan. 11.5 Sometimes Judaea is so called with respect to Babylon Ezek. 20.46 47. The North for Chaldea and Babylon with respect to Judaea Jer. 1.13 14 15. and 13.20 and 47.2 Zeph. 2.13 The Temple is put for the prime Synagogue Luk. 2.46 See John 18.20 4. Time is put for part of time Gen. 6.4 The Gyants from the Age so the Hebrew were men of Renown that is of old Gen. 17.8 I will give unto thee and thy seed after thee the land of Canaan for an everlasting possession that is whilst the Jewish state remains viz. to the coming of the Messiah Gen. 49.10 c. Exod. 21.6 He shall serve him for ever that is to the Year of Jubilee as the learned expound it See 2 Sam. 12.10 Jer. 5.15 Dan. 2.4 O King live for ever that is we wish you a long Life See Chap. 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Time is put for a year or some years as Causabon thinks Luk. 20.9 CHAP. XVII Of a Synecdoche of the Part. A Synecdoche of the Member is when a Member is put for an Integer or part for the whole thus distinguisht 1. With respect to men 2. Other Things 3. The Common Accident of things viz. Time 1. In single men the Essential parts are put for the whole man as the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh for man Gen. 12.5 and 14. and 17.14 Exod. 12.19 Lev. 2.1 Psal. 3.2 and 11.1 and 25.13 Isa. 58.5 Ezek. 18.4 Luk. 6.9 Acts 2.41 and many other places c. Sometimes it is said that the Soul may die or be killed Num. 23.10 Josh. 10.3 Judg. 16.30 Job 36.14 Jon. 4.8 where the body musâ—â— be understood 'T is put for any Brute Gen. 1.24 c. A Body is put for man Exod. 21.3 where the Hebrew is Body See Rom. 12.1 1 Cor. 6.15 Jam. 3.6 The Integral parts of man are put for the man or his body or flesh Gen. 17.13 Psal. 16.9 Prov. 14.30 See Acts 2.26 31. c. John 6.51 which is expounded Luk. 22.19 2 Cor. 7.1 Flesh is put for the whole man Gen. 6.12 Luk. 3.6 Rom. 3.20 1 Cor. 1.29 for every living Creature Gen. 6.13.17 Blood is put for man Psal. 94.21 Prov. 1.11 Matth. 27.4 Acts 17.26 The Head is put for Man Judges 5.30 2 Kings 2.3 2 Sam. 1.16 Acts 18.6 See other Examples Gen. 19.21 Matth. 13.16 Prov. 8.13 Tit. 1.12 Judges 5.30 Genesis 31.26 Where the Hebrew is What hast thou done that thou hast stol'n away my Heart When he meant himself as ver 27. Chald. Thou hast stole my self See Luke 21.34 Proverbs 1.16 And 6.8 Esaiah 52.7 Romans 10.15 c. The Tribe of Ephraim is put for all Israel Esaiah 7.2 5 8 9. And 9.9 because the Royal Seat viz. Samaria was in it So is Joseph of whom Ephraim descended Psalm 80.1 And 81.5 See Amos 5.15 And 6.6 Jeremiah 6.1 The General is put for the Army Exodus 17.13 Joshua 10.28 40. 1 Samuel 18.7 2. Part of a thing is put for the intire thing As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Field for a Land or Country Genesis 14.7 1 Samuel 27.7 A Corner for a Tower Zephaniah 1.6 And 3.6 Zachariah 10.4 because it had strong Corners The Baptism of John is put for his whole Ministry Acts 1.22 And 10.37 And 18.25 c. A Nail for Tents because they are fastned with Nails or Stakes Zach. 10.4 Stones are put for the intire Building Psalm 102.14 The Wall for a City Amos 1.7 10 14. with ver 12. and 2.2 5. The Gate for a City Genesis 22.17 Deuteronomy 12.12 And 14.27 c. And for the Inhabitants Ruth 3.11 And 4 10. Esa. 14.31 A Rafter is put for a Roof and consequently for a House Gen. 19.8 3. Part of Time is put for Time either Indefinite or Certain A Year is put for Time Esa. 61.2 And 63.4 Jer. 11.23 A Day is put for Time Genesis 8.22 2 Kings 20.1 Psalm 18.18 Matth. 2.1 Acts 5.36 c. A Day is put for a Year when there is no addition of a numeral word Genesis 40.4 Exodus 13.10 1 Samuel 1.3 Leviticus 25.29 Judges 17.10 1 Samuel 27.7 Yet Amos 4.4 3 days signifies 3 years with respect to the Law Deut. 14.28 The Sabbath is put for the whole Week Luke 18.12 The Morning for continual Time Psal. 73.14 Esaaiah 33.2 Eccl. 11.6 Lam. 3.23 Evening and Morning are put for the whole day and night Gen. 1.5 c. An Hour is put for Time John 4.23 and 5.35 and 16.2 and 17.1 And for a little space of Time indefinitely Galatians 2.5 1 Thess. 2.17 Philem. ver 15. CHAP. XVIII Of a Catachresis HItherto we have expounded the Kinds of Tropes now we are to treat briefly of their Affections Which are Catachresis Hyperbole And an Allegory Which three words signifie in English Hardnesse Boldnesse And Continuation 〈◊〉 〈◊〉 〈◊〉 〈◊〉
are in and among Rocks X. Rocks yield Oil The Rocks poured me out Rivers of Oil saith Job And in another place 't is said God made Israel to suck Honey out of the Stone and Oil out of the hard Rock XI Rocks afford a very sweet and refreshing Shadow in hot Countries to weary Travellers XII Rocks are dangerous to stumble at or to fall on especially to fall from When Men get up almost to the Top of a high and mighty Rock and suddenly through want of care fall down such are broken to pieces and perish inevitably Parallel I. THe Lord Christ is a firm and sure Foundation Vpon this Rock will I build my Church c. Behold I lay in Zion for a Foundation a Stone Another Foundation can no Man lay The Church being built upon Christ the Gates of Hell shall not prevail against it Whosoever lays the Stress and Structure of his Salvation upon this Foundation the Powers of Hell and Rage of Devils shall never be able to subvert and destroy This made the Apostle to break forth in that holy Triumph Rom. 8. II. God in Christ is a Believer's spiritual Habitation they like the Dove make their Nest in the Clifts of the Rock He that dwelleth in Love dwelleth in God See Habitation Dove c. III. Christ our Rock is high in respect of the Dignity of his Person He is the high God He was lower than Men in the state of his Humiliation yet far higher and more glorious than the Angels He is high in respect of his Dwelling-place being exalted far above all Heavens high in respect of his Power and Sovereignty having absolute Dominion over Devils Angels and Men. IV. He that by Faith ascends upon the Top of this spiritual Rock may take a better Prospect and Survey of Heaven than Moses could of Canaan when he stood upon the Top of Pisgah He sees most of God and the Glory of the other World that stands upon the Rock Christ. V. God in Christ is the Godly Man's Refuge He that makes God his Defence or flies to Christ for Refuge needs not fear Devils nor wicked Men nor what all the Powers of Hell can do unto him See Strong-Tower VI. The Lord Jesus hath the Stability of a Rock in him He is the Rock of Ages the same yesterday to day and for ever He grows not weak as his Years so his Strength decays not VII All sweet Peace and Comfort proceed from the Rock Christ His Promises are sweeter than Honey or the Honey-Comb VIII That celestial Stream Spring and River of Comfort viz. the Spirit proceeds from the Throne of God and the Lamb From this Rock saith a worthy Writer the clear and crystalline Streams of living Water bubble forth IX In Christ are hidden all the Treasures of Wisdom and Knowledg all the Graces of the Spirit which are compared to but far more excellent than Gold Pearl or precious Stones are only to be found in this spiritual Rock X. Christ affords us Store of precious Oil the Spirit is so called with which the Godly are all more or less anointed We have received an Vnction from the Holy One No Oil like that which comes from this Rock XI Christ is as the Shadow of a great Rock in a weary Land He keeps off all the hot scorching Beams of the Wrath of God and Hell See Apple-Tree XII Christ is a Rock of Offence many stumble at him and fall on him and some fall from him whose State of all is very sad For when Men fall from this Rock having gotten up very high by a speculative Knowledg and Profession they fall suddenly to the lowest Hell Metaphor I. ROcks tho they abide and last long yet are not everlasting II. Rocks in many respects are barren useless and unprofitable things yield no Fruit Seed that falls upon a Rock comes to no maturity Some fell upon a Rock c. III. Rocks are part of the coursest and grossest Element they are but Earth condensed and congealed into a massy senseless Lump Disparity I. CHrist abides for ever and ever he being stiled the Rock of Ages II. Christ the spiritual Rock is very fruitful and every way exceeding profitable III. Christ is of the highest and best of Beings He that made and formed the Elements and gave being to all Creatures and Things who tho called a Rock yet is the Lord from Heaven and a quickning Spirit Inferences 1. TAke heed Christ be not unto you a Stumbling-Stone and Rock of Offence 2. Let the Godly who dwell in this Rock fear no Evil their Rock is not like our Rock 3. Get into this Rock be like the Dove that makes her Nest besides the Holes Mouth 4. When you are down in the Valley and the Waters swell and threaten to overflow you get with David by Faith and Prayer upon the Rock that is higher than you 5. Prize the Rock precious Water Honey and Oil flow from it 1. 'T is a rich Rock 2. 'T is a living Rock 3. 'T is an invincible Rock 4. 'T is a feeding and fattening Rock 5. 'T is a Rock of Pearls and Diamonds 6. 'T is an eternal Rock 6. When you see a great Rock think of Christ. 7. Build all your Hopes of Happiness upon it let your Anchor be so cast as to take hold of this Rock Christ a Fountain Jer. 2.13 They have forsaken me the Fountain of living Water c. Zech. 13.1 In that Day there shall be a Fountain opened c. AMong the many Things that Christ is compared to in the holy Scripture to set forth his transcendent Excellency Beauty Usefulness and Perfections this of a Fountain is none of the least it being a most profitable Metaphor Metaphor I. A Fountain is the Spring and Head of a River from thence Waters issue and stream forth 'T is the Rise and Beginning of Springs and Waters II. A Fountain implies Abundance of Water I will open Fountains in the midst of the Vallies that is Fulness or Store of Water it denotes Plenty III. A Fountain is very tenacious a Place fit dense hard and well-compact to retain the Water leaving some certain Passage for to let its Water out in an orderly manner IV. A Fountain when the Passage or Vent is open le ts out its Water freely V. Fountains always empty themselves into low Places they love to glide in the Vallies of the Earth He sends his Springs into the Vallies VI. Fountains by letting out their Water into Vallies Meadows and low Ground make them very fruitful when Mountains and high Grounds abide barren and unprofitable VII Fountain-Water is usually common to all the Poor and he that hath no Money may partake of it none are forbid to come to a Fountain VIII Fountains yield pure and unmix'd Water Streams are sometimes muddy they may be defiled but Fountain-Water is clear fair and without Filth IX Many Fountains are deep
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
18.14 and 29.11 Eccl. 7.9 Isa. 29.10 and 37.7 Jer. 51.11 Ezek. 13.3 Dan. 5.20 Hag. 1.14 Hab. 1.11 Rom. 11.8 1 Cor. 2.12 c. God hath given the Spirit of slumber Eyes that they should not see and Ears that they should not hear Now you have received not the Spirit of the world but the Spirit which is of God c. 2. The Organical Cause or Instrument is put for the thing Effected by it THE Mouth is put for Speech or Testimony as Deut. 17.6 At the Mouth of two or three Witnesses shall he that is worthy of Death be put to Death but at the Mouth of one VVitness he shall not be put to death that is by the Witness or Testimony of two or three c. so Deut. 19.15 One witness shall not arise against a man for any Iniquity or for any sin in any sin that he sinneth At the Mouth of two Witnesses or at the Mouth of three Witnesses shall the matter be established which is expounded Matth. 18.16 and John 8.17 2. The MOUTH is put for a Command or Prescription Gen. 45.21 And Joseph gave them Waggons according to the Mouth of Pharaoh c. That is as we translate it according to the Commandment of Pharaoh Exod. 17.1 And the Children of Israel Journied according to the Mouth that is the Commandment of the Lord. So Numb 3.16 39. and 20.24 and 17.14 Deut. 1.26.43 and 34.5 So Moses the Servant of the Lord died there in the Land of Moab according to the Mouth of the Lord that is according to the Word of the Lord. Upon which Sanctius says in his Comment on Isa. 49. Therefore they do not rightly judge who from the Hebrew reading say that Moses dyed in the kiss of the Lord for that Tradition is not from the Hebrew Text but from the Targum which is attributed to Jonath Vziel who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Mouth of the Lord Ad Osculum verbi Domini that is according to the kiss of the Mouth of the Lord. But what 's spoken of the Mouth of the Lord is better to be referred to the Trope Anthropopathia of which we shall hear hereafter The Tongue is put for Speech Prov. 25.15 A soft Tongue breaketh the bones that is a mild civil and courteous speech so Jer. 18.18 Let us smite him for that Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for his importunate unseasonable and odious Speech But more especially for the Idiom or particular Language of Nations Act. 2.4 11. And they were all filled with the Holy Ghost and began to speak with other Tongues as the Spirit gave them utterance Cretians and Arabians do we hear them speak in our Tongues the great things or wonderful works of God It is also put for the Gift of strange Languages In my name shall they cast out Devils they shall speak with new Tongues Mark 16.17 and 1 Cor. 14.19 Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then Ten Thousand words in an unknown Tongue That is in a Language which the People understand not c. The Lip is put for Speech Gen. 11.1 And the whole Earth was of one Lip and of one word that is of one Language and of one Speech or Idiom of speaking the Chaldee sayes of one Tongue and one Speech That the Hebrew Language is meant here which in Isa. 19.18 is called the Lip of Canaan we translate it Language by the same Trope And which by the Targ. Hierosolym and R. Saloom upon the place is called the Holy Tongue is shewed elsewhere Neither was Hebrew the peculiar name of that Language in those times because there was no need of a term of distinction there being no other Speech in the World till after the Confusion of Tongues and scattering of the People at Babel Pro. 17.7 A Lip of excellency does not become a fool much less a Lip of lying A Prince that is a worthy and excellent Speech do's not become or is not to be expected from a Fool much less should a Noble or brave mind tell Lies Esa. 33.19 A People of a deeper Lip so the Hebrew then thou canst perceive that is such as speak so obscurely that you cannot understand them as Pagninus renders it See Pro. 12.19 the Lip of Truth shall be established for ever but a lying Tongue is but for a moment Job 12.20 He removeth away the Lip of the faithful c. so 't is in the Hebrew The Palate is put for Speech Pro. 5.3 For the Lips of a strange Woman drop as an honey Comb and her Palate so the Hebrew is smoother then Oyl that is her Words or Speech The Throat is put also for loud Speaking Isa. 58.1 Cry with the Throat so the Hebrew spare not c. by which the Organ of Crying or Speaking is to be understood for the Explication follows viz. lift up thy voice like a Trumpet and what the Scope or Argument of that loud Speech or Shrill Cry was to be is added in these words And shew my People their Transgression and the house of Jacob their sins The Hand is put for Actions done by it where there is also a Synechdoche For by the Actions of the Hands some other things as also Principles or beginnings of Actions are understood as Counsel Machination or contrivance thought endeavours care c. as 1 Sam. 22.17 Slay the Priests of the Lord for their Hand is also with David that is they help him with their Counsel So 2 Sam. 3.12 and 14.19 1 Kings 10.29 Psal. 7.4 Isa. 1.15 The Hand is put for Writing 1 Cor. 16.21 The Salutation of me Paul with mine own hand that is mine own Writing and Col. 4.18 The Salutation by the Hand that is the Writing of me Paul This is ordinary viz. for a mans Writing to be called his hand among the Greeks as Pollux and Suidas sayes and among the Latines see Cicero lib. 7. Epist. ad Attic. as also in our common Language The Hand is put for a Gift reached by the Hand Psal. 68.32 Ethiopia shall make her Hands run to God so the Hebrew that is Ethiopia shall speedily transmit her Gifts as Psal. 72.10 Isa. 60.6 to which Relates that of Pliny the Ancient Greeks called Doron the palm or fist and therefore they called the Hand Gifts that word so signifying because they were given thereby See Psal. 22. 35 36. And more under the Head or Title Metaphors A Sword is put for War or Slaughter which are in a great Measure performed thereby Exod. 5.3 Let us go we pray thee three days Journey into the Desert and sacrifice unto the Lord our God lest he fall upon us with Pestilence or with the Sword Levit. 26.6 Neither shall the Sword go through your Land so Isa. 1.20 Jer. 14.12 13 15 16. and 43.11 Psal. 144.10 Rom. 8.35 and several other places It is said Matth.
10.34 I came not to send Peace but a Sword that is not such peace as that men will rest contended and quiet in Paganism or Irreligion but contend earnestly for the true Religion in their Confessions and Preaching of the Gospel even through Sufferings Persecution and Blood c. A line or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 measuring Rope is put for a Countrey or tract of Land because by it was measured as Amos 7.17 Micah 2.5 Zach. 2.1 For it was a custom to Measure Land by an extended Chord and distribute Inheritances as in Palestine which is done in modern times by a Rod or Perch therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cord Rope or Line is put for the bounds space or quantity of the portion of Land given Deut. 3.4 All the line of Argob the Kingdom of Og in Bashan The Chaldee sayes all the house or place of the Province c. see Joshua 17.14 Psal. 105.10 11. Zeph. 2.5 c. Sometimes it is also a Metaphor Deut 32.9 For the Lords portion is his People Jacob is the Cord of his Inheritance that is a People peculiar to himself and segregated and divided from the World see Psal. 16.6 the lines are fallen unto me in pleasant places yea I have a Goodly heritage Our Saviour who is here speaking by the Prophet uses this Metaphor to express the Figure or Delineation of the Church c. Hence it is said 2 Cor. 10.15 16. Not boasting of things without our Measure that is of other mens labours but having hope when your Faith is increased that we shall be enlarged by you according to our rule abundantly to preach the Gospel in the Regions beyond you and not to boast in another mans line or Rule of things made ready to our hand where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regula a Rule signifies that space Measured by it as if God had divided the World among the Apostles that they should preach in their particular and respective precincts or allotted places Money is put for Property or Estate purchased by Money Exod. 21.21 for he is his Money that is he purchased or bought him with his Money and is to him as good as Money 3. A Thing or Action is put for the Effect produced by that Thing or Action THis kind of Metonymie is to be found distinctly in Nouns and Verbs of which we are to note that some are referred hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of Analogy in which as I may speak there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connotation or consignification that is when the Thing or Action is not to be understood strictly for the effect but together with its Effect and consequent In Nouns Certain termes which signifie Affection are put for their Effects as 1 John 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God The Emphasis is great here as if Jehovah had said that he hath graciously given us his own very Love whilst he adopts us into the priviledge of Sonship By bestowing this blessing he bestows himself and makes himself one with us for he is Love 1 John 4.8 Mercy is put for the Benefit and Commiseration that proceeds from it Gen. 20.13 and 32.13 I am less then the or I am not worthy of the least of thy mercies 2 Chron. 35.16 By the same Trope the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms what they give in Charity to the poor Matth 6.1 Luk. 11.41 Act. 10.2 4. Motum internum significat quo inclinentur homines ad miserendum pauperis Chamier That is It signifies an internal motion by which men are inclined to pitty the poor Anger is put for punishment or vengeance which proceeds from Anger Psal. 79.6 Pour out thy wrath or Anger upon the Heathen c. Micah 7.9 I will bear the Anger or Indignation of the Lord c. Rom. 2.5 But after thy hardness and impenitent heart treasurest up unto thy self Wrath against the day of Wrath c. see Rom. 3.5 and 4.15 and 13.4.5 Eph. 5.6 Anger is put for a Command given in Anger 1 Sam. 28.18 Because thou obey'dst not the voice of the Lord nor executed'st his fierce Wrath or Anger upon Amalek c. Judgment is put for Punishment and Castigation or Correction Exod. 6.6 I will Redeem you Israelites with great Judgments that is great punishments upon Pharaoh Pro. 19.29 Judgments that is punishments are prepared for Scorners c. when I send my sore Judgments upon Jerusalem that is punishments c. see Ezek. 14.21 Rom. 2.3 1 Cor. 11.29 1 Pet. 4.17 It is put for Condemnation Jer. 26.11 John 3.18 19. 2 Pet. 2.3 In 1 Cor. 11.29 It is said he that eateth and drinketh unworthily eateth and drinketh Damnation but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Judgment Sin with the Synonymous terms is put for the punishment of Sin Gen. 19. 15. The Angels hastned Lot saying arise take thy Wife and thy two Daughters which are here lest thou be consumed in the Iniquity of the City that is in the punishment of the City Psal. 7.16 his sin or mischief shall return upon his own head that is the merited or condigne punishment See Jer. 14.16 Zach. 14.19 With a Verb that signifies to bear or carry it intimates the Guilt and Conviction that preceds punishment which must certainly follow as Exod. 28.43 Lev. 5.1 and 20.20 and 22.9 Numb 14.33 Ezek. 23.35 49. and 18.20 and other places Work is put for its reward Lev. 19.13 the work of him that is hired so the Hebrew shall not abide with thee all night until the morning Jer. 22.13 Rev. 14.13 that they may rest from their Labours and their works follow them Sometimes it is put for the merit of the Work Rom. 11.6 And if by Grace then it is no more of Works otherwise Grace is no more Grace But if it be of Works then it is no more Grace otherwise work is no more work here Grace and Work that is to say merit are opposed to each other Divination or Augury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the Price and Reward of it Numb 22.7 And The Divinations were in their hands that is as in our Translation the Rewards of Divination which were to be given to Balaam Labour is put for the profit or fruit it produces Deut. 28.33 All thy Labours shall a Nation which thou knowest not eat up Psal 78 46. He gave their labour unto the Locust Psal 105.44 They inherited the labour of the People Psal. 128.2 for thou shalt eat the labour of thine hands Pro. 5 10. Eccl. 2.19 Isa. 45.14 Jer. 3.24 Ezek. 23.29 Hunting is put for Venison got by Hunting Gen. 25. 28. And Isaac loved Esau because he did eat of his Hunting that is his Venison see Gen. 27.3 So much of Nouns there are some Metonymies in Verbs as Verbs of Knowing and such as betoken Affection or
Sin is put for Sinners Isa. 1.18 Though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as wool that is the sinners by having their iniquities pardoned shall be cleansed and purified from the guilt and condemnation of sin for Sin properly and in it self cannot be made clean Psal. 51.9 Matth. 8.3 his Leprosie was cleansed that is the Leprous man was healed Ps. 25.11 Exod. 14.4 Gen. 34.29 Deut. 8.17 Job 15.29 Prov. 31.29 Esa. 10.14 and 30.6 Rev. 18.3 Prov. 15.6 Jer. 20.5 c. Job 6.22 Prov. 5.10 c. 2. The thing Contained is put for the thing Containing and a thing in a Place for the Place GEN. 28.22 And this stone which I have set for a Pillar shall be Gods House that is this Place where I have erected a statue of Stone Josh. 15.19 Give me springs of water that is some portion of Land where there may be springs of water for 't is added that he gave her the upper springs and the nether springs that is a Field in which there were Springs in the higher and lower part See Ezek. 26.5 14. Hosea 9.6 Amos 8.5 Math. 2.11 They opened their Treasures and offered him Gifts that is they opened their Cabinets for so says Kirstemius upon the place the Arabick word signifies or Purses where their Treasure or precious things were kept See Psal. 135.7 Matth. 12.35 Matth. 22.13 Cast him into outer Darkness that is Hell the place of Darkness See more examples Matth. 25.10 They that were ready went with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the marriage that is into the place where the Marriage was to be celebrated It is said in the same Chapter v 21 23. Enter thou into the Joy of thy Lord that is into the place of joy the Coelestial Kingdom Mark 3 1â—â— And unclean Spirits when they saw him fell down before him viz. Jesus that is men possessed with unclean Spirits Luke 21. For all these have of their abundance cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the gifts of God that is into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gazaphylacium the place where those offerings were put which were bestowed upon God It is therefore called Corban i. e. a Gift Matth. 27.6 See more Acts 16.13 16. where Prayer is put for the place of prayer as also Luke 6.12 Heb. 12.1 Let us run with patience the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen Strife or race that is set before us that is our course in this place of strife or racing Rev. 8.3 And another Angel came and stood at the Altar having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Golden Incense that is a Golden Censor as we translate it See verse 5. To this kind of Metonymie may be referred when the Wind is put for that quarter of the World from whence it blows 1. Chron. 9.24 Jer. 49.32 and 52.23 Ezek. 5.12 Matth. 24.13 And where any River is put for the bordering Country by which it runs Esa. 23.3 Jer. 12.5 Zach. â—â— 3 See also Jer. 2.18 where it is with all a Metaphor 3. Time is put for things done or existing in Time THIS is to be understood of the word Time it self as also of Names which expresse Parts of Time whether it be naturally or by institution divided Time 1 Chron. 12.32 And the Children of Issachar which were men that had understanding of the times to know what Israel ought to do that is they were skilful and well instructed in prudence whereby they knew what to do and when to do it and therefore went before the Israelites 1 Chron. 29.30 With all his Reign and his viz. Davids might and the times that went over him and over Israel and over all the Kingdoms of the Countries that is the various Negotitiaons and Chances whether prosperous or adverse which in any of those times happened to them Esâ—â—h 1.13 Then the King said to the wise men which knew the Times that is who knew past transactions which happened in the respective times or who knew how prudently to manage and act all things in season Job 11.17 And thy time shall arise above the Noon day so the hebrew that is thy Meridian prosperity shall be clearer then the light or most illustrious Psal. 31.15 My times are in thine hands that is my Life Health and the whole state and course of my Life for whaâ—â—soever changes come thou governest them by thy providence See Ps. 139.1 â—â— 3. c. 2 Tim. 3.1 c. An Age which is a part of Time as Heb. 1.2 By whom also he hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ages that is the world which endures for Ages and therefore all things existing in time So Heb. 11.3 This signification comes from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both Ages and World Rom. 12.2 Be not conformed to this Age that is the impiety of this World or the wicked men living in this Age. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Matth. 13.22 Mark 4.19 Luke 16.8 2 Cor. 4.4 Gal. 1.4 Eph. 2.2 and 6.12 2 Tim. 4.10 c. Years Prov. 5.9 Lest thou give thine honour unto others and thy years unto the Cruel lest thou give thy Life unto a Jealous Husband who will kill thee whereas otherwise thou mayst be safe and secure See chap. 6.32 33. c. Dayes Deut. 4.32 Ask now of the Days that are past which were before thee c. that is the histories and Transactions of former times search the Annals 1 Sam. 24.19 Wherefore the Lord reward thee good for this day which thou hast done unto me so the original that is for the benefit and good I received from thee this day Mark 13.19 Those days shall be such an affliction as was not from the beginning that is what shall come to pass in those days or in that time This denotes such prodigious Calamities as if that time were even Misery it self 1 Cor. 4.3 But with me it is a very small thing that I should be judged of you or of mans day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as we translate it mans Judgment because there are certain Days allotted for Judgments Eph. 5.16 Redeeming the time because the days are evil that is very many evils scandals and sins are perpetrated in these times The Books of Chronicles are called the words of days that is a repetition narrative or rehearsal of the gests and transactions of those times The Days of any one in Scripture phrase is called that time wherein any signal thing for good or evil happens to him For Good as Hosea 1.11 Luke 19.42 44. For Evil as Iob 18.20 Psal. 137.6 7. Eccle. 5.19 Jer. 17.16 with Jon. 1.3 and 3.10 and 4.1 5 9 10 11. Jer. 14.7 20 21 c. Ezek. 21.19 and 22.4 Obad. 12. Micah 7.4 Psal. 37.12 13. With respect to the Effect Calamities and Misfortunes are called the days of the Lord because he justly punishes men for
understood For as man lives and operates by the Soul so God in himself is Essential Life and a most pure act My Soul shall not abhor you Lev. 26.11 The wicked his Soul hateth Psal. 11.5 See Esa. 1. â—â—4 and 42. 1. Jer. 5.9.29 Matth. 12.8 Heb. 10.38 Hence the Lord is said to swear by his Soul Jer. 51.14 Amos 6.8 that is by himself as our Translation renders it and agreeable to Esa. 45.23 Jer. 22.5 Heb. 6.13 Where it is expounded A Body by reason of his incorporeal Essence is no where attributed to God but 't is ascribed to our Saviour Christ in a twofold respect 1. As opposed to the Shadows Figures and Types in the Old Testament the Truth Complement or Fulfilling of the things prefigured by these Shadows being held forth in him Col. 2.17 Which are a shadow of things to come but the Body is of Christ that is the Truth and Complement is in Christ. And Col. 2.9 It is said that in him dwelleth all the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily that is most really perfectly and solidly not in a Typical or shadowy manner as God manifested himself in the Old Testament 2. The Church is called the Body of Christ Eph. 1.22 23. And God gave him to be the Head over all things to the Church which is his body the fulness of him that filleth all in all It is called his Body because he Rules it giving Sense Life and Spiritual motion to it as a mans head does to his body It is called his fulness because though Christ is absolutely perfect in himself and has no need of us his Love is so great to his Church that he will not be without it any more then a head would be willing to want his members Father I will that they also whom thou hast given me be with me where I am c. John 17.24 Eph. 4.12 15 16. So much for Christs Mystical Body As for the humane Body of our Lord it being really and not metaphorically such it concerns not this place God is called the Head of Christ. 1 Cor. 11.3 1. With respect to his humane Nature for in that sence Christs says the Father is greater then he John 14.28 2. With respect to his Office as Mediator and Redeemer for all the actions of Christ were done by the Will Order and Commission of the Deity The Apostle by the figure Climax or a certain Gradation in the same text calls Christ the head of the Man because he chose that Sex when he took humane Nature upon him so becoming the firstâ—â—born among many Brethren Rom 8.29 He also calls man the Head of the Woman because of the preheminence of Sex and being ordered her Lord and Superior In these places the Word is Metaphorical in respect of eminency because the head in the natural body is seated highest excelling the whole body in dignity of sense and reason 3. In respect of Rule and Government the natural body being ruled by it c. More generally Christ is called the Head of the Church Eph. 1.22 and 4.15 Col. 1.18 c. In which sence man has no prerogative over the Woman as to the participation of the benefits of Christ and Mystical Union with him Gal. 3.28 Neither Male nor Female for ye are all one in Christ Jesus Hence it is said Eph. 1.10 That he might gather together in one head all things in Christ both which are in Heaven and which are on Earth which Chrysostom well interprets viz. It is done by the mystery of Redemption that Celestial and Terrestrial things that is Angels and Men should have one head that is Christ whereas before by reason of mans sin heavenly things were separated from Earthly A Face Is attributed to God by which the manifestation of himself to Angels and Men and the various workings of his Providence is to be understood for so God is known to us as one man is known by his face to another the Face of God signifies manifestation 1. In the blessed state of Eternity Psal. 16.11 With thy Face is fulness of Joys so the Hebrew and Psal. 17.15 I will behold thy Face in Righteousness I shall be satisfied when I awake in thy likeness Matth. 18.10 Their Angels do always behold the Face of my Father which is in heaven In this sence no man can see Gods Face and Live Exod. 33.20 23. For now we see through a glass darkly but then Face to Face 1 Cor. 13.12 c. 2. In the state of Mortality when God in any measure reveals himself As 1. By the Face of God his presence and propitious aspect is noted as Exod. 13.21 The Lord went before them by day in a pillar of a cloud and by night in a pillar of Fire Exod. 33.14 My Face so the Hebrew shall go with thee and I will give thee rest and verse 15. Moses said If thy Face go not with us cause us not to go up hence c. that is if you be not present as heretofore in the pillar of a Cloud and Fire Hence that appellation given to Christ is deduced Esa. 63.9 The Angel of his Face or presence because by the pillar of a Cloud and Fire in a visible manner he led the Israelites of old and made the Face of God as it were conspicuous to them others say it is because he is the image of the invisible God by whom we know the Father as one man is known by his Face to another Col. 1.15 John 14.9 10. which cannot be said of any other The Face of God signifies also that glorious appearance of God to the people on Mount Sinai Deut. 5.4 And that more illustrious manner of his Revealing himself to Moses above any other Deut. 34.10 See Numb 12.6 7 8. c. Sometimes the Face of God is put for the place where God reveals himself and where the Ministry of the word flourishes or as Jehovah himself words it Exod. 20.24 Where he Records his Name c. Thus Cain is said to go forth from the Face of God Gen. 4.14.16 that is from the place where his Parents worshipped him and Jonah rose up to flee from the Face of the Lord that is left the Church and People of God to go to Tarshish among Infidels not but that he knew that none can so fly from the Face of God as to be unseen by him but he thought that there was no place for Divine Revelations besides the Holy Land and therefore hoped that in those strange places God would no longer trouble him nor impose so hard a Province upon him as to Preach against Ninive c. See Exod. 23.15 and 25.30 Psal. 100.1 2 3. and 104.4 2 Sam. 21. 1. Psal. 139.7 Lev. 17.10 Psal. 9.4 c. Sometimes wrath and divine punishment is noted by the Face of God as Psal. 68.1 Let them that hate him flee before his Face Jer. 21.10 I have set my Face against this City
And God said let there be light and there was light suitable to 2 Cor. 4.6 where 't is written and God who said or Commanded the light to shine out of Darkness verse 6. And God said let there be a firmament in the midst of the Waters and verse 9. And God said let the Waters under the Heaven be gathered together c and verse 11. And God said let the Earth bring forth Grass c. verse 14. And God said let there be lights in the firmament of the Heavens and verse 20. And God said let the Waters bring forth abundantly the moving Creature and verse 24. And God said let the Earth bring forth the living Creature c. Rab. Mos. Maimon says that this phrase in the Creation and God said is to be under stood of the Will and not of Speech because speech by which a thing is Commanded must of necessity be directed to some being or object capable to execute his Commands but no objects of such a capacity had then being therefore of necessity it must be understood only of Gods Will. Masculus in his Comment says that Moses speaks of God after the manner of men not that God spoke so For by his word the vertue and efficacy of his Will is expressed c. for what we would have done that it might be understood believed or done we express our selves by the prolation of a word and when Gods Will is expressed it is called a word God is a Spirit and uses no corporeal or Organical Speech no transient voice nor Hebrew Greek or other Idiom unless in some temporary dispensation he was pleased to utter himself Organically which has no place here c. So the appellation of Names given to the Creatures verses 〈…〉 10. which is ascribed to God notes only his decree and divine Constitution 〈◊〉 men should so call them So the blessing of God to Fishes Fowl c. ver 22. denotes his real appointment of the multiplication of their respective kinds upon which Musculus very well says if you consider that God speaks to a quatiles or watry Creatures you will judge it a wounderful kind of speech But he speaks not to their Ears but to their Natures to which by the vertue of his word he hath given a power and efficacy to propagate their own kinds From this description of the Creation the Divine force and efficacy of Gods Will in the Creation and Conservation of the Creatures which is so conspicuous is called the Word of God Psal. 33.5 6. Psal. 107.20 Psal. 147.15 18. Heb. 1.3 and 11.3 2 Pet. 3.5 7. c. So in other decrees of the Divine Will God is said to speak Gen. 8.21 And the Lord said in his heart I will not again Curse the ground that is he so constituted and decreed it that by Noah it should be so manifested unto the World Psal. 2.5 Then shall he speak to them in his Wrath that is he will crush his Enemies with horrible Judgements and Punishments Sometimes the Decrees and Appointments of the Trinity by way of Dialogue or Colloquy among the Divine persons as Gen. 1.26 And God said let us make man in our likeness or Image c. and chap. 2.18 And the Lord said it is not good that the man should be alone I will make him an help meet for him and Gen. 3.22 And the Lord God said behold the man is become as one of us c. Gen. 11.6 And the Lord said behold the People is one and have one language go to let us go down and there confound their Language By this deliberate way of expression the Decrees of the Holy Trinity and their effectual power of operation are noted Psal. 2.7 I will declare the Decree the Lord said unto me thou art my Son this day have I begotten thee ask of me and I will give thee the Heathen for thine Inheritance Psal. 110.1 The Lord said unto my Lord sit thou at my right hand c. These phrases signifie the most Holy and most efficacious discerning and efficiency of Gods VVill. To this speaking of the Father answers the hearing attributed to Christ John 8.26 40. and 15 15. And to the Holy Spirit John 16.13 For this cause among others the Son of God is called the VVord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by him a manifestation of the internal speech of the Holy Trinity that is their Divine Decrees for mans Salvation is made unto us John 1.1 13 14 c. So much of speech in general More particularly Rebuking or Chiding is attributed to God by which its real effect or destruction is noted of which you may see examples Psal. 18.15 2 Sam. 22.16 VVhere Tempests Earthquakes c. are said to be at Gods Rebukes and Psal. 104.7 that at his rebuke the waters fled that is were separated from the Earth Gen. 1.9 To Rebuke in proper speaking two things are requisite 1. That that which is reprehensible may be chekt 2. That it may be corrected or amended these may be aptly applyed to Gods Creating VVord for when he said Let the waters under the Heaven be gathered together into one place and let the dry Land appear In the first the indigested confusion of things is reprehended and in the second they are corrected and rightly disposed off into their proper places Musculus on this place annexes this marginal note that it is an invincible Argument of Christs Divinity that at his rebuke the Winds and Seas were obedient Mark 4.39 Luke 8.24 See Psal. 9.5 and 76.6 and 68.30 Esa. 17.13 Zach. 3.2 Rebuke signifies destruction Deut. 28.20 Calling when ascribed to God signifies its real product or effect as 2 Kings 8.1 The Lord hath called for a Famine and it shall also come upon the Land for seven years Psal. 105.16 Rom. 4.17 Gods Commanding inanimate or irrational Creatures denotes a direction for some certain work to be done or omitted as Esa. 5..6 I will also Command the Clouds that they Rain no more upon it See Esa. 45.12 Answering is attributed to God when he is said to Answer mens Prayers 2 Sam. 7.9 Psal. 3.4 5. Esa. 58.8 c. Illyricus says that in hearing God answers in a threefold manner 1. By the very hearing for every man that prayes earnestly requests that 2. By some Testimony of his Spirit that we are heard 3. By granting the petition which is the most real and apparent answer Contrary to this is Gods Silence when his people pray by which his delay in comforting and helping them is noted as Psal. 28.1 Vnto thee O Lord do I Cry be not deaf toward me c. So Psal. 83.1 And God is said to answer when he takes pleasures in man Eccl. 5.20 and 9.7 The Lord is said to be a Witness when he declares the Truth of a thing in fact or justly punishes Lyers 1 Sam. 12.5 Jer. 42.5 Malach. 3.5 c. The Lord hath been a VVitness between
10. Zach. 13.7 Munsterus upon Esa. 34. says that the Sword of the Lord is his Divine Decree which none can change Psal. 35.2 3. By these Weapons Divine Vengeance is metaphorically described See Rev. 19.15 21. The term Sword is applyed also to God with respect to its penetrating force of which more hereafter in its proper place A glittering Spear or lightning Spear is attributed to God Hab. 3.11 Stones Hail Thunder Lightning c. sent from Heaven are thereby noted as Josh. 10.11 When a Shield or Target is ascribed to God it is to be understood of his propitious Favour and Mercy to men through Christ becoming their defence protection and security warding as a Sheild does blows all assaults and violences of the Enemy and converting all into Good for his people Gen. 15.1 Deut. 33.29 Psal. 3.3 4. Psal. 18.2.3 Psal. 28.6 7. Psal. 84.11 12. Psal. 5.12 For thou O Lord wilt bless the Righteous With favour wilt thou compass them as with a Shield The Word of God is called a Shield Psal. 91.4 Prov. 30.5 Eph. 6.16 Because when it is received by Faith its vertue is exerted in the defence of Believers The Holy Spirit is called an Earnest given by God to Believers 2 Cor. 1.22 and chap 5.5 Eph. 1.14 The Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom the Greeks borrowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Arrhabo any thing that is given to confirm a promise or bind a bargain therefore some translate it a pledge According to Suidas Arrhabo or an Earnest is a piece of money given by the Buyer to the Seller to ascertain the payment of the residue Jerom says it is a certain Testimony Evidence or Obligation to secure the bargain made It differs from a pledge which is left as a security for the return of borrow'd money and upon payment is returned to the Owner The Holy Spirit is thus called because it assures believers that they shall obtain Eternal Life Some refer this metaphor to Nuptials or Marriage as the Bridegroom pledges his Faith to the Bride and gives her an Espousal token as a pledge to assure her that he will Marry her so when God Espouses himself to believers Hos. 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in Loving kindness and in Mercies c. But the Nuptials of the Lamb did not yet appear Rev. 19.7 Therefore God gives them a most noble Earnest viz. The Holy Spirit to comfort their Hearts and confirm their Faith that they shall in due season be admitted to the Marriage of the Lamb. It is said Psal. 75.8 For in the hand of the Lord there is a Cup and the Wine is red it is full of mixture and he poureth out the same but the dregs thereof all the wicked of the Earth shall wring them out and drink them by which the various kinds of Divine Afflictions are intimated The like Metaphor we meet with Esa. 51.17 22. c. Chariots are attributed to God by which either his Divine Magnificence is manifested to men as Habac. 3.8 Thou didst ride upon thine Horses and thy Chariots of Salvation or else it denotes those Myriads of ministring Angels mentioned Psal. 68.17 The Chariots of God are twenty thousand even many thousands of Angels The Wheels by which a Chariot or Cart moves are by an Elegant Metaphor attributed to God Psal. 65.11 Thy Cart-wheels drop fatness so the Hebrew that is thy Clouds distill down Rain and Snow which refresh and fertilize the ground so that with the blessing of God it produces various profitable and necessary fruits The Clouds are called the Chariots and Horses of God and Rain is said to make the Earth fat and fruitful Psal. 18.10 11 12. and Psal. 164.2 3. Esa. 19.1 Riches are attributed to God by which the abundance of his Divine Majesty and Glory as also his Mercy and Grace are noted Prov. 8.18 Rom. 2.4 9.23 10.12 11.33 2 Cor. 8.9 Eph. 1.7 8 18. 2.4 7. 3.8 16. Col. 1.27 Phil. 4.19 Such as receive these in true Faith are called Rich in God Luk. 12.21 and Jam. 2.5 Windows are ascribed to Heaven the Habitation of God out of which he has as it were a prospect and sends good or evil upon men Gen. 7.11 and 8.2.2 2 Kings 7.2 Esa. 24.18 Mal. 3.10 Deut. 26.15 Psal. 14.2 and 102.19 20. Lam. 3.8 50. A Furnace is attributed to God Esa. 31.9 by which the Divine Vengeance whereby God as it were in a fiery oven consumes the Enemies of his Church is intimated Esa. 30.30 33. Psal. 21.8 9 10. Lot Portion or Inheritance is attributed to God when it is said that the People and Land of Israel is his Heritage Deut. 32.9 Jer. 2.7 and 12.7 8. and 6.18 c. By which his great Love and singular Care and Providence is intimated See Exod. 19.6 Deut. 11.12 And when it is said of Christ that he is constituted Heir of all things Heb. 1.2 And that he hath by Inheritance obtained a more excellent name then Angels ver 4. it is with respect to his right of primogeniture and Divine title of Command over all things A Book is ascribed to God by which his most exact knowledge and Providence is noted the metaphor is taken from wisemen who are wont diligently to note down in their Books such Persons Things and memorable Actions which they would remember The Book of Gods Providence generally considered concerns every Creature as Psal. 139.16 To this belongs the Book of Life out of which to be blotted is death which we find mentioned Exod. 32.32 33. compared with ver 10. Numb 11.5 And sometimes more specially it concerns the Church and Believers Psal. 56.8 9. Mal. 3.16 The Book of life so often mentioned in Scripture as Esa. 4.3 Dan. 12.1 Psal. 69.28.29 Phil. 4.3 Luke 10.20 Rev. 3.5 and 13.8 and 17.8 and 20.12 15. and 21. ult is nothing else but the singular knowledge God has of such as shall be saved of which See 2 Tim. 2.19 The Lord knoweth them that are his c. Or as it were a Catalogue which God keeps of those who by Faith in Christ are elected to Everlasting Life In the vision of Daniel chap. 7.10 and John Rev. 20.12 We find Books of Judgement mentioned by which that Divine and most exact knowledge of mens Deeds and Words are symbolically denoted And whereas the Scripture uses a plural expression Jerome and others do understand that there are two Books of Judgment one for Believers the other for Vnbelievers for the World is wont to be distinguished into these two sorts John 3.18 â—â—6 c. To this relates that saying Esa. 65.6 Jude 4. viz. Behold it is written before me I will not keep silence c. Oyl or Annointing is attributed to God Psal. 45.7 Thy God hath Annointed thee with the Oyl of gladness above thy Fellows
the blood of slain Abel by a very weighty Emphasis As to the phrase of a voice and crying directed to God it manifestly intimates these two things First that he is a just Judge and the avenger of wickedness and therefore the violent murther of Abel could not but come to him for Justice on the assassinate as it is said in the like case 2 Chron. 24.22 The Lord look upon it and require it viz. the blood of Zechariah The Second is that he is a gracious loving Father and defender of such as are his and minds them as well in Life as in Death for he had not only a respect for Abel when alive but hearkens also to the cry of his blood when Dead according to Rom. 14.8 Whether we live or die we are the Lords Some put an Emphasis in bloods being in the plural number intimating as it were that there were many slain in Abel that is such off-spring as he might have had which tacitely call for Justice hence the Chald. translates it The Voice of the seeds of thy blood which were to come and issue from thy Brother but seems to be far fetcht By the plural word of bloods are noted slaughters because the blood gushing from the veins scatters into diverse parts Psal. 5.6 The Lord will abhor the man of bloods and deceit so the Hebrew Psal. 51.14 Deliver me from bloods we translate it blood-guiltiness Hos. 4.2 They break out and bloods toucheth blood But here blood violently shed is understood by a Synecdoche and Matth. 23.35 The blood of Abel is expressed in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haima As to the sence and connexion because Cain did not only not confess his sin but also impudently deny that he was concern'd in the care or keeping of his Brother God deals more openly saying The voice of thy Brothers blood cryes to me from the Earth that is thy Brother is slain I do not vainly inquire where he is his blood demands vengeance of me and I am concerned to call his Murtherer to account therefore speak plainly what hast thou done that is Why didst thou dare or presume to lay violent hands on him Thou sayest thou art not his keeper as if the question were whether thou hast kept him Tell rather what thou hast designed against him this is the paraphrase of Musculus upon the place To this place Heb. 12.24 refers where the crying blood of dead Abel is fairly compared to the living blood of Christ our Mediator and Intercessor Esa. 14.9 10. The Dead are feigned to come from Hell or the Graves to deride the Pride and Haughtiness of that inhumane King of Babylon speaking to him when fallen from his greatness and upbraiding him for his monstrous pride and shameful downfal Jer. 31.15 Rachel the Mother of Joseph and Benjamin long before dead is brought in as bitterly weeping for the Captivity of the people which prophesie is alleaged to express the cruelty of Herods Massacre of the Infants Matth. 2.18 for the agreement of that tyrannical fact with that place Rachels Sepulchre was near Bethlem in which and the adjacent places that most cruel villany was committed c. See also Ezek. 32.21 c. 2. Of other things void of Life and Soul Gen. 4.11 And now art thou cursed from the Earth which hath opened her Mouth to receive thy Brothers blood from thy hand by this Prosopopeia the wickedness of Cain is aggravated as if he had said the very Earth though destitute of sense and reason yet was more humane and kind to thy Brother then thou wert because it received and laid up that blood which thou hast spilt from the sight of men lest it should cause horror in them Others say that this speech denotes the extream grievousness of his wickedness and the horror of his guilty Conscience rendring the very senseless Creatures his Enemies as if he had said the very Earth which as it were with open mouth received the blood of thy Brother from thy hand will account thee as execrable which agrees fairly with the following words Gen. 47.19 Death is attributed to the Land which denotes desolation Exod. 9.18 It is said of Mount Sinai that Jehovah appearing it quaked that is it had such commotions as if like a man it had trembled for fear Levit. 18.18 Spuing out its inhabitants is attributed to the Land which signifies their expulsion for their wickedness Deut. 32.42 God is said to make his Arrows drunk with blood that is that out of his just wrath he would send the Enemies of the Land to kill the wicked and rebellious people See Esa. 34.5 Jer. 46.10 Josh. 24.27 And Joshua said unto all the People behold this stone shall be a Witness unto us For it hath heard all the words of the Lord which he spake unto us c. The stone erected there is by a Prosopopeia said to hear because it was present as it were a Witness and was appointed as a memorial and Testimonial sign of the Covenant God then made with his people Judg. 5.20 They fought from Heaven the Stars in their courses or degrees fought against Sisera The Stars are said to fight because they were instruments of exciting those Hails and Storms which God probably used against his Enemies Josephus says that when the Canaanites encountred with the Israelites a violent shower fell and much Rain and Hail by the force of the Wind was fiercely driven into the Canaanites faces so that their bows and slings became unprofitable and useless neither could they being so benummed with cold handle their Swords which tempest nevertheless did no way prejudice the Israelites Brentius thus expounds it ' we simply expound it that God was no way favourable but an Enemy to the enterprize of Sisera because he dwells in Heaven and terrifi'd the Host and Chariots of Sisera c. chap. 4.15 And whereas the Stars are said to Fight it carries the shew of a Proverb signifying that no prosperous Fortune was on Sisera's side for when any ill luck betides men they are wont to say that no Star shines upon them or that the Stars resist them by which is meant that all Creatures both Earthly and Heavenly threaten their destruction Junius and Tremellius Translate that the Stars e suis aggeribus from their sconces or Bulwarks fought against Sisera that is from the superior Regions of the Air a speech translated from Souldiers fighting from higher places Job 3.8 Eye-lids in the Hebrew text are attributed to the morning by which its early beams are understood or the first shining of its rays arising from the approaching Sun a metaphor taken from one newly awake that lifts up his Eye-lids or as others say from the swift motion and vibration of the Eye-lids because the Sun-beams move swiftly till they are diffused to the ends of the Hemisphere Job 31.38 If my Land cry against me or that the furrows thereof weep The good man declares that he
is ready to bear judgment censure or curses if any person can justly complain that he has done them injury which by an elegant Prosopopeia he expresses the explication follows ver 39. If I have eaten the fruits thereof without Money or have caused the Souls of the owners thereof to expire breath out or grieve so the Hebrew Illyricus says that the Land and Furrows are put Metonymically for the Husbandmen but the former explication is the best See Job 38.7 with Psal. 148.2 3 c. A Nativity or Birth is attributed to Rain Dew Ice and Frost Job 38.28 29. for their production from God where there is also an Anthropopathy Psal. 19.1 The Heavens declare the Glory of God and the firmament sheweth his handy work that is they exhibit shew and demonstrate to the Eyes of all things a real testimony and instruction of the glorious power of God ver 2. Day unto day uttereth speech and night unto night sheweth knowledge that is by that succession and vicissitude of days and nights which is so certain so constant and so profitable for men and other Creatures the Glory of God the workman is most evidently celebrated See Psal. 104.20.21 22 23 24. Some by a Metonymie understand day and night of those things which are done or happen by day and night that the sence may be that every day and every night some new thing is discovered by which to right observers the glory of God may be illustrated ver 3. There is no speech nor language where their voice is not heard that is there are no people though of different languages whom that speech of the Heavens and their real publication of praise may not instruct in the glory and power of God See Rom. 1.19.20 Because that which may be known of God is manifest in them or to them for the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse ver 4. Their line is gone out through all the Earth and their words to the end of the World that is in the extreamest parts of the Earth that stately fabrick of celestial bodies is seen as if it were exactly done by line and square which seems instead of words c. Rom. 10.18 For their line we read their sound because what is said in the Psalm of the motion of the celestial bodies the Apostle elegantly accommodates to the course of Evangelical Preaching Genebrard says that the Hebrew word signifies indeed alive but the Septuagint respect the sence whom the Apostle followed that being the most used and received Version ver 5. The going forth of a Bridegroom out of his Chamber and his rejoycing is by the same metaphor ascribed to the rising Sun to his never ceasing and most swift course Psal. 65.12 The little Hills are girded with Joy on every side ver 13. The Pastures are clothed with Flocks the Vallies are also covered over with Corn they shout for Joy they also sing The Ornaments of the Earth which by the blessing of God it every where enjoys are expressed by this Metaphor Mathesius says that the Metaphor of girding ver 12. is to be expounded of the various and winding veins of Mettals in the Bosom of the Earth Psal. 77.16 The waters saw thee O God the waters saw thee they were afraid the Depths also were troubled he speaks of the Red Seas being divided and the people of Israels marching through the middle of it which is described Exod. 14. But the sence of seeing and the passion of fear is attributed to the waters by a Prosopopeia for to see here signifies to experience as if he had said they have experienced thee and felt thy power when by a strong Wind they were cut and the bottom of the Sea became naked to make a way or passage for thy people They are said to fear when at the beck of God like trembling persons they fled from their place against their nature and by the tremendous omnipotency of God stood as a Wall on either side as it is said of the same Miracle Psal. 114.3 The Sea saw it and fled c. ver 5. What ailed thee O thou Sea that thou fleddest c Psal. 98.8 Let the Flouds clap their Hands let the Hills sing so the Hebrew These things are ascribed to inanimate Creatures to stir up men to a desire after the coming of the Lord. So Psal. 96.11 12. c. More examples you may see Psal. 103.16 with Job 7.10 and 8.18 Psal. 104.19 Cant. 1.6 Esa. 3.26 with Job 1.20 and 2.13 Esa. 5.14 Hell others translate it Sepulcher hath enlarged her Soul so the Hebrew and opened her mouth without measure By a Prosopopeia he compares the insatiable condition of Hell or the Grave with the unsatisfied Gluttony and Luxury of the Jews and foretells the punishment that God in his Wrath will therefore inflict upon them Jerome in his Commentary upon this place says Hell is said to have a soul not that it is a Living Creature as some erroneously conceit but because by words of humane custom we may express the affections of things insensible It is insatiable because it can never be filled with the multitude of the Dead See more examples Esa. 24.4 and 33.9 Jer. 4.28 and 12.4 Lam. 2.8 Hosea 4.3 Joel 1.10 Amos 1.2 c. Esa. 24.23 Then shall the Moon blush so the Hebrew and the Sun shall be ashamed when the Lord of Hosts shall Reign in Mount Sion c. This Prosopopeia intimates the light of Divine Grace in the Church as if he had said the glory of the Sun or Moon will be nothing if compared with the Glory of him that rules in the Church of God Esa. 55.12 The Mountains and the Hills shall break forth before you into singing and all the Trees of the Field shall clap their hands By this most elegant Prosopopeia likewise spiritual Joy in the Kingdom of Christ is figured as chap. 49.13 where the Heavens and Mountains are excited to singing by the same Prophetical voice And Jer. 51.48 Then the Heaven and the Earth and all that 's therein shall sing for Babylon c. By which Hyperbolical Prosopopeia an immensity of Joy for the destruction of Babylon and the Deliverance of all true Israelites is set forth Lam. 1.4 The ways of Sion do Mourn because none come to the solemn Feast This intimates a forsaking of the solemn Worship of God Hosea 1.21 22. And it shall come to pass in that day I will hear saith the Lord I will hear the Heavens and they shall hear the Earth And the Earth shall hear the Corn and the Wine and the Oyl and they shall hear Jezreel Besides the gracious blessing of God the connexion of first and second causes is fairly intimated by this speech Jezreel that is the Congregation of the faithful which according
to this Name is the seed of God does as it were cry that is expects Corn and Wine and Oyl and these as it were cry to the Earth that they may receive juice and nourishment from it for their nourishment and increase And the Earth as it were invokes Heaven for Heat Rain Showers Dew Snow Winds and celestial influences And the heavens as it were invokes God the chief cause of all things without whom no second causes can effect or produce any thing and who when he hath a mind to punish can make the Heavens as Brass and the Earth as Iron Deut. 28 2â—â— and detain the fructifying Rain Jer. 14.22 But here being gracious and propitious to men he is pleased to hear giving power to Heaven that by Clouds made of collected vapours and by various fructifying ways it should influence the Earth and the Heaven shall hear the Earth by giving Rain and other things needful to make it fruitful And the Earth shall hear the Corn and the Wine and the Oyl and other things growing upon the Earth whilst moistned from Heaven it gives them juice and vigor And these shall hear Jezreel that is they shall answer the prayers or desires of the Godly and so shall Divine blessing be conveyed to them c. Jonah 1.4 But the Lord cast forth a great Wind into the Sea and there was a mighty tempest in the Sea so that the Ship thought to be broken so the Hebrew that is it was like to be broken as if the Ship had a mind Some explain this by a metonymie of the thing containing that is they that were in the Ship thought that they must speedily suffer shipwrack John 3.8 The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth c. A Will and Walking is attributed to the Wind and Ayr to signifie its various wonderful vicissitudes unknown to man upon which Erasmus in his paraphrase excellently says This Ayr by which we are vegetated and whose power and utility we only feel is very subtile and is called a spirit or Wind and this spirit is not restrained at the pleasure of men but is carryed by its own force by which it is known to diffuse it self through all things having a wonderful power over all corporeal things Sometimes giving Life sometimes Death Now calm and silent then more violent sometimes blowing from the East sometimes from the West and sometimes from other different quarters of the World And discovers it self by the effect You hear its voice when you see no Body neither can it be graspt by the hands you feel it present but you see it not coming neither can you tell whither it goes at its departure The New-birth is like it The minds of men by the Spirit of God are carried away and transformed by secret breathings The ineffable power and effect of it is felt but what is done is not discern'd by the Eyes And so they that are born again are not now acted by a humane and carnal Spirit but by the Spirit of God who quickens and moderates all things See Rom. 8.22 To this Classe belong some Nouns and some Verbs 1. NOVNS as when Arrows are called the Sons of the quiver Lam. 3.13 because they lye hid there as a Child in the Womb Psal. 127.3 4. So Sparkles are called sons of burning Coals Job 5.7 for in both places the Hebrew is so A Tongue is ascribed to Fire Esa. 5.24 and Flame because of some similitude betwixt a Tongue and the tapering Flame See Act. 2.3 A Tongue is also attributed to the Sea Josh. 15.2 5. which is to be understood of a Bay in form like a Tongue So the Tongue of the Egyptian Sea Esa. 11.15 is a certain Bay or River c. The oblong wedge which Achan took is called in the Hebrew a Tongue of Gold Josh. 7.21 A Hand is attributed to a Sword Job 5.20 To a Flame of Fire Esa. 47.14 To Hell Hos. 13.14 By which as in our Translation their power is understood The beginning of a parting way is called the Mother and Head of the Way Ezek. 21.21 2. VERBS Bread is said to be gone away when it is spent 1 Sam. 9.7 See Rev. 18.14 A City is said to Cry Esa. 14.31 So is a Stone Habak 2.11 The Hire of Laboarers defrauded Jam. 5.4 which denotes the grievousness of the sin or punishment See Luke 19.40 To Eat is ascribed to consuming Fire Levit 10.2 Job 1.16 Nah. 3.15 To the destroying Sword 2 Sam. 2.26 Esa. 1.20 Jer. 2.30 And to a Land or Region Numb 13.33 Either because being hard it wasted mens strength in tilling or because of the unwholesomeness of the Air. To Heal Cure or Revive is put for repairing decay'd buildings 1 Chron. 11.8 2 Chron. 24.13 Neh. 4.2 1 King 18.30 Healing is put for blessing the Land 2 Chron. 7.14 Psal. 60.3 4. For making the Waters wholsome 2 Kings 2.21 22. Ezek. 47.8 See more examples Gen. 18.10 14. Gen. 23.16 Cant. 5.5 Jer. 23.9 Jer. 5.28 c. 5. Sometimes Kingdoms Provinces and Cities which are as it were incorporate bodies are spoken of as if they were a single person as 1. The People in general as Esa. 1.5 6. expounded ver 7 8 9. Deut. 33.12 Esa. 7.20 and 8.8 and 30.28 Hab. 3.13 2. Of the whole People more specially but less frequently Lam. 3.1 Esa. 7.20 3. Of a whole City the Scripture speaks as of a Woman Esa. 32.9 An evident example of this Prosopopeia you will find Esa. 1. and Lam. 2. See also Esa. 32.11 with ver 9. Hence the people of the Jews are proposed as a faithless and Adulterous Woman Jer. 3.1 3 4. and 4.30 Ezek. chap. 1â—â— and 23. By which the conjunction of the Church with God is compared to humane Wedlock God himself is proposed in this Allegory as the Husband the Commonwealth of Israel as the Mother out of which sprung the two Kingdoms of Israel and Juda which are compared with Daughters Ezek. 23.2 There were two women the Daughters of one Mother ver 3. and they committed Whoredoms in Egypt And when they were espoused in a Covenant way to God they most wickedly forsook him and committed frequent Adulteries c. For they are spiritual Adulteries and Whoredoms which Jehovah so often reprehends and detests by his Prophets when joyned with impenitence Exod. 34.15 16. Deut. 31.16 Judg. 2.17 Esa. 1.21 and 57.3 Nah. 3.4 c. Esa. 23.15 16 17. 4. The Name of Mother is attributed to a City 2 Sam. 20.19 By which the Chief or Metropolitan City is understood from whence the rest derive their original and owe subjection to Josh. 17.16 Numb 21.25 Judg. 11.26 2 Sam. 8.1 The whole people of God are called Mother Esa. 50.1 Hos. 2.2 Because it begets or ought to beget spiritual Sons to God Hence 't is translated to the heavenly Jerusalem the New Testament Church Gal. 4.26 5. The Name
it were through a Cloud shewed some light but only to the Jews and the adjacent parts But this true light imparted its splendor not to a single Nation only but to all men that come into this dark World He came that by a Gospel Faith he should shine in and give light to the Hearts of all men in the World No Scythian no Jew no Spaniard no Goth no Brittain is excluded neither King nor Servant There is a sufficiency of light for all and if they remain in darkness it is not the lights fault but their own who perversly love darkness and abhor the light He shines to all lest any one should have a pretext of excuse for if they perish they do it wilfully and knowingly as if one would dispute against the Sun-shine at Noon and will not lift up his Eyes to be confuted c. 2 Cor. 4.6 There is an eminent description of spiritual illumination See Eph. 3.8 9. To light by way of privation is opposed sometimes a Shadow which is light hindered from a total shining by the interposition of some body This metaphorically signifies protection and defence against adversaries of any sort as a shade defends from the Suns intemperate aed scorching heat Esa. 16.3 30.2 3. Lam. 4.20 c. For so 't is attributed to God as before chap. 8. towards the end But where the Ceremonies and Types of the Old Testament are called Shadows with respect to Christ Col. 2.17 Heb. 10.1 It is not to be understood that they are naturally so but artificially and like a picture for Painters first draw a shadow or or an umbratile kind of delineation and afterwards perfect their picture with lively colours the former vanishing out of sight So it was with the sacrifices and Ceremonies of the Ancients which figured Christ and ceased when he came which explication is evident by the opposition of Shadows and the very Image of things Heb. 10.1 Sometimes Mists Fogs and Darkness are opposed to light which hide the splendor and beauty of things and hinder men from making a right distinction separation or definition of objects begetting disturbance and confusion in the mind and contain in themselves nothing pleasing or laudable and therefore signifie evil in Scripture But because there is the same Reason of contraries which mutually answer each other we shall be able by the consideration of light to pass a judgment upon its opposite 1. As light signifies Life so darkness and a shadow metaphorically denote Death Job 10.21 Before I go whence I shall not return to the land of darkness and the shadow of Death ver 22. A Land of darkness as the gloominess of the shadow of Death and without order and it shineth as darkness This is a periphrasis of Death and the Grave Psal. 88.12 Shall thy wonders be known in the dark See ver 10.11 and Job 28.3 2. As light signifies Prosperity and Joy so darkness denotes evils unhappiness and calamity and consequently that sorrow mourning and grief that follows See Job 5.14 15.22 17.12 18.5 6. Psal. 44.19 and 88.18 and 143.3 Esa. 5.30 47.5 50.10 59.9 Jerem. 8.21 13.16 Lam. 3.2 6. Ezek. 32.8 Joel 2.2 3.4 Amos 5.18 Micah 7.8 Nahum 1.8 Zeph. 1.15 c. 3. As light is put for that which is manifest and apparent so darkness is put for that which is hidden secret and unknown Job 12.22 Eccl. 6.4 Esa. 45.19 Matth. 10.27 See John 3.20 21. Eph. 5.11 12.13 So obscure or the meanest sort of men is put for such as are of no eminent note or fame Prov. 22.29 More especially as the mystery of Regeneration and the restoring of man to Eternal Salvation is expressed by light so by opposition darkness denotes a state of corruption sin and damnation and that also with respect to 1. The Organical cause which is the Truth revealed in the word of God in which respect darkness signifies errors lies and perverse doctrines Esa. 5.20 and 9.2 and 60. with 2 3. John 12.35 Rom. 1.21 22. Although by way of consequence the things which follow are also noted in these places 2. The Formal Cause which is the knowledge of Christ and Faith which works by piety in which respect darkness signifies infidelity and an indulgence in sin Psal. 82.5 Prov. 2.13 John 1.5 and 3.19 Act. 26.18 Rom. 13.12 2 Cor. 6.14 Eph. 4.17 18 19. and 5.8 11. 1 John 1.6 and 2.9 11. Although the antecedent member is also noted in these sayings all infidelity impiety and sins arising from ignorance and errors in Doctrine 3. The Final Cause and last effect in this respect darkness signifies eternal death and damnation Matth. 8.12 and 22.13 2 Pet. 2.4 Jude ver 6. And whereas the Devil is the Authour of all those evils he with his whole infernal Society are called the power of Darkness Luke 22.53 Eph. 6.12 Col. 1.13 Metaphors taken from Time THE other effect of the luminaries of Heaven is the differencing of Time from which differences some Metaphors are deduced 1. A Day is taken for the profit and benefit of the time allotted or granted by God 1 Sam. 25.8 We come in a good Day that is seasonable and for our profit your preparation and store being such as that you can relieve our want John 9.4 I must work the works of him that sent me while it is day that is while the allotted season lasts for that purpose given by Heaven Upon which Erasmus paraphrases I am therefore sent into the World that I should by Deeds of this kind purchase Glory for God by convincing unbelievers that I speak true that they may believe and be cured of their blindness This Command I must diligently follow while it is day for men that have any thing to do work by day the night being unseasonable for labour in the mean while therefore while the present day affords an opportunity of acting what is necessary for the obtaining of eternal Life I must not give over For the Night is coming wherein men neither will nor can work See Luke 13.31 33. John 11.9 10. and 12.35 Rom. 13.11 12 13. 2 Cor. 6.2 2. For the knowledge of God and the season of grace Rom. 13.12 The night is far spent the day is at hand Here is an opposition between an unconverted state which is compared to night and a state of Conversion to the Kingdom of Christ which he calls Day for the reason before given 1 Thess. 5.5 8. Ye are the Children of light and children of the day We are not of the Night nor of darkness But let us who are of the day be sober In this text there is an elegant Antanaclasis for the word Day ver 2.4 is to be understood of the day of Judgment and ver 5. of the gift of Gospel restauration by Christ to which ver 7. the mention of the natural night opposite to the Day is subjoyned 2 Pet. 1.19 until the Day-dawn arise c. here life and eternal Glory seem to be noted
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
17.4.6 Christ in his passion was placed as it were in a wide Wilderness and spiritually drank of the greatest Torrent of all tribulations and dolors which by his passing over the Brook Kedron which had its name from its blackness and darkness is noted John 18.1 So much of that Sometimes a Stream or Brook is taken metaphorically in a good sence either because of the abundance of VVaters which are transferred to plenty of good things Job 20.17 By the brooks of Honey and Butter to which Rivers and Floods are added is signifyed a confluence of prosperous pleasant and desireable things even to full satisfaction Psal. 36.8 God is said to make Believers drink of the Rivers or Brooks of his pleasures that is to bestow a plenty of blessed sweet and heavenly good upon them which is that life and overplus or more than abundance which Christ promised to his Sheep John 10.10 Prov. 18.4 The Well-spring of Wisdom is called a flowing Brook that is the mouth of a wise man does largely and abundantly utter and Communicate wisedom See Esa. 66.12 Amos 5.24 where there are express comparisons Or else the Reason of their being taken in a good sence is because in dry and unwatered Countries the inundation of Brooks are very seasonable and profitable Esa. 35.6 In the wilderness waters shall break out and streams in the Desart He adds ver 7. And the parched ground shall become a Pool and the thirsty Land-springs of water This is a metaphorical description of the blessings of Christs Kingdom and with respect to their sweetness and abundance A River if taken in an evil sence signifies the frequent irruptions and invasions of Enemies Esa. 18.2 A Nation whose Land the Rivers have spoiled Here is Divine vengeance foretold upon the wicked Ethiopians by armed Enemies who like mighty currents which none can resist were to overwhelm their Land Some take this properly because there are frequent inundations in Ethiopia a Country full of Rivers Others Metonymically understand it of Enemies who by the Rivers would invade the Country as the Turks often do Hungary upon the River Danubius See Esa. 8.7 If it be taken in a good sence it denotes the favour and blessing of God Psal. 46.4 There is a River the streams whereof shall make glad the City of God The Holy habitation which God placed in that City is intimated to be like a most sweet and pleasant River whose Rivulets or Streams exhilarate and rejoyce in the whole City and therefore it is added The holy of the Tabernacles of the most High By River Jehovah himself by his Grace and protection inhabiting there may aptly be understood and his streams are the special blessings or benefits we receive from his Divine protection which flow from his Grace as Rivulets from a River Neither would it be any error if it should be referred to the Word of God for where that is purely taught and flourishes God himself cannot but be graciously present there c. Esa. 41.18 I will open Rivers in High Places and Fountains in the midst of the Vallies I will make the wilderness a Pool of water and the dry Land-springs of water This is a metaphorical description of the Kingdom of Christ. Brentius upon the place By this metaphor of the Desert waters Fountains and Trees ver 19. is understood That God was to give the Gentiles who are called by the name of dry ground and Desert a most large and capacious Fountain that is the Preaching of his VVord in great plenty that they that are thirsty may drink of the Fountain that is Christ and Eternal blessedness John 7.38 He that believeth on me as the Scripture saith out of his belly shall flow Rivers of Living water Christ speaking of his being to give the Spirit to his believing Apostles by a wonderful effusion as ver 39. Therefore flowing of water must be understood of the plentiful gifts and operations of the Holy Ghost by which the Apostles and other Ministers by Preaching of the Gospel converted many unto Christ and filled them with living comfort VVhat Christ adds viz. as the Scripture saith belongs to the following words and the flowing of living waters out of their Bellies is inferred from some certain places of the Old Testament such as Esa. 58.11 Thou shalt be like a watered Garden and like a spring whose waters lye not that is fail not or do not wax dry Or from the whole substance of the Universal Gospel promises expounded or set forth by the allegory of Rivers Fountains and VVaters such are Esa. 44.3 and 49.10 Ezek. 36.25 26. Joel 3.1 and â—â— 23 Zach. 12.10 and 14.8 But Heinsius elegantly joyns the words as the Scripture saith with the words immediately going before He that believeth on me as the Scripture saith Christ has respect to that place Deut. 18.15.18 where the Prophet is promised Neither was there any place which was then more in their minds John 1.21 and 6.14 Act. 3.22 John 6.40 So that the words which follow out of his Belly shall flow Rivers of living waters are really the words of Christ himself as is clear ver 39. See John 4.14 so far he The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peleg which signifies a Rivulet River or Stream with a gentle or natural current is much of the signification of the former Job 29.6 Rivers of Oyl signifies abundance of good things Prov. 21.1 The Kings heart is in the hand of the Lord as the Rivulets of water that is he will incline it to what he pleases This similitude shews that Kings are carryed with great impetuosity where their inclinations prompt them But yet that it is in the power of God to convert them from evil to good as he dealt with the waters in the beginning directing the way where every River must run A Fountain is generally taken in a good sence with respect to Temporals and Spirituals Examples of the former are Deut. 33.28 The Fountain of Jacob that is the people of Israel which sprung from Jacob shall remain like a lasting Fountain Jer. 9.1 The Eye is called a Fountain or a vein of Tears that is it sheds Tears plentifully See Mark 5.29 Lev. 12.7 and 20.18 c. Examples of the later are Psal. 36.9 For with thee is the Fountain of Life that is thou O God art the cause of all Life and Heavenly blessedness Psal. 87.7 All my springs or Fountains are in thee The sence is That Believers regenerated by the Spirit of God of whom he speaks ver 4.5 should celebrate and sing praises to God in the Kingdom of Christ using this Argument All the Fountains of our life are in thee O our Blessed Saviour Thou alone art the Author Fountain and Original of Temporal Spiritual and Eternal Life Prov. 13.14 The Doctrine of the wise is a Fountain of Life that is wholesome or health-bringing and full of comfort like a clear Fountain which never wants refreshing or cooling water The
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
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
Luk. 7.14 Sometimes men afflicted and penitent called a bruised Reed Esa. 42.3 viz. A Reed of its self frail and weak is much more weak if it be shaken and bruised Our Saviour therefore promises that he will not by any means break such but rather strengthen consolidate and heal them Sometimes it signifies men great indeed but unable to help that are more mischievous and naught on which some are apt to rely or depend though to their loss as such do who lean on a weak and broken Reed to their own destruction 2 Kings 18.21 Esa. 36.6 Ezek. 29.6 7. A Rush or Bulrush signifies men of the basest and lowest condition Esa. 9.14 19.15 Wormwood because of its ungrateful tast and extream bitterness is by a metaphor brought to signifie sometimes sin and evil Deut. 29.18 Amos 5.7 and 6.12 See Deut. 32.32 Esa. 5.20 Rev. 8.11 Sometimes punishment or torment Jer. 9.15 23.15 Lam. 3.15 19. See Prov. 5.4 So much of the Species of things growing out of the Earth which yeild any Metaphors to which we may fitly subjoyn where mention is made of the containing Subject Which is 1. A Wood. 2. A Garden A Wood inasmuch as it contains many barren Trees is a symbol of infidelity and impiety Esa. 32.15 And because it is full of Trees and Shrubs it carries the notion of an entire Army Esa. 10.34 Of both which we have spoke before in the 10th Chap. where we spoke of Carmel and Lebanon A Garden is the place of the most eminent and choicest Plants and Trees especially that first Garden which we call Paradise The Church of Christ Cant. 4.12 is called a Garden inclosed or barred A Garden because of its spiritual fruitfulness barr'd because hid to the World hid with Christ in God Col. 3.3 The World knoweth us not 1 John 3.1 The same Church with its fruits of the Spirit ver 13. is called Paradise Of which elsewhere Heaven or Eternal Life is called Paradise Luk. 23.43 2 Cor. 12.4 Rev. 2.7 The reason of the metaphorical Appellation being drawn from the extraordinary pleasantness of that Garden and the great plenty of good things there Of Metaphors taken from the Olive-Tree and its Fruit. AMongst the things growing in the Land of Canaan three are most eminent by which its Goodness Fruitfulness and other Excellencies may be known viz. The Olive which is a Tree The Vine which is a Shrub And Grain or Corn of all sorts All which are joyned together Deut. 14.23 18.4 Psal. 104.14 15 16. c. Jer. 31.11 Hos. 2.8 22. Joel 2.19 and in the common Version Gen. 27.37 Psal. 4.7 8. Where the Syriack Interpreter expresses all three From each of these and things that bear affinity or relation to them there are a great many delicate Metaphors deduced in Scripture The People of Israel are called an Olive because of the great dignity with which they were invested by God Jer. 11.16 The Lord called thy Name a green Olive-Tree fair and of goodly fruit as if he had said thou hast been like a green and leafy Olive which most beautifully flourishes giving extraordinary hope of its Fruit. But the Antithesis follows With the noise of a greà t tumult or tempests he hath kindled fire upon it aâ—â—d the branches of it were broken that is as Junius and Tremellius have interpreted it they shall be like encountring storms of Winds which rushing into this place shall shake down thy flowers break the branches that is they will destroy small and great Afterwards they will consume with fire the very Town as if it were the stump of a Tree That these things were transacted the last Chapters of the Kings Chronicles and Jeremiah do fully make it out ver 17. This Olive is said to be planted by the Lord c. Zach. 4. What are called the two Olives ver 3 11 12. are said to be the two Sons of Oyl so the Hebrew ver 14. that is two Oleaginous Olives plentiful fat having as it were a spring of Oyl continually flowing This Metaphor signifies the perpetual supplies of spiritual gifts to the Church through Christ who was beyond measure anointed with the Oyl of gladness Psal. 45.7 from whom believers have this unction 1 John 2.20.27 But this was spoken to in the Chapter of an Anthropopathy Rom. 11.17 The Church of Israel is called an Olive eminent for fatness whose root Abraham may be said to be with respect to the Covenant God entred into with him and the promise of a blessed seed divine benediction and Eternal Life made to his believing posterity that is his Sons by Faith who believe as he did such being only the Sons of Abraham whether Jews or Gentiles Gal. 3.29 This being observed it is easie for any one to understand why the Gentiles are compared to a Wild Olive and what this ingrafting into the Olive is and the partaking of its root and fatness that is the fatness proceeding from the Root and diffused to the Branches by the figure Hendiadys as also the cutting off of the branches Rev. The two Witnesses raised by God by whom those sincere few Teachers of the Church in the midst of the Antichristian Tyranny and fury preserved by God are understood expressed by the number two because in the month of two or three Witnesses every Truth shall be established Deut. 19.15 2 Cor. 13.1 are called two Olives and two Candlesticks standing before the God of the Earth In the former Metaphor we are to understand the consolation of the Word of God given by the Holy Spirit the Oyl of gladness as also fruitfulness in good Works as the Olive is a most fruitful Tree and Constancy and Perseverance in the Faith under persecutions as the leaves of the Olive do not wither but are always green and the wood of the Olive-Tree never rots through age In the latter Metaphor Divine Illumination from the Word of God is understood that this is taken from the fore-cited place of Zach. 4. is evident Oyl The Fruit of the said Tree is much valued and much used amongst all sort of People and Nations In Scripture Metaphors sometimes it denotes an abundance of pleasant and acceptable things Deut. 32.13 Job 29.6 Sometimes Joy and Refreshment of mind if considered with respect to the anointing Esa. 23.5 Psal. 92.10 and 141.5 Cant. 1.3 Esa. 61.3 The Reason of the Metaphor is taken from the fragrancy and wholesomeness of this fruit From hence we may in a manner give a reason for the Name of Christ and Christians it being derived from the Vnction or annointing of the Holy Spirit which is compared to Oyl Esa. 10.27 There is mention made of Oyl And it shall come to pass on that day that his burden shall be removed from off thy shoulder and his yoke from off thy Neck and the yoke shall be destroyed from the face of Oyl or from before the Oyl Which the Chald. expounds of the Messiah Junius and
to surprise Laish Judges 18. And Sampson by stratagem not by open War destroy'd so many of the Philistins Judges 14. c. The Papists wrest this text to denote Antichrist which they say is to be of the Tribe of Dan and is the Serpent here meant but that conceit is grounded upon some obsolete figments of Jewish Traditions and upon no Scripture Foundation c. By the Root of the Serpent Esa. 14.29 The Progeny of King Vzziah is understood who grievously afflicted the Philistins 2 Chron. 26.6 And by the Viper King Hezekiah who yet afflicted them more and almost involv'd them in incurable mischiefs 2 Kings 18.8 Betwixt these two Ahaz Reigned by reason of whose sloath God punishing his impiety the Philistins became insolent harassing and wasting Judea without controul 2 Chron. 28.28 But the Prophet here denounces that they shall be no longer suffer'd to rage at that rate but that they shall be destroy'd c. Scorpions denote most malignant and perverse men Ezek. 2.6 Also most grievous and intolerable strokes 1 King 12.11 14. 2 Chron. 11.11.14 Spiders Webs denote the vanity of wicked designs Job 8.14 Esa. 59.5 6. Moles to which Bats are joyned Esa. 2.20 denote such as are spiritually blind and ignorant of God because Moles live obscurely under ground and Bats in dark nights fly about as if he had said when they are converted to Christ they will leave their Idols which they worshipped to such as are obstinately blind and unbeleiving but they themselves shall serve God being divinely illuminated A Worm denotes a thing Vile and contemptible Psal. 22.6 Esa. 41.14 Sometimes perpetual affliction Esa. 66.24 Mark 9.44 46 48. Because it is always gnawing and consuming the Wood or living Creature wherein it is A Flea denotes extraordinary vilifying extenuation of worth 1 Sam. 24.14 and 26.20 Hitherto we have treated of Terestrial Creatures Now of Volatile or flying Creatures and Aquatile that is such as live in waters we will give what Metaphors are met with which are but few Of the wings and flight of Birds we have spoke before Eccl. 10.20 Fame or Report because of its swiftness is expressed by the Metaphor of a Bird Curse not the King no not in thy Conscience and Curse not the Rich in thy Bed Chamber For a Bird of the Air shall carry the voice and that which hath wings shall tell the matter That is because Fame is an Evil than which nothing is more swift and shall with great speed like a flying Bird convey thy words to the hearing of such as will create you danger Some refer this to a Hyperbole that the sence may be that Princes and great men are full of Ears so that there is scarce any thing done or said but they have notice of it by their spies and observers Hence came the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King has many Eyes and many Ears Of the warlike Host of the King of Assyria it is said Esa. 8.8 That the stretching out of his wings shall be the breadth of thy Land O Immanuel Upon which Musculus in his Comment h. l. says That by this Metaphor of a great Bird the multitude of his Host is denoted which is of so vast a body and of such large and spreading wings that nothing in the whole Land can escape his depredations c. The Lord says Esa. 46.11 That he will call a Ravenous Bird from the East that is Cyrus a Leader of a notable Expedition who subdues all difficulties as if he had wings to fly over them The Epithet Ravenous denotes his cruelty which he exercised in the destruction of Babylon as wings signifie the swiftness of the execution Jer. 12.9 My possession is to me as a talloned Bird or a Bird with Claws or Tallons In the former verse he compared that stubborn people to a Lion and here to a rapacious Fowl which invades his prey with Tallons as if they were fingers He proceeds in the Metaphor the Birds round about her are against her come ye assemble all the Beasts of the Field come to devour this is a challenge to the Chaldeans and other Gentiles to come against the Jews c. The Chattering of Birds is put for the Groans of men in sickness Esa. 38.14 Where some Species of Birds as a Crane a Swallow and a Dove are mentioned Also in the Hebrew Text Esa. 8.19 Of VVizards or such as have familiar Spirits upon which place the paraphrase of Junius and Tremellius is excellent Those Seducers are not endued with such a faculty as to shew openly and with a clear voice or expound in plain terms what should be said as we the Prophets relate the Judgments of God in an intelligible and most evident phrase But they speak in their Throat and keep a piping as Chickens hardly hatcht or if they utter any thing with an audible they do so mutter as the Sybil out of her tripod Which self same reason the Prophet explains chap. 29. ver 4. And Historians almost every where Musculus upon the place says Ecquid aliud vocandi sunt qui inter Missandum sic Mussitant c. What shall we otherwise call them who mutter and murmur at that rate when they are a Massing as if they designed of set purpose to conceal their words from such as are present and attribute a certain hidden vertue to that Mussitation or muttering by which the substance of Bread and Wine are converted into the Flesh and Blood of Christ That Species of muttering and antick gesture bespeaks not an Apostolical and Christian Spirit but rather that which consists of Magick and Legerdemain c. A Nest the habitation of a Bird is put for Rooms or Chambers Gen. 6.14 Nests shalt thou make in the Ark so the Hebrew that is separate lodgings for the respective kinds of Creatures in Noahs Ark. Sometimes it is put for the Dwellings of men especially such as are built in High Places as Ravenous Birds build their Nests in steep and craggy Rocks Job 29.18 Numb 24.21 Jer. 22.23 and 49.16 Obad ver 4. Habak 2.9 See Job 29.38 Of the kinds of Volatiles The Turtle Dove denotes the People of Israel or the Church Psal. 74.19 O deliver not the Soul of thy Turtle Dove unto the multitude of which he spoke ver 18. that is thy Church and People who worship none but but thee as a Turtle Dove that never entertains Conjunction with another and who in their affliction like a Turtle Dove Esa. 38.14 expresse their grief in solitary groans and sighs to thee And which is unarmed weak simple and meek like a Dove yea like a Turtle Dove which is esteem'd the least among the Species of Doves as Aristotle says The Chaldee renders it the Soul of such as learn thy Law that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Turtle Dove being of some affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law Christ calls his Church a Dove Cant.
Matth. 3.5 Jerusalem and all Judea and all the Region about Jordan went to be baptized that is many men of those places More examples are Mark 9.23 Joh. 10.8 with ver 7. Acts 2.5 Eph. 1.11 Phil. 2.21 4.13 2. The word All or every is put for the kinds of singulars as Gen. 2.16 Of every tree of the garden thou shalt eat that is of every kind of fruit Gen. 24.10 All the goods of his Master were in his hands that is some of every sort See ver 52 53. so 2 Kings 8.9 Joel 2.8 with 1 Pet. 2.9 and Acts 2.17 Zeph. 2.14 Matth. 4.23 Luk. 11.42 Acts 10.12 Heb. 13.4 An Vniversal Negative is also sometimes to be restrained and understood by a particular Negative as Exod 20.10 No work to be done on the Sabbath that is servile or Mechanick as appears Lev. 23.7 8. Num. 28.18 See 1 Sam. 20.26 with 1 Kings 19.11 12. Jer. 8.6 Matth. 5.34 Ye shall not swear at all that is rashly and lightly Matth. 10.26 Luk. 7.28 John 1.31 3.32 33. 15.5 18.20 Acts 27.33 2 Thes. 3.11 Always is put for often Luk. 18.1 and 24.53 and every where for here and there Matth. 16.20 Acts 28.22 1 Cor. 4.17 Names of a larger signification are put for those which are of a narrower as Flesh is put for man all flesh that is every man Gen. 6.12 Psal. 145.21 Isa. 40.5 66.33 Matth. 24.22 Luke 3.6 Rom. 3.20 A Creature is put for a Man Mark 16.15 Col. 1.23 c. See Acts 12.7 Luk. 11.51 Job 14.14 Acts 10.12 c. A Common name is put for a proper hence God is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El which signifies strong and powerful and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency Gen. 14.22 and 21.33 c. So Christ is called Lord Matth. 21 3. John 11.3.12 c. and Master John 11.28 c. the Son of man Matth. 8.20 c. the Angel Gen. 48.16 c. the Angel of the Lord Exod. 3.2 Judg. 6.11 so the seed of the Woman Messiah Servant of God Prophet c. Moses is called a Prophet Hos. 12.14 c. The Plural Number is sometimes put for the singular as Gen. 21.7 Who would have said unto Abraham Sarah shall give Children suck that is one child as in the next verse Gen. 46.7 It is said that there went down with Jacob into Egypt all his daughters and all his sons daughters whereas as ver 15 17. appears he had but one daugher and one Neece or Sons Daughter See Acts 13.40 with Hab. 1.5 Matth. 2.23 c. Some General Verbs are put for special as To say for to command or admonish Rom. 12.3 to open is put for to plow Isa. 28.24 to be is put for to live Matth. 2.18 and to Dwell Ruth 1.2 To speak for Stipulation or Promise Deut. 26.17 c. CHAP. XV. Of a Synecdoche of the Species A Synecdoche of the Species is when the Species is put for the Genus or a particular for the Vniversal and its distinction is conformable to the former kind As The word many is put for all Dan. 12.2 compared with John 5.8 Isa. 52.11 See Matth. 16.28 and 26.28 Rom. 5.18 19. John 6.50 1. Words of a narrower or more special signification are put for those of a more large or universal signification The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir a man is the special attribute of the Male Sex yet is put for any man or woman Psal. 1.1 and 32.1 and 112.1 Jer. 17.5 7. Joel 2.7 8. c. Fathers are put for Ancestors Psal. 22.4 and 106.6 c. Father is put for a Grandfather 2 Sam. 9.7 and 19.18 Dan. 5.11 18. A Mother for a Grandmother 1 Kings 15.10.13 See ver 2. c. Brothers for Kinsmen Judg. 9.1 1 Chron. 12.29 Matth. 12.46 47. Jerom recites four kinds of Brothers or such as are so by Nature Gen. 27.11 by Country Deut. 15.3 by Kindred Gen. 13.8 by Affection or union of mind Psal. 133.1 Hence the Brotherhood of one faith in Christ Rom. 14.10 1 Pet. 2.17 c. Sons and Daughters for posterity Exod. 1.7 Jer. 31.29 A Son for a Nephew and a Daughter for a Neece Gen. 29.5 and 24.48 See Josh. 7.24 with ver 1. A Son for remote Posterity Hence Christ is called the Son of Abraham and David Matth. 1.1 c. See Luk. 19.9 c. 2. A Proper Name is put for a common as Abraham and Israel for the Patriarchs Isa. 63.16 Paul and Apollos for any Gospel Ministers 1 Cor. 3.6 See Rom. 2.17 and 9.19.20 1 Cor. 7.16 where a speech is directed to one that concerns all 3. The Species is put for the Genus as A Bow and Spear for all kinds of Weapons Psal. 44.6 46.10 Zach. 10.4 Gold for any gift Psal. 72.15 Isa. 60.6 A Lyon for any great Beast Isa. 15.9 A Command for any Doctrine 2 Pet. 2.21 and 3.2 Honey for any sweet thing Exod. 3.8 17. and many other places A Land flowing with milk and honey Ezek. 20.6 15. denotes abundance of good things Bread for any victuals Gen. 3.19 and 39.6 Matth. 6.11 Luk. 14.1 c. A Garment for any Necessaries Isa. 3.6 7. A Widow and Orphan for any in distress Exod. 22.21 Jam. 1.27 c. 4. A certain species of Number is put for an undetermined Multitude as two for many Isa. 40.2 and 61.7 Jer. 16.18 Zach. 9.12 Rev. 18.6 Twice for as often Psal. 62.11 Five words are put for a few 1 Cor. 14.19 and ten thousand words for prolix speech The Number seven is frequently put for an indefinite multitude Lev. 26.18 21 24 28. 1 Sam. 2.5 Sevenfold for a vast number Gen. 4.24 Matth. 18.22 Ten for many Gen. 31.7 Numb 14.22 A Hundred for many Eccl. 6.3 and 8.12 Prov. 17.10 Matth. 19.29 Thousands for very many Exod. 20.6 Myriads or ten thousands for a vast Number 1 Sam. 18.7 See Gen. 24.60 Numb 10.36 Dan. 7.10 Rev. 5.11 c. 5. The singular Number is put for the Plural Gen. 32.5 Exod. 10.12 Judg. 4.5 Job 14.1 Isa. 1.3 and 16.1 Jer. 8.7 Joel 1.4 Matth. 6.17 Rom. 2.28 c. 6. Special Verbs are put for General as to go in and out is put for the Actions of life or for life in general Num. 27.17 21. Isa. 37.28 Acts 1.21 c. To call upon God is put for Divine Worship Gen. 4.26 Isa. 43.22 John 4.23 24. with many others 7. The Scripture sometimes proposes any thing that 's general by some illustrious species for evidence sake as 1. In the Actions of men Deut. 19.5 The Example of the Ax slipping from the helve and killing a man by chance is put for any involuntary man-slaughter See Psal. 112.5 Prov. 20.10 Matth. 5.22 2. In Precepts and Divine admonitions Exod. 20. Honour thy Father and thy Mother denotes reverence to all Superiours See Exod. 22.22 26. Exod. 23.4 5. Deut. 22.3 c. Lev. 19.14 Prov. 25.21 Rom. 12.20 Luk. 3.11 John 3.14 The washing of feet denotes all
9.1 Lam. 3.48 49. c. 1 Sam. 25.37 1 Kings 1.40 1 Kings 10.5 Esa. 5.25 with Deut. 32.22 Lam. 2.11 Ezek. 27.28 2 Sam. 17.13 2 Kings 19.24 Job 29.6 and 40.18 Esa. 13.13 and 14.14 and 34.3 4 7. Ezek. 26.4 and 32.5 6 7 8. and 39.9 10. Amos 9.13 Nahum 2.3 4. Gal. 4.15 A Logical Hyperbole which is used in proper words shall be considered 1. With respect 1. To Hyperbolical comparisons when one thing is compared with another which can bear no tolerable proportion with it as Gen. 13.16 And I will make thy Seed as the Dust of the Earth So that if a man can number the Dust of the Earth then shall thy Seed also be numbred The sence is that the Seed of Abraham should be a very great multitude because innumerable or not to be numbred But inasmuch as it is compared to the Dust of the Earth it is Hyperbolical because as Augustine says it is obvious to every ones sense that the number of the Sands or dust is incomparably beyond the number of humane kind from Adam to the end of the world much more beyond the number of Abrahams Seed whether natural Jews or Believers who are called his Seed because they believe as he did The same Comparison of the Sand of the Sea and the Dust of the Earth is to be read Gen. 22.17 and 28.14 Judg. 7.12 1 Sam. 13.5 1 Kings 4.20 29. 2 Chron. 1.9 Job 29.18 Psal. 78.26 27. Esa. 29.5 Jer. 15.8 Heb. 11.12 c. So other Comparisons swifter then Eagles 2 Sam. 1.23 that is Saul and Jonathan Jer. 4.13 Lam. 4.19 See 1 Kings 10.27 See ver 21.2 Chron. 1.15 and 9.20 c. Job 6.3 and 41.9 Habakkuk 2.5 Lam. 4.7 8. c. 2. In certain Hypotheses where for Emphasis sake the things are amplifi'd more than really it is or can be Psal. 139.8 9 10. If I ascend up into Heaven thou art there if I make my Bed in Hell behold thou art there If I take the wings of the Morning and dwell in the uttermost part of the Sea Even there shall thy hand lead me and thy Right hand shall hold me Now no man living can ascend unto Heaven nor descend into Hell nor take wings and fly as fast as the morning But these things are mentioned by way of Hyperbolical fiction to illustrate the Infiniteness and Omnipresence of God which no man can avoid or fly from There is an hyperbolical expression or hypothesis Prov. 27.22 which denotes that no endeavours will reclaim or bring men obdurate in folly to the Right way That Hyperbole Obad. ver 4. denotes the certainty of Divine Judgment against the Edomites See Jer. 49.16 c. Matth. â—â—6 26 But what is a man profited if he shall gain the while world and shall lose his own Soul By the word World all the Power Riches Pleasure and precious things there are to be understood in one word And by this hypothetical hyperbole the most grievous state of the wicked that by these toys which are but transient forfeit Eternal Life is denoted See Mark 8.36 Luke 9.25 c. 1 Cor. 4.15 and 13.1 2. Gal. 1.8 c. 3. In some others 1 Kings 20.10 as that Thrasonical or boasting speech of Benhadad King of Syria is recorded to the King of Jerusalem that the Dust of Samaria should not suffice for handfuls for all the people that follow me This is a high peice of hyperbolical boasting as if he had said all your Land can be brought by handfails by my Army yea shall not be enough for the number of bearers so great is my Host how easily therfore shall I overcome you Hos. 2.17 There is an Hyperbole which denotes the contempt of Idolatry that will be and that their names shall not be used with any reverence which must be the meaning for Paul names Baal Rom. 11.4 See Acts 7 4â—â— c. Matth. 5.29 If thy Right Eye offend thee pluck it out and cast it out from thee ver 30. If thy right hand offend thee cut it off and cast it from thee c. Christ would not have a man Maim his body but by this hyperbolical precept intimates the great heinousness and extreme danger of scandal or offence and that we are by any means to avoid it and part from all occasions of giving it That Hyperbolical expression Matth. 24.2 denotes extreme destruction and razing of the Foundation See Hag. 2.16 Matth. 1.6 and Luke 10.4 Of which before in the Metonymie of a sign John 21.25 And there are also many other things which Jesus did the which if they should be written every one I suppose that even the whole world it self could not contain the Books that should be written Some expound this of the capacity of the understanding hence Theophilact expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand as the same word rendred here contained is taken Matth. 19.11.12 that the sence may be that there would never be such an one in the World that could comprehend all in his mind because of the variety and multitude of things done and spoken by Christ the world being metonymically put for the Men and Books for their Contents Others understand it of local capacity properly so called that the whole world was not big enough to contain all the Books if in every Circumstance all the sayings and actions of Christ were written which explication is favoured by the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self added to the world Take it which way you will it is an hyperbolical expression especially in the latter sence Some compare Amos 7.10 with it The Land is not able to bear all his words c. By that Hyperbolical wish of the Apostle Rom. 9.3 his great and exceeding love to the Israelites is noted See Gal. 3.13 14. Jude ver 23. c. Examples of a Meiosis or Extenuation 1. TO a Rhetorical Meiosis belong such things as are by any Trope extenuated or lessened as Gen. 18.27 Behold now I have taken upon me to speak unto the Lord which am but dust and ashes that is a most low and most abject Creature 't is a metaphor or a metonymie and alludes to the first Creation of man out of the Earth So to be exalted out of the dust denotes to raise one of the meanest sort of men to honour 1 Kings 16.2 Psal. 113 7 c. 1 Sam. 24.15 Whom dost thou pursue After a dead Dog after a Flea as if he had said that it was beneath or unworthy so great a King to pursue me that am but weak and mean with so great a Troop Psal. 22.6 But I am a Worm and no Man that is a most afflicted man trampled on by the Enemy like a Worm c. So Job 25.6 Esa. 41.14 2. A logical Meiosis is when for extenuation sake a comparison is made with a very little thing as Numb 13.34 We saw men and we were
their good things here IV. The Lord does not expect that Heathens and Infidels who are like dry and barren ground should bring forth or yield him so much increase and fruit of grace and holiness as those people and nations to whom he hath afforded his blessed Gospel and those Churches that he hath planted and bestowed much cost and pains upon Where much is given a suitable improvement is required and where but little the improvement of a little V. God separates his people from all the people of the world to be a peculiar inheritance unto himself There they have bounds set them viz. Holy laws and institutions within which they ought always to keep that they mix not themselves with the world to pass which bounds is a high and provoking evil VI. God Almighty takes special care of his Church and of every branch and member thereof And for their preservation hath made a hedge a fence yea a glorious Wall round about them This the Devil knows and nothing troubles him more hast thou not made a hedge about him and about all that he hath See more in the Metaphors of a Garden and Vineyard VII The Lord doth by his word plow up the fallow ground of our hearts When he threatned spiritual Judgments upon Israel his ancient Vineyard he says by the Prophet it shall not be digged but there shall come up briars and thorns Before our hearts are digged up they lie fallow Break up your fallow ground And sow not among thorns VIII The Lord finds all our hearts naturally very hard yet some more hard and obdurate than others And that he may effectually break them into pieces he uses divers Instruments some of his Ministers come with the smooth plow of the Gospel Others with the Maâ—â—tock of the law from Mount Sinai Some denounce the threatnings in Gods word like a hammer to break the Rock in pieces IX The Lord shews us in his word that no Persons whatsoever can bring forth good and acceptable fruit till by the word and spirit of grace they are wrought upon and planted or sowen by him X. When God hath through his word and holy spirit broken up the sinners heart by powerful convictions so that the inside of the soul is to it s own sight as it were turned outward as in the case of the woman of Samaria who cried out Come see a man which told me all things that ever I did and as 't was with the Jews Peter preached to who cried out what shall we do Then the filthiness of the soul and its horrid pollution appears and the poor man cries out I did not think there had been so much abomination in my heart that I had been such a Rebel against God O the pride the lust the blasphemy hard heartedness vanity folly and unbelief I find there who could think I had such a prodigie of wickedness XI The Lord takes great pains uses many ways and bestowes great cost to make his People bring forth fruit unto him he sends his word his spirit his Ministers sets Conscience on work and if all will not do but that weeds of Corruption still spring and roots of bitterness remain he sends afflictions to humble and cleanse them and destroy the power of sin XII Though the blessed God sees his people do not Answer his unwearied pains but that abundance of earthliness barrenness and unprofitableness still remains in them yet be gives them not over but with much patience waits year after year not sparing continual labour in order to their Reformation that so they may bring forth more fruit unto him XIII The Lord bestows his choicest mercies upon his heritage with the greatest chearfulness I will rejoice over them to do them good and I will plant them in this land assuredly with my whole heart c. 't is freely given and without grudging he has done as much as could be done to his Vineyard XIV The Lord God knows that though the Church his spiritual Vineyard be sowed with good seed and planted with choice plants yet they cannot grow nor prosper unless watered from heaven with Divine showers and refreshing dew And therefore God opens the sluices or windows of heaven and makes the Fruits of the earth flourish and wonderfully increase the rain c. watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater c. XV. The Lord declares in hâ—â—s word that the lowly and humble soul is the most fruitful Christ says he went down to see the fruits of the Valley his chief expectation is from them that lie low in their own sight Trees planted by the water-courses thrive best and bring moist fruit The rain glides off from Hills and Mountains and the Valleys receive it The lofty proud self-conceited person is barren and fruitless the savour of Gods grace abides not on their hearts To this man will I look that is poor and of a contrite spirit he that sees its own emptiness and has no confidence in the flesh but whose trust and dependency is upon Christ is the thriving and fruitful person that like the tree by the waterside spreading his roots by the River shall not see when heat cometh but his leaf shall be green and he shall not be careful in the year of Drought XVI The Heavenly husbandman bestows much pains that he may destroy the weeds of indwelling sin and corruption in his people He uses various means as his word and holy spirit trials afflictions c. in order to that end by these he digs up those weeds by the roots as worldly mindedness unbelief and sensual lusts which else would choak the good seed though some remains of them are left behind to keep us humble and watchful such ill weeds grow apace and are ready to spring up when the least liberty is given By these also this blessed husbandman prunes and pares of suckers or superfluous branches which â—â—eed upon that sap which should nourish his tender plants such are carnal divisions strife and unnecessary contention among Saints busying themselves about idle and unprofitable notions or matters of slender consequence neglecting in the mean time those serious and practical parts of Christianity which are of absolute and undoubteâ—â— necâ—â—ssity these are the spiritual suckers of our time and are the cause that so many lean and barren souls are found in this spiritual Vineyard XVII The Heavenly husbandman waits for the fruit of his fields also He looked that it viz. his ancient vineyard should bring forth grapes Isa. 5.2 Went three years seeking fruit on the fig tree c. And whâ—â—n the time of fruit drew near he sent his servants to the husbandmen that they might receive the fruits of it c. Where God sows plentifully he expects a sutable crop where much is given much is required where
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
Marriage with one that is engaged to another Person she must be free from all others if he espouse her to himself XX. When a Suitor hath obtained the Love and full Consent of the Person beloved and being satisfied upon all accounts respecting such things as we have hinted signifies in the next place his Resolution to betroth or marry her unto himself and that it might be orderly and legally done she is given to him XXI The Espousal-Day being come and consummated there is great Joy in the Family amongst the Servants and others to see this happy Conjunction XXII A Bridegroom usually especially if he be a Prince or noble Person settles a Jointure or Dower upon his Bride entitles her to such or such a Place City Land or Inheritance XXIII A Bridegroom leaves his Bride a while after he hath espoused her in her own Country and in her Father's House doth not immediatly carry her home to his own Habitation XXIV A Bridegroom rejoyceth over his Bride and much delighteth in her XXV The Bridegroom discharges the Bride from many Debts and Dangers by means of this Marriage-Contract and Conjugal Knot He now stands liable to those Actions and Arrests which otherwise had she abode in a single State would have come upon her own Head XXVI A Bridegroom if he be a Prince or noble Person raises his Bride to great Honour She is called by his Name has the Attendance of his Servants and lies in his Bosom XXVII A Bridegroom supplies the Wants of his Bride 't is his part and great concernment to provide all things needful for his Wife that he has espoused XXVIII A Bridegroom sympathizes with his Spouse and helps to bear her Burthens is greatly troubled when she is afflicted and cannot endure any should affront misuse or wrong her XXIX A Bridegroom requires Obedience The Man hath and ought to have preeminence over the Woman he is her Head and she is commanded to be in subjection XXX A Bridegroom reproves his Bride for the Faults that he sees in her from that great Love he bears to her XXXI A Bridegroom nevertheless hides and forgives many Infirmities that he sees in his Spouse and will not lay open her Weakness nor expose her to Reproach as Joseph thought to have dealt with Mary XXXII A Bridegroom advises and instructs his Spouse in all things wherein she stands in need of it from him XXXIII A Bridegroom is greatly pleased with the good Behaviour of his Bride takes much delight in her Company leading her into pleasant Places to lovely Fields and Springs of Water for her Solace and Refreshment Parallel I. JEsus Christ notwithstanding all the Glory he had with the Father being the Joy and Delight of his Heart and cloathed with all his Excellencies and Perfections dwelling in the fruition of eternal Bliss yet thought upon a Spouse and judged it meet to enter into a Marriage-Relation II. Jesus Christ took counsel with the Father about that glorious Design of Love and good Will he bore to Mankind and hence he is said to be delivered by the determinate Counsel and Fore-knowledg of God It was no less than the great result of the Blessed Trinity that the Lord Jesus the second Person should espouse Sinners to himself I proceeded saith he and came from God neither came I of my self but he sent me He fixed not his Choice on the fallen Angels but on the Off-spring of fallen Man who were given unto him by the Father III. Jesus Christ having fixed his Eye upon lost and perishing Man agreed with the Father upon the way and method of Proceeding what he must do and become in order to the accomplishment of this glorious Enterprize And accordingly the Father was pleased out of his abundant Grace in a fit season to make known his eternal Counsel and proposed Jesus Christ the Seed of the Woman to the Sinner as an Object of Love and not only so but also before he came himself he sent his Messengers the Prophets rising up early and sending them to offer Terms of Love and Friendship and reveal his Purpose to them IV. Jesus Christ after this such was the greatness of his Love and strength of his Affection resolved to take a Journey to give poor Sinners a most gracious Visit the Journey he took was long as far as it is from Heaven to Earth And that he might accomplish his blessed Purpose he fits himself with a Garb accordingly laying aside his heavenly Robes he cloathed himself with our Flesh or did assume Man's Nature that so he might every way become a meet Object for the Sinner and likely to come and enjoy him at last V. When the Lord Jesus came into the World the Angels of God who had knowledg of him in an heavenly way of Congratulation magnified the Most High And suddenly there was with the Angel a Multitude of the Heavenly Host praising God and saying Glory to God in the Highest and on Earth Peace good Will to Men. But how ungratefully was he welcomed and entertained by the Generality of Mankind for whose sake he came into the World VI. The Lord Jesus when he came into this World to espouse poor Sinners in a spiritual way sent John Baptist to prepare the Way before him and make ready a People for him who bore witness of his Majesty and declared the Excellency of his Person as also his gracious Intention He that cometh after me is mightier than I whose Shooes I am not worthy to bear in another place unloose He shall baptize you with the Holy Ghost and with Fire Ye your selves bear witness that I said I am not the Christ but I am sent before him He that hath the Bride is the Bridegroom but the Friend of the Bridegroom which standeth and beareth him rejoyceth greatly because of the Bridegroom's Voice This my Joy therefore is fulfilled VII Jesus Christ propounds Questions in his Word to poor Sinners thereby to discover how it is with their Souls shewing the Danger of being in love with Sin or to rely upon their own Righteousness or to have their Affections inordinately set upon the things of this World he strives to undeceive them Why do you not understand my Speech He that committeth Sin is the Servant of Sin saith he Vnless a Man deny himself and take up his Cross he cannot be my Disciple He that loveth Father or Mother more than me is not worthy of me c. Vnless ye believe that I am he ye shall die in your Sins Jesus answered and said unto them Suppose ye that those Galileans were Sinners above all the Galileans because thy suffered such things I tell you nay except ye repent ye shall all likewise perish VIII Jesus Christ offers his Love unto Sinners shewing how willing he is to embrace them in the Arms of his Mercy He commends his Favour and good Will to Sinners many ways First by his taking our Nature upon
carries it upon the Power of his Grace and Love into the Sheep-fold with Joy XI Christ binds up the broken-hearted restores Sight to the Blind and sets at liberty them that are bruised he pours in Oil and Wine into the Sinners Wounds I will bind up that which was broken and will strengthen that which was sick c. XII Christ judges between Member and Member between one Saint and another And if any oppress and injure his Fellow-Christian or if the Rich wrong the Poor or the Strong the Weak and retain their Right or would justle them out of the Church Christ takes special notice of it and will reward them accordingly I will destroy the Fat and the Strong if they repent not The Gentiles exercise Lordship and their great Ones usurp Authority but it shall not be so among you Diotrephes who loveth to have the Preheminence among them receiveth us not I will remember his Deeds He that doth Wrong shall receive for the Wrong XIII Christ continually keeps a strict watch over his People his Eye is never off them I will keep it night and day In this Night of Darkness how happy are we that the good Shepherd hath his Eye upon and watcheth his threatned Flock since so many Roman Wolves are abroad XIV Christ gives the Father an account of all his Sheep Of all those that thou hast given me I have lost none but the Son of Perdition XV. Christ hath loved us and washed us from our Sins in his own Blood 'T is his Blood that cleanses us through Faith from all Sin XVI Christ is wonderfully pleased to see his People grow in Grace and in the Fruits of the Spirit Hereby is my Father glorified that you bring forth much Fruit. XVII Christ if he sees any evil infected and corrupted Members in the Church that may endanger the rest he he gives command to purge them out or separate them from the Church by the righteous Censure thereof XVIII Christ will make a plain Decision at the last Day He will separate the Godly from the Wicked as a Shepherd separates the Sheep from the Goats XIX Christ hath the like care of his Flock He is as the Shadow of a great Rock in a weary Land by his gracious Promises and Protection in the Day of Persecution Metaphor I. OTher Shepherds are generally Hirelings they keep other Mens Sheep and not their own II. All other Shepherds are no more than Men and generally poor and of a mean Race or Descent III. Other Shepherds may fail in Skill or Care or may want Power to help and save their Sheep from Danger when the Lion or Wolf cometh IV. Others are Shepherds of a few Sheep of a few particular Flocks V. Other Shepherds are but Sheep themselves nay and if his they can't have greater Dignity conferred upon them VI. Other Shepherds may lose their Sheep they may be diseased rot and perish and they cannot help them Disparity I. CHrist's Sheep are all his own by Creation his by free Donation of the Father his by Election You have not chosen me but I have chosen you They are his by Purchase or Redemption he bought them with the Price of his own Blood II. This Shepherd is the Son of God never was there such a Shepherd in the Church before nor ever shall arise after him He thought it no Robbery to be equal with God III. Christ is called the Wisdom of God and the Power of God His Bowels Covenant and Faithfulness will not suffer him to forget or neglect his Flock He is able to drive away all the Beasts of Prey with his Voice can make the fiercest Lion tremble He can make the Devils flie and restrain the Wrath of Man and Powers of Darkness at his pleasure IV. Christ is the great Shepherd of the Sheep He is called Great 1. In respect of his Person 2. In respect of his Power 3. Great in respect of the Flocks he hath the charge and care of He is the Universal Shepherd 't is false of the Pope but true of Christ. All the Sheep or Flocks that live or ever lived were and are his 4. Great in respect of the Pastures he hath to accommodate his Sheep The World is his and the Fulness thereof 5. Great in respect of the many inferior Shepherds that are under him that must be accountable to him V. Christ is the Shepherd of Shepherds The Patriarchs Prophets and Apostles themselves and all Ministers of the Gospel are Christ's Sheep and under his charge and keeping VI. Christ will lose none of his Sheep He is able to cure all their Diseases and to keep them from perishing My Sheep hear my Voice and they follow me and they shall never perish neither can any Man pluck them out of my hand Inferences 1. IF Christ be the Shepherd of his Sheep if he hath the Care and Charge of all the faithful People of God this informs us that they shall not cannot be at any time without a Shepherd for Christ is not short-liv'd or suject to Death as other Shepherds are He ever lives c. 2. Believers may say with David If Christ be their Shepherd they shall not lack 3. Let other Shepherds remember they are but Christ's Servants Christ's Deputies and must be accountable to Him the chief Shepherd when he appeareth 4. We may infer from hence That the State and Condition of such Men is sad that worry and make a Spoil of the Righteous they are Christ's Lambs they thus grievously abuse and make Slaughter of 5. Follow this Shepherd in his Doctrine in his Example 6. Examine your selves whether you be his Sheep or no His Sheep know his Voice from the Voice of Strangers See more under the Metaphor of Sheep 7. Take heed you do not straggle from the Fold and refuse the Guidance and Conduct of this Shepherd 8. Enquire where this Shepherd feeds his Flock and where he makes them rest at Noon Christ the Branch Zech. 3.8 I will bring forth my Servant the Branch Zech. 6.12 Behold the Man whose Name is the Branch THe Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin word Germen do metaphorically signify Christ. The Greek Interpreters translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin Orientem for they judged that Christ might be so called from that Glory and Brightness by which he chased away the Darkness that overspread the World but the Word will not bear that Sence as the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth In these places of Scripture where Christ is called a Branch we are to understand his human Nature is intended and this according to the Judgment of divers Expositors I will cause the Branch of Righteousness to grow up unto David Hence he is said to be a Branch out of the Stem of Jesse And this is according to the Apostle where he minds that
Race of Mankind VI. Bread tho it be prepared be suited be good given and ordained to an high a very high and excellent End yet it must be taken and us'd according to the Intent of the Giver and proportionable to the end of it otherwise we shall starve in the midst of Plenty VII Bread is pleasant to the taste of all but especially to the needy The full Soul loaths the Hony Combe but to the hungry every bitter thing is sweet VIII Bread renews Strength and preserves Persons Lives not only David and the Samaritans found it so but it is the common Experience of all Mankind without it Faintness immediately succeeds and soon after Life expires IX Bread as it renews Strength and preserves Life so it fits for Work and Business no Man can work much or continue long in Business without it X. Bread is of universal necessity and benefit the Rich want it as well as the Poor the Landlord as well as the Tenant the King as well as his Subject Children in their Non-age young Men in their full Strength and the old Man that is going out of the World they all need it and have Benefit by it XI Bread is the best of all earthly Blessings Beauty Ornament Wealth Treasures are below it and inferiour to it and not to be valued with it A Man will pawn his Cloaths dispose of his Treasure mortgage his Land rather than want Bread XII Bread hath a hidden Virtue in it which cannot be known but by Taste or Experience A Man may see and hear much but this is nothing 't is Taste Relish and Experience that discovers the Virtue of it and a small Morsel tasted is better than the great King of Babylon's Feasts that were seen and not partaken of XIII Bread is a free Portion and common to all that will work for it it belongs to the Poor as well as the Rich none excepted from it but on a Forfeiture he that will not work neither let him eat XIV Bread is absolutely necessary to comon Happiness a Man cannot enjoy himself his Relations without it if he hath glorious Apparel sumptuous and fair buildings gallant Gardens large Fields and Pasture if it were possible to have the Wisdom Wealth and Glory of Solomon and want Bread he could take no Comfort in it the fretting and hungry Humour would haunt him and like the Worm and devouring Caterpillars of Egypt eat up and devour all his Comforts XV. Bread in a sence of the want of it will occasion violent Motions according to the old Proverb Hunger will break stone Walls c. XVI Bread as it comprehends the greatest of Blessings when promised so the greatest of Judgments when denied Bread shall be given and thy Waters shall be sure Parallel I. THe Lord Jesus was prepared by God the Father to be a meet and fit Saviour and Food for our Souls A Body hast thou prepared me II. Jesus Christ is well suited to the Soul or Subject that is to receive him all Qualifications which are really useful to support and refresh the Soul are in him viz. Mercy Kindness Goodness Gentleness Pity and Sympathy He administers to the Poor feeds fills satisfies c. Of his Fulness we receive and Grace for Grace III. Christ is good in himself and in his own nature and he cannot but be so because there is no evil quality can mix incorporate or convey the least Tincture into him altho he seems to refuse the Attribute of absolute Good Why callest thou me good c. Yet was he really and compleatly good in his whole Nature and Quality being God c. IV. Jesus is not inherent in us as some imagine but is a distinct Person or Substance without us the Gift of God to us He came to his own but his own received him not But to as many as received him to them gave he Power to become the Sons of God c. V. Christ was ordained of God to a very high and excellent end even to uphold the whole Race of Mankind this Lamb was fore-ordained That through him Sinners might be saved Thou shalt be my Salvation to the ends of the Earth VI. In like manner tho Jesus Christ the blessed Saviour be prepared and suited be good and given be ordained and appointed to a very high and excellent End yet if he be not taken and made use of according to the intent of the Giver and proportionable to the end for which he was given misguided and careless Men may perish the Supper of the great King did only benefit the Receiver the rest that came not when invited perished They that were hidden shall not taste of my Supper The Prodigal had starved had he not come to his Father's House for Bread VII In like manner Jesus Christ is pleasant and sweet to a hungry Soul that is sensible of the want and need of him Vnto those who believe he is precious c. VIII In like manner Jesus Christ renews strengthens and preserves the Souls of Men before he comes they are without Strength and those that refuse him shall certainly die in their Sins c. IX Even so Jesus Christ received doth fit for spiritual Work and Business I can do all things through Christ that strengthens me But without him nothing can be done to any purpose Without me ye can do nothing X. The Lord Jesus is of universal necessity and benefit the Rich want him as well as the Poor the Landlord as well as the Tenant the King as well as the Peasant young Men in their full Strength old Men when they are going out of the World they all need him For there is no other Name given under Heaven by which Men can be saved All have some Benefit by him He is the Saviour of all Men but especially of them that believe XI Jesus Christ is the best of Blessings beyond compare The Chiefest among ten thousand He is that Bread that addeth Strength to the Faculties creates a healthful Appetite in every right Receiver yea Beauty Ornament Wealth Treasures are below him and not to be valued with him he is better than Gold yea the most fine Gold Better than Rubies and all things that can be desired are not to be compared unto him Wise Men Masters of the best Reason have sold left forsaken all for him Moses left all the Riches and Honours of Egypt for Jesus Christ. David crys Whom have I in Heaven but thee c. The Primitive Saints parted with their Substance their Cloaths their Peace yea their Lives and all for Christ's sake We have left all and followed thee c. I account not my Life dear unto my self c. for whom I have suffered the loss of all Things c. XII In like manner the Bread of Life the Bread of God hath hidden Virtue in him which none can know but those that have
This spiritual River divides the Church from the World Believers from Unbelievers For who maketh thee to differ from another And what hast thou which thou didst not receive XVII After brokenness of Heart or a Multitude of unfeigned Tears and true Contrition of Soul how high do the Waters of the Spirit rise how doth Peace and Joy abound in the inward Man XVIII This spiritual River carries and bears up the weight of the whole Church which sails like a Ship along these Waters and every Saint notwithstanding all those heavy Weights of Sin and other unprofitable Burthens that are in and about them are sustained by these Divine Waters XIX The Spirit is a pure Stream as clear as Chrystal its Waters are sweet and savoury and wheresoever they come they cleanse and wash away all Corruption No Man's Heart tho it be never so much polluted and foul like a stinking Ditch yet if a small Stream or Branch of this River be let into it and hath a free Passage it will carry away all the Filth and Pollution thereof XX. The Waters of this River are exceeding good for the Soul to drink and nothing else can allay or satisfy the inward Thirst and Desire thereof METAPHOR ALL earthly and elementary Rivers have a beginning II. Other Rivers are fed by Springs or Fountains c. They have not their Waters from themselves a River is not the same Head or Original from whence it proceeds III. Other Rivers are subject to decay do not always run with the same Strength a dry Summer makes abatement of its Waters many Rivers have been quite dried up God threatned the Egyptians that he would deal so with the River Nilus IV. The Waters of natural Rivers only cleanse and wash the Body from external Filthiness V. Other Rivers may grow muddy foul and unsavoury the Water not good nor wholesom to drink of VI. Other Rivers may be lock'd up or turned another way 't is possible to turn the Chanel and Course thereof Many Rivers have been made to forsake their ancient Currents This goodly River which feeds London may be lock'd up and turn'd another way by an Enemy VII Other Rivers may be frozen up tho running Streams do not freeze so soon as standing Waters yet sometimes they freeze also VIII Other Rivers breed noxious Creatures of strange and different Qualities Creatures that will eat and devour one another IX The Length Breadth and Depth of other Rivers may be measured and are of a small dimension comparatively Disparity THis River the Spirit is from everlasting to everlasting without beginning and without ending II. This River the Spirit is a Fountain as well as a Stream tho it is said to proceed from God yet it is God himself But Peter said to Ananias Why hath Satan filled thine Heart to lie to the Holy-Ghost Thou hast not lied to Man but to God There are three that bear Record in Heaven the Father the Word and the Holy-Ghost and these Three are One. The Spirit of the Lord hath made me c. The Spirit knoweth all things sheweth us things to come is the Object of Divine Worship the Sin against the Spirit can never be forgiven From all which Instances it is evident that the Spirit is God See the Metaphor Light Book 3. pag. 22 23 24. III. This River the Spirit never decayeth it hath as much Water in it as ever it had 't is as broad as deep and as full now as it was at the beginning tho many Thousands have taken plentifully of it No Drought can abate its Chrystal Streams it is infinite in it self Tho God hath provided a Chanel of Ordinances to convey some of its Waters to his Chosen yet it cannot be circumscribed nor limited as 't is in it self IV. The Water of this River cleanseth the Soul and Conscience it washeth away all spiritual or internal Pollution and Uncleanness V. This spiritual River can never be foul'd nor made muddy nor be unsavoury 't is beyond the Power of Men or Devils to corrupt the Spirit of God VI. The River of the Spirit cannot be diverted or forced to leave its Chanel 'T is impossible to lock it up or turn its Course How can Men of finite Beings obstruct the infinite God in his ways and manner of working Whither shall I go from thy Spirit I will work and who shall let it VII This River can never be frozen The bleakest Wind the sharpest Air the coldest Season cannot change it These Divine Waters run as freely in the cold Winter as in the Heat of Summer they are of a very warming and comforting quality VIII This Spiritual River bringeth forth only Creatures of a harmless Quality All Believers so far as they are regenerated are the Production or Off-spring of the Spirit are of the same holy heavenly merciful and harmless Disposition IX This River is of great dimension Who by searching can find out God to Perfection His Length Breadth and Depth are past finding out The Spirit is incomprehensible an immense and infinite Being These Waters are like those spoken of by the Prophet Afterwards he measured a thousand Cubits and it was a River that I could not pass over for the Waters were risen Waters to swim in a River that no Man could pass over Inferences WE may perceive from hence the Excellency and Necessity of the holy Spirit He is much more useful and necessary to the Church than Rivers of Waters are to the World For our Hearts are naturally dry and parched like the Heath in the Wilderness and it is the Spirit that moistneth them our Hearts are hard and the Spirit mollifieth them they are naturally filthy and he washeth and cleanseth them yea our Hearts are barren and the Waters of this River make them fruitful II. It also sheweth us the Excellency of Ordinances which are as the Chanel in which the Waters of this River run or the Pipes through which these Streams are conveyed to the Soul III. Bless God for this River for his opening a free Passage through Jesus Christ for its flowing forth unto us and for causing us the People of England to live by the side of such a Chrystal Stream O what a happy Land is that which hath a River of Water of Life running through it IV. When you see profitable and delightful Streams think seriously of this sacred and heavenly River V. Let all be persuaded to come to this River Hoâ—â— every one that thirsteth come to the Waters c. Four Motives considerable 1. Consider have you not great need to have your Hearts purged and softned by this Spiritual River c. 2. There is no other River no other Way no other Fountain that can supply your Wants If you wash your selves with Snow-Water it will not do away your Filth if you could bathe your Souls in a River of Tears yet unless you are washed in Christ's Blood through the
Eternity and 't is that which God Rejoyces in as being exceedingly pleased with it seeing his honour is made up in this Reconciliation 6. It is an abiding firm and everlasting Reconciliation there is nothing can make a breach between God and his People any more the Union cannot shall not be broke 't is beyond the power of Devils Men Sufferings nay or Sin either to do it Who shall be able to seperate us from the Love of God which is in Christ Jesus our Lord. Fifthly Gospel Reconciliation is glorious in respect of the Fruits Effects and Consequences of it 1. In that all that Enmity that was between God and the Soul comes hereby to be removed and man consequently to have peace with God For he is our peace who hath made both one and hath broken down the middle wall of Partition between us having abolished in his Flesh c. and that he might Reconcile both unto God in one body by the Cross having slain the Enmity thereby and came and preached peace Being justified by faith we have peace with God through our Lord Jesus Christ. 2. Peace of Conscience is another fruit and effect of this Reconciliation 3. There is also as the effects of this Reconciliation Peace and sweet Harmony in the Soul between all the Faculties they do not fight as formerly one against another the Conscience drawing one way the will another the Will opposing that which Conscience would have done the Judgment may be convinced in some measure as Balaams was who cryed out that Gods wayes were best how Goodly are thy tents O Jacob and thy tabernacles O Israel and yet the Affections may be for sin and love the wages of unrighteousness 4. The next thing that I might mention is joy in the holy Ghost when once a Soul knows he is reconciled to God then he comes not only to have Peace but also to be filled with joy in beleiving the Kingdom of God is not meat and drink but Righteousness and peace and joy in the holy Ghost 5. Free access to God is another fruit and effect of Gospel reconciliation such may go with boldness to the Throne of Grace through him we both i. e. Jews and Gentiles who believe have access by the spirit to the Father 6. Hence there is a free and blessed Trade open between heaven and earth between God and the Soul as in Countries that are in war one with another there can be no Trade nor Traffique between them but when Peace is made and a sure League concluded betwixt them Trade is open again so is it between God and the Soul when Reconciled 7. By this means we come in a special manner to be under the Care and Protection of God there shall not one hair fall to the ground without the Leave and Permission of God he has hereby Interested himself in all our concerns and many other blessed effects attend our Reconciliation with God which are elsewhere insisted upon See Mediator Eightly The gospel is glorious in respect of remission or Pardon of sin gospel remission is glorious Remission 1. By Considering who it is that is Pardoned or who they are that God forgives 1. Rebels such that had broke an holy and just Law 2. Rebels to God such that had conspired against him joined and sided with Satan against the Majesty of Heaven 3. Such that were greatly in Debt owed ten thousand Talents and nothing to pay See Metaphor Poor 4. Such that were liable to eternal Wrath. II. By considering the Causes and chief ground or way of Pardon Christs blood must be shed to procure it without shedding of blood there is no remission of sin III. By considering the Nature and Effect of Pardon 1. All sins that ever the poor sinner committed are promised to be forgiven 2. For ever forgiven 3. The Pardoned Person is not only forgiven but Justified also 4. None can condemn such 5. They have Peace with God through our Lord Jesus Christ. IV. And Lastly Gospel Remission Is glorious in respect of God that gives forth the Pardon I am he that blotteth out thine Iniquity this antidotes the Soul against the Venom of Satans Temptations 1. He Pardons the sinner that hath Power to do it who but God can forgive Sin 2. Who can accuse the Soul I will saith Satan thou art a sinner VVhat then saith the Soul see what I have here behold a Pardon from the King himself 3. None can Revoke this Pardon or make it ineffectual 4. God himself never repents the giving them to any poor Believer as others cannot so he will never revoke free gospel pardon and remission himself Ninthly The gospel is glorious in respect of Peace the fruit and effect of grace Not Peace with God for that we have already spoken off but Peace of Conscience Great peace have they that love thy law c. My peace I leave with you my peace I give unto you let not your hearts be troubled let the peace of God rule in your hearts c. Tenthly The gospel is glorious in respect of the Ordinances and Institutions of it which we shall insist upon under its proper head Particularly that of Baptisme and the Lords Supper which will be made appear to be glorious Ordinances Eleventhly The gospel is glorious in respect of the Promises thereof The Promises of God in the gospel given through Christ are great glorious and exceeding precious The Promises may be compared to the Land of Promise they flow with Milk and Honey they are like a Rich Mine abounding with precious Treasure the further you dig the more precious gold you will find Or they may be compared to a lovely and choice Garden that abounds with all sorts of rare and excellent Flowers but 't is a garden alwaies green and flourishing flowers that knows no drought nor winter that never decays not only for Pleasure but for Profit A gospel Promise is something that God hath engaged to give to Christ or unto us through Christ or for his sake And they consist either in his free bestowing of good or his gracious removing of Evil. In his bestowing of good here or good hereafter or in removing of evil here or evil hereafter And they either are Absolute or Conditional Gospel Promises are glorious Promises called precious Promises and better promises than those of the Law or first Testament 1. This appears if we consider who it is that makes and gives these Promises forth viz. the great God Men think they have enough when they have the Promise and VVord of a King touching this or that to rely upon but what is the Promise or VVord of an Earthly King to the Promises of the King of Heaven and Earth they oft-times fail in their Promises but this King never did 2. Glorious if we consider the time when given and that was before the Foundation of the VVorld In hopes of Eternal Life