we come to Heaven XXI Christ and the Bread of Life is only given to Believers XXII Those that will receive saving Benefit by Christ must receive and eat him spiritually by Faith XXIII Christ was promised seasonably and came seasonably into the World in the very nick of Time In due time Christ died for the Vngodly We had perished else for ever XXIV Christ is glorified in Heaven in his human Nature at the right-hand of God and abides there for ever for the Faithful XXV Jesus Christ in his Word Ordinances and Administrations is loathed by carnal and ungodly Men yea and many account Christ's good Word light Bread XXVI Christ now before the last day the beginning of the true eternal Sabbath is more fully revealed that so poor Saints might be provided for before the everlasting Rest and End of Time comes Type I. THe Manna was Food for the outward Man for the Body only II. Manna was eaten by many that were wicked tho of the National Church of the Jews III. Manna did corrupt and putrify IV. Manna was only found at some certain times it melted away when the Sun rose V. Those that did eat of Manna in the Wilderness are dead they perished VI. The Manna that was reserved in the Holiest was spoiled and did perish Disparity I. CHrist is Food for the Soul II. Christ is not Food for nor received by any but those who are truly godly and Israelites indeed He that eateth me even he shall live by me He that eateth my Flesh dwelleth in me and I in him III. Christ the true Manna can never corrupt but abideth for ever IV. Christ is ever the same and always to be found by those that seek him aright both in Prosperity and Adversity to his Elect. V. Those that eat of the spiritual Manna shall never die He that believeth is passed from Death to Life and shall not come into Condemnation This is the Bread that came down from Heaven that a Man may eat thereof and not die VI. But our heavenly Manna abides still in the holy Place See Christ the Bread of Life Christ a King Rev. 7.14 And the Lamb shall overcome them for He is Lord of Lords and King of Kings See 1 Tim. 6.15 Rev. 19.16 BY the Lamb is meant JESVS CHRIST which is evident and indisputable the Dignity to which he is advanced is the highest among the Sons of Men Potentate Son or Man of Power King of Kings c. There is no higher Name or Title to set forth Dignity amongst Men than Kings or mighty Potentates 'T is one of the Titles of the Most High the God of this Blessed Lamb and indeed it originally belongs to him but he is pleased to bequeath it unto Men for which reason they are called Gods on Earth I said ye are Gods but you shall die like Men and fall like the mortal Princes God is in the Congregation He judgeth among the Gods This King invisible immortal the only wise God hath chosen a Vicegerent to represent him to his Subjects hath placed his Name in him not only Wonderful Counsellor and the Man that is his Fellow but as King the chief of Titles in this lower World By this the Royal and most renowned Branch that ever sprang from the Loins of Jesse and David is set forth Upon which we note That JESVS the Lamb of God is compared to and represented by the most magnificent Title of King the highest and chiefest of Kings And indeed there is nothing doth more fully set forth the Glory Power and Splendor of Christ than this as will appear if we consider these following Particulars Metaphor I. A King is usually very highly descended comes to his Dignity by Inheritance is the Son of a Noble II. A King hath or ought to have great Qualifications having the advantage of such Education to his natural Wisdom is added Skill in Politick Affairs even the Knowledg of the Laws of his Kingdom III. Kings are sometimes chosen or appointed as Solomon was by David his Father or as Alexander by Philip his Father or else by the People as was David and many others IV. Kings are anointed as well as chosen Samuel anointed Saul 'T was a Divine Ceremony much in use at the consecrating of Kings in the Kingdom of Israel V. Kings are proclaimed at their Instalment Samuel said to all the People See him whom the Lord hath chosen And all the People gave a Shout and said God save the King VI. A King after he is anointed and proclaimed enters upon his Government VII Kings de jure have a Palace by Right belonging to them whether they are in immediate possession or not VIII Kings have great Attendants belonging to their Courts tho they be not visible in all parts of their Dominions IX Kings are invested with Power they have sometimes some of them less at the first entrance upon their Kingdom than afterwards as David's was who had but two Tribes at his entrance X. Kings have many Subjects who subscribe to their Power XI Kings have Laws and Rules to govern by XII Kings tho they rule well are not loved and honoured by all are often troubled with Rebels and Sons of Belial XIII Great Kings have large Dominions as Nebuchadnezzar the Golden Head who was over an hundred and twenty seven Provinces XIV Kings have a Prerogative in their own Dominions to make Peace and War when they please XV. Kings have a Crown to wear a Scepter to wield and a Throne to sit upon XVI Kings have the Privilege of a Grand Council to advise with in Matters of Importance XVII Kings have the Privilege and high Prerogative of sending Embassadors to treat with States and Kingdoms about Affairs of Publick Good XVIII A King ordains and constitutes Officers or makes Substitutes to whom he doth delegate Power to execute his Will and Laws to all his Political Body XIX Kings do vouchsafe Security and Protection to their Subjects sometimes by good Counsel and eminent Acts of Providence XX. Kings have Courts of Judicature both high and inferior for the Punishment of Offenders according to their Rank and Degree XXI Kings have many and great Prerogatives Rights Privileges and Excellencies pertaining to them as to receive Petitions and pardon Offenders to confer Honour and give Commissions to have Tribute paid and keep an Exchequer to shut out and scatter wicked Persons and thereby become a Terror to them that do evil and a Praise to them that do well Parallel I. THe Lord Jesus Christ our great King comes to this Dignity by Birth he is eldest Son to a mighty Emperor and so right Heir to Kingship When he bringeth the First-begotten into the World c. He is the First-born of every Creature and thereby Heir of all things He hath by Inheritance obtained a more excellent Name than they viz. the Angels II. The Lord Jesus Christ hath glorious Qualifications He is not
Operation of which kind are Verbs that signifie to know which besides the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or knowing denote the motions affections and effects that are joyned with knowledge as Psal. 90. 11. Who knoweth the power of thine Anger that is who considers or regards the power of thine Anger so as to awake from the sleep of sin and seriously to repent Israel doth not know c. Isa. 1.3 That is considers not nor takes notice of the Blessings the Lord gave it Jer. 8.7 Luk 19.41 John 8 43. Why do ye not know my Speech that is approve it and with a faithful Assent receive it The Answer of Christ giving the reason of this follows viz. even because ye cannot hear my words that is so understand them as to Embrace and close with them for through the Devils blinding of you and your wilful choice ye are of your Father the Devil and the lust of your Father ye will do To know is put for approbation as Rom. 7.15 For that which I do I know not that is as our Translation hath it allow not Rev. 2.24 But unto you I say and unto the rest in Thyatira as many as have not this Doctrine and which have not known the Depths of Satan that is have not approved of his Snares and deep Temptations To be Conscious signifies more then barely to know which differ as much as Knowledge and Conscience as Psal. 35.11 False Witnesses did rise up and they asked me things that I knew not that is of which I am no wayes conscious to my self as Psal. 51.3 because I know mine Iniquities and my sin is ever before me Where the Prophet includes the terror of Conscience and serious Contrition 2 Cor. 5.21 It is said He that is God the Father hath made him that is Christ to be sin for us who knew no sin that is who was not guilty of any sin for he was most perfectly holy and without sin So that he was made sin in this sence viz. The Father imputed our sins to him according to Esa. 53.6 And the Lord hath laid on him the iniquity of us all or hath made the iniquities of us all to meet on him c. To Know Is put for Estimation or Judgment of any thing with respect to its value or worth as 2 Cor. 5.16 Henceforth know we no man after the Flesh that is we do not value or esteem any man for external things as Riches Poverty Honour Disgrace legal Priviledges c. After which follows Yea though we have known Christ after the Flesh yet now henceforth we know him viz. that way no more he speaks of the Estimation of Christ carnally or in a fleshly way viz. in that state of humility wherein he was plac'd during his sojourning here For in that respect we shall know him no more but in his state of Exaltation Grace and Glory we shall know that is value esteem and prize him not for any legal Derivation or Pedigree with respect to his humane Nature but because he is the great Saviour and Intercessor exalted to Glory at the right hand of the Father from whom we expect our great and glorious Deliverance c. To this belongs that phrase Prov. 24.23 It is not good to know the face in Judgment in which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a respecting of Persons or an Estimation or Judgment by external appearance without respect to equity as ver 24. He that saith unto the wicked thou art Righteous him shall the People Curse c. that is from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a partial respect of persons whereas we are advised Prov. 25.21 If thine Enemy be Hungry give him bread to Eat And if he be thirsty give him water to drink For thou shalt heap Coals of fire upon his head and the Lord shall Reward thee This is a right Gospel Spirit because it is so far from a Revengeful retaliation that it commands Good for Evil. That which is said by Moses in his publication of the Commands of God Deut. 1.17 viz. Ye shall not know faces in Judgment so the hebrew Deut. 16.19 Thou shalt not wrest Judgment thou shalt not know persons and Job 34.19 That accepteth not or knows not the persons of Princes nor regardeth the rich more then the poor is a speech of Jehovah and agrees with Acts 10.34 Of a truth I perceive that God is no respecter of persons c. 2. Verbs of Cognition or knowledge also concern the Will and Affections of the Heart And so to know is to Love cherish and take care for c. As Exod. 1.8 And there arose a new King which knew not Joseph that is he regarded him not nor the good Acts which he had done in the Kingdom the Chaldee says One that did not confirm the decree of Joseph So Gen. 39.6 Jud. 2.10 Prov. 12.10 29.7 1 Thess. 5. 12. In other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know is of the same signification as Deut. 33.9 Ruth 2.10 19. Psal. 142.4 5. By a special and singular manner of the Holy Spirits speaking The phrase to know is attributed to God which denotes his special Providence Love and Paternal Care as Exod. 2.25 And God looked upon the Children of Israel and God knew them that is as we translate it he had respect unto them 1 Chron. 17.18 Psal. 1.5 6. and 37.17 18. Jer. 1.5 and 24.5 Amos 3.2 see Deut. 4.20 John 10.27 1 Cor. 8.3 2. Tim. 2.19 c. This term to know denotes also a trust and hearty confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a certain perswasion faith or assurance given by the Holy Spirit to men endued with a saving faith as Job 19.25 I know that my Redeemer liveth that is I have an absolute faith and confidence that it is so and acquiesce in it c. To know the Name of the Lord is by true faith to adhere to him Psal. 9.10 For they that know thy Name will put their trust in thee To know the Lord is to believe and hope in him Jer. 9.24 and 31.24 Hosea 2.20 John 17.3 c. This is the knowledge by which many shall be justified Esa. 53.11 The knowledge of Salvation Luk. 1.77 The knowledge of the Truth which is after Godliness Tit. 1.1 3. The very work or act When to know is put for to be able or the interior faculty of operation which is the principle of Actions Esa. 56.10 11. His Watchmen are greedy Dogs which can never have enough the hebrew says which knew not fulness Shepherds that cannot understand or as the hebrew has it that knew not to understand the meaning is that for their Covetousness they cannot be satisfied and for their blindness and want of skill cannot apprehend Divine things Aright It is said Matth. 7.11 If ye then being Evil know how to give Good things unto your Children c. That is ye can or are able notwithstanding your natural Wickedness do
for Tryal of a thing by him not certainly known as D. Chemnitius In his Evangelical Harmony says cap. 19. viz. The Devil had a double purpose 1. To know whether Jesus was really the Son of God by this Reason that if by his bare Word or Command he could turn Stone into Bread then of certain he is the Son of God therefore he says not Pray but Command but if in the extremity of his hunger and necessity he cannot do this then he cannot be the Son of God and therefore Satan would take occasion to despise and mock him thus in vain do you trust to that heavenly voice Matth. 3.17 and believe or hope that others shall beleive thee to be the Son of God 2. By that Temptation the Devil endeavours to intice Christ into some sin or distrust of the Divine Oracle or into a vain ostentation or empty Glory if by the Devils suggestion he should work a Miracle c. John 18.38 Pilate said unto him what is Truth In which words some say there is an Irony But in exact speaking of this Trope there appears to be no repugnancy betwixt the words and the mind of the speaker but rather a supine or careless contempt and disdain of truth in the Heart of Pilate who argues by way of diminution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or slight the matter as if he had said if there be a dispute betwixt the Jews and thee about the Truth of Religion I do not Judge it of that weight as to lose my time to hear your altercations or frivolous contentions c. John 14.14 And he Pilate saith unto the Jews Behold your King which is taken as Ironically spoken by many as if he had mocked the Jews then accusing so abject low and contemptible a man that would aspire at the Government and threaten the Monarchy of the Caesars But it is more proper to say that Pilate had respect to the publick acclamation of the People four days before when they saluted Jesus as their King Luk. 19.38 John 12.12 13. In this sence they are the Words of the Excellent D. Gerhard Jam olim expectatis Regem vobis promissum c. For some time past you have expected your promised King but so soon as he appears do you wish him dead Consult your own honour and let it not be said that you furiously persecuted him to whom you have given Royal Honour Caesar does not fear this King do you rather pity him and give over your thoughts of Crucifying him If he be really your King why with so great fury do you design him for such heavy punishment whom you ought rather to defend But if he hath falsly boasted himself to be a King dismiss him with stripes which for his temerity will be enough to the sufferer So therefore by a secret instinct of God Pilate confesses Jesus to be a King even before his crucifixion as he afterwards attributed a Royal Name and Honour to him in the inscription upon the Cross that we may understand that he therefore died because he is our King and that the Goverment is upon his Shoulders Esa. 9.6 c. Acts 23.5 Then said Paul I wist not Brethren that he was the High Priest upon which words we will transcribe the paraphrase of the learned Rivet I know there are many who assert that the Apostle spoke this by an Irony because when he lived among the Pharisees and being himself a Pharisee although the person should be unknown to him yet by the manner of that Courts sitting he could not but Judge who among them was Cheif or High Preist having said ver 3. That he sate to Judge him after the Law But to me it seems more probable that Paul hearing a voice from some of those that sate to Judge for the Priests and all the Counsel came as Acts 22.30 and not knowing from whom it came spoke so He judged it not to come therefore from the High Preist because so hasty and rash a signification of offence did not become his Office and Authority nor was such a speech of at least dissembled Sanctity like to proceed from him It is therefore plain that this Councel was not convened in the accustomed place where the Judicatory order and debates was defined or assigned to be according to every ones dignity and merit but near the Tower whither they were called from the Tribunal where Paul was which is indicated in the 30 ver of the preceding chapter And he Commanded the Cheif Preist and all their Councel to appear in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come Paul therefore hearing a voice from that Company denounces Gods punishment to the speaker for all they that came with the High Priest sate to Judge See also Fr. Junius paral 1.98 c. 1 Cor. 6.4 If then ye have Judgement or Judicatories of things pertaining to this Life set them to Judge who are least esteemed in the Church Some say that these Words are an Irony because Paul says verse 5. I speak to your shame or blushing But it is more probable that the Apostle spoke seriously Erasmus upon the place says The Apostle speaks thus because he would not have Christians to contend before the wicked but that they should rather choose the meanest Christian as an arbitrator of their Cause then wrangle before those Tribunals Aretius upon the place says The Apostle delivers his mind about what they should do for they alledge thus you prohibit us to try our controversies before the Heathen Tribunals but where shall we have a competent and capable Judge The Church not only wants a Magistracy but also Persons fit to determine and compose such differences as ours The Apostle answers that the latter is untrue because the meanest Christian in these matters have a right of equality with the greatest The dignity of the Church is great for Paul judges the meanest worthy of the Office of being Judges rather then appeal to a Heathen Judge What shall we not therefore hope from Superiors But that phrase ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak it to your shame is thus well expounded by Aretius This is a new Argument taken from publick shame for to wrangle or go to Law before a Pagan Judge was no less then to bring a scandal upon the Church Therefore there is a caution given against that and because brought occasion of shame upon the Church therefore the Apostle says deservedly I speak it to your shame c. CHAP. VI. Of a Metaphor in General OF a Metaphor in general let the following things be noted 1. As to its Definition it is said to be a Trope when a word is transâ—â—ated from its proper and Genuine signification to another less proper Or when like is signified by like Fabius lib. 8. c. 6. calls it a short similitude There are other Definitions but all to this sence Some in handling the Definition of this Trope tell us that a Metaphor may
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Proverbial Speeches 2 Kings 14.26 Deuteronomy 32.36 Esth. 1.22 Job 16.10 Psal. 3.7 Lam. 3.39 Micah 4.14 See Esaiah 3.15 2 Corinthians 11.10 And 12.7 Matthew 5.39 Luke 6.29 with 1 Kings 22.24 John 18.22 Acts 23.2 1 Corinthians 4.11 Prov. 26.17 And 28.21 Ezek. 13.19 Matthew 3.11 John 1 27. Matthew 23.24 Acts 9.5 And 26.14 To kick against the Pricks was a Proverbial speech Acts 5.39 See Acts 23.9 The phrase 1 Cor. 13.15 But he shall be saved yet so as by Fire is a Proverbial speech as if he had scap'd from a Conflagration That is as Illyricus says such a Teacher is together with his stubble in the midst of a terrible incendium or fire these being condemned by the Judgment of God shall perish but he by the singular favour of God shall be preserved though with much hazzard and difficulty See Zachariah 3.2 Amos 4.11 c. CHAP. XXII Of an Aenigma IN a continued Trope if there be a singular obscurity 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aenigma which signifies an obscure question a knotty or dark speech 't is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to hint obscurely and as it were to speak in the dark And that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which amongst other things denotes not only praise but a saying worthy of praise and admiration because it is a symbolical and sinewy way of expression It is said of the Queen of Sheba 1 Kings 10.1 That she came to try Solomon with hard questions that is Aenigma's such as we treat of See Ezek. 17.2 Psal. 78.2 with 49.4 c. Judg. 14.14 Samson says to his guests out of the eater came forth meat and out of the strong came forth sweetness this is a continued Synecdoche with the addition of a Metonymie By the Eater and Strong is meant a Lyon by a Synecdoche of the Genus by sweetness honey by a metonymie of the Adjunct as ver 18. Vossius after he had called this an Aenigma lib. 4. instit orat c. 11. thinks it was not really so because it was unknown to the Philistines that Samson had kill'd a Lion or got honey out of his Carkass being a thing he had told to no person as Judg. 14.7 10 17. Psal. 49.5 I will fear in the evil day the iniquity of my heels shall compass me about the question is what this evil day is and what is the sin or iniquity of the heels As to the first R. Aben Ezra by Evil day understands old age compared with Eccl. 12.1 In this sence why should I trouble my self with the cares of this world for the solicitude of old age R. Kimchi would have it in this sence why should I be solicitous for the Riches of this World which are its Glory R. Salomo joyning this with the next verse thus expounds it The sins which I do as it were trample upon with my heels and esteem light transgressions yet in it the judgment of God condemn me how much more do Riches condemn such as trust in them See Eccl. 9.10 c. Prov. 26.10 Is a very perplext Text and rendered variously by Interpreters which we leave to the inquiry of the Learned Erasmus calls that parabolical passage Matth. 12.43 44 45. Luke 11.24 25 26. an Aenigma upon which see his Paraphrase To Conclude Frarciscus Junius says that an Aenigma is an obscure Parable or Allegory which is more difficultly understood Hence every Parable or Allegory is not to be reputed an Aenigma but every Aenigma is an Allegory c. The Conclusion SO much of Tropes Our next work is to treat in the same Order of all the Schemes or Figures in Scripture which if the Divine Goodness will permit shall be largely expounded in the Second Volume where we will also give a particular Treatise of all the Types Parables and Allegories in Scripture with the Expositions of the Learned upon such as are obscure as also a Continuation of Metaphors practically improv'd in a Parallel-way which will compleat this Work and could not be brought in here because we are confin'd to a certain number of Sheets and a certain Time to Answer the expectation of such Worthy Persons as have Subscribed for the encouragement of so heavy a Work which we now leave to the blessing of the Lord. FINIS ΤΡΟΠΟΛΟΓΙΑ A KEY TO OPEN Scripture-Metaphors Wherein the most Significant TROPES As METAPHORS c. And Express SIMILITUDES Respecting the Father Son Holy-Spirit As also such as respect the Sacred Word of God Are opened and Parallel-wise applied together with the Disparities From which Practical Inferences are deduced for Edification of the Reader By B. K. Hosea 12.10 I have used Similitudes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proposui Similitudines John 3.12 If I have told you earthly things and ye believed not how shall ye believe if I should tell you of heavenly Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si terrena dixi vobis non creditis quomodo si dixero vobis caelestia credetis LONDON Printed by J. D. for Enoch Prosser at the Rose and Crown in Sweetings-Alley near the Royal-Exchange in Cornhill MDCLXXXI TO THE READER HAving spent many Years in a Ministerial Capacity and having the Charge of a particular Flock committed to me altho in many respects unfit for the Management of so great a Trust partly a particular Inclination but principally the Edification of my Hearers drew out my Heart to study the Nature of Scripture Metaphors and other Tropes and figurative Speeches there used and finding the Scriptures abounding with Metaphors Allegories c. and that those Divine Matters which the Holy Spirit dictates are represented by Similitudes borrowed from earthly Things yea that they are often called by the very Names that material or earthly Things are God by a gracious Condescension conveying the knowledg of spiritual Things by preaching them by their respective earthly Parallels I betook my self to preach upon some Metaphors which by the Aid of Divine Goodness wanted neither Success nor the general Satisfaction of my Auditory And having many brief Heads of my Notes respecting some principal Metaphors by me it was judged by divers worthy Men worth my Time and Pains to compile an entire Work upon this Subject for Publick Good And altho I knew the Work to be too heavy for a single Undertaker yet I have adventured this Essay And that there might be no Defect for want of any humane Literature needful I have procured such Helps as I hope to speak modestly have given sufficient proof that they want neither Learning nor Languages particularly the Help of the Gentleman that translated our Philologia Sacra he being my Friend and one that had leisure and a willing mind to contribute his Assistance After much Labour and Pains it is brought so far as thou seest and if thou reapest any Benefit by it give God the Praise As to the Work it self we have had it recommended by several learned and
Heaven Tho Angels fall out and go to War tho Men differ the Heavens shake the Mountains remove the Winds bluster the Waves of the Sea roar and rage yet the Lord is in Heaven and he beholds all Disorders of Men and still keeps his Place in perfect Tranquillity and moves not for the Good of his whole Houshold depends upon it for if it were possible for the immoveable God to leave his Place all would become a Piece of Confusion IX God the wise Housholder hath set out the Church for a Vineyard and Garden digg'd a Wine-Press and built a Tower the World for a plowed Field the wise and best Men both Divines Philosophers Naturalists and Historians to yield a fruitful Crop of Teaching and Instruction to supply his great Houshold X. God the most wise and good Housholder hath contrived the Scituation of his Family near adjoining to thâ—â—se great Conveniencies of still and stanâ—â—â—g Pools pleasant and gliding Streams coâ—â—stant rising and issuing Springs for eâ—â—crease of Knowledg and standing 〈◊〉 and Government establishing the 〈◊〉 of Religion and Piety as pleasant Streâ—â—â— and issuing Springs for encrease oâ—â— Knowledg XI God the great and wise Housholder teacheth instructeth gives forth his Law shews them what is good and required of them charges his Family to walk by the Examples of the Best to walk in Wisdom to give no Offence to hold fast that which is good God is troubled as it were and angry at great Miscarriages and unseemly Actions grieved if I may with Reverence so speak at his very Heart with particular Instruments angry with not only some but even the whole Houshold when the Offenders will not reform XII God loved all his Creation when he looked upon it and saw all to be good he could do no otherwise Angels Men Beasts creeping Things Fowls and all inanimate Things The Church he loves on new Terms The Father himself loves you because you have loved me and believed that I came forth from God XIII God sent Moses to Israel when sick of Oppression in Egypt when corrupted with Sin in the Wilderness about the Calf and had need of Purgation Abigail and Nathan to David on the same account Hezekiah to Israel and Ahab as well as he had before sent Samuel to David Peter's Advice is to cleanse from all Filthiness of Flesh and Spirit He takes care for their Security and manifesteth this Care diversly gives Cautions to take heed puts their Enemies in fear sometimes restrains in time of Pursuit of seeming Advantages orders Doors to be shut till the Enemies disappear and the Indignation be overpast XIV God hath to Admiration shew'd his Patience and Long-suffering to his Church to the whole World to the whole Families of the Earth He gave the old World one hundred and twenty Years bore long with the Murmurers of Israel in the Wilderness was forty Years grieved suffered Jerusalem long before the first Captivity longer before the last by the Romans gives Jezebel and Mystery Babylon Time and Space spared a sinful World in general above five thousand Years XV. God will not be always wroth lest the Object of his Wrath should fail before him retains not Anger for ever takes immediate Notice of Returns and forthwith proclaims Peace and Reconciliation XVI God is plenarily qualified with Bowels of Compassion and Tenderness towards his People I have seen the Affliction of my People and am come down to deliver In all their Afflictions he was afflicted My Bowels are afflicted for him He pities them that fear him c. XVII God loads as it were with Benefits speaks comfortably bids others speak comfortably as from him Speak comfortably to Jerusalem Let us reason together Smiles invisibly by Providence invisibly by Grace and Spirit hears Prayer in an accepted Time helps up his Church and People when they fall Aaron rose up by his help God raised holy David when he fell Peter in like manner Which confirms the Word of his Servant c. XVIII God demonstrates the great Danger of Disobedience with all plainness by Words at length If thou doest Evil Sin lieth at the Door All the Curses of the Book light on the Children of Disobedience who are separated to Evil and destroyed if they do wickedly He that sins shall die If you remain disobedient he will not prevent your Ruin He will not hear when you call but laugh at your Calamities and rejoyce when your Fear comes Prov. 1. XIX God suffers none to labour in vain nor spend their Strength for nought in his Service He doth good unto all his tender Mercies are over all his Works He makes one Day in his Courts better than a thousand elsewhere And the Church said it was better with her when she abode undeâ—â— his Conduct than when she left it He will give Grace and Glory and no good thing will be with-hold from them that walk uprightly XX. God in Love and Faithfulness doth correct rebuke chasten and afflict his People for their Profit In very Faithfulness hast thou afflicted me Whom he loves he rebukes and chastens to make Partakers of his Holiness The Fruits whereof David expresseth It was good for me that I was afflicted Thus when Men are iâ—â— Heaviness through many Temptations the Rod drives out ill Dispositions and is a good Remedy to cure Folly c. XXI God renders not to any Man more than is right that he should enter into Judgment with God He layeth Judgment to the Line and Righteousness to the Plummet extenuates to Offenders rather gives less than more In the midst of Judgment he remembers Mercy He debates in measure and as to the Justice of the Cause provoking or measure of Punishments he appeals to the Justice of their own Minds Are not my Ways equal and yours unequal XXII This hath been the common way of God's dealing with Men as well large Congregations as particular Persons I will hide my Face from this Generation c. Thou art a God that hidest thy self c. God left Saul when obstinate and would not be found of him in distress When God leaves a People or Person they lose their Strength and come to Shame and Misery Wo to him that is alone XXIII God hath maintained the Lot of the Righteous throughout all Generations kept up his Church from falling contriv'd a Seed to serve him He will not suffer the Gates of Hell to prevail nor overthrow his Family XXIV God brake the Head of Leviathan gave it to be Meat to his People in the Wilderness cut Rahab wounded the Dragon overthrew great Kingdoms and Armies c. gained Victory over mighty Kings and brought the â—â—ruits of all his Works into his Church there are his worthy Acts Doctrine and Book of the Acts and Examples of all his Servants XXV God shut Angels out of Heaven to preserve Peace sent Cain unto the Land of Nod shut the Old World out of the Ark put Saul out of
the Honey-Comb the Delight of good Men a sure Guide to them in all their Ways and none of its Commands are grievous but all Duties required by it are reasonable VI. In this there is none so holy and upright as the Lord who is no Respecter of Persons hates flattering Words and giving of Bribes will spare none for the Dignity of their Birth or Antiquity of their Lineage but will do Justice according to Right and Law whether it be upon Angels Emperors Kings Princes Priests Prophets his Church that are his professed Friends as well as upon the World his professed Enemies He will destroy his own anointed Ones if they stand in opposition to Justice and Equity Cities Kingdoms Towers Temples all shall fall rather than Law and Justice be justled out of place He spared not Angels overthrew Kings mighty Kings with Kingdoms and Nations Pharaoh King of Aegypt Og King of Bashan Nebuchadnezzar King of Babylon Darius King of Persia and Alexander King of Greece Herod King of Judea Jerusalem and Samaria with both their Kings When once they come to be laid in the Ballance and the Lord enter into Judgment with them when he ties Judgment to the Line and Righteousness to the Plummet Noah Daniel and Job shall not save when Truth Law and Justice calls for a cutting off He will by no means spare the Guilty when the Time of Forbearance is expired VII Of this no Man shall have wherewith to accuse God for he will not do more than is right that Man should enter into Judgment with his Maker nay he will rather make abatement than over-do And this hath been owned in his Act of Judgment Thou hast not dealt with us according to our Iniquities VII In this case the Lord our Judg hath sufficiently approved himself first in respect of the Old World secondly in respect of Sodom and Gomorrah where he would take nothing upon Trust but come down himself to see if things were so bad as they were represented to him And for Israel and Judah their Sins did testify to their Face before he did execute Judgment upon them IX To this in respect of God 't is said In the Day thou eatest thereof thou shalt surely die I will destroy Man from the Face of the Earth and 't was done Pharaoh and his Host that thou hast seen this day thou shalt see no more for ever Because thou didst not restrain thy Sons I have rejected thee from being a Priest Because thou hast caused my Name to be blasphemed the Sword shall not depart from thy House Because Nebuchadnezzar was lifted up with Pride he shall be driven from his Throne Because his Son did not humble but harden his Mind his Kingdom was numbred finished and translated to the Medes and Persians X. As for God his Way is not only perfect and his Word tried but he is of one Mind and there is none can turn him in a Case of Right Truth and Justice His Councel shall stand for he is not as the Son of Man that he should repent With him is no variableness nor shadow of turning He is the same yesterday to day and for ever He changeth not will not alter the thing that is gone out of his Mouth XI In this Jehovah is not behind-hand for he is a God with whom the Fatherless find Mercy pities the Poor when he sees they have no Helper breaks the Teeth of the old and young Lion smites the Enemy upon the Cheek-Bone avengeth their Cause when they crie to him and hath destroyed them and their Posterity who made long Prayers to devour Widows Houses XII The Almighty hath a great and mighty People under him even all the Inhabitants of the World Europe Asia Africa and America He is God of all the Kingdoms of the World and Judg of the whole Earth XIII In this our high and mighty Judg doth overmatch all other Judges for he is provided with Legions of Angels all ready to observe his Dictates and obey his Commands The Devils are all subject to him so that if he say Go they go Do this and they do it Millions of Men are under his Influence and as many Fowls of the Air Beasts of the Field and creeping Things of the Earth to do his Will to execute his Judgments when he speaks the word or lifts up his hand to them They shall invade the Courts of Kings enter the Chambers of Princes fetch Emperors off their Thrones bring them to Chains Blocks and Gibbets when he passes Sentence and gives Orders to do it XIV God is to be feared not only as a Creator who can annihilate and dissolve make Men cease to be as a Father who can love and rebuke as a Lord who can command and give Orders but as a Judg who can punish in this World and bring Mens Sins before-hand to Judgment XV. With God is terrible Majesty and he rideth upon the high Places of the Earth XVI God doth often reprieve and put off the Execution of Sentence so that Delinquents are not speedily executed but a Time given them to consider their ways The old World had one hundred and twenty years given them before Judgment was executed Judea Jerusalem and Samaria continued a long time before the Fury of the Almighty broke out upon them XVII God sometimes gives Orders to Angels to punish and execute his Sentence when Men are out of the reach of human Hands as in the case of Nebuchadnezzar the Host of the Assyrians and Herod the King Tho great Men join hand in hand for Wickedness yet shall they not go unpunished XVIII God will punish those that himself employs in case they exceed their Commission in any case that concerns his Act of Justice He punished Assyria and Babylon for going beyond their Bounds in his own Works of Judgment against the Jews XIX God the great Judg doth vindicate his own Honour and the Justice of the Laws he executes by giving Liberty to the People to testify against him if they have wherewith to accuse and demands of them what Evil their Fathers have seen in him requires them to testify to his Face if his Ways are in any point unequal XX. God when he comes forth in a way of Judgment doth not execute the fierceness of his Wrath he is far from rendring to Men more than they deserve he doth not reward according to their full demerit but in the midst of Judgment remembers Mercy XXI God hath assigned an Advocate to plead before he proceeds to Judgment If any Man sin we have an Advocate with the Father XXII God hath not only made Laws and published them and will judg Men for wilful and reiterated Rebellions but keeps a Register for the great Day to be then opened as it is written Some Mens Sins go before-hand to Judgment and they that are otherwise cannot be hid The Judgment shall sit and the
Death of the High-Priest the Slayer shall return to the Land of his Possession By the High-Priest's Death an Atonement was made for him saith Mr. Ainsworth XXIV The High-Priest brought the Bodies of those Beasts whose Blood was brought into the Sanctuary to be burnt without the Camp Parallel I. CHrist was of the Race of Mankind of the Seed of David according to the Flesh Forasmuch as Children are Partakers of Flesh and Blood he likewise took part of the same but was altogether pure spotless without the least Stain of Sin II. So Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son c. and in another place Thou art a Priest for ever c. The Father invested him in this Office Him hath God the Father sealed He was baptized and the Spirit came down visibly upon him when he was about thirty Years old III. Christ was anointed with the Oil of Gladness above his Fellows How God anointed Jesus of Nazareth with the Holy-Ghost and with Power He had also immaculate Sanctity and Purity in him IV. Christ was said to be glorious in his Apparel cloathed with the Divine Nature as with a Garment he was adorned with perfect and compleat Righteousness V. Signifying saith Mr. Guild the Deity of Christ which as a Circle hath neither beginning nor end and the Royal Dignity whereby he is advanced to be the Supreme Head in all things to his Church or his Kingship See Goodwin's Moses and Aaron VI. Christ's Humanity is cloathed with true Holiness which is compared to fine Linnen clean and white VII The Lord Jesus as our High-Priest presents â—â—or bears the Remembrances of all his faithful People upon his Heart when he appears before God to make Intercession for them He knows his own Sheep by Name VIII Christ hath in him the Perfection of true Light Beauty and Holiness Vrim and Thummim signified Christ's Prophetical Office whereby He as a standing Oracle to his Church answers all Doubts and Controversies whatsoever IX Christ is the real Antitype of this engraven Plate in likeness of a Signet Holiness to the Lord in that the Father hath actually communicated to him his Nature who is the express Image of his Person a glorious Representation of him to us being able to bear and hath born our Iniquities The Lord hath laid on him the Iniquities of us all X. Christ is the Mouth of the Father to the Sons of Men He is called the Word of God God hath spoken unto us by his Son XI Christ's Church must be a pure Virgin chast unstained with Superstition or Idolatry giving neither Love nor Worship to any other Christ owns none but such a People for his Spouse XII Christ offered up his own Body as a Sacrifice for our Sins He appeared to put away Sin by the Sacrifice of himself Christ was once offered to bear the Sins of many c. XIII As Christ was offered upon the Cross for the Sins of Mankind as a propitiatory Sacrifice so must his Blood in a spiritual manner be sprinkled upon our Consciences that we may be cleansed from our Sins and accepted in the sight of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience c. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkled the unclean sanctified to the purifying of the Flesh how much more shall the Blood of Christ who through the eternal Spirit offered himself to God purge your Consciences from dead Works to serve the living God But ye are come to Mount Zion c. And to Jesus the Mediator of the new Covenant and to the Blood of Sprinkling that speaks better things than the Blood of Abel XIV Christ's Righteousness remains for ever to cloath and adorn all true Believers 'T is the Wedding-Garment whosoever hath it not shall be shut out of the Marriage-Chamber and cast into utter Darkness XV. Christ sounds the great Trumpet of the Gospel for the assembling and gathering together of his Elect to himself from all the four Quarters of the Earth and will sound an Alarm at the last Day to the general Judgment The Trumpet shall sound and the Dead shall be raised c. XVI Christ is the great Teacher of God's Law 't is he that gives us the knowledg of Salvation that guides our Feet into the way of Peace We must seek the Law i. e. the Mind and Will of God at his Mouth who shews us plainly of the Father His Tabernacle is only standing not Moses's not Aaron's not Elias's but Jesus's This is my beloved Son hear him He is the last and only Teacher sent from God XVII Christ is Judg concerning the Plague of every Man's Heart what Sin is deadly and what not Tho there is no Sin venial as the Papist's affirm yet there is much more danger and evil in some Sins than in others As for example 'T is worse to have Sin in the Affection than in the Conversation to love it than to commit it The best of Saints have not been without Sin Infirmities have attended them yet they loved them not 'T is a loathsom thing to a true Believer That which I hate that do I. The Priest was to pronounce a Man utterly unclean if the Plague was got into his Head So if a Man's Judgment Will and Affection are for the ways of Sin if they chuse and love that which is evil Christ the High-Priest in his Word pronounces such unclean When Men approve not of God's ways because they forbid and give no toleration to their beastly Lust and Sensuality and from hence secretly contemn Religion in the strictness of it these surely have the Plague in their Heads XVIII The Lord Jesus makes and anoints many to be Kings for besides his acting towards Men in bringing of them to their Thrones and Kingdoms as 't is said By me Kings reign he makes all his Saints Kings and Priests and they shall reign on Earth XIX Christ hath the absolute Power of appointing what Officers should be in his Church He gave some Apostles some Prophets some Evangelists some Pastors and Teachers Those that make any other spiritual Office or Officer than Christ hath ordained will be found grand Criminals in the great Day XX. Christ was sent to bless the People by turning every one of them from the evil of their Ways to give Pardon yea the holy Spirit and eternal Life to as many as believe on him XXI Christ entred into Heaven it self alone for us as Mediator through the Merit of his precious Blood shed to make Atonement once for all there to appear in the presence of God for us Neither by the Blood of Goats and Calves but by his own Blood he entred in
☜ Job 4.19 Leigh Crit. Sacr. The Vsefulness of â—â— Refuge Deut. 33.12 33. 2 Sam. 22.1 2 3 4. See Mr. Goodwin's Moses and Aaron Mr. Ainsworth 1 Sam. 2â—â— 7. Psal. 48.3 Psal. 9.10 Psal. 145.8 Jer. 23.23 Heb. 7.25 Psal 83.4 5 6 7. 1 Pet. 5.6 Mat. 24.29 Luke 21.25 26. Psal. 57.1 Psal. 4.8 Psal. 48.3 Psal. 142.2 3. Acts 4.12 Eph. 2.18 Heb. 10 1â—â— Heb. 2.2 Rom. 8.1 Psal. 142.4 Psal. 57.1 2. Job 39.31 Deut. 33.27 Heb. 13 5. 2 King 2â—â— 16 Luke 7.48 Ezek. 18.4 Gen. 49. 1 Tim. 3.15 1 Cor. 14.33 1 Col. 1.16 Eph. 1.20 21. Isa. 5.1 Exod. 3.7 Exod. 6.5 Isa. 63.9 Psal. 119.71 Ezek. 18.30 Hâ—â—b 11. Acts 17.31 Jer. 18.4 Rom. 9.21 Gen. 2.6 Gen. 1.26 Rom 9 21. Rom. 9.22 1 Chron. 16.22 Gal. 5.10 Jer. 10.10 Rev. 6.16 Dan. 5.5 â—â— 1 Thess. 5.3 Psal. 21.9 10. Psal. 50.3 Isa. 66.15 Zeph. 3.8 Isa. 2.12 to 17. Zeph. 1.18 Nahum 1.10 Isa. 9.10 Reâ—â— 18.8 Isa. 17. Jer. 17.20 Deut. 32.22 Isa. 66.24 Mark 9.43 to 48. Isa. 33. Heb. 10.38 Isa. 27.4 John 4.8 Gen. 29.13 Gen. 48.10 Gen 33.4 Judg. 15.13 14 16. Judg. 16.30 Isa. 4.5 Psal. 20.1 Psal. 5.11 Isa. 31.5 Psal. 37.23 Isa. 63.12 Deut. 33.27 Deut. 33.27 Psal. 3.7 Cant. 2.6 Ainsworth Job 40.9 Psal. 90.11 Eph. 3.19 Isa. 63.5 Ezek. 36.36 Isa 40.11 John 15.5 Isa. 26.12 Psal. 81.10 Isa. 65.2 Isa. 55.1 Psal. 89.10 13. Job 40.9 Deut. 33.27 1 Cor. 10.22 Rev. 18.8 Job 40.9 Ezek. 30.21 Jer. 48.25 Isa. 1.24 Isa. 63.9 Isa. 42.14 Psal. 5.12 Gen. 22.2 Mat. 19.29 Gen. 15.1 Isa. 63.3 Isa. 27.4 Object Answ. Prov 11.23 30. Exod. 18.21 Psal. 19.7 Psal. 119.1 Psal. 119.142 Hosea 5.5 Gen. 2.17 Gen. 6.7 Dan. 4.25 5.22 23. Isa. 46.10 Mat. 3.6 Heb. 13.8 Jam. 1.17 Hos. 14.3 Psal. 4.7 Psal. 24.1 Psal. 98.9 1 Tim. 5.24 Job 37.22 Gen. 6.3 Act. 12.23 Isa. 47.6 Jer. 2.5 Ezek 18.25 Hab. 3.2 1 Joh. 2.2 Isa. 33.6 Prov. 18.10 Psal. 24.8 Psal. 61.3 Joh. 1.18 chap. 5.37 chap. 6.46 Col. 1.15 1 Tim. 1.17 Heb. 11.27 Exod. 15.9 Psal. 3.2 Esther 3.9 Psal. 37.12 Jer. 3.23 Psal. 124.1 2 3 4. Psal. 68.20 Heb. 11.27 Psal. 116.3 Psal. 91 5. Psal. 112.7 8. Psal. 3 6. Exod 14.30 Psal. 143.9 Gal. 3.20 Psal. 7.11 Eph 2.3 Rom. 8.7 1 Joh. 1.2 Gal. 4 4 â—â— Isa. 24.5 Heb. 8.9 Heb. 10.7 Acts 2.22 Rev. 5.5 6. Isa. 9.6 Eph. 2.15 Mat. 28.18 19 20. John 6.27 Phil. 2.5 6 7. 2 Cor. 8.9 Joh. 5.30 Joh 6 38. 1 Cor. 1.2 1 Cor. 2.7 Rom. 3.26 Eph. 3.10 11. Joh. 17.20 Heb. 5.17 Eph. 2.8 Joh. 3.16 1 Tim. 2.6 Rom. 3.24 5.6 Rom. 8.32 1 Pet. 2.24 Joh. 6.38 ch 10.18 1 Joh. 3.8 1 Cor. 1.24 Mat. 28.18 19. Acts 5.31 Joh. 5.27 Eph. 2.14 Rev. 1.18 Joh. 3.35 Joh. 17.2 Joh. 5.23 Heb. 12.2 Eph. 2.13 Mat. 11.27 Amos 3.3 Joh. 8.22 1 Cor. 1.24 Rom 3.26 Joh. 10.15 Isa. 53.12 Mat. 3.17 1 Pet. 1.19 Heb. 9.22 Joh. 17.10 Gal. 4.4 5. Heb. 9.15 Gal. 3.20 Job 9.33 Heb 3.2 Heb. 2 1â—â— Mat. 4.1 2 3 4. Mat. 11.28 29. Isa. 53.3 Isa. 53.7 Isa. 42.4 2 Cor. 5.21 Rom. 9.32 Rom. 4.5 Heb. 8.12 1 Cor. 15.28 Rom. 9.22 Heb. 10.26 27. Joh 3.36 Joh. 5.22 Joh. 5.27 1 Cor. 15.28 Rev. 22.11 Rom. 8.6 Joh. 3.16 Heb. 9.15 Heb. 2.3 Joh. 12.48 Psal. 49.7 8. 1 Tim 2.5 Dr. Owen on Heb. 7.22 p. 221. Vid. Par. Com. in Heb. 8.6 Calv. Lex Jurid c. * Liegh Crit. Sacr. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 19.13 2 Cor. 1.20 Luk. 22.32 Isa. 53.5 6 7 10. Mat. 20.28 1 Tim. 2.6 1 Cor. 6.20 Rom. 3.25 26. Heb. 10.5 6 7 8. Rom. 8.2 3. 2 Cor. 5.19 Heb. 8.9 10. Gal. 3.13 Heb. 8.8 Rom. 3.26 * Sins are called Debts Mat. 16.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debâ—â— 1. In the Evangelists the words Sins and Debts are used promiscuously as Luke 11.4 compared with Mat. 6.12 and Luke 13.4 Luke was learned in Greek and wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins in the Lord's Prayer whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts Canin in loc N. T. p. 86 87. Gal. 4. Mat. 27. John 10. 2 Cor. 8.9 Gal. 2.20 Prov. 6.1 2 Isa. 53.6 Isa. 63.5 Heb 8. Isa. 53. Jer. 3.5 1 John 2.1 2. Acts 5. Psal. 40.8 John 10.17 18. Mat. 18.24 Isa. 53.6 Rom. 8.1 Isa. 26 12. Phil. 4.19 2 Cor. 12.9 Gal. 3.13 John 17. Rom. 7.25 Luk. 22 32 Isa. 63.1 Rom. 16.20 Heb. 4.16 Joh. 8.22 Jer. 31.33 Psal. 119.140 Gen. 29.20 Gen. 24.35 36 37. Gen. 24.22 Isa. 62 4. Isa. 42.1 Heb. 1 2 3 Prov. 8.31 Acts 2.23 Joh. 8.42 2 Chron. 36.15 Luk. 2.13 14. Mat. 3.11 Joh. 1.27 Joh. 3.28 29. Joh. 8.22 Lukâ—â— 13.2 3. Joh. 7.37 Isa 45.22 Mat. 11.28 Rev. 3.20 Prov. 8 24 29 30 31. Jer. 31.3 Joh 3.36 Isa. 65.2 Cant. 5.2 Eph. 3.19 Mat. 23.37 Hos. 5.15 Gen. 6.3 2 Cor. 11.2 Gen. 24 35. Mat 11.27 Joh. 13.3 Heb. 1.2 Psal. 45.2 Joh. 1.12 2 Cor. 5.11 Prov. 1.9 Mat. 22.37 Mat. 4.3 4 5 6. Phil. 3.3 8. Rom. 7.4 Joh. 6.37 Luk. 15.10 Luk. 15.23 24. Isa. 62.4 5. 2 Cor. â—â— 21 Psal. 45.9 Psal. 34.7 Psal. 34.10 Gal. 1 19. Isa. 63.9 Judg. 10.16 Heb. 2.18 Heb. 4.15 Zech. 2.8 Psal. 55.22 Eph. 5.24 Eph. 1.21 22. Luk. 6.46 Rev. 3.19 Psal. 32.1 Heb. 8.12 Rev. 3.18 Psal. 73.24 Psal. 16.7 Phil. 4.18 Col. 3.20 Cant. 7.11 12. Psal. 23.2 Isa. 1.5 6. Ezek. 16.4 5 6. 2 Cor. 8.9 Col. 1.21 Ezek. 16.14 Jer. 31.3 Joh. 13.1 Heb. 7.25 Isa. 53.2 Heb. 10.29 Psal. 13.1 Mat. 21.9 Luk. 8.20 Mat. 2.1 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ark of the Covenant p. 164. Phil. 2.6 Dr. Owen on Heb. 7.3 p. 55 Col. 1.15 Dr. Owen John 1.18 Mat. 11.27 28. 2 Cor. 3.18 2 Cor. 4.46 1 Tim. 3.16 Dr. Owen Col. 2.9 Joh 10.38 Dr. Owen 2 Cor. 4 6. Eph. 3.10 2 Cor. 5. ult Gal. 3.13 Isa. 53.10 Rom. 8 32. Isa. 53.8 Heb. 1.6 Mat. 11.27 Joh. 6.63 Isa. 61.1 Luk. 4.18 Joh. 36.37 Heb. 12.1 2. Mark 1.15 John 3.36 Joh. 7.37 Luk. 10.34 Deut. 29.19 Joh 8.22 Joh. 3.18 Rom. 8.13 Jer. 6.14 Rev. 2.23 Luk. 10.35 2 Pet. 1.5 6. Jam. 1.4 Acts 2.36 Mat. 5.29 Mat. 18 1â—â— Isa. 42.3 Mat. 11.28 Psal. 119.9 Luk. 21.34 Eph. 2.1 Psal. 27.13 Luk. 13.3 5. Joh. 8.22 Psal. 139.4 Hos. 13.9 Isa. 65.1 Luk. 19.10 Isa. 55.1 Isa. 53.5 1 Pet. 2.24 Joh. 5.25 Eph. 2.1 Joh. 5.21 Cant. 5.2 Heb. 2.17 Isa. 53. 1 Pet 2.22 2 Cor. 1.30 1 Pet. 1.25 Luk. 10.33 34 35. Rom. 6.9 Joh. 5.40 Acts 4.12 Rev. 3 20. Isa 55.1 2. Heb. 7.25 2 Pet. 2.1 Prov. 7. Joh. 5.12 Hos. 14.4 1 John 2.1 2. Gal. 3.15 Col. 2.3 Joh. 15.14 Joh. 13.1 Joh. 1.12 Joh. 17.24 Joh. 14.27 Joh. 10.23 Joh. 3.36 14.27 Joh. 17.20 Heb. 5 9. Joh. 5.32 36 37. Acts 10.39 Dan. 9.26 27. Heb. 9.16 1 Cor. 11.25 Heb. 9.17 Heb. 7.12 Heb. 7.18 Heb 10.9 Rev. 2 25. Psal. 89.24 Mark 16.13 16. Gen. 4.7 Isa.
55.3 Luk 13 33 Hos. 6.3 2 Sam 23.5 Psal. 110 3. Joh. 10.29 Joh. 17.11 Joh. 10.29 Joh. 14.16 Gal. 1.8 Rev. 22.18 19. Heb. 9.15 Joh. 3.16 Rev. 22.6 Rev. 1.5 1 Cor. 3.22 23. 1 Cor. 2.16 Joh. 15.26 Rev. 22.18 19. Gal. 1.8 1 Cor. 11.24 Prov. 5.19 Gesner collected by Topsall p. 99. Pliny lib. 8. cap. 32. Ibid. Topsall p. 91. Pliny Pliny Topsal p. 95. Pag. 91. Psal. 18.34 Isa. 35.6 Wolfang Franzius Hist. Animal p. 66. Topsall out of Gesner p. 102. Pliny lib. 8. p. 213. Ibid. Pliny Gesner Pliny lib. 8. p. 214. Topsall p. 100. Gesner Wolf Franz Hist. Animal p. 164 Ibidem Pliny Sextus Gesner Topsall p. 103. Pliny Dioscorides Solinus Isa. 53.2 Gen. 49.21 Mat. 11.29 Heb. 4.13 Isa 43.2 Isa. 41.10 13 14. Prov. 8.31 Ainsworth Zach 4.7 Isa 40.4 41.15 Habak 3.6 Exod. 33.21 22. Heb. 5.7 Gen. 3.15 Mat. 4.1 2 3 4. Col. 2.15 Gen. 3.15 1 Joh. 3.8 1 Joh. 1. â—â— Pliny lib. 8. p. 21 3. Rom. 16.20 Cant. 8.14 Heb. 2.14 Gal. 4 4. Heb. 10.5 1 Tim. 2.5 Joh. 10.36 Acts 4.12 Prov. 8.35 36. Joh. 8.24 Rom 8.32 1 Cor. 3.23 Joh. 10.1 Joh. 14 6. Psal. 49.7 8. Acts 4.12 Acts 10.4 2 Tim. 1.10 Psal. 46.4 2 Pet. 1 4. Joh. 20.31 Act. 10.43 Act. 13.38 Rom. 5.1 Eph. 2.7 Mal. 4.2 Prov. 8.34 Gen. â—â—4 33 Exo. 25.40 Exo. 40.16 Mal. 1.6 Isa. 43.10 Psal. 89.19 Phil. 2.6 7 Luk. 22.27 Gen. 41.41 55 57. Joh. 1.16 Col 1.19 Col. 2.3 Acts 20.28 Mat. 16.18 Zech. 6.12 Mat. 13.2 37. Joh. 8.49 Joh. 7.17 18. Luk. 22.42 Joh. 12 4â—â— Joh. 15.10 Mat. 8.20 Heb. 5.8 Joh. 4.34 Psal. 40.8 Luk. 2.9 Joh. 3.34 Joh. 12.50 Heb. 3.2 Psal. 2.8 Isa. 52.13 Isa. 53.12 Heb. 1.9 Heb. 12.2 Heb. 5.7 1 Joh. 5.7 Joh. 17 1â—â— Joh 14.30 Joh. 8.29 Heb. 1.2 Heb. 15.8 Phil. 2.6 7 Joh. 13 4 5 Mat. 20 28 Phil. 2 5. Joh. 15.8 Isa. 26.12 John 13.14 15. Joh. 12.26 Phil. 2.8 Judg. 14.14 Venning Topsall p 366. 〈…〉 Gellius in his 〈◊〉 Topsall's History of 〈◊〉 footed Beasts p. 363. Corpora magnanimo satis est prostrasse Leonâ—â— Ovid. Sâ—â—xtus Topsaâ—â— p. 3â—â—7 1 Cor. 1.24 Isa. 9.6 Isa. 62.1 Col. 2.15 Isa. 41.25 Zeph. 1.14 Joel 2.1 3.16 Rev. 16.5 6. Rev. 18.6 Psal. 10.13 14. 1 Sam. 15.2 3. Isa. 49.25 26. Mat. 25.38 39. Mat. 10.42 Mark 9 41. Isa. 53. James 4. Cum â—â—iderent Israelitae illam quasi quandam pruinam aut nivem circum castra passim jacere albicare quaesierint à se invicem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clav. Script in vocem Hieron Laurett Sylva Alleg c. Exod. 16. 1 Tim. 3. Joh. 1.11 12. Heb. 10. Joh. 6. Rev. 1. 1 Pet. 2.22 Joh. 4.10 Psal. 34.8 Isa. 53. Phil. 2. Rev. 2.17 Psal. 133.3 Rev. 1. 2 Cor. 5.17 Heb. 13. Rivetus Heb. 9 12 24. Rev. 14.6 Joh. 6.56 57. Joh. 5.24 Joh. 6 5â—â— 1 Kings 1.32 33 c. 2 Sam. 5. 1 Sam. 20.24 Rom 13. Heb. 1.6 Col. 1.15 Heb 1.4 Mat. 12.42 Prov. 8. Joh. 21.17 1 Cor. 1.24 Psal. 89.19 Psal. 43 7. Isa 61.1 â—â— Luke 2.11 Mat. 25 31 Mat. 28.18 Mat. 28.18 19 20. Joh. 8.40 Luk. 19.27 Eph. 1.25 Col. 1.18 19. Rev. 1.18 Luke 10.5 6. Heb. 2.9 Rev. 3.21 1 Joh. 5.7 2 Cor. 5.20 Rev. 22.16 Prov. 8.15 16. Eph 4.9 10 Dan. 4.13 Act. 12.23 Act. 7.59 Mat. 9.6 1 Tim. 1.12 Eph. 3.8 Dan. 4.31 32. Psal. 82.7 Col. 1.16 Col. 2 3. Psal. 2.6 Col. 2.15 Heb. 13.8 Rev. 12. 1 Cor. 15. Rev. 1.18 Heb. 1.8 Psal. 80.17 Phil. 2.6 1 Cor. 15.47 1 Cor. 2.8 2 Tim. 3.8 Mat. 10.28 Rev. 6.16 Psal. 2.12 1 Cor. 2.9 Psal. 2 5. Rev. 6.16 Isâ—â— 61.11 Zech. 14.20 Lev. 22.17 Heb. 5.4 Num. 8.10 Exod. 29.7 Lev. 16.4 Exod. 28.2 Exod. 29 6 Exo. 28.29 Exo. 28.36 Vers 38. Lev. 21.14 Heb. 8.3 Lev 16.14 Moses and Aaron p. 20. Numb 10. 2 Chron. 29.22 Mal. 2.7 2 Chron. 23 9 10 11 Num 5 28 Heb. 13.11 Rom. 1 1â—â— Heb. 2 14 15. Heb. 7.26 28. Act. 13.33 Psal. 110 4 Joh. 6.27 Heb. 2.9 Act. 10 38 Isa. 63.1 2 Jer. 23 5. Eph. 1.22 Col. 1.18 Rev. 19.8 Heb. 7.25 Joh. 10.3 Goodwin's Moses and Aaron p. 17. He 8.1.2 3 Isa. 53. Rev. 19.13 Heb. 1.2 Heb. 9.28 Heb. 10.22 Heb. 9.13 14. Heb. 12.22 24. Mat. 22.12 13. 1 Cor. 15.52 Luk. 1.79 Mat. 17.4 5. Rom. 7. See Mr. Burroughs Spâ—â—ts of the Godly p. 43 44. Prov. 8.15 Rev. 5.10 Eph. 4 11. Rev. 22.18 19. Acts 5.26 Heb. 9.24 Heb. 9.12 Rev. 8.3 Mat. 6 8 9 10. Heb. 13.12 Heb. 7.27 28. Heb. â—â— 11 Heb. 10.1 2. Vers. 3. Heb. 7.23 Heb. 9.14 16 12. Heb. 7.22 Heb. 7.28 Heb. 7 26. Heb. 8.12 Heb. 9.26 28. Heb. 10.14 Heb. 10.10 Heb. 7.19 Heb. 9.14 1 Joh. 1.7 Heb. 7.24 25. Heb. 9.12 1 Joh. 2.2 Heb. 10. Heb. 7 25. chap. 2 17. chap. 4.15 chap. 5.2 Dr. Owen Exod. 7.1 1 Sam. 10.1 1 King 1.25 2 King 5.13 1 Sam 12.23 Mat. 13 37 Jer. 1.5 1 King 19.16 2 Chron. 20.20 Acts 10 43 Jer. 44.4 Ezek. 38.17 Dan. 9.6 Amos 3.7 Eph. 2.20 Eph. 4. Jam. 5.10 Acts 7.42 Rom 16.26 Heb. 1 â—â— 2. Joh. 14 2â—â— Joh. 12.49 Rev. 1.1 1 Joh. 2. â—â—0 Ma. 8.2 Joh. 15 3â—â— Rev. 1.5 Joh. 14.16 John 17. v. 9 15 17 21. Joh. 1.11 Heb. 3.2 Heb. 1.9 Luk. 4.18 Isa. 40.11 Isa. 55.4 John 8. Jude Acts 3.22 23. Mat. 11.26 27. Mat. 7.29 Mat. 3.17 1 Cor. 3.11 Joh. 5.39 Rev. 22.18 19. Luke 21. Mat. 24. Mark 13. Rev. 1. 1 Pet. 1.11 1 Pet. 3.18 Zech. 1 5. Joh. 8.52 Col. 2.9 Joh. 1.45 Heb. 2.3 Mat. 11.27 Joh. 1.18 Joh. 6.46 Joh. 8.38 Joh. 14.11 Joh. 15.24 Mat. 28.20 Mat. 1.23 Mat. 10.15 Ezek. 34.2 1 Sam 17.36 37. Gen. 33.13 Luk. 15.5 6. Ezek. 34.4 Luk. 2.8 Rev. 7.3 4 Ezek. 9.4 Isa. 40.11 Psal. 23.1 2. Joh. 10.3 Isa. 49.10 Prov. 8.6 Prov. 4.2 Jer. 3.15 Acts 2.47 Eph. 3.21 Heb. 10.25 Jer. 5.26 Isa. 40 11. Isa. 3â—â— 3 Luke 15.1 2 3 c. Ezek. 34.18 Mark 10.42 Joh. 3.9 10. Col. 3.25 Isa. 2â—â— 3 Joâ—â— 17. Reâ—â— 15. 1 Jâ—â—h 1.9 Joh. 15.8 1 Cor. 5.1 2 3. Tit. 3.10 Mat. 25. Joh. 15.16 Rom. 1.4 Phil. 2.6 1 Cor. 1.24 Heb. 13.20 2 Pet. 5.4 Psal. 103.3 Joh. 10.28 Heb. 7.25 Psal. 23 1. Cant. 1.7 Leigh Crit. Sacr. p. 435. Jer. 33.15 Isa. 11.1 Acts 2.30 Rev. 22.16 Rom. 1.3 Mark 6.3 Gen. 3.15 Gen. 22.18 Heb. 2.14 Luk. 11.27 23.29 Mat. 22.45 Rev. 22.16 Gal. 4.4 Heb. 2.16 Acts 4.12 Rom. 9.31 32. Rom. 10.14 Eph 2.14 Mat. 11.28 29. Eph. 2.14 Isa. 57.14 Hos. 14.9 Mat. 11.28 29. Acts 4.12 Joh. 8.56 Heb. 10.20 Mat. 11.30 Joh. 14.11 1 Joh. 5.7 Heb. 10 2â—â— Jude 3. Luk 6.47 Mat. 7.24 Isa. 22.16 Isa. 42.16 Jer. 48.28 Num. 23.9 1 Sam. 13.6 Psal. 81.16 Job 29.6 Deut. 32.13 Mat. 16. 1 Cor. Rom. 8.36 Psal. 90.1 91.9 1 Joh 4. Psal. 89.26 94.22 2 Pet. 1.4 Psal. 19 10 Rev.
22.1 Venning Gen. 7.11 Isa. 41.18 Psal. 104.10 Eccles. 2.6 Jam. 3.12 Rev. 22.1 Jer. 2.13 Psal. 36.9 Jâ—â—h 1.14 16. Eph. 1 22 23. Zech. 13. â—â— Rev. 2â—â— 17 1 Cor. 2.14 Jam. 4.6 Isa. 54.1 Rev. 22.1 2. Ainsworth Cant. 4.15 Psal. 16.11 Psal. 36.8 9. 1 Jâ—â—h 1 7. Zech. 13.1 Joh. 7.37 Col. 3 3â—â— Joh. 4.14 What is meant by thirsting no more is opened elsewhere Heb. 1.3 Joh. 17. Rev. 15. Isa. 53.4 5. Rom. 3.24 1 Cor. 1.2 Eph. 1.21 1 Cor. 11.3 Acts 4.11 Eph. 1.22 Col. 1.18 Gen. 3 17 Gen. 40.16 Gen. 42 38 Gen. 48.18 Lev. 31.10 Num. 6.7 Ezek. 29.6 Psal. 21.3 2 Kin. 6.31 Judg. 5.26 Rev. 4.4 15 24 29 33. 1 Sam. 4.12 Heb. 1.9 Psal. 82.7 Joh. 1.14 Col. 1.19 Col. 2.19 Joh. 1.16 Mat. 28.18 Phil. 4.13 Isa. 53.6 Isa. 53 3 4. Eph. 3.15 Heb. 2.7 9 Luk. 19.41 Cant. 5 1â—â— Joh. 14. Joh. 16. Joh. 17. Acts 19 Rev. 1.5 1 Pet. 1.8 Rom. 8.28 Gen. 3.15 1 Jâ—â—h 3.2 Mat. 11.8 Zâ—â—ph 1.8 Isa. 61.10 11. Luk. 15.22 Rev. 3.17 Rom. 3.12 Psal. 45.13 14. Mat. 7.13 14. Luk. 12.22 Eph. 4.22 23 24. Col. 3.8 Acts 24 16. Eph. 6 22. 2 Cor. 3.6 Psâ—â—l 119.11 Rom. â—â— 13 2 Cor. 5.17 Prov. 12.26 1 Cor. 4 9 10. Joh. 13.35 Joh. 15 19. Tiâ—â— 2.14 Joh. 3.36 Heb. 12.14 2 Cor. 7.10 Joh. 16.20 1 Pet. 5.5 Isa. 61.10 11. 2 Cor. 6.10 1 Thes. 5.16 Phil. 4.4 1 Pet. 3.4 Heb. 5.14 2 Cor. 7.1 Gal. 4.18 Mat. 25.9 Rev. 2.25 See Christ the Saints Wedding-Garment Rev. 3.4 Rev. 16.15 Liegh Gent. in Harm Christus vocatur Agnus propter immolationem pro peccatis totius mundi factam quam ut Typi praefigurarunt Agni in V. T. immolait tum propter mansuâ—â—tudinem patientiam innocentiam beneficentiam c. Glassius 2 Sam. 12.3 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesitah Nummus sexta pars Denarii Gen. 33.19 Job 42.11 Josh. 24.32 Nummus agni imagine signatus doth signify both Money and a Lamb. Liegh Crit. Sac. Liegh Crit. Sacr. Job 42.12 Heb. 7.26 Mat. 4.2 3. Mat. 2.14 Mat. 11.2 Heb. 12.3 Mat 26.53 Mat. 26.63 Isa. 53.7 Prov. 8.30 Isa. 42.1 Heb. 10.7 John 10.15 17 18. Phil. 2.7 8 Joh. 6.55 Heb. 7.26 1 Pet. 1.1 17 18 19. Heb 7.27 Heb. 12.24 1 Cor. 1.30 Isa. 45.24 Jer. 23.6 33.16 Rev. 19.8 Col. 3.3 Phil. 2.5 Rom. 12.19 1 Pet. 3.9 Pliny lib. 9. cap. 35. Reperiuntur in conchis marinis ex Rore caelesti certo anni tempore hausto producta vel potius nata Pliny lib. 9. cap. 35. Pliny lib. 9. cap. 35. Scultet Exercitat Evang. lib. 2. c. 41. Luk. 1.35 Eccles. 2.4 Cant. 3.2 Job 28.18 Phil. 3.8 Rom. 1 1â—â— Heb. 1.3 Prov. 12.26 1 Tim. 2.5 Mat. 28. Prov. 27.9 Amos 6.6 Isa. 1.6 Psal. 104.15 Mat. 26 7. Rev. 8.3 4. Heb. 1.9 Isa. 61.3 Psal. 4.7 Cant. 1.4 Joh. 12.32 Jer. 31.3 Eph. 5.27 1 Cor. 1.24 Prov. 3. â—â—5 Eph 6 â—â—0 Heb. 12. â—â—2 Psal. 31.24 2 Cor. 2â—â— 14 15. 2 Cor. 2.14 Col. 2 3. Joâ—â— 1.14 16. Eccles. 10.1 Esth. 2.12 See Roberson Heb. 1 â—â— Heb. 7.3 cap. 13.8 1 Pet. 3.4 Ezek. 16.13 14. Mat. 8.2 Mat. 13.31 Isa. 9.6 Zech. 4.12 Prov. 15.8 Prov. 21.27 2 Sam. 15.37 2 Kings 4.5 Job 16.17 Lev. 19.17 Psal 141.5 Gen. 45. Acts 23.14 20 c. Joh. 10 27 Joh. 13.18 1 Cor. 6.17 Eph. 2.14 15 16. compared Cant. 2.14 1 Joh 1.7 Joh. 13.1 Joh. 17.3 Isa. 63.9 Heb. 4.15 Zech. 2.8 Acts 9.4 5. Isa. 51.22 23. Phil. 3.8 9 10. Psal. 139.17 Jer. 29.11 Isa. 40.11 Cant. 2.14 Joh 13.23 Psal. 25.14 Cant. 4.10 Cant. 5.1 2. Job 10.12 Mark 10.51 Psal. 119.67 71. Rev. 3.1 2. Psal. 49.19 Psal. 16.7 Psal. 73.25 Heb. 12.8 See Comforter Joh. 13.1 2 Tim 4.17 Heb. 2.16 1 Joh. 3.1 1 Cor. 2.10 Rom. 5.5 6. Isa. 49.15 16. Heb. 13.5 6. Psal. 40.17 1 King 9 3 Mat. 28. ult Job 23.10 2 Pet. 2 9. Mar. 28.18 19. Acts 8.10 1 Cor. 1.24 Joh. 11.33 Rom. 8.33 Acts 16.25 26. Job 22 2â—â— Job 11.42 Psal. 142.2 Prov. 18.24 2 Chron. 24.22 Mat. 5.16 Prov. 27. â—â— Hieron Trag. lib. de Sâ—â—irp Hieron Trag. 2 Chron. 27.29 Isa. 11.1 Cant. 5.10 Isa. 63.2 See Precious Ointment Cant. 1.3 Psal. 45.2 Cant. 5.10 Isa. 53.2 4.5 Isa. 55 1. Rev. 22.1 Zeâ—â—h 13 â—â— Psal. 23.2 Heb. 13.8 Joh. 3.16 Col. 2.3 Isa. 50.4 Zeck 13.7 Psal. 80.15 Gal. 4.4 Heb. 5.4 1 Joh. 2.1 2. Joh. 17.6 11. 1 Joh. 2.1 Mat. 4 8. Isa. 9.6 Joh. 5.14 Joh. 12.49 Prov. 8.20 Joh. 7.46 Joh. 14.13 Joh. 16.24 Joh. 17.24 Luke 22.32 Joh. 11.42 Mat. 11.28 2 Tim. 1.13 Joh. 17.20 Isa. 53.12 Prov. 8.30 Joh. 1.18 Luk. 2. â—â— Rom. 11.35 Isa. 55.1 Luk. 1.53 Mat. 4.3 4 8 9. Rev. 5.5 6. Rom. 5.7 Gal. 3.13 Joh. 17.4 Rom. 3 26. Joh. 17.17 21 24. Rom. 8.38 Joh. 3.40 Luk. 19.41 42. Mat. 23.37 Hos. 4.17 Jer. 8.20 Acts 10.42 Joh. 5.22 Acts 17.31 Joh. 17.20 Joh. 5.24 Rom. 8.1 Joh. 17.9 2 Sam. 25.4 5. Luk. 10.42 Rom. 8.33 34. Mat. 4.11 Zech. 3.2 Job 38.7 1 Pet. 1.12 Mat. 3.17 Prov. 1.20 21 22. Isa. 49.6 Heb. 7.25 Joh. 5.40 1 Joh. 2.1 2. Acts 20. 1 Cor. 9.17 2 Cor. 6.8 2 Tim. 4. Acts 10.38 Joh. 8.16 Joh. 18.37 Luk. 4.18 Joh. 3.34 Joâ—â— 17. â—â— Joh. 9.4 Luk. 13.32 Hâ—â—b 12.3 Heb. 12.2 1 Cor. 3.9 1 Pâ—â— 5.3 Isa. 7.14 Mâ—â—t 1.23 1 Cor 15.47 Joh 1 1â—â— Joâ—â— 3.34 Heb. 9 14. Joh 14.30 Heb. 7.26 Rom. 9.5 Joh. 20.28 Heb. 5.9 Psal. 78.19 Luke 2.11 Heb. 2.3 â—â— Cor. 8.9 Heb. 3.1 Joh. 7 46. Mat. 7.29 Mat. 17.5 Heb. 11.25 Prov. 27.7 Heb. 10 5. Mat. 11.28 29. Joh. 1.15 Mat. 19.17 Col. 2.6 Joh. 4.10 Joh. 1.11 1 Tim. 1.15 Act. 13 47. Luk. 14.24 1 Pet. 2.7 Rom. 5.6 Joh. 8.2 Phil 4 13. Joh. 15.5 Acts 4.12 Song 5.10 Prov. 3.13 14 15. Psal. 73.25 Acts 20.24 Heb. 11.24 25 26. Psal. 34.8 Joh. 6.53 Prov. Mat. Joh. Phil. 2 Thes. 3.10 Joh. 6.27 Rev. 3.17 Joh. 3.36 Mat 15.25 26 27 28. Rev. Heb. Joh. 6. Joh. 6. Joh. Prov. 8. John 1. Joh. 5.24 Mat. 6. * Sol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd solus appareat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 19.4 Jer. 7.18 Gen. 1.16 Of the Motions of the Sun The Operations of the Sun Job 30.11 Eccl. 11.7 1 Tim. 2.5 Joh. 1.14 Psal. 45.2 Heb. 1.3 1 Pet. 3 10 Cant. 5 10 Heb. 4 13. Heb. 7.25 Joh. 1.16 Joh. 10.10 Joh. 8.12 Mark 16.15 Mat. 28.18 Heb. 1.2 Joh. 17.2 Eph. 1.22 Col. 2.10 Eph. 1.21 Mat 5.14 Joh. 1 9. Isa. 9.6 1 Tim 3.16 Eph. 1.20 Psal. 8.10 Cant. 2.8 9. Rom. 8.34 Heb. 7.25 Psal. 77 1â—â— Joh. 12. â—â—9 Luk. 22.42 Col. 2.3 Eph. 3 19. Acts 9.18 Isa. 60.1 3 4 5 19 20. 62.2 Heb. 4.13 Psal. 139.7 8. Isa 61.1 53.5 Mat. 9.20 Joh. 3.5 Gal. 5.22 Eph. 2.1 Joh. 5.28 1 Thess. 4.16 Joh. 14.16 Joh. 11.25 Joh. 1.4 5 9. Psal. 27.4 Cant. 3.2 Psal. 63.2 3. Cant. 5.6 Luke
and Denotes consternation and fear Deut. 20.3 Job 23.16 Jer. 51.46 Isa. 7.4 Also contrition and Repentance 2 Kin. 22.19 with Ezek 36.26 By the softness or Effeminacy 1 Cor. 6.9 is meant those impure Wretches that unnaturally abuse themselves or others as Illyricus says 2. To speech as flattery Psal. 5.9 and 12.3 and 55.21 Prov. 2.16 7.5 26.29 28.23 and 29.5 In which places the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 molle mild or soft is used for flattery Sometimes it notes mildness and humanity joined with Prudence Prov. 15.1 and 25.15 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used See Job 40.22 Sleep the Cessation of the Senses by which is signified 1. Security as that of Faith by those that depend upon and acquiesce in the Lord Psal. 3.5 and 127.2 Ezek. 34.25 Sometimes it denotes the carnal security of wicked and unbelieving men Rom. 13.11 Eph. 5.14 1 Thes. 5.6 7. Hence it is said Isa. 29.10 He hath poured on them the spirit of Deep sleep c. 2. Sloth Laziness or sluggishness which sleepy persons are very subject to Prov. 6.9 10. and 24.33 Isa. 56.10 Nah. 3.18 Isa. 5.27 2 Pet. 2.3 c. 3. Death and destruction Job 3.13 and 14.12 with 16.22 Psal. 13.3 and 76.6 Jer. 51.39 Hence the Prophane Authors call sleep the Image of Death Homer calls Sleep and Death Twins and Hesiod calls sleep the Brother of Death Believers are said to sleep when they Die a Corporal Death Matth. 27.52 Joh. 11.11 13. Act. 7.60 and 13.36 1 Cor. 15.18 20 51. 1 Thes. 4.13 14 15. The Reasons are elsewhere given the Substance of which is that their Souls have blessed Rest with God and their Bodies have rest in the Grave Isa. 57.1 2. In the certain hope of a future Resurrection Act. 2.26 Rev. 14.13 Psal. 17.14 15. Sleep being a representation or figure of both in which there is rest from Labour and a refreshing of strength c. To sleep is opposed Watching therefore the Reason of it in signification is opposite with Respect to sleep 1. As sleep denotes carnal security so watchfulness signifies true Repentance and a serious and diligent exercise of Piety Matth. 24.42 and 25.13 Mark 13.35 Luk. 21.36 1 Cor. 16.13 Rom. 13.11 1 Cor. 15.34 Eph. 5.14 and 6.18 Col. 4.2 1 Thes. 5.6 10. 1 Pet. 5.8 Rev. 3.2 3. and 16.15 c. 2. As sleep denotes sloath and laziness so watchfulness signifies alacrity diligence and prudence in the management of Duty or Office Psal. 127.1 Act. 20.31 Hab. 13.17 3. As sleep denotes Death so watchfulness denotes Life both are joyn'd together 1 Thes. 5.10 See Rom. 14.8 more comparisons might be made but they are obvious Metaphors from the various Differences of Mankind WE will consider the Differences of humane kind with respect 1. To Sex 2. Age. 3. Relation 4. Country or Family And although some of these belong to the head of Adjuncts yet for more commodious order we will place them here 1. As to Sex they are Man and Woman A Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphorically denotes a Stout Couragious Eminent Person 1 Sam. 26.15 In that Irony of David Art not thou a Man that is hast thou not behav'd thy self gallantly Jer. 5.1 Seek in the Broad places thereof that is Jerusalem if ye can find a man that is a wise man c. 1 Kin. 2.2 3. Psal. 49.2 3. 4.3 118.5 6. 144.2 3. 82.6 7. 1 Cor. 3.21 7.23 16.13 c. A Woman on the Contrary denotes one that is timorous weak and dispirited Isa. 3.12 Jer. 51.30 Nahum 3.13 See Jer. 48.41 Isa. 19.16 Hence a sort of men are call'd effeminate c. The Church is likned to a chast Virgin 2 Cor. 11.2 See Hosea 2.19 This Metaphor alludes to the legal type of the high Priest who might marry none but a Virgin Lev. 21.14 See Cant. 1.3 Zach. 9.17 Rev. 14.4 To which Spiritual Whoredom and Adultery is opposed 2. The Age of man may be thus distinguished viz. Infants Boyes Youths Men old Men. A sucking Infant and Boy Metaphorically denote 1 True Believers Psal. 8.2 3. Matth. 11.25 Luk. 10.21 See Matth. 18.3 4. 1 Cor. 14.20 1 Pet. 2.1 2. c. 2 Such as are ignorant in the Faith Rom. 2.20 1 Cor. 3.1 2. Heb. 5.12 13 14. Gal. 4.3 3 Fools and wicked men destitute of the knowledge of Truth Isa. 28.9 and 65.20 Eph. 4.14 Sucking is attributed to the Church Isa. 49.23 and 60.16 2 Cor. 8.1 2 3 4. The Consolation of the Gospel which the faithful enjoy in the Church is compar'd to sucking Isa. 66.11 12. When the term Boy or little one is attributed to Princes or Magistrates it denotes Folly and lack of Prudence Eccl. 10.16 17. Isa. 3.4 12. Childhood signifies the time of Israels departure out of Egypt Jer. 3.4 Thou art the guide of my childhood See Hos. 2.15 and 11.1 Ezek. 23.19 It denotes spiritual strength Psal. 103.4 5. Manhood Eph. 4.13 denotes the perfection of Wisdom and knowledge in Believers viz. so much as is attainable in this World to which childhood is oppos'd ver 14. Old Age Sometimes has the notion of Wisdom Hence the term Elders is apply'd to Senators in whom not always Age but Prudence is respected 2 Kin. 10.1 c. Hence also the term is used of the Chief Officers of the Church 1 Tim. 5.1 17 19. Tit. 1.5 Heb. 11.2 Jam. 5.14 1 Pet. 5.1 and 5.5 3. The Relations which afford any Metaphors are A Spouse Husband Wife Widdow Father Mother Son Brother Sister Lord Servant Master Scholar By the Metaphor of Espousals which is the most pleasant Metaphor of all the Spiritual Union between Christ and the Church is expressed Hos. 2.19 20. Matth. 22.2 and the following verses Joh. 3.29 2 Cor. 11.3 Rev. 21.2 9.10 c. See the Metaphor of a Bridegroom in the second Book where the Parallel is Run From the Names of Husband and Wife a few Metaphors are taken as Isa. 54.5 where God calls himself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 husband of the Church The text is word for word for word from the Hebrew thy makers are thy husbands which plural phrase denotes the Mystery of the Trinity Hence the Land of Sion that is the Church is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beulah that is Married Isa. 62.4 c. Widdowhood denotes desolation Isa. 47.8 9. Hence 't is said Jer. 51.5 Israel hath not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widdowed or left a widow nor Judah of his God A Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect to Diverse attributes yeelds divers Metaphors 1. With respect to begetting and production he is put for the Author of any thing Gen. 4.20 21. Job 38.28 John 8.44 2. With respect to the Education of his children he is put for a Doctor Teacher or Master Judg. 17.10 2 Kings 2.12 hence comes the appellation of Children of the Prophets 2 Kings 6.1 and elsewhere by which
their Disciples are understood Matth. 23.9 1 Cor. 1.15 Acts 18.8 9 10.11 3. Because he governs his Children he is put for a Prince or superior 1 Sam. 24.11 2 Kings 5.13 Isa. 22.21 Hence Deborah is call'd a Mother Judg. 5.7 4. Because of his Conversation with his Children he is put for any thing most conjunct Job 17.14 5. Because of his love he is put for any thing loving or benevolent Gen. 45.8 Job 29.16 6. He is put for an Example or Exemplar rather proposed for imitation Rom. 4.11 12 16 18. Of the word Mother See chap. 9. Sect. 5. § 4. Babylon or the Antichristian Church is called the Mother of fornications and abominations of the Earth that is that Invented confirm'd propagated and defended the Idolatries damnable Doctrines Errors Nefarious wickednesses of all sorts of Men which are mystical whoredom and the greatest abomination in the sight of God By Allusion to the Mans words that said to Christ Matth. 12.47 Thy Mother and thy Brethren stand without desiring to speak with thee Christ calls his Disciples and all Believers his Mother Brothers and Sisters that is they were as Dear to him as such and denotes that Spiritual Relation is of higher value than Earthly The Parting of two wayes is call'd a Mother Ezek. 21.21 because two wayes as if they were two Daughters proceed from it A Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben what significations this is of may be read Chap. 7. All Believers are call'd the Sons of God Joh. 1.12 13. Rom. 8.14 16 17 19 21. Gal. 3.26 and 4.5 6. 1 Pet. 1.14.23 1 Joh. 3.1 2. c. Because of the Mystery of Regeneration And because this is effected by Preaching of the word Paul calls his Converts his Sons 1 Cor. 4.14 17. Philemon ver 10. Thus such as Believe as Abraham did and only such are call'd his seed or Children and he their Father Rom. 4.16 See Rom. 9.7 8 9. and Gal. 4.22 c. The Impious and unbelieving on the Contrary are call'd the Children of the Devil Acts 13.10 1 John 3.10 See ver 8. and 1 John 8.44 because they imitate him in Wickedness Princes and Magistrates are called Sons of the most high Psal. 82.6 Not with respect to their Faith but 1 Because they are on Earth as it were Gods heirs succeeding in a certain part of Judiciary Authority 2 Because they are of such Authority on Earth that God tenders and loves them and commands Reverence and Obedience to them Rom. 13.1 c. First begotten Son in a Metaphor obtains the Notion of Excellence and Prerogative and is put for one very dear and precious as the eldest Son is to the Parent Exod. 4.22 Jer. 31.9 20. c. An Orphan denotes a forlorn and helpless condition Psal. 10.14.18 Lam. 5.3 Hence John 14.18 Christ promises his Disciples that he would not leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans that is destitute of help A Brother is put for that which is like a thing Job 30.29 Prov. 18.9 A man and his Brother denote society or mutual ingagement Gen. 26.31 and 37.19 and 42.21 28. Exod. 16.15 Num. 14.4 Jer. 23.35 and 25.26 Mal. 2.10 See Exod 25.20 Job 4.8 Joel 2.8 A wâ—â—man and her sister Exod. 26.3 5 6 17. Ezek. 1.9 23. and 3.13 c. See also Jer. 23.35 and 31.34 Isa. 34.15 16. A Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal the Metaphorical significations hereof are at large given elsewhere The Principal Species of Lordship is Royalty which to figure the eminency of heavenly glory is attributed to Believers who are called Kings Rev. 1.6 and 5.10 See Matth. 25.34 Dan. 7.22.27 1 Pet. 2.9 Hence is the mention of Thrones Rev. 3.21 and 4.4 Matth. 19.28 and 22.30 Of Royal Government Rev. 2.26 27. And a Crown ver 11. and elsewhere frequently A Servant to serve and servitude have very many Metaphorical acceptations denoting sometimes good sometimes evil 1. Good as the service of God of which there is frequent mention in Scripture by which his sincere worship in Faith and Obedience is noted So a man is said to be the servant of Righteousness when he serves God in Faith Holiness and Righteousness Rom. 6.16 18 19. Luk. 1.75 To serve other men Matth. 20.27 Mark 10.43 44. Gal. 5.13 denotes an officious Humility and Beneficence the fruit of Faith So Paul was the servant of Christians 2 Cor. 4.5 See 1 Cor. 9.19 Paul says that he brought his body into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude 1 Cor. 9.27 which denotes mortification 2. It denotes Evil when it respects sin and what relates to it To serve sin denotes impenitence John 8.34 Rom. 6.6 17 19 20. Tit. 3.3 2 Pet. 2.19 To serve Mammon denotes worldly-mindedness and a greedy desire after ill got riches Matth. 6.24 To serve the Belly denotes an indulging ones self in Carnal pleasures Rom. 16.18 See Phil. 3.19 Tit. 3.3 To serve much wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Drunkenness Tit. 2.3 To serve men denotes an obedience to their prescriptions in opposition to the Commands of God 1 Cor. 7.23.25 Gal. 5.1 and 4.9 with Acts 15.10 which two last Texts respect the legal Ceremonies and hence that Phrase is taken Rom. 8.15 Spirit of Bondage to which is opposed the Spirit of Adoption the One denotes legal strictness and terror the other Evangelical Grace See Heb. 12.18 c. See also Heb. 2.15 The Law is call'd a Schoolmaster because it taught the way to Christ Gal. 3.24 There is a very fair Metaphor taken from a Schoolmasters Instruction Isa. 28.10 For Precept must be or hath been upon precept precept upon precept line upon line line upon line here a little and there a little was added As Rules and Precepts are given and inculcated into the minds of Children and their hands guided to write as in the old Verse Adde parum parvo parvo superadde pusillum i. e. Add little to little and to little superadd very little that at length they may acquire the whole treasure of Learning so God by his Prophets 2 Chron. 36.15 and Ministers instructs his People in Divine learning c. 4. The Metaphors from a Country or Family are these A Canaanite is put for a stranger or impure Person Zach. 14. last verse Isa. 35.8 Joel 3.22 For a Merchant because their Country was near the Sea Prov. 31.24 Isa. 2â—â— 8 Jer. 10.17 Hos. 12.8 Zeph. 1.11 An Arabian is put for a Thief or Robber because they were infamous that way Jer. 3.2 Isa. 13.20 the Edomites and Moabites are put for the Churches Enemies because they were such to the Jews Psal. 137.7 Lam. 4.21 Amos 1.11 Obadiah ver 10. Ezek. 25.12 Isa. 34.5 6. and 63.1 and 25.10 Chaldeans are put for Mathematicians or Fortune-tellers because that Nation was given to it Dan. 2.2 c. The Names of Sodom and Gomorrah are attributed to the Rebellious and stubborn Jews Isa. 1.10 See Isa. 3.9 Ezek. 16.48 49