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
2.14 and 5.2 and 6.8 And its Eyes the Eyes of Doves Cant. 1.15 and 4.1 By which Metaphor its simplicity as Matth. 10.6 its Chastity Brightness and its view and desire of heavenly things are denoted c. Among Insects Hornets denote terrors sent from God among men by which the Enemies of the People of God shall be as it were stung and rooted out Exod. 23.28 compared with ver 27. Deut. 7.20 Josh. 24.12 The Enemies of the people of Israel are called Flies and Bees Esa. 7.18 because of their multitude and swiftness or nimbleness as the Flyes and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of hurting as in Bees The word Flies is attributed to the Egyptians and Bees to the Assyrians which Metaphor Jerome in his Commentary Elegantly expounds thus He calls the Egyptians Flies because of their filthy Idolatry See Eccl. 10.1 and because they were a weak people But the Assyrians he calls a Bee because they had at that time a powerful Kingdom and were very warlike as Bees represent as it were a very well ordered Monarchy and are very resolute to annoy their Enemies Or because all the Persians and Assyrians went armed with Darts whose points were like the stings of Bees The Metaphor is continued ver 19. And they shall come and rest all of them in the desolate Vallies and in the holes of the Rocks and upon all Thorns and upon all Bushes Because he once named these Enemies Flies and Bees he keeps to the same Metaphor in the rest as if all places were to be filled with those Insects Of the fulfilling of this Prophesie thus writes Jerome in the same place Let us read the Books of the Kings and the Chronicles and we will find that the Good King Josiah was slain by the Egyptians and the Israelites subdued to an Egyptian yoke so that they appointed them a King And not long after comes Nebuchodonosor with an innumerable multitude of Souldiers took Jerusalem destroy'd the other Cities of Judaea burnt the Temple and planted Assyrian Inhabitants in the Land 2 King 23. and 24. 2 Chron. 25 and 36. c. The Sting of an Insect metaphorically denotes the power of Death 1 Cor. 15.55 56. Brentius upon the place says As a Bee that has lost her sting may threaten to sting yet cannot so when sin is pardoned which is the sting of Death Death may terrifie but cannot hurt us Aquatiles follow By the metaphor of Fishing a falling into the hands of Enemies and Captivity is understood Amos 4.2 He that is the Enemie will take you away with hooks and your posterity with Fish-hooks as if he had said you indeed are like fat Kine ver 1. But ye shall be drag'd by the Enemy as if you had been little Fishes in spight of your pride and fatness the same metaphor we find Habbak 1.15 16 17. By Fishers Jer. 16.16 are understood the Egyptians Esa. 19 8 9 10. See 2 Kings 23.29 By Hunters the Chaldeans and Babylonians so called from Nimrod the Builder of Babylon Gen. 10.9 which Prophesie is fulfilled 2 Kings 24. and 25. Besides this Translation of the Terms Fisher and Fishing The Apostles are called Fishers of men Mark 4.19 and 1.17 Luk. 5.10 the explication is given elsewhere See Ezek. 47.10 Of the kinds of Aquatiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thannin a huge serpent and the Leviathan that is a great Dragon or Whale is used metaphorically Psal. 74.13 thou didst break the Sea by thy strength thou breakest the head of Whales in the Waters ver 14. Thou breakest the heads of the Leviathan in peices By VVhales or Crocodiles as Ezek. 29.3 The Grandees and Captains of Pharaoh are understood who persecuted the people of Israel Exod. 15.4 By the Leviathan Pharoah himself who with his intire Host was swallowed up in the Red Sea But that which follows thou shalt give it to be meat to the people inhabiting the VVilderness is not to be referred to the words immediately going before but is a sentence by it self and is to be understood of the Manna and Quails which the people fed upon See Esa. 51.9 and 27.1 CHAP. XII Of Metaphors taken from Man and what belongs to Him IN Man we are to Consider what are 1. Essential 2. What are Accidental The Essentials are his Body with its members and its Vnion with the Soul which is Life The Accidentals are partly Internal as some differences betwixt Men and their Actions of divers kinds Partly External as the containing Subjects and various Adjuncts Of which in Order Metaphors from a Humane Body and its Members THE Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soma is frequently put in the New Testament for the People of God or the Church Rom. 12.5 1 Cor. 10.17 and 12.13 27. Eph. 1.23 2.16 4.4 12 16. 5.23 Col. 1.8 24. 2.19 3.15 The Explication of which Trope is easie And to speake concisely we shall shew it 1. With respect to Christ the Head of the Church and whose Body the Church is called 1. As the Head is not at a distance from a living body but most closely joyned to it so there is a sacred and most Mystical Union betwixt Christ and his Church or Believers 2. As the Head Rules the whole body and influences it with a vital power So Christ wisely directs and moderates strongly preserves quickens by Counsel instructs and eternally saves his Church Eph. 1.23 and 2.16 and 4.16 and 5.23 c. 2. With respect to true Christians who are spiritual Members of that Body Of these the Metaphor of a Body signifies many things chiefly these three 1. The various Gifts and Offices of Christians especially the Preachers of the Gospel For 1. As one Body has divers Members which have their particular and distinct Offices So there are peculiar Gifts and Offices in the Church which particular persons fitted for their exercise are chosen for 2. As the Members of a Humane body differ among themselves with respect to exexcellency and operation yet those of an inferior office do not envy the superior neither does the superior despise the inferior So among true Christians there is a Society and Conversation without envy in the lowest or scorn in the highest Rank to each other Rom. 12.4 5. 1 Cor. 12.12 c. 2. Of the bond of perfection which is Love with its Fruits and Vertues The Members of a humane body have a natural instinct of love and sympathy one to another if one be in pain the rest are unquiet and ill at ease If one be well the rest rejoyce and each contributes to supply the necessity of the other of its own accord neither will one willingly part with the other So true Believers sincerely love each other and by tender sympathizing compassionate fellow feeling love and mutual aid of each other declare themselves to be living Members of the Mystical body of Christ Rom. 12.5 1 Cor. 12.21 Eph. 4.3 4 16. 3. With respect to the spiritual knowledge of Faith
Men may swim in them 't is hard to find a Bottom X. Fountains are pleasant and delightful to behold 't is a lovely thing to see and abide by Fountains of Water they beautify and adorn a Place and make it much more pleasant and desirable Hence Fountains or Pools of Water Solomon reckons up as one of the Delights of the Sons of Men. XI Fountains are Places good to wash and bath in and have been made use of in former Times upon that account XII Fountains do not send out sweet Water and bitter nor fresh and salt that which is good and bad proceed not from the same Fountain XIII Fountains are sufficient to fill many great and small Vessels those that go thither may take what they need yea fill their Vessels to the Brim and not diminish of its Fulness XIV A Fountain is constant in its emanations or continual runnings and flowings forth XV. Many in former Times used to drink out of their Fountains XVI Fountains have Springs in themselves saith an eminent Writer and can never be emptied Streams may be dried up Cisterns may be broken and let the Water run out but the Water in a Fountain abides the same and is lasting Parallel I. FRom GOD as from a Fountain that great and glorious River of the Spirit flows it proceeds out of the Throne of God and the Lamb. Hence Christ is compared to a Fountain as well as the Father He is the Spring and Rise of all Spiritual Joy and Consolation the Head of all the Waters of Life With thee is the Well or Fountain of Life II. Christ hath Abundance yea a Fulness all Fulness of Grace and the Spirit is in him he received it not by measure He is given to be the Head â—â—ver all things to the Church which is his Body the Fulness of Him that filleth all things There is Abundance nay a Redundancy of all Divine Grace Peace and Refreshment in the Lord Jesus an Ocean or Sea of Goodness III. As the Lord Jesus contains so he retains the Waters of Life in himself He is a spiritual Fountain every way fit and well-compact in respect of that glorious Union of the two Natures in one Person to retain all heavenly Fulness and has ordered certain Passages as Conduit-Pipes viz. Ordinances and Promises which through the help of the Spirit lets out Divine Grace and Comfort in a gracious and orderly manner to all his Saints IV. Christ is a Fountain opened He hath made a Passage or Vent by assuming Man's Nature and dying on the Cross to let out his Grace and spiritual Blessings to the Sons of Men. And with what natural Freeness doth this Fountain run He seems restless always diffusing imparting and giving forth from Himself to all thirsty Souls Whoever will let him take of the Water of Life freely V. Jesus Christ filleth the humble Soul with Goodness He delights in the lowly Heart The lofty mountainous Spirits or dry heathy Souls retain not the Water of Life they cannor receive the things of the Spirit He resisteth the Proud but gives Grace to the Humble VI. Jesus Christ by letting forth his Spirit and heavenly Grace into the humble and lowly Heart maketh it very fruitful in Holiness and good Works The Churches of Christ like low Meadows near the Fountain whose Waters continually flow are always green and flourishing and know no Drought when the Wicked like Hills and dry Ground are barren and unprofitable VII The Waters of Life which flow from Jesus Christ the Divine Fountain are common to all None are forbid to come to Christ. The Poor and He that hath no Money no Worth or Righteousness in him is invited to come to these Waters VIII The Water in this spiritual Fountain Christ is pure clear as Chrystal there is no Mud nor the least mixture of any Defilement in it Men have endeavoured to foul and pollute the Doctrine of Christ and his Ordinances which flowed from him but Truth in it self in the Fountain is still the same and cannot be corrupted IX Jesus Christ is a deep Fountain We read of the deep Things of God Christ's Riches are said to be unsearchable There are such Depths of Mercy and Goodness in Christ that none can find a bottom His Love and Grace is very wonderful X. Christ is a delightful and pleasant Object There is no Fountain so lovely to the sensual Eye as Christ is to the Eye of Faith He is called a Fountain of Gardens or the Garden swelling-Fountain or Fountain of the Gardens as Mr. Ainsworth reads it The Church is a Garden Christ is the Fountain that waters it and how pleasant is a Fountain in a Garden At his right-hand there are Pleasures for evermore And thou shalt make them drink of the Rivers of thy Pleasure XI Christ is the Souls only Bath in this Fountain Sinners must wash if ever they would be clean 'T is his Blood that cleanses us from all Sin hence he is said to be a Fountain opened for Sin and for Vncleanness XII There is nothing unsavoury in Christ nothing bitter nor brackish in him whatsoever flows from this Fountain is sweet and good every drop of this Water is as sweet as Honey XIII Christ is able and sufficient to fill and satisfy all the Hearts and Souls of Men and Women that come unto him Believers may have here what they really want and yet diminish not from Christ's Fulness XIV Jesus Christ the heavenly Fountain hath never ceased running from the beginning of the World his Goodness always flows forth from one Generation to another XV. If any Man saith Christ be thirsty let him come unto me and drink XVI The Riches and Treasures of Christ are inexhaustible He is always full He has Springs in himself and can never be emptied nor dried up As for quantity so for quality this Fountain is ever the same never loses its lively Virtue and Efficacy the Watees that flow from hence have the same Operation that ever they had Prophet I. FOuntains are beholden to some other Thing as the Sea Springs and Vapors for their Waters the Rise and Original of their Waters is not from themselves II. Fountains only contain earthly and elementary Water III. Other Fountains can't heal Distempers or Diseases of the Soul but few have that virtue in them as to heal the Body IV. Fountains cannot give Life tho they may help to preserve and maintain it V. He that drinks of the Water of other Fountains may thirst again VI. Other Fountains may be fill'd and stopp'd up as the Well that Abraham's Servants digged or however the Streams may be stayed Disparity I. JEsus Christ is God and as so considered hath all Fulness originally and independently in Himself being Superintendent over all Creatures He that made Heaven and Earth the Sea and Fountains of Water II. Christ is a Fountain that contains spiritual Water of
a most divine and sublime Nature III. Jesus Christ is the Fountain that heals all Diseases both of Body and Soul 'T is opened for Sin and Uncleanness of the inward Man more especially IV. Christ giveth Life to Men yea a threefold Life 1. Natural Life 2. A Spiritual Life 3. Eternal Life He raises from the Dead and quickens whom he will hence called our Life V. But he that drinketh of the Water that flows from Christ this living Fountain shall thirst no more VI. Christ cannot fail of his Fulness He cannot be stopp'p up by the Skill of Men nor Devils nay none can hinder the glorious Streams that flow from Him from watering and refreshing his People Inferences I. WE may infer from hence That Sin is of an hainous and defiling Nature 't is called here Vncleanness and such Vncleanness that is not easily washed off II Behold the exceeding Greatness of God's Love and of the Love of Christ to polluted Mankind in providing such a Fountain to wash their Souls their defiled Souls in III. Be sure that God's People shall never want sufficient Means for inward cleansing and purification IV. How inexcusable are those that die in their Filthiness under the Gospel If Naaman after the Prophet directed him to wash in Jordan had returned without washing who would have pitied him if he had died a Leper Sinner who will pity thee if thou refusest to wash and 〈◊〉 clean V. Let polluted and unclean Sinners come to this Fountain and for their further encouragement observe these following Motives and Considerations 1. There is abundance of Filth in thy Heart and Life which must be purged and washed away or thou must perish 2. There is no Fountain can wash away thy Sin but this all Soul-cleansing is by Christ's Blood All the Legal Purifications pointed to the spiritual Purgation by Christ's Blood the like does Baptismal Washing the outward Washing of the Body signifies the inward Washing by Faith in this Fountain 3. This Fountain can wash and heal thee whatever thy Uncleanness and Sickness is it cleanses from the Guilt of Sin and from the Filth of Sin also 4. This Fountain is opened which Expression signifies 1. The Willingness of Christ to accept and embrace poor Sinners 2. It shews the Clearness of Gospel-Revelation above the Legal Non dubito c. saith Calvin I do not doubt but by this word he shews the Differences between Law and Gospel Christ was a Fountain for Sin under the Law but he was as it were a sealed Fountain or hid and vailed under many Types Shadows and Ceremonial Washings the Stone is now removed that lay upon the Mouth of the Well 3. It shews the Readiness and Easiness of Access which is afforded to poor Sinners to come to Christ. 5. Consider the Multitude of Sinners that have been cleansed by Christ. 6. Consider the Multitude of Sins in every one Sinner washed away 7. Consider the happy State of all such as are made clean 8. Thou knowest not how soon this Fountain may be shut up as to thee Caution Take heed of slighting and undervaluing of the Fountain of Christ's Blood What do they less than slight it who think they can get cleansing from Sin by the Light within What do the Papists less who have other Purgations who go to their Mass and call that a propitiatory Sacrifice who go to the Merits of their own Works thinking thereby to expiate Sin and purchase God's Favour What do all such else that rely upon the Mercy of God without having an eye and respect to Christ's Blood What do all those less that never come tho very guilty and unclean and often invited to this Fountain Let the opening of this Fountain move thee to open thy Heart Exhort To love him who hath washed thee to be thankful to believe to be humble and deny thy self When ever thou seest a Fountain of Water think upon Christ the spiritual Fountain Consolat Here is Comfort a Fountain of Comfort for poor Saints Thou hast a bitter Fountain in thee here is a sweet one to cleanse thee Thou hast a filthy Fountain here is a clear and chrystal one to bathe and wash thee Christ is more able to cleanse than Sin is to defile Darest thou say that thy Filth is greater than this Fountain can wash away O Soul Christ can wash the Black-Moor white Remember whatever Satan says this Fountain is open Christ the Head Col. 2.19 Not holding the Head THe Son of God is very often in the holy Scriptures called an Head and may be so for divers Considerations 1. In respect of Angels He is the Head of all Principalities and Powers 2. In respect of Man the whole Race of Man the Head of every Man is Christ. 3. In respect of the Powers of the World He is the Head of Kings and Princes and all the Powers of the Earth 4. He is the Head of the Gospel-Building The Stone which the Builders rejected the same is become the Head-Stone of the Corner 5. He is the Head of the Body the Church which alludes to a natural Head and doth agree therewith in divers respects of which take these Examples Metaphor I. THe Head is the highest part of the Body more loftily placed than all the rest of the Members II. The Head is the Seat of the Senses There is the Eye to see the Ear to Ear the Organs to smell and taste by which things are truly distinguished even the good from the bad for the benefit of the whole Body III. The Head is the common Treasury of the whole Man whatsoever comes is lodged there for the rest of the Members IV. The Head doth transmit or cause to be transmitted by way of communication all the Supplies accruing to all other parts of the Body whether it be Ease from Pain by Application of Comfort c. V. The Head is the very Fountain of Strength and cunning Policy so signified concerning the Serpent He shall bruise thy Head c. VI. The Head is the Place where Burthens are carried c. Three Baskets were on the Baker's Head VII The Head is the Seat of Sorrow there it is received and centered VIII The Head receives the Hand of Blessing from the Father IX The Head receives the Consecration of God both in case of Nazarite and High-Priest The anointing with Oil or the holy Unction was upon the Head whereby the whole Man became sanctified and set apart for God X. The Head beareth the Glory whether it be the holy Mitre and sacred Crown appertaining to the Priest or the Royal Diadem appertaining to Secular Princes and Crown of Gold XI The Head is the principal Object of Envy and Fury most threatned and struck at and receives the Signs of Death Jezebel threatned the Head of Elisha the Wife of Heber struck at the Head of Sisera The Beast appointed for Sin-Offering
was to have hands laid upon the Head this was a Sign of Death XII The Head is the Subject of Humility When Men have been much affected with some great Thing they put Earth upon their Heads XIII But notwithstanding all the Head is the Glory of the Man XIV The Head sheweth the greatest Signs of Pity and Sympathy to the poor distressed and afflicted Members XV. The Head is the governing Part of the whole Man the Eyes the Ears the Hands the Feet are all governed by the Head XVI The Head loves the Body that belongs to it and is concerned night and day for its Prosperity XVII The Head receiveth Reverence and Respect Love and Honour from the Body and the Members Parallel I. THe Son of God as he was higher by Birth than Men yea than the greatest of Men Kings and mighty Potentates of the Earth c. so is he by Place and Office God hath anointed him with the Oil of Gladness above all his Fellows and set him over the Works of his Hands II. The Son of God the mystical or spiritual Head is the Seat of the spiritual Senses There is the clear seeing Eye the perfect hearing Ear the pure true and infallible Taste by which Things are distinguished aright the good from the bad for the benefit of the whole Body the Church III. Jesus Christ as a publick Person and Head of his Church is Receiver-General and common Treasury of the whole Body Whatsoever came originally from God for the Good and Benefit of the Church is lodged in Christ as Mediator and Head of his Church As David said All my Springs are in thee so may the Church say of Christ We beheld his Glory as the Glory of the only begotten Son of God full of Grace and Truth It pleased the Father that in him should all Fulness dwell IV. The Son of God doth transmit or cause to be transmitted by way of communication all the Supplies of the Mystical Body whether it be Peace of Conscience Ease for Soul-pains by an Application of his Blood and Spirit to comfort 'T is by Him that the whole Body by Joints and Bonds have Nourishment administred one to another as knit together in all parts and increasing with the Increase of God Of his Fulness we all receive and Grace for Grace V. The Son of God is the Fountain of Strength to his Church 't is said All Power is given to him I can do all things through Christ that strengthens me VI. Jesus Christ was a Man of Labour that carried our Burthens for us in Divine respects The Burthen of Temptations from Satan and the World fell upon him the Burthen of Persecution even to Death it self The Lord laid on him the Iniquities of us all VII The Lord Jesus was a Man of Sorrows and acquainted with Grief There was no Sorrow like his it was heaped upon him even to perfection VIII The Lord Jesus is the Man of God's Right-hand made strong for Himself upon whom the Blessing is conferred by the Father as a Token of Good to the whole Church In Him all the Families of the Earth are blessed IX Christ the holy and spiritual Head received the Consecration of God for he was filled with the Holy-Ghost from the Womb and as a perfect Nazarite continued separate till his Baptism at which time the holy Anointing being upon him in a visible manner did furnish him for his Ministry and fit him to be a Priest unto God this holy Unction descended on him as it did on the Head of Aaron not only drenching his Beard but all the parts of his Body also even to the Skirts of his Garment Say ye of him whom the Father sanctifieth and sendeth into the World c. Who through the eternal Spirit offered himself to God X. The Son of God not only beareth the Glory of Priesthood but the highest Glory of his Father's House which consists of Kingship c. Thou art a Priest for ever c. We see Jesus made a little lower than the Angels c. crowned with Glory and Honour XI Christ was the principal Object of Envy and Hatred The Devil envied him the Jews hated him without cause Herod threatned him One while they waited to kill him at another time they led him to the Brow of the Hill that they might cast him down headlong to destroy him At last they came and laid their hands upon him in the Garden where he received the Sign of Death after his most bitter Agony and was soon after offered up on the Cross as a publick Sacrifice He died for our Sins according to the Scriptures Christ our Passeover is sacrificed for us XII The Lord Jesus was a Subject of great Humility much affected with God's Providences and Mens Wickednesses He wept when Lazarus died Christ wept when the Jews rejected him to their own Destruction and as Publius Lettius saith of him he was never seen to laugh but often to weep The Devil Herod Pontius Pilate with the Jews were not content to persecute and drive the Son of God to Corners but after they had agreed with Judas to betray him they endeavoured as much as lay in them to take this blessed Head off from his Mystical Body nothing would satisfy them till they had slain the Lord of Life and Glory XIII And so is Jesus Christ the Glory of God the Glory of the Church She glories in Him His Head is as the most fine Gold He is altogether lovely This is my Beloved and this is my Friend O Daughters of Jerusalem XIV Christ being in all things like unto us Sin only excepted hath shewed no small Signs of Pity and Sympathy as one touched with our Infirmities as appears both before he left the World and since 1. He comforts them by good Words and Promises he will not leave them comfortless but will come to them 2. He assureth that he would send another Comforter the holy Spirit 3. He prays the Father to take them into his Care and Protection 4. He cries out from Heaven when Violence is offered to them Saul Saul why persecutest thou me c. XV. The Son of God as Head of the Church hath the Government on his Shoulders his Members hear his Voice and keep his Commandments and his Commandments are not grievous unto them XVI Jesus Christ loves his Church yea all his Members He died to save and redeem them he shed his Blood to wash and sprinkle them and went to Heaven to prepare a Place for them and is concerned both night and day for their Prosperity and Welfare he will come again from thence to solemnize the glorious Marriage and receive them unto himself that where he is there they may be also I love them that love me He gave himself that he might redeem us from all Iniquity He hath loved us and washed us from our Sins with his own Blood
I go to prepare a Place for you If I go away I will come again and receive you unto my Father that where I am you may be also XVII The Son of God receiveth Reverence and Respect Love and Honour from the Church and all its Members when others despise him and account him an Impostor and Deceiver But the Church says He is the Son of God both Lord and Christ Lord of Glory Lord of all the Princes of this Life the Head of Angels the choicest and chiefest of Ten Thousand Whom having not seen they love and tho now they see him not yet believing they rejoice with Joy unspeakable and full of Glory He is precious in their Esteem his Name is as Ointment poured forth Metaphor I. THe natural Head is joined but to one numerical and physical Body II. The natural Head is joined to the physical Body by fleshly Bonds and Ligaments Veins and Sinews Nerves and Arteries c. III. The natural Head is sometimes sick being liable to many Distempers of very dangerous consequence as Apoplexies c. and being so it cannot help the Body IV. A natural Head doth many times fall asleep and so becomes unsensible and uncapable of securing its Body and Members at that juncture of Time V. A natural Head is weak and wants Help it self for there is no Man so wise but may receive Additions from others and doth so in all Arts and Sciences yea the Angels themselves have made known to them by the Church the manifold Wisdom of God and are in some respects charged with Folly VI. A natural Head may afford some small help to the Body but cannot bless what it affords VII A natural Head may be broken dasht in pieces and lose its Power of helping the Body and Members VIII A natural Head may dye and lie by the Walls where is then its Help Disparity I. THe Son of God the mystical Head is joined to many numerical and physical Bodies He is not only Head of Angels even of all Principalities and Powers but of all Men in some sence and to the Church and every true Member thereof in a more special and peculiar sence I would have you to know that the Head of every Man is Christ and he is the Head of the Church the Fulness of him that fills all in all II. Jesus Christ is joined to the mystical Head by spiritual and more lasting Bonds as the Bond of voluntary Choice of Promise and invisible Union Ye have not chosen me but I have chosen you Because I live you shall live also that they also may be one at thou O Father and I am one I in them and thou in me that they may be made perfect in one III. The Son of God is never sick but always in a capacity not only to help his sick Body on Earth but also against all Diseases much more permanent than the Angels of God dwelling where Sickness cannot approach Neither shall there be any more Sickness or Pain IV. But the Son of God is the Angel of God's Presence and made the Keeper of Israel who neither slumbers nor sleeps V. The Son of God is not weak wants no Help from other Men in respect of any Arts or Sciences whatsoever for if the first Adam had such strength of Wisdom and Knowledg as to give Names to all things sutable to their Natures who was but earthly much more the second Adam who was the Lord from Heaven In whom are hid all the Treasures of Wisdom and Knowledg VI. The Son of God cannot only afford sutable Help to the Body and Members but can bless the Help to them bless Society and Communion bless Word and Sacraments bless Lenitives and Corrosives Rod and Staff make all things work together for good VII The Son of God though he was hard laid to and much struck at by the Powers of Darkness yet could they never reach high enough to break his Head to dash him and destroy his Power to help his People in time of need but were destroyed themselves in the very Attempt He spoiled Principalities Whoso shall fall upon this Head of the Corner shall be broken to pieces He bruised the Head of the Combatant VIII The Son of God hath passed through the Gates of Death hath conquered him that had the Power of Death and can never dye Death hath no more Dominion over Him He ever lives to make Intercession for the Saints lives for evermore Inferences 1. THis sheweth the great Love and Goodness of God in giving such a Head 2. The great Love of Christ and his wonderful Condescention in stooping so low as to become a Head to poor Mortals 3. What a happy Condition the Church and Members of Christ are in 1. Interrested in the same Love with the Head 2. Under the same degree of Election with the Head 3. Allied to the same Relations interested in the same Riches and assured by Membership of the same Life and Immortality in the World to come Because I live you shall live also 4. Affords a very great motive to all Men to seek Union and Membership with him because as he is so shall they be also hereafter in the next State When he shall appear we shall be like him Christ a Garment for Sanctification Rom. 13. ult But put ye on the Lord Jesus and make no Provision for the Flesh c. IN this Text are two Parts 1. An Act. 2. An Object I. An Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a Metaphor taken from puting on of Garments a Phrase used by the Apostle often in reference to the New Man Eph. 4.24 In reference to the Spiritual Armour Eph. 6.11 In reference to Acts of Mercy Col. 3.12 And here in reference to the Application of Jesus Christ in respect of Sanctification From the scope of the Text 't is evident the Apostle intends Gospel Holiness he presses the Saints at Rome to a godly Life and not only to walk holily but to draw all Power of holy walking from Christ so as to be cloathed with the Vertues and Graces of his Spirit Metaphor I. GArments are for the covering of the Body they hide Nakedness and Deformity II. Garments come not naturally but are prepared and made fit for us III. Garments are worn only in some Countrys by civilized Nations and People some Barbarian and Heathenish Men and Women go naked in some Nations IV. Before new Garments can be put on the old defiled and over-worn Garments must be put off V. Garments are of great Utility in respect of Defence they secure us from the pricks and scratches of Bushes and Thornes and from many bruises and rubs and other hurts which Nakedness exposes to VI. Garments are for keeping of the Body warm what should we do who live in cold Countrys were for it not Cloaths and useful Garments she is not fearful of the Snow for all her Houshold are cloathed in Scarlet VII Garments tend to the
between Christ and the Church as the Foundation is Holy Divine and Spiritual excellent in Nature and Form so is the House or Temple of God XI The Lord Jesus Christ doth not only bear the weight of the whole Church but also all that appertain to it all the Pillars Braces under-props and supports viz. the Prophets Apostles Ministers c. that are called Pillars in the House of God He bears up the Covenant the Covenant stands firm in him I have saith God made a Covenant with my Chosen He is the Mediator and Surety of it all the Precepts of God are built upon him He is the Foundation of every Ordinance Appointment and Institution of the Gospel What ever any Man preaches or practises for Doctrine or Discipline that hath not its Rise Ground and footing from Christ the Foundation it ought to be cast away and utterly rejected and abominated as altogether unfit for Gods Building All the Promises are built upon him To Abraham and his Seed were the Promises made not to Seeds as if many but to thy Seed which is Christ all the Promises are in him yea and in him Amen c. Union and Reconciliation with God are founded on Christ 't is he who hath made Peace by the Blood of the Cross. When we were Enemies we were reconciled to God by the death of his Son Justification Sanctification Righteousness and Redemption Vocation all are built upon him they all have their Rise and Foundation from Christ. Moreover Pardon of Sin and Peace of Conscience are from him Woman thy Sins are forgiven thee go in Peace My Peace I give unto you All Duties of Religion are built upon Christ it is he that hath commanded every thing that is to be done by us whether it respects the first or second Table all is to be done in Christ's Name by his Authority and in his Strength and by the help of his Spirit and to his Praise and Glory Faith Love Hope yea every Grace and all Gifts of the Holy Ghost which adorn the Soul and House of God are from Christ they are purchased by him and do flow from him to us by the Spirit Again the Ministry is from him he is the great Subject of Gospel-Ministration We preach Christ crucified c. The Efficacy of all is from him he gives the Encrease Lastly Eternal Life is built upon him This is the Record that God hath given to us Eternal Life and this Life is in his Son He that hath the Son hath Life and he that hath not the Son hath not Life 1 Joh. 5.11 12. METAPHOR I. OTher Foundations are laid with many Stones joyned and cemented together II. Other Foundations are laid of sensless breathless Stone or Brick things that are natural things that are terrestrial congealed into a massy lump or artificially made and prepared III. Other Foundations many times decay and by that means the whole Building is in danger and tumbles down IV. Other Foundations are laid by some Man for as Man builds the House so he it is that first lays the Foundation thereof V. Other Foundations are laid of Stones of little Value and Worth comparatively the Foundation of a House is not laid with precious Stones as Jasper Saphyr Beril Jacinth Amythist Diamond c. VI. A Foundation is often removed fault being found with it and another laid in the room of it a Man may remove a Foundation which he hath laid at his pleasure or may lay more Foundations than one VII Other Foundations may be shaken an Earthquake may remove them out of their place VIII Other Foundation cannot preserve the House that is built upon it that may be totally demolished and destroyed and yet the Foundation may remain Disparity I. THis Foundation is but one whole entire Stone which adds to the Strength and Firmness of it Behold I lay in Zion for a Foundation a Stone not Stones nothing besides Christ nothing of our own must be built upon as a Foundation for Salvation II. Christ is a living lively and active Spirit hence called a living Stone disallowed indeed of Men he created the Stones and Dust of the Earth as God he hath his Being of himself and from everlasting not made nor created III. Christ being a living Stone in whom is Spirit and Life doth not cannot decay and by this means the Church of God and every particular Soul that is built upon him stands sure he transforms the Building into his own nature and so keeps and preserves it from Rottenness and all manner of Decays whatsoever Living things do not rot nor putrifie as other things do And as the Body by Joynts and Bands from the Head hath Nourishment ministred and knit together groweth and encreaseth in Strength and Beauty so is it with the glorious Body the Church and Soul of a true Believer that is joyned to Christ this blessed Head and living Foundation Because I live ye shall live also IV. Christ is laid as a Foundation for us and in our Souls by the Father 't is God's Act and not our own Behold I lay in Zion c. Who can lay Christ for a Foundation but God He was first laid by God in his Decree and then he laid him by the Prophets and Apostles And lastly by the Spirit also is he laid in the Hearts of Believers Christ is infinite How can a finite Hand or Power move an infinite Being or Thing God first removes or razes by his Spirit all other Foundations he takes of Man's hopes off Heaven by his own Works Legal Conviction Tears Humiliations Vows Covenants Resolutions c. and in the place and room of all lays Christ crucified as the ground of Hope and Happiness Hence is all Boasting excluded and Salvation wholly of Grace See Mr. Tillinghust Christ the only Foundation V. Christ the Spiritual Foundation is a precious Stone to whom coming as to a living Stone disallowed indeed of Men but chosen of God and precious Christ is not a common Stone but a choice rich Stone a Stone of inestimable Value and Price Behold I lay in Zion for a Foundation a Stone elect and precious This sets forth the Excellency of a Foundation and not only so but it adds a Lustre and Glory to the House which is built upon it The Foundation of New Jerusalem is said to be laid with all manner of precious Stones and then you read of the Excellency of the Superstructure the Building of the Wall was Jasper and the City was of pure Gold O how glorious must that City needs be that hath such a Foundation as Christ is and not only so but how durable also are some precious Stone The Diamond is the hardest Stone it cuts Glass there is nothing as Naturalists say can break it Jesus Christ makes Impression on the hard hearts of Men by his Graces O then how safe must it of necessity be for us to
hunger and thirst after Righteousness c. Blessed are the meek c. But except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven Mat. 5.20 Ye that have abode with me in my Temptations I appoint unto you a Kingdom c. With a multitude of such like Speeches which are contained in the holy Gospel which he uttered to encourage and animate all his Disciples in their Spiritual Warfare IX Jesus Christ takes in and shuts out as he sees Cause he cashereed Judas Demas Hymeneus Philetas and Alexander and takes in Paul Barnabas and Apollo into his Company X. The Lord Jesus is the Head of all true Christians and Commander of the Church Militant in chief all the Bands of the white Reigment march under his Banner Hâ—â— is the Head of his Body the Church Given to be a Leader and Commander to the People X. Christ when he was baptized by John took his Place in the Minstry as the Leader of his Church and ran the greatest Hazard yet deserted not his Followers for fear of Danger He not only loved them to the end but did bear them company and abode with them to the last even till he suffered for their sakes the bitter Death of the Cross c. And is spiritally with them all ways to the end of the World XI Christ gives the Word of Command to his Saints which they are to observe If any Man will serve me let him follow me Teach them to observe all things that I command you XII So is Christ by being the Captain of our Salvation for War not originally from his own natural Disposition for he is for Peace but by reason of the resolved Opposition that is in the hearts of his Enemies against him I came not to send Peace on the Earth but to bring a Sword Mat. 10.34 XIII Jesus Christ met with Enemies not only Flesh and Blood yea potent Flesh and Blood Men in Power and high Places such as Herod Pontius Pilate and the Rulers of the Jews but Principalities and Powers no less than Beelzebub himself and all his Train whom he fairly engag'd with eminent Success XIV Jesus made use both of Armor and Weapons he saw no small need for it viz. 1. The Breastplate of Righteousness when Satan and wicked Men by their Temptations would have drawn him from his Allegiance by great Proffers of Power and Glory 2. The Sword of the Spirit by which he cut down the Devil and the wicked Jews in all their Assaults It is written it is written c. 3. The Shield of Faith when he came to the last and most bloody Battel of all For the Joy that was set before him he endured the Cross despised the Shame and is sate down at the right hand of the Majesty on high XV. Jesus Christ like a most valiant Captain made good his Ground against all the Force and Artillery of Hell in a glorious manner even to the death of the Cross. XVI Christ took great care of his Saints to preserve and secure them how ever it fared with himself 1. He left them good Orders to observe in his absence the Rules of the holy Gospel 2. He took care to send them a good Guide for their Conduct no less than the Holy-Ghost the Comforter 3. He prayed for them on Earth and he prays in Heaven to engage the Protection of Almighty God for them Father keep through thine own Name those that thou hast given me c. XVII Jesus Christ prefers his Saints and Followers whom he finds worthy He gave some Apostles some Prophets some Evangelists Pastors and Teachers for the Work of the Ministry c. I thank Christ Jesus who hath put me into the Ministry XVIII Christ made not Novices and unexperienc'd Christians Ministers and Pastors of Churches and Leaders of Societies He set Peter James and John to be Apostles and Leaders in the first place and Paul Sylvanus and Timotheus stout and brave Commanders to bring up as it were the Rear God hath set forth us the Apostles last of all as it were appointed to Death XIX Jesus Christ in all weighty Affairs is joined with the Father and holy Spirit the great Council of Heaven and without Him who is called Wonderful Counsellor there is nothing of grand Importance transacted either in Heaven or Earth nay without him was nothing done at first All things were made by him and without him was not any thing made that was made When Commission was givn to Creatures of all kinds to act in their proper sphere Christ was there See Counsellor XX. Christ's place is a place of Honour because he was Worthy and the Army that he hath raised is not a Rebellious Army but legally raised and behave themselves well they are kept under good Government and Discipline not one debauch'd person in the Army is continued in the Muster-Rolls but presently turn'd off blotted out and delivered up to Satan when discovered by his inferior Officers to be such Have no fellowship with the unfruitful works of darkness From such turn away Deliver such over to Satan turn him into his own Kingdom Because thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of Gladness above thy Fellows That all Men might honour the Son even as they honour the Father XXI Jesus Christ offers Terms of Peace and Reconciliation because he would prevent their Ruine if possible before he falls upon them and fights against them with the Sword of his Mouth Turn at my Reproof how often would I have gathered thy Children together c. In what Place soever you enter say Peace c. I gave her space to repent of her Fornication but she repented not Rev. 2.21 I will kill her Children with Death c. XXII Jesus Christ when his Grace and Offers of Mercy are refused hath and will make slaughtering work in the Earth O what work was made upon Jerusalem not long after the refusing the terms of Peace and offers of Grace and Favour by Jesus Christ. See the lamentable Story in Josephus c. And what work will shortly be made with bloody Rome in the day of Death Mourning and Famine that is coming on apace when she shall have Blood given her to drink and shall be utterly burnt with Fire And what Devastation will be made by this great Captain who is red in his Apparel and his Cloaths as them that tread in the Wine-Press at the Battel of Armagedon when the vast Armies of the Beast shall be slaughtered and destroyed by the sharp Sword that goes out of his Mouth And Blood shall come forth to the Horses Bridles for a thousand and six hundred Furlongâ—â— The Fowls of Heaven shall be filled with their Flesh there shall
through the Earth that is they licentiously vent their blasphemies against God and contumelious words against Mankind See more Examples in Dan. 4.23 with verse 22. and 29. 1 King 8.32 Matth. 21.25 The Baptism of John whence is it from Heaven or of Men that is from God or men So Luke 20.4 Luke 15.18 Father I have sinned against Heaven that is against God The Heart is put for the Soul which is radically in the Heart as its proper seat Psal. 24.3 4. and 84.3 1 Pet. 3.4 Heb. 13.9 c. The Belly is put for the Heart which viz. heart is likewise put for the Soul and its acts and cogitations Job 15.35 Prov. 18.8 and 20.27 and 26.22 and 22.18 Hab. 3.16 John 7.38 3. The Possessor is put for the thing possessed GEN. 15.3 Behold the Son of mine house inherits me that is my Goods and Estate Deut. 9 1. To possesse Nations greater and mightier then thy self that is the Countries of the Gentiles for the People themselves were not to be possessed but cut off by the Command of God as verse 2 3. See 2 Sam. 8.2 Psal. 79.7 For they have devoured Jacob that is his Riches and Goods The Prince is put for his Jurisdiction Matth. 2.7 And thou Bethlehem in the Land of Juda art not the least among the Princes of Juda that is the Principalities or Prefectures of Juda who were distinguished by thousands as 1 Sam. 10.19 The Name of God is put for Oblations offered to him as Josh. 13.33 The Lord God of Israel was their Inheritance viz. the Levites which is expounded verse 14. Only unto the Tribe of Levi he gave no Inheritance the Sacrifices of the Lord God of Israel made by fire are their Inheritance c. and Josh. 18.7 The Priesthood of the Lord is their the Levites Inheritance Deut. 10.9 The Lord is his Inheritance c. See Ezek. 44.28 Christ is put for the Church or believers who are his peculiar People Tit. 2.14 1 Pet. 2.9 Matth. 25.35 For I was an hungred and ye gave me meat c. says Christ and verse 40. It is thus expounded In as much as ye have done it unto one of the least of thâ—â—se my Brethren ye have done it unto me Acts 9.4 5. Saul Saul why persâ—â—cutest thou me I am Jesus whom thou persecutest whereas verse 1 2. It is said that Saul persecuted the Disciples of Christ. So 1 Cor. 12.12 So also is Christ that is his Church hath many Members and many Believers do constitute one Body of Christ or one Church for it follows v. 13. For by one Spirit are we all baptized into one Body Christ therefore is put for his Mystical Body or which is the same thing that which properly belongs to a body is attributed to Christ because of his Mystical Union with Believers For the same Reason the Afflictions of Christ are called the Afflictions of the Saints Col. 1.24 Upon which place Lyranus says thus The Passions or sufferings of Christ are twofold one he endured in his own proper Body as Hunger Thirst yea even Death and in this sence there was nothing to be filled up The other he suffers in his Members who are Believers when they are persecuted afflicted and oppressed for his sake And this is the meaning of the Apostle here when he says who Now rejoyce in my sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh for his Bodies sake which is the Church 4. The Object is put for That which it is Conversant about CHrist Jesus is put for his Doctrine 2 Cor. 11.4 For if he that cometh Preacheth another Jesus whom we have not preached that is another better Doctrine of Christ which he calls another Gospel c. Eph. 4.20 But ye have not so learned Christ If so be that ye have heard him and have been taught by him as the Truth is in Jesus c. This is to be understood of the Doctrine of Christ. God is put for Worship appointed for his Honour as Exod. 32.1 And they that is the Israelites said unto him viz. Aaron up make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods that is as Brentius Gerhard and others expound it Institue nobis publica sacra c. Institute some publique form of Worship for us or some visible sign of Gods presence as afterwards was the Tabernacle the Ark and Mercy Seat Exod. 40.34 35. Numb 7.84 possibly some such thing as they had seen in Egypt for now they were turned in their Hearts to Egypt Acts 7.39 40. Glory and Strength are put for the Praise and Celebration of Glory and Strength as Psal. 69.1 Give unto the Lord Glory and Strentgh that is give him the Praise of his Glory and Strength See Psal. 8.2 Out of the Mouths of Babes and Sucklings hast thou ordained Strength that is the Praise and Celebration of his Strength and Omnipotency as it is expounded Matth. 21.16 So Psalm 96. 6 7. verses Sin is put for Sacrifice or Sin-offering Exod. 29.14 The Flesh of the Bullock c. Thou shalt not burn without the Camp it is a sin so the Hebrew that is as our Translation renders it a Sin-offering Hosea 4.8 They Eat up the sin of my People that is the Sacrifice or sin-offering for sin has a threefoâ—â—d acceptation 1. It signifies the Transgression of Gods Law 1 John 3.4 2. Punishment for sin he shall bear his sin Lev. 20.20 and 29. and 24.15 Numb 9.13 and 18. 22. Ezek 23 49. 3. Sacrifice offered for sin Lev. 10.17 Why do you not eat the sin of the holy place for so the words are to be read that is the sin-offering In this sence that text is to be understood 2 Cor. 5.21 Christ was made sin for us that is a sin-offering according to Isa. 53.10 If thou shalt make his Soul Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Translation renders it when thou shalt make his soul an offering for sin explained Eph. 5.2 Christ hath given himself for us an offering and a sacrifice to God for a sweet smelling savour For he is the true propitiatory sacrifice for our sins whom the old Typical oblations adumbrated or shadowed forth That phrase of the Apostle Paul's 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin is borrowed from Esaias upon which D. Franzius thus expresses himself How Christ was made sin may be plainly and perfectly declared from the Beasts allotted for Sacrifices when by imputation of the sins of the People to them they became unclean yea sin and so were slain and sacrificed c. By which words the reason of this Tropical speech whereby Sin is taken for Sacrifice is noted Illyricus says These Sacrifices were so called because the sins of the People with respect to punishment were after a certain manner by Imputation transferred upon them not that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to expiate Cl. Script part
Feet Hissing is attributed to God by which a Divine Call or summons of God for men to gather together and appear in a certain place is noted as Esa. 5.26 and 7.18 For 't is customary with men oftentimes to call certain Beasts to them that way This Hissing of God is used in a good sence Zach. 10.8 I will hiss for them and gather them for I have redeemed them and they shall increase as they have increased which is understood of the gathering of the Church by the voice of the Gospel Breathing is ascribed to God Gen. 2.7 And he Breathed into his Face the breath of Life that is he endued the Body he had formed with a living soul in the Image of God Sometimes it denotes Gods Anger the Metaphor being taken from Angry men who then puff and blow strongly as Evek 21.31 I will pour out mine indignation upon thee I will blow or breath against thee c. See Act. 9.1 Laughing and Deriding are attributed to God Psal. 2.4 He that sitteth in the Heavens shall Laugh the Lord shall have them in Derision Psal. 37 12. The wicked plotteth against the Just and gnasheth upon him with his Teeth Verse 13. The Lord shall laugh at him for he seeth that his day is coming This is spoken by an Anthropopathy the Metaphor being taken from a wise and prudent man who when he sees some heady and inconsiderate undertaker rush on towards his fancied exploits without deliberation or a solid foundation laid and bragging of extraordinary matters has him in contempt and as it were laughing in his sleeve expects an unhappy event that is to say when this Mountain shall bring forth a Mouse as it is vulgarly spoken So men deride an Enemy that threatens when he has no strength or power to execute his menaces But this phrase notes the most wise Providence of God which slights the folly of his Enemies whom he tolerates for a time and to whose malice he hath appointed bounds and at the appointed season confounds tramples on and destroys them As it is said of wicked and stubborn men Prov. 1.26 I will also laugh at your calamity I will mock when your fear cometh By which is to be understood the neglect and rejection of the Wicked in their Adversity As if he had said Even as you neglect and despise my wholesome admonitions so will I despise and neglect your applications and reject you when your Calamities comes c. Kissing is ascribed to God when the speech is of the Son of God incarnate as Cant. 1.2 Where the optative words of the Mystical spouse viz. the Church are had let him kiss me with the kisses of his Mouth upon which place the Chaldee says that it is allusive to Gods speaking face to face to the Israelites as a man does to his Friend and kisses him for love But more truly it is to be understood or expounded of the promulgation or publishing of the Gospel by the Son of God made man John 1 17 18. 1 Tim. 1.10 Heb. 1.1 c. Solomon says Prov. 24.26 That every man shall kiss his lips that giveth a right answer which by way of eminency is applicable to him of whom it is said Esa 40.4 The Lord hath given him the Tongue of the learned that he should know how to speak a word in season to him that is weary and Psal. 45.2 Into whose lips grace is poured Jehova kissed that is shewed intimate tokens of his love to his people in the Old Testament times by many appearances and by Moses Prophets and Angels employed to make discoveries of him but this came short of this Kiss which the Church under the term of Spouse here desires Let him Kiss me with the Kisses of his Mouth that is let him comfort me with a manifestation more eminent then the former viz. of Christs coming into the Flesh and compleating the work of redemption The paraphrase of Origen upon this Text is How long will my Spouse send me Kisses by Moses and the Prophets Now I long to have them personally of himself let him assume my natural shape and Kiss me in the Flesh according to the Prophesies Esa. 7.14 Behold a Virgin shall Conceive and bear a Son and shall call his name Emmanuel so that this is a Prayer for the Incarnation of Christ the Blessed Spouse and Bridegroom of our Souls Heb. 1.1 To this Divine Kiss by a mutual relation of Faith answers Cant. 8.1 O that thou wert as my Brother that sucked the brest of my Mother when I should find thee without I would Kiss thee By which the sincere Love of the Church and the unblemished obedience of Faith is understood Psal. 2.12 Kiss the Son lest he be Angry by which the Kings of the Earth and the potents in the World are instructed to yield homage and obedience to the King of Glroy Christ the Son of God being exhibited in the World For in former times subjection was signified by a Kiss as Gen. 41.40 1 Sam. 10.1 1 King 19.18 Hosea 13.2 A Military Clamor or the crying of a Travailing Woman is attributed to God Esa. 42.13 14. By which is noted that his Lenity Patience and Long Forbearance are changed into a severe vengeance Junius and Tremellius do remark from Vegelius that the Roman Souldiers were wont in the beginning of Battle to fall on with a horrible Clamor to daunt the Enemy Also a Travailing Woman though in great pain yet patiently endures it to the utmost extremities of her throws and then being overcome by the violence of her greif Orphans breaks out into Cryes and Vociferation which most elegantly expresses the Patience and Forbearance of God and the extremity of his Wrath when provokt See Psal. 78.65 66. Rom. 2.4 5. Speaking and Speech is attributed to God Where we must note that those places of Scripture wherein God is said to speak or utter certain Words that he might manifest his Divine pleasure to men that way do not belong to this place God sometimes thus spake immediately as to our first Parents Gen. 2.16 and 3.9 To Noah Gen. 6.13 To Abraham Gen. 12.1 chap. 16. and 17. and 18. To Moses Exod. 3.4 5. and the following verses and to Patriarchs Prophets c. in the Old Testament 2. Sometimes God spake mediately by divinely inspired men in whom a mind enlightned by the Spirit of God was formed into words an account of such is found every where in Scripture as also of Angels who are his Ministring spirits now God does not speak thus by way of Anthropopathy or Metaphor but truly and properly although in a far different and excellent manner then men do or can think But that speaking of God which belongs to this figure is 1. When the effectual or efficacious decree of the Divine Will about the Creature and the executions thereof is revealed or expressed after the manner of humane speech as Gen. 1.3
taken for the Restauration and Renovation of men whether in this Life by the Word and Faith or in the future by a clear and beatifical vision of God Psal. 51.10 Create in me a clean Heart the explication and renew a right spirit within me 'T is as well the work of God to create a pure heart that is to convert and regenerate a man cleanse him from sin justifie and save him as 't is to create him The impurity therefore of our hearts can with no humane strength or art be purged away but we have need of the Creators work and the Redeemers vertue and power to make us New Creatures John 1.12 But to as many as received him to them gave he power to become the Sons of God even to them that believe on his Name Psal. 102.18 And the People that shall be created shall praise the Lord that is the Church that shall be restored and gathered by Christ. For this Psalm treats of that and his Kingdom of grace as is alleaged Heb. 1.10 11 12. Esa. 65.18 Be you glad and rejoyce for ever in that which I create For behold I create Jerusalem a rejoyceing and her people a joy That he speaks of the Glory of Christs Kingdom and Church here is evident by the following verses for its restitution and the whole celestial Administration is expressed by the Word Creation to indicate the Omnipotency and most powerful operation of Christ ver 17. There is mention of the Creation of a New Heaven and a New Earth in the same sence which promise shall be most perfectly fulfilled in Eternal Life as Esa. 66.22 and 2 Pet. 3.13 Eph. 2.10 For we are his Workmanship Created in Christ Jesus unto Good works c. that is regenerated and renewed in the Image of God See Psal. 100.3 Esa. 29.23 c. This is that New Creature of whom it is said 2 Cor. 5.17 If any man be in Christ he is a New Creature that is he is renewed by the Holy Spirit to lead a new and Holy Life in the Faith of Christ What is corrupt in man by sin is restor'd and reform'd by Regeneration and Renovation and so the Image in which man was at first created but lost it because of his sin begins to be restored very fitly therefore is the Regeneration and Renovation of a man expressed by the term Creation for God alone is the Author and Cause of both Of Metaphors taken from Angels THE Creatures of God are divided into invisible and visible The invisible are Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asomatoi without bodies and by them we understand Angels because being in their own nature incorporeal they cannot be seen by humane Eyes The visible are whatsoever things have an existence in this whole universe whether they be simple or mixt bodies There are Good and Bad Angels and from both some though not many metaphors are taken 1. From the good Angels some think that the Ministers of the Gospel are by a metaphor called Angels Judg. 2.1 Hag. 1.13 Mal. 2.7 3.1 Matth. 11.10 Mark 1.2 Luk. 7.27 1 Cor. 11.10 Rev. 1.20 and 2.1 8 12 18. and 3.1 7 14. and hence not improperly imply an analogy from the Holy Angels of God to the Prophets and other Preachers of the Word But the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maleac and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos being an indifferent and common noun denoting any Messenger or Legate it is better to understand that term properly because Ministers of the Gospel are really and not metaphorically Gods Ministers Exod. 28.14 The King of Tyrus is called by a metaphor the annointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherub by which term Angels are called Gen. 3.24 and Ezek. 28.14 The covering cherub As if God had said as Angels amongst created things are by Nature and Ministry Commissioned by me for the protection of men so thou King of Tyrus didst in thine own conceit and fancy Judge thy self This metaphor alludes to Gen. 3.24 As Junius and Tremellius in their notes say This is a most elegant description of that Royal Majesty by comparing it to that Cherub which was placed by God in the Garden of Eden Gen. 3.24 For as an Angel was appointed to keep that Garden and arm'd with that flaming Sword which turned every way it was a terror to all so thou King of Tyrus since the Kingdom became thine didst fancy thy self to equal the Angels of God in Glory Some think it has respect to those Angelical figures placed in the Sanctuary Exod. 25.20 covering the Mercy Seat Riding upon a cherub is attributed to God Psal. 18.10 2 Sam. 22.11 When the speech is of Winds Storms Clouds and Tempests to which this name is ascribed by reason of their vehement swiftness and dreadful effects The Chald. renders it And he is revealed in his Magnificence upon most swift Cherubs and he is led in strength upon the Wings of the Wind. 2. As to what respects evil Angels or Devils Christ calls Peter Satan when he would disswade him from suffering Matth. 16.23 Mark 8.33 Get thee behind me Satan Some take this as a Noun appellative and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan signifies any adversary as if Christ had said Give over to contradict the Will of my Father 't is thy part to follow not to go before Now thou gainsayest studying to hinder what will save mankind what the Father will have done and what becomes me to do Thou desirest to be a partaker of the Kingdom and yet thou hinderest me that am hastning willingly to the Cross whereby it is to be purchased where you see me go viz. the Kingdom of Heaven there you ought also to bend your course Thou dost not yet savour of God but led by humane affections resist the Divine Will Hinder me not therefore thou unprofitable monitor but follow behind me and rather act the part of a Disciple then a Master But because our Saviour uses not the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antikeimenos or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antidikos which signifies an adversary or opposer but the Hebrew or Syriack Satan by which always the Devil is understood in the New Testament and Christ uses the same phrase to the Devil Luke 4.8 it is more rightly said that Christ calls Peter Satan by a metaphor because in his opposition he acted the Devils part in giving Satanical Counsel directly contrary to the Will of God From whence Luther fairly infers this maxime that whatsoever Peter with the universal Colledge of Apostles speaks from his own sence in Divine matters and not by Divine Authority and Revelation as ver 16.17 18. is to be accounted Diabolical and Opposite to Christ See 1 Cor. 3.11 16.22 Gal. 1.8 9. 2 Pet. 1.19 20. c. And then he adds That Christ in this passage with Peter and his Apostles prefigured the future History of his whole Church to wit that there should be some true confessors of Christ viz.
Doctrine 1 Cor. 8.10 c. To War Fight c. is put for the spiritual fight of Believers against the Devil the World and the Flesh Esa. 40.2 2 Cor. 10.4 Eph. 6.12 1 Tim. 1.18 2 Tim. 2.3 4. and 4.7 Phil. 1.27 T is said of such things as disagree amongst themselves as Flesh and Spirit Rom. 7.23 Jam. 4.1 1 Pet. 2.21 Prayers are spiritual weapons Rom. 15.30 Col. 4.12 c. To Commit Adultery or play the Whore is put for Idolatry and Impiety of which there are abundance of examples in Scripture Exod. 34.15 16. Deut. 31.16 Jude 2.17 and 8.27.33 2 Kings 9.22 1 Chron. 5.25 Esa. 1.21 and 57.3 4. Jer. 2.20 and 3.1 6 8 9. and 13.27 and 23.14 Ezek. 16.15 2. and 23.3 Hos. 1.2 and 4.12 and 5.3 and 6.10 Nahum 3.4 Rev. 2.20.21 22. and 14.8 and 17.2 and 18.3 c. The Reason of the Metaphor is because God hath joyned and as it were espoused his Church to himself in a spiritual Contract or Covenant that thereby he may beget spiritual Children to be eternally saved If the Church therefore will basely forsake him and run to Idols without any respect to the violation of that Conjugal engagement it is spiritual Adultery and the Scripture so stiles it c. To Bewitch it put for to Seduce by wicked Doctrine Gal. 3.1 Apostates and such as persecute the Saints are said Heb. 6.6 To Crucifie the Son of God afresh In which sence Rome the seat of Antichrist is thus described Rev. 11.8 The great City which spiritually is called Sodom and Egypt where also our Lord was Crucified Which Periphrasis denotes the cruel persecution of true Christians with all the oppression and Massacres perpetrated by Rome and its Instruments where ever they have power to act For whatsoever injuries are offered to Believers are by the Holy Spirit said to be offered to Christ himself because none of the Members can be hurt but the head sympathizes and suffers with it as was said before Origen says By every Martyrs condemnation Jesus is condemned For if a Christian be condemned for this alone that he is a Christian it is Christ then that is condemned and so Crucifyed Metaphors taken from the Containing Subjects TO this belongs 1 Generally Place and its Dimensions 2. Particularly the Habitations of Men. To the Dimensions or differences of place belongs Altitude or height which when referred to the mind and understanding of man metaphorically denotes an abstruse thing or that which is difficult to be understood Prov. 24.7 Wisdom is too high for a fool that is he cannot attain it See Prov. 14.6 A Word that has affinity with this denotes the distraction of an irresolute mind by reason of divers cares and doubts Luke 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye not lifted up on high we translate it be ye not of a doubtful mind this metaphor is taken from Meteors and denotes a mind as it were hung up in the Air apt to be blown hither by every blast the meaning is be not distracted with various cares for your sustentation but acquiesce in the hope of Divine help Gen. 43.18 We are brought in that he may Roll himself upon us and fall upon us and take us for bondmen This is an elegant metaphor taken from the fall of a Body from an high place or precipice upon which Junius says Metaphora duplex a corporibus magnae ponderosae molis c. A double metaphor taken from bodies of a great and weighty bulk which by wheeling as it were are tumbled down from on high and the higher they are by so much the more violence do they fall As if he had said whereas he has no lawful cause of quarrel against us he will make us Captives or Bondmen by this pretext of money c. To go Backward denotes Apostacy Jer. 7.14 To turn their Hearts back again signifies Repentance and their abhorring Baal whom they thought to be a God 1 King 18.37 See Esa. 50.5 To turn to the Right Hand or Left Hand Gen. 24.49 signifies a desire what to do or not to do the metaphor being taken from such as are doubtful when they come to a parting way which to take and are wont to be directed by that phrase turn to the right or left hand This phrase is used with respect to Divine Obedience when men are commanded to walk neither to the Right nor Left hand that is to keep exactly to that rule and order with respect to Gods Worship which he hath set down in his Word Deut. 5.32 17.11 20. 28.14 Josh. 1.7 23.6 Prov. 4.27 Esa. 30.21 c. The Right side is a symbol of prudence circumspection and honesty and the Left of imprudence temerity and incogitancy Eccl. 10.2 c. Latitude or Largeness gives some metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatare to inlarge signifies a deliverance and help from Calamity Psal. 4.1 Psal. 18.19 and 31.8 9. Prov. 18.16 So Narrowness betokens Trouble and Affliction Psal. 25.16.17 31.9 138.6 7. Prov. 11.8 24.10 The Metaphor being taken from narrow places or men shut up besieg'd or surrounded by an enemy in a narrow Compass which exposes them to much distress and difficulties of deliverance A heart enlarged signifies Joy Psal. 119.32 Isa. 60.5 See 2 Cor. 6.11 12 13. c. This enlarging of heart denotes sometimes great wisdom and vertue 1 Kings 4.29 Sometimes Pride and Audacity Psal. 101.4 5. Prov. 21.4 and 28.25 See 1 Sam. 2.1 2 Cor. 6.11 Eph. 6.19 Psal. 81.10 11. 119.131 c. Of Places where men Dwell we will shew 1 Their parts 2 Their species or kinds The Parts from which Metaphors are taken are 1. Foundation in which we are to consider 1 Its Dignity being the principal part of the Edifice which supports the whole weight of the building Hence Christ is call'd a Foundation of the Church which is his spiritual house Isa. 28.16 1 Cor. 3.10.11 Eph. 2.20 See Matth. 16.16 18. 1 Pet. 2.4 5. Jude ver 20. Rev. 21.14 because from him and by him and in him are all things which are needful for the gathering preserving and saving of his Church 2 Its stedfastness stability and firmness which makes the whole building strong and durable Hence it is said of the Creation of the Earth that solid and immoveable body together with its parts Exod. 9.18 Job 38.4 Psal. 24.1 2. 104.5 Prov. 3.19 8.29 Heb. 1.10 Hence 't is put for the ground which we tread upon Hab. 3.13 by making naked the foundation so the Hebrew that is by clearing your land of its Enemies who so covered it as if they had taken a perpetual Root in it ver 6. More Metaphors you may find Prov. 10.25 2 Tim. 2.19 Joh. 6.27 Isa. 14.32 Eph. 3.18 Col. 1.23 'T is put for to Consult or Deliberate because every Design must have a beginning Psal. 2.2 31.13 14. and to appoint decree or ordain so as that a thing should be firm and certain 1 Chron. 9.21
perfect harmony and Concord c. A Tabernacle is almost of the same signification and is put for the Church Militant Psal. 15.1 27.4 5. 84.1 for the Church Triumphant Luk. 16.8 Rev. 21.3 The Tabernacle of David Amos 9.11 Acts 15.16 denotes the Kingdom and Church of the Messiah c. The word Tabernacle is said of the Suns tarrying in heaven Psal. 19.4 and of a humane Body 2 Cor. 5.1 4. 2 Pet. 1.14 because the Soul dwels in it as its habitation till death A Chamber or Inner Room which the Latines calls Penetrale is attributed to God which is a symbol of that divine and intimate Communion which the Saints enjoy with him Cant. 1.4 See John 14.2 where the many Mansions there are thus to be Metaphorically understood viz. variety of heavenly Joys Chambers of the South Job 9.9 and 37.9 this denotes that part of Heaven which is near the Antartick Pole or Southern Axis which being below our horizon cannot be seen of us See Prov. 24.4 and 18.8 By Chambers of Death Prov. 7.27 is denoted Damnation The Chambers of the People Isa. 26.20 are temporal Death or the Graves of the Godly from which at the last day there will be a Resurrection A Prison and Imprisonment is most elegantly translated to Denote Gods Vengeance against his Enemy Isa. 24.21 And it shall come to pass in that day that the Lord shall visit that is take notice of the host of every high one with him that is on high and the Kings of the Earth with their Land that is he will punish high and low King and Subject ver 22. And they shall be gathered together with the gathering of Prisoners into the Dungeon and shall be shut up in Prison that is they shall be held Captive by the power of God whatsoever they are that are his Adversaries for this shutting up in Prison denotes any kind of Punishment and after many things they shall be wanting that is they shall never be able to extol or lift themselves up more against God See 2 Cor. 10.4 5. A freeing from prison denotes divine Deliverance Psal. 142.7 A Ship Isa. 33.21 denotes all the force of the Churches Enemies Psal. 48.7 The breaking of the Ships of Tarshish betokens as many Interpreters say the confusion of those Enemies See Isa. 2.16 17. Besides this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make shipwrack of Faith denotes Apostacy from the Faith c. A Grave denotes the depraved Nature of man Psal. 5.9 Rom. 3.13 Their throat is an open sepulchre the Metaphor being taken from the noysome scent of a Grave which is translated to the corrupt and wicked discourse of ill men See Matth. 23.27 28 c. See also Isa. 14.11 Thy Pomp is brought down to the Grave that is none will honour thee c. Metaphors from the various Adjuncts of Men. THese may be Divided into Internal and External of the Internal we have before expounded Many of the Externals by which the various Utensils or Instruments c. useful for humane Life are to be understood we will here treat briefly Arms are translated by a notable Emphasis to denote the spiritual fight or strugling of a Pious Soul against Sin and Temptation Rom. 6.19 13.12 2 Cor. 6.7 10.4 1 Pet. 4.1 Of Which the Apostle treats most Elegantly Eph. 6. upon which see Mr. Gurnal who hath well handled that Subject The Devil is said to be a strong man Arm'd Luk. 11.21 that is well provided with Craft Guile and Subtlety to over-reach and overcome a Soul A Sword denotes 1. A thing hurtful because it is cutting and so betokens most bitter Griefs Psal. 22.20 Luk. 2.35 Hence 't is said of an ill-speaking and virulent Tongue Psal. 55.21 57.4 59.7 Job 5.15 See Psal. 64.3 c. To put a knife to the Throat denotes extreme peril Prov. 23.2 2. It denotes a thing very penetrating and efficacious Psal. 149.6 Micah 5.5 Eph. 6.17 It is said of the Word of God that it is sharper than a two-edged sword Heb. 4.12 Gladio ancipiti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scindendo penetrabilius esse which denotes its piercing efficacy to reach the heart when set home by the Spirit See Isa. 49.2 Rev. 1.16 2.12 16. c. A Bow and Arrows signifie the same thing that is are put for an ill speaking and lying tongue Psal. 64.3 120.4 Jer. 9.3 An arrow flying by day denotes any sudden or invading danger Psal. 91.5 how attributed to God we have shewn in the Chapter of an Anthropopathy page 71. A Quiver wherein arrows are kept is put for a Family wherein Children are well educated Psal. 127.5 see ver 3.4 and Psal. 8.2 Matth. 9.38 Isa. 41.16 Psal. 45.5 Isa. 49.2 the Chaldee renders it It is good for that man that fills his School with them A Shield put for Princes Psal. 47.9 Hosea 4.18 who defend their Subjects as a Shield does the Body Paul calls the Word of God the shield of Faith Eph. 6.16 which quenches all the fiery darts of the VVicked One because when received in Faith it defends a Soul from all the Temptations of the Devil which are as Darts that would obstruct its passage to heaven see Gurnal as before See 1 Thes. 5.8 c. Elisha and Elijah are called the Chariots and the Horsemen of Israel 2 Kings 2.12 13.14 that is their principal strength as Chariots and horsemen are in VVar c. A Staff because it is the supporter of a weak or lame Man denotes help and support 2 Kings 18.21 Psal. 18.18 Hence the Staff of Bread Water c. is put for Meat and Drink by which the life of man is Supported and Refreshed Lev. 26.26 Psal. 105.16 Isa. 3.1 Ezek. 5.16 14 13. c. Hence Bread is said to support in our Version strengthen the heart of man as a staff does the body that is comforts and refreshes him Hence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcire to prop is put for eating 1 Kings 13.7 c. On the Contrary a staff is a symbol of Meanness and Poverty as in the Prayer of Jacob Gen. 32.10 With my staff I passed over this Jordan that is weak and poor the Metaphor being taken from such as are taken Captives in VVar and despoiled of all their Arms and are dismissed with a Staff Because a staff is an Instrument whereby men use to beat It is put for Tyranny Cruelty and severe Government Prov. 10.13 22.8 26.3 2 Sam. 7.14 Psal. 89.32 Isa. 10.5.24 14.5 A Prize is put for the Reward of the Godly the metaphor being taken from such as win a race or overcome any challenger or adversary that contended with them at any exercise 1 Cor. 9.24 Phil. 3.14 For the exercise of Faith and Piety is compared to a Race or Strife 1 Cor. 9.24 25 26. Gal. 5.7 Heb. 12.1 c. Col. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to defraud of that Reward the metaphor is taken from
of the Pale of the Church Yea let the Sinners in Zion be afraid for Fearfulness will soon surprize the Hypocrite These without Repentance must dwell with devouring Fire and everlasting Burnings How many times doth our Saviour say that Hypocrites and Vnbelievers shall have their Portion in Fire that cannot be quenched 5. To all Backsliders Apostates and abominable Revolters will God be a consuming Fire But some may object and say How can it be so seeing God saith of himself Fury is not in me and that one of his chiefest Attributes is Love and that God so loved the World that he gave his only begotten Son c. Answ. God is set forth as and said to be a consuming Fire in respect to his Justice God is just as well as gracious a righteous and severe Judg and he will deal with Men according to the Penalties of his just Law So that for rebelling against him and not believing in the Lord Jesus Christ his well-beloved Son his Wrath is kindled and seizeth upon such Men. II. This terrible Doctrine of God's being a consuming Fire may justly strike Terror into the Hearts of all ungodly Men The Day is coming that he will burn them up and leave them neither Root nor Branch III. An Use of Consolation to the Saints This great God that to the Wicked is a consuming Fire to them is a loving Father and a reconciled God The Arm of God Deut. 33.27 And underneath are the Everlasting Arms. Isa. 33.2 Be thou their Arm every Morning SOmetimes by an Anthropopathy an Arm is attributed to God by which we are to denote his Strength and Power because the Strength of a Man is known by the Strength of his Arm whether it be in Labour Fight c. Exod. 15.16 Job 40.4 Psal. 77.16 79.11 89.11 14. Isa. 30.30 51.9 c. Sometimes a stretched out Arm is ascribed to him as Psal. 136.11 12. Jer. 32.17 But here God is by a Metaphor said to be an Arm upon which we will produce the following Parallel Metaphor I. THe Arm is an essential and noble Part of Man II. The Arm is a very useful Limb or Member of the Body what can the Body do for it self or others that hath no Arms III. The Arm guards protects defends and saves the Body from many Blows and other imminent Dangers IV. The Arm is a very useful and ready thing to take hold of and to bear such up that are weak and feeble We commonly say to such especially whom we dearly love Take hold and lean upon my Arm. V. The Body hath and needs two Arms and cannot by any means spare either of them VI. The Arm is not only ready for Defence but also to offend those Enemies that would destroy and ruine the Body VII With our Arms we embrace our Friends and those we dearly love Thus Lâ—â—ban embraced Jacob and Jacob his Sons before he died 'T is a Sign our Wrath is pacified to those that have offended us thus Esau embraced Jacob at their Meeting VIII The Arms of a mighty Man are said to be very strong Sampson broke the two Cords wherewith he was bound the Cords that were upon his Arms became as Flax and by the Strength of his Arm with the Jaw-bone of an Ass he slew a thousand Men and afterwards overthrew the House where the Lords of the Philistins were IX In our Arms we carry our weak and young Children if they cannot go we that way shew our Care and Bowels of Compassion towards them X. The Arm or Hand is the Instrument of Action and Administration 't is that by which all our Works are performed without Arms we can do nothing There is a necessity of Arms to get our Bread and afterwards to feed our Mouths c. XI A Man usually stretches out his Arms when he calls a Child to him that hath been rebellious whom he is willing to pardon Parallel I. POwer is an Essential of the Divine Being or one of the glorious Attributes of God II. The Power of God is very useful and profitable unto the Saints of the same use that the Arm is to the Body is God to Believers III. God guards protects defends and saves the Church which is his mystical Body from those cursed Assaults and Blows of Satan and other Dangers they are exposed to in this World IV. God's Power is useful and ready to bear up and support all sincere tho weak and feeble Saints nay there is none can go alone walk and not stumble unless God takes hold of them He led them 't is said by the right Hand of Moses with his glorious Arm. V. We read not only of the Arm but Arms of God Vnderneath are the everlasting Arms. There is the Arm of his Mercy as well as the Arm of his Power and the Church can by no means spare either of these Arms of God VI. The Arm of the Most-High is not only for Defence and Protection to the Church but also to offend and destroy their implacable Enemies He shall thrust out his Enemies from before thee and shall say Destroy them Thou hast smitten all mine Enemies on the Cheek-bone and hast broken the Teeth of the Vngodly VII God in his Arms of Grace and Merâ—â—y embraces all those that submit themselves unto him in an humble and sincere manner and by this shews that his Wrath is appeased And Christ is said to embrace the Spouse His left Hand is under my Head and his right Hand doth embrace me As the Heart signifieth inward Love so the Arm of Christ signifieth the Manifestation of that Love saith a Reverend Author VIII God is mighty in Power Who hath an Arm like the Arm of God Who knoweth the Power of his Anger or who can shew the Strength of his Love There is nothing too hard for the Arm of God to do nay nothing is hard to him With his Arms he will deliver his People My own Arm brought Salvation With the Strength of his Arm he will dash the Wicked in pieces and overthrow the Strong-Holds of Babylon I the Lord have spoken it and I will do it IX The Lord manifesteth his Bowels of Compassion and tender Care over his poor young and weak Children by carrying them in his Arms He shall feed his Flock like a Shepherd he shall gather the Lambs with his Arms and carry them in his Bosom X. Without God we can do nothing he it is that works and labours for the Good of his Church Lord thou hast ordained Peace for us for thou also hast wrought all our Works in us He provides us Bread and then feeds us also Open thy Mouth wide and I will fill it XI God is said to stretch forth his Arms when he calls upon rebellious Sinners shewing how willing he is upon their Repentance to pardon and forgive them
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
Cornupetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxt of in lexic. Chald. Syriaco p. 511 512. Mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mordere vorax usura To devour and eat To swallow Tooth A Lip To Behead Wings Isa. 18.1 Woe to the land the shadow of Wings To Fly The Heart Belly Reins The Tail Col. 110. Homogeneal or similary parts A Bone Marrow Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Eclipsi rubet luna instar sanguinis c Flesh. Milk The Word called Milk * Paulus mentionem facit pueritiae lactis diverso sensu c. Butter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fera 1 Cor. 15.32 expounded * Legendum vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Gen. 10.9 Mighty Hunter In Clave Script Col. 1239 Vid. Zelmerum Centur. 1. Adag Sacr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariel Esa. 29.1 2. Lion Unicorn A Boar. A Bear Wolf Historia Animal p. 216. cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist. Animal pag. 213. Leopard Fox The second kind of Animals A Horse c. * Belial absâ—â—ue fâ—â—go Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Beli id est Non. hol id est Jugum the Septuagint commonly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether irregular Deut. 13.13 c. Masculini feminini generis est significat Conjugatum Zan. A Dog Mat. â—â— Dogs and Swine * Theophilact Sheep Goats To Feed The third Class of Animals Scorpions Spideâ—â— Moles Volâ—â—â—le Creatures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapaâ—â— volâ—â—cer See Pliny Nat Hist. lib. 11. c. 47. Non sunt iâ—â—i seductores tantâ facultate praediti c. Turtle-Dove * lib. 5. de Hist. Animal cap. 13. Thannin Formam quandam Draconis serpentis refert The Church Christs Mystical Body Head Heb. 10.7 In the Head of thy Book c. Face * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus DerivatuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authore Polluce Nasum significat Erasm. To speak A shoulder Isa. 9.6 Arm. Hand Back Et fortitudinem Regum frangâ—â—m Navel * Sinum Abrahae Intelligas non corporalem quendam externum hujus saeculi locum c. Eph. 6.15 Flesh. Life To Live To be quickned To Heal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolore afficietis Leanness or Corruption Plague Poyson Death To Dye to sin Col. 3.3 Whiteness Blackness Serm. 8. de Temp. Hardness * mollis mild Mortis Imago Somnus et Mors gâ—â—mini Soâ—â—ni frater mors Man Woman Infants infancy Childhood or youth Manhood Old Age. Spouse Husband Widdowhood Father Mother Mat. 12.49 Son Sons of God Sons of Abraham Ps. 82.6 Sons of the most high Orphan Fatherless * Gram. Sacr p. 120. seqq Schoolmaster Isa. 28.10 Precept upon precept Canaanite Arabian Edomites Moabites Sodom Gomorrah To Eat Contingent actions Site or Local motion * Homil. 11. in Jer. Gen. 43.18 The parts of a Building Christ a Foundation Eph. 2.14 Middle Wall Key Species of buildings Strong Holds or Munitions Towers A house Tabernacle A Chamber * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheder this word signifies the inmost and most retired part of any place Judg. 15.1 16.9 Cant. 3.4 Pagnin Thesaur Prison A Ship A Grave Arms or Armour A Sword Bow and Arrows A Quiver A Shield Chariots horsemen A Staff A Prize Col 2.14 Hand Writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Crown Riches Inheritance Debt Whip Hammer Measure * lib. de Trinit f. 630. Razor Weight Looking-glass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to contemplate onâ—â—s shape in a Looking-glass Aret. Spoils Stipend Table Cover Sheath Vessel Matth. 7.15 Sheeps Clothing Matth. 11.8 A man clothed in soft Rayment Bonds Col. 3.14 Charity the Bond of perfection A Rod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David Amabilis amicus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus amicus amator Solomon Zerubbabel * a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel Elias Gal. 6.14 Luther in Comment h. l. Canaan Jerusalem Sion Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 The Mystery of Godliness The Epithet of Truth expounded Gen. 28.12 13. * Manna Exod. 16. Num. 11. c. High Priest Priest Levites * Si non satis clarè locutus fuisset Apostolus de Metaphorico sacrificio praedicationis omninò adversarii inde suam Missam confirmare conati fuissent First-fruits ☞ * Neque enim de spirituali sed de legali sanctitate Apostolus loquitur Glass Rhet. sacra p. 430. Circumcision Sprinkling Annointing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consortes Times Sabbath Passover The feast of Tabernacles * Utere mundo non te capiat Mundus Quod intrasti c. Baptism The Supper Putant Graeci nos c. * Omnes videntur facere quod facit Major pars Synecdoche totius seu Integri Note ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superlatio A lifting or carrying above Auxesis Single words In a conjunct phrase A Logical Hyperbole Lib. 16. de Civ Dei c. 21. In some others Matth. 5.29 Matth. 24.2 John 21.25 Rhetorical Meiosis Logical Meiosis Quid est aliquis Quid est nullus umbrae somnium homo est Gen. 3.15 The first Gospel promise Vid. gram sacr pag. 869. * The same word in Gen. 3.15 Gen. 49.11 12. A description of old Age Death 2 Cor. 3.13 14 15 The vail of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * beyond or besides the word Proverbial sentences Proverbial phrases * Clav. Script Col. 870. Glas. rhet sacra p. 508. lib. 1. parall 8. * Voci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statim additur vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd fit ut Scriptura testetur Deum pertinere ad Graecos Glass Phil. Sacra p. 305. †Quidam suavi allusione dicum Abba voce quae retro eodem modo legitur usum esse Apostolum hic alià s ut innueret Deum piorum esse patrem etiamsi ab iis aversus esse videatur in cruce calamitatibus Id. ibid. Act. 7.8 Exod. 1.5 Gen. 48.6 Gen. 37.3 Matth. 7.9 10. Joh. 4.46 Gen. 22.7 Pro. 22.15 23.13 Luk. 15.20 2 Cor. 12.14 Jam. 1.18 1 Pet. 1.3 Esa. 45. 1 Pet. 2.2 Isa. 1.2 Mat. 6. â—â—0 Isa. 6â—â— 10 Joh. 3.16 Isa. 38.17 Isa. 43.4 Psal. 103.13 Psal. â—â—9 9 16. Ps. 62.2 Eph. 6.12 Ps. 94.22 1 Chron. 20.21 2â—â— Ps. 105.19 Gen. 1â—â— 17 20. â—â— Isa. 35. â—â— Heb. 1â—â— 12 1 Thes. 5.14 Isa. 40.11 Psal. 23.1 2. Psal. 34.8 9 10. Psal. 1â—â—2 15 Psal. 103.2 3. Pro. 15. â—â— Pro. 11.20 and 12.22 Isa 61.1 Luk. 4.18 Isa. 42.3 Rom. 8. â—â— Isa. 38 1â—â— Pro. 15. â—â— Mat. 5.48 Lev. 19.2 Luk. 6.36 Lev. 11.44 and 20.7 Col. 1.11 1 Pet. 1 1â—â— 2 Cor. 3.18 Dan. 9 2â—â— 2 Pet. 1.4 Act. 13.22 1 John 3.2 3. Joâ—â— â—â—1 7 Ps. 25.4 27.11 2 Tim. 3.15 Luk. 11.49 Eph. 4.11 Neh. 9.14 Isa. 28.10 1 Cor. 10.32 2 Cor. 6.3 Col. 1.28 Exo. 4.15 Ps. 25.8 â—â— 2 Sam. 22.35 Ps. 18.24 Col. 2.3 Ps. 34.15 1 Pet. 3.12 1