Backslidings and love them freely If any Man sin we have an Advocate with the Father Jesus Christ the Righteous Christ a Testator Heb. 9.16 For where a Testament is there must also of necessity be the Death of the Testator THo this Term is thought by some not to be a Metaphor Christ being really a Testator yet it may not be unprofitable to run the Parallel with Human Testators The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diathemenos of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Testament which is of the same import with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith A Testament is the Sentence and Declaration of our just Will of what we would have done after Death and is so called because it is a Testimony of our Mind which is not in force because revocable till the Testator dies Thus the New Testament or Law of the Gospel is ratified and confirmed by the Death of Christ. The Parallel is as follows Testator I. A Testator signifies a Disposer or one that makes a Will and Testament who hath Goods to bestow and Relations or Friends to give them to II. A Testator is one that is under a natural Tie or Obligation and full of Thoughts Cares and Good-Will to his Friends and hence provides for them when he is gone III. A Testator imports a Person dying or under the apprehension of approaching Death and from hence makes a Testament and bequeaths Legacies IV. A Testator hath full power to dispose of whatsoever he possesseth or hath a Right unto and according to his sole Will and Pleasure bequeaths unto others V. A Testator sets down the Person in his Will to whom he doth bequeath or give Legacies VI. A Testator to make his last Will and Testament firm and authentick calls others to witness it VII A Testator finally to compleat perfect and confirm his last Will doth sign and seal it himself which according to the Laws and Customs especially of the Eastern Nations as divers have observed is done by Blood moreover the Epistle to the Hebrews shews us that the first Testament was dedicated by Blood hence called the Blood of the Testament VIII A Testator by making his last Will and Testament usually disannulls any Will made before IX A Testator makes his Last Will and Testament unalterable by any other or by himself as others must not so he will not X. A Testator takes care to have his Will made known and published after his death that the Legatees may know what Legacies are left and bequeathed to them XI A Testator oftentimes limits the Legacies bequeathed to some of the Legatees upon Conditions by them to be performed XII The Will of a Testator gives a sure and firm Title to those that he wishes well to and bestows Riches on they hereby are secured For what can be more full and undeniable Right than that which is left or bequeathed to a Man by the last Will and Testament of his Friend XIII A Testator ordains or assigns Executors in Trust to see that his Will be punctually observed and fulfilled XIV A Testator being dead no Man can attempt to abrogate or alter any part or thing that is in his last Will tho it be but a Man's Covenant yet if it be confirmed no Man disanulleth or addeth thereunto XV. A Testator dies and thereby opens a way for all the Legatees to come into the possession of the Inheritance that is left them Parallel I. CHrist our spiritual Testator hath store of Blessings and good things in his hand are all Riches of Grace and Glory and at the end he will bestow them on his spiritual Relations viz. his Children his Elect who are called his Friends Ye are my Friends c. II. Jesus Christ by taking his People into Covenant-relation and Union hath laid himself under strong Bonds and Obligations to them and from hence takes care of them and is filled with thoughts of kindness to them and provides for their future Good in his absence III. Jesus Christ knowing his Hour was coming that he must go out of the World to the Father he being appointed to Death made his last Will and Testament and left Legacies to all his Saints and faithful Followers IV. Jesus Christ the Testator of the new Covenant hath not only full Power and Authority to convey all Gospel-Blessings but all Grace here and Glory hereafter is solely disposed of at his Will and Pleasure in which way and to whom he pleases He gives Power to become the Sons of God He hath given him Power over all Flesh that he should give eternal Life to as many as thou hast given him Father I will that those which thou hast given me be with me where I am My Peace I give unto you V. Jesus Christ as Testator hath set down in his Testament who the Persons are to whom he hath bequeathed the Blessings of the Covenant both Grace and Glory viz. all that are his Sheep all that the Father hath given him all that are regenerated who truly repent and believe in him and keep his Word VI. Jesus Christ to establish and make firm his last Will called sufficient Testimony to witness it as first the Father secondly his Miracles thirdly John Baptist fourthly the Scriptures and then fifthly his Apostles We are his Witnesses of all things that he did VII Jesus Christ ratified and confirmed his last Will and Testament with his own Blood He shall confirm the Covenant he shall be cut off For where a Testament is there must be the Death of the Testator This is my Blood of the New Testament shed for many By Christ's Death there is a Confirmation of the Verity and Reality of the Covenant of the Validity and Authority of it and lastly of its Efficacy and Availableness to us for a Testament is of force after Men are dead otherwise 't is of no strength whilst the Testator liveth VIII Jesus Christ disannull'd the Law of the Old Covenant by his establishing the New there is a disannulling of the Commandment going before for the weakness and unprofitableness thereof He took away the first that he might establish the second IX Christ hath made his last Will and Testament so as never to be altered by himself I will put upon you no other Burthen but what you have already c. My Covenant will I not break nor alter the thing that is gone out of my Mouth X. Christ ordained and commanded his Disciples to publish his Mind and Will to the Children of Men. Go into all the World and preach the Gospel that is to make known the Testament He that believeth and is baptized shall be saved and he that believeth not shall be damned XI Christ hath appointed Conditions to be performed by some Men before they can actually possess the Grace and Blessing promised viz. to attend upon hearing the Word to pray believe repent c.
and powerful sharper than any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and Intents of the heart 'T is a hard matter for a Man tho' never so wicked to shut out or Prevent the Light of Gods Word from darting into and piercing of his Evil and accusing Conscience 3. The Word and blessed Gospel of Christ is so Great a Light that it makes wonderful Discoveries to the Children of Men. 1. It makes Manifest not only that there is a God but also what a God he is Not only his Being but also his manner of Being 2. It Discovers the Creation of the World 3. The State of Man before he fell and after his Fall 4. The horrid nature of Sin 5. The secret Counsel and Eternal Love of God to lost Man together with the severity of God towards the fallen Angels 6. It makes known the Lord Jesus Christ and his Blessed Design in coming into the World his Incarnation Nativity Life Death Resurrection Ascension and Intercession c. 7. It Discovers how God is to be Worshipped all his Laws Ordinances and Institutions are revealed by it 8. It discovers the True Church which otherwise cannot be known 9. Lastly It makes manifest whatsoever is needful or necessary to be known believed or practiced in order to Salvation 4. The VVord of God Directs and Guides Men in the Right way Hence David saith Thy Word is a Lamp unto my feet and a light unto my pathes God is Gracious to mankind in this respect viz. he leaves them not at an uncertainty without an infallible Guide in matters of Religion Take away this Unâ—â—erring Rule and what confusion would the Christian VVorld be in one Man might say this is the way and another that I walk saith one by the Guidance of the Spirit and so saith another that teacheth quite Contrary things Saith a third you are both out of the way 't is I alone that am led by Inspiration and ye are in Darkness Others plead for the Pope and General Counsels which have been miserably Contradictory one to another and none of these can Give better Demonstrations touching the truth of what they Preach or Practice then the Rest being not able to Confirm their Doctrine by Miracles and so consequently how shall a poor doubtful Soul be directed in the way to heaven by either or any of them For were not the holy Scriptures the Rule but Contrariwise the Light within or Inspiration c. then must a Man be able to Confirm and Prove what he sayeth in such a way or by such means that no Deceiver or Impostor can pretend unto or do the like But is not the Spirit of God above the Scriptures which you call the VVord did not the Spirit give forth the Scriptures if so sure then that is of the Greatest Authority and only Light that can best Direct men Into the right way That the holy Spirit or third Person of the holy Trinity is a Greater Light then the holy Scripture is not Denied by vertue of which holy men of old were Inspired that gave them forth yet the Question is VVhether any Man now hath such a measure of the Spirit in him which is a greater Light than the written word and to whom others are bound to adhere and be directed by for 't is this only which is Denied 5. The word and Gospel of Christ hath a Chearing and Quickning Vertue This is my comfort in my affliction thy word hath Quickened me And in another place I will never forget thy precepts for with them thou hast Quickend me As 't is grevious to be Spiritually blind or in the Dark Region and Dungeon of Idolatry Sin and Unbelief so on the other hand how comfortable is it to enjoy the blessed word and Gospel of Jesus Christ. 6. The VVord and Gospel of Christ hath a Cleansing Purging and purifying Vertue in it Wherewith shall a young man cleanse his way by taking heed thereto according to thy word Now ye are clean through the word which I have spoken unto you The Gospel and word of God Disperseth and Scattereth all the Fogs and Mists of Darkness and Error It is the refining-pot of Truth VVhat an unwholsome Pesthouse would the VVorld be in a Spiritual Sence were it not for the Light and Excellent Vertue of Gods holy VVord 7. The VVord and Gospel of God is very pure and of an undefilable Nature what filthy sinks hath it past through and what means hath been used by the Popish Adversaries and others to Corrupt and Polute it and yet no defilement cleaveth to it it remaines unmixed and pure still shining forth Gloriously such is the Excellent nature of it it purifieth the hearts and lives of men and nothing can fasten upon it to polute it 8. The VVord and Gospel of Christ is called by the Apostle The Glorious Gospel the Gospel is exceeding full of Glory There is nothing in it but that which is very Glorious Here you have a Resplendency and Shining forth of the Sun of Righteousness Gloria quasi clara saith Aquinas because Glory is the bright shining forth of Excellency now its transcendent Excellency and Splendor shines forth as may be demonstrated many wayes 1. It s Glorious in Respect of the Author and Fountain from whence it proceeds 2. 'T is Glorious in a Comparative sence 3. 'T is Glorious in respect of it Self First As light is Glorious because it is the most Excellent Rayes Resplendency and Shinings forth of the Sun so is the Gospel because 't is the glorious shining forth and resplendency of Jesus Christ the Sun of Righteousness Secondly 'T is glorious in a comparative sence it Excells the Law hence called a better Testiment tho' that was glorious yet it had no glory in this respect by Reason of the glory that Excelleth I. The Gospel excels the Law in respect of the names of the one and the names of the other 1. The Law is called the Letter the Gospel the Ministration of the Spirit 2. The Law is called a Ministration of death the Gospel a Ministrator of life II. The gospel excels in glory above the law 1. In regard of the light and perspicuity of it the law was full of obscurity clothed with many Ceremonies and mysterious Sacrifices 2. They were at a great loss touching the main drift and end thereof 2 Cor. 3.13 God spake as it were under a Vail III. The gospel is clear and plain Christ beheld heard handled c. the Mysteries long hid open'd and explained fully we behold with open face c. IV. The law was appointed to be but a leading Ministration and in subserviency to the gospel our Schoolmaster to bring us to Christ. V. The gospel more glorious or excels the law in respect of the strength of the one and weakness of
verses make evident This is called Jer. 21.8 The way of Life and Death See more Deut. 32.47 Prov. 19.3 and 20.1 Esa. 28.12 This is rest that is the Cause of rest or the way and manner of arriving to it Hosea 4.18 Their drink is sowre or gone that is their cause of recess from God or that which made them backslide as verse 11. Whoredom and Wine and New Wine take away the Heart Which words viz. take away the Heart are Emphatical for they denote that they were as it were wallowing in these Evils when they gave themselves to Whoredom and Drunkenness They saw and knew what was better and approved them but they followed the worse and so the Devil keeps them that are drowned in these Wickednesses as it were Captives 2 Tim. 2.26 for the hebrew word here is used when they speak of such as such as are taken and detained by force Gen. 14.11 12. Josh. 11.19 23 c. Micah 1.5 What is the Transgression of Jacob Is not Samaria And what are the High Places of Judah Are they not Jerusalem That is as Kimchi in lib. Radicum expounds it what was the Cause of the defection of Jacob Was it not the Cities of Samaria c. See Hab. 2.5 John 3.19 And this is the Judgment or Condemnation that is the cause of it John 12.50 And I know that his Commandement is Life Everlasting that is the Cause or Organ by which Everlasting Life is obtained for he speaks of saving knowledge by the Gospel Rom. 7.7 Is the Law sin that is the Cause of sin in or by it self So Rom. 8.6 For to be carnally minded is Death But to be Spiritually minded is Life and Peace that is the cause of Death and the Cause of Life and Peace as verse 10. See Phil. 1.13 Heb. 6.1 and 19. 14. and Rom. 6.23 In Verbs To JOY and REJOYCE are put for to be freed or delivered from Evil and to be or do well which is the Cause of Joy Psal. 70.4 Let all those that seek thee Rejoyce and be glad in thee that is let them be freed from all evil that they may have cause of Joy The Cause and Effect are joyned Psal. 5.11 12 13. To be Ashamed and Confounded signifies a falling into calamities and be exposed to violence which is the Cause of Confusion Psal. 25.1 2. and 3.19 20. and 31.1 2. and 119.115 116 c. To please signifies good behaviour and honest respect which is the cause of complacency as Rom. 15.2 Let every one of us please his Neighbour for good to edification See Erasmus upon the place 1 Cor. 10.33 Hast or Flight is put for Shame and Confusion Esa. 28.16 He that beleiveth shall not make hast that is he shall not be confounded as Rom. 9.33 and 10.11 1 Pet. 2.6 The Effect and Consequence of Confusion is flight or a hasty getting away from the sight of men This also signifies calamities and punishments as limited before See Psal. 74.15 Esa. 28.28 Eccl. 11.1 Job 28.5 Psal. 104. 13 14. Esa. 47.2 and 33.12 Josh. 11.8 and 13.6 CHAP. III. Of a Metonymie of the Subject THIS kind of Metonymie shall be handled under five Heads 1. More generally when the Recipient or receiving Subject is put for the Adjunct 2. More especially when the thing Containing is put for the thing Contained or Place for the thing Placed 3. When the Possessor is put for the thing Possessed 4. When the Occupant Object or Subject is put for that which it is concern'd about 5. When the thing Signed is put for the Sign 1. The Recipient or Receiving Subject is put for the Adjunct THE HEART is put for Wisdom where the Scripture tells us the seat of Wisdom is as Prov. 2.10 and 11.29 and 15.14 and 16.21 Prov. 6.32 Who so committeth Adultery with a Woman lacketh a Heart so the hebrew is that is lacketh Wisdom and Understanding See Prou. 7.7 and 9.4 16. and 10.13 21. In which places by the phrase wanting a Heart is to be understood of an unwise person or a fool by which words the Scripture expresses unbeleiving and Wicked men as Prov. 8.5 O yee simple understand subtilty and ye fools understand an Heart so the hebrew that is wisdom Prov. 15.32 He that heareth reproof possesseth or acquireth an Heart that is as the Chaldee renders it Wisdom See Prov. 28.26 He that trusteth in his own heart is a fool that is he that depends on or confides in his own understanding and prudence or he that is wise in his own Eyes as Esa. 5.21 So Hos. 7.11 and 4.11 The Heart and Reins are put for inward thoughts and affections Psal. 73.20 21. and 51.7 8. Prov. 23.16 God searches the Heart and Reins Psal. 7.9 10. and 26.1 2. Jer. 11.20 and 17.10 and 20.12 This is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.24 The knower of Hearts Matth. 20.21 'T is put for the desires of the soul expressed in Prayer as Psal. 62.8 Pour out your heart before him that is the desires of your heart Lam. 2.19 The New or inward man is put for the condition or state of the Converted or regenerate soul. And Old or outward man is opposed to it See Rom. 6.6 Eph. 4. 22.2 Cor. 7.1 Heb. 23.1 2 Cor. 5.17 Rom. 12.2 and 8.2 5. 2 Cor. 4.16 2. The Thing Containing is put for the Thing Contained and Place for thing Placed MOunt Carmel is put for the Trees there Jer. 46.18 As Carmel by Sea that is as the Trees of Mount Carmel are drawn by Sea so shall he lead them Captives So says Rab. Kimhi blessed be thy basket Deut. 28.5 That is the meat or provision in it A Desart is put for the wild Beasts there Psal. 29.8 with Deut. 8.15 A House is put for the Family Children and Domesticks Gen. 7.1 Come thou and all thy House into the Ark. 2 Sam. 7.11 The Lord telleth thee that he will make them an House that is give thee an off-spring or posterity to possesse the Royal Dignity 1 Chron. 10.6 Psal. 49.12 Luke 19.9 c. It is also put for a People or Tribe sprung from any Family as Exod. 2.1 Ezek. 3.1 and 27. 14. c. Islands are put for their Inhabitants and so for the Gentiles which possest all the Islands in the Mediterranean Sea Esa. 41.1 5. Keep silence before me O Islands The Isles saw it and feared c. See Esa. 42.4 The Isles shall wait for his Law Esa. 51.5 The Isles shall wait upon me The Sea is put for Maritine Inhabitants or Sea-men that dwelt near the shore Ezek. 26.17 How art thou destroyed that wast inhabited of the Seas so the hebrew So Esa. 60.5 The abundance of the Sea shall be converted unto thee that is the Gentiles which dwell near the Sea as the following words shew See Hag. 2.7 8. Deut. 33.19 They shall suck the abundance of the Seas that is Goods and Merchandize brought by Sea A Table is put for Meat Psal. 23.4
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
their malignity and wickedness Job 24.1 Esa. 13.6 Joel 1.15 and 2.1 2. Amos 5.20 Zeph. 2.2 and 1.14 15 16 18. By way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Judgment when God shall reward every man according to his works is called the day of the Lord Joel 2.32 Act. 2.20 1 Cor. 1.7 1 Thess. 5.2 c. The day of the Son of man Luke 17.24 26. is expounded verse 30. to be the day wherein the Son of man shall be revealed That appellation by an Antanaclasis is taken otherwise verse 22. The days will come when ye shall desire to see one of the days of the Son of man and ye shall not see it Brentius upon the place says The sence is because things are now in tranquility the Son of man is despised and rejected But so great calamities shall come upon Judea that men shall desire but for one day to see me and enjoy my help but shall not compass their desires Illyricus says ye shall desire to see that is enjoy for a small season those good things and that good state you are in whilst I am present with you but c. See verse 23. and Matth. 24.21 23. c. Christ calls his day the season of his coming into the Flesh in the fulness of time John 8.56 Your Father Abraham rejoyced to see my Day and he saw it and was glad that is he saw it by a peculiar appearance and believed upon which D. Franzius says None may doubt but a prospect of the face and person of Christ was shewn and exhibited to Abraham in his Divine vision viz. As he was born of a Virgin come of Abraham's seed beginning with miraculous ministrations exalted from his passion to the right hand of the Father and to come in the last day and Crown him in another Life The Day of the exhibition of Christ in the flesh is called Mal. 4.5 The great and terrible day of the Lord or as others render it honourable and fearful as Jacob adorn'd the place where the heavenly Manifestation was made with the same Epithete Gen. 28.17 How dreadful is this place This is no other but the House of God and the gate of Heaven This day viz. the manifestation of the Messiah is dreadful or terrible to Devils because by his power their Kingdom is destroyed John 12.31 1 John 3.8 As also to the Impious and Rebellious Enemies of Christ See Malachy 3.2 and Matth. 2 3. An Hour Mark 14.35 He that is Christ prayed that if it were possible the Hour might pass from him that is that most bitter passion the thoughts of which at that time troubled and oppressed him John 12.27 Father save me from this hour that is from the Anxiety and Agony which I shall suffer in the time of my passion Christ spoke of the time of his Passion and Death at the thoughts of which as a true and real man he seemed to be in a great trembling and consternation The End or last time is put for reward which is wont to be given when one has done his work as Prov. 23.18 Prov. 24.14 20. Jer. 29.11 So 1 Pet. 1.9 Receiving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of your Faith even the Salvation of your Souls which the Syriack renders Reward or Retribution But this Reward given by God is not a debt but of free Grace and Mercy because a merited reward or wages must bear proportion to the service done but no service of ours can bear proportion to Everlasting Life and Happiness so that it necessarily follows that the reward is purely of Grace Feast is put for the Sacrifice which is offered upon the Feast day as Exod. 23.18 Thou shalt not offer the blood of my Sacrifice with leavened Bread neither shall the fat of my Feast remain untill the Morning that is the fat of the Lamb to be sacrificed or of the sacrifice of my Feast as Junius and Tremellius render it As also the Chaldee So Esa. 29.1 Let them kill Feasts that is as we translate it sacrifices See Mal. 2.3 Psal. 118.27 Bind the Feast so the hebrew with Cords even unto the horns of the Altar that is the sacrifice of the Feast or Festival day c. The Passeover is put for the Lamb which was slain and eaten on that Festival in memorial of the Deliverance from Egypt Exod. 12.21 And kill the Passeover that is the Paschal Lamb. 2 Chron. 30 17. Mark 14.12.14 Matth. 26.17 18 19. Luke 22.8 11 13 15. Summer is put for Summer Fruit Esa. 16.9 Jer. 40.10 Amos 8.1 2 Sam. 16.2 For in these places the hebrew is only Summer Harvest is put for Fruit gathered in the time of Harvest Exod. 23.10 Deut. 24.19 Esa 16.9 Joel 3.18 'T is also put for the Reaper Esa. 17.5 Which we translate Harvest-man 4. The Opinion of Men is put for the Thing it self IN Holy Scriptures sometimes things are named and described according to appearance or mens Opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are in their own Nature This happens 1. In single words as Nouns and Verbs 2. In a Conjunct phrase In Nouns 1 Sam. 28.14 15 16 20. That Diabolical spectrum or Apparition rais'd by the Witch of Endor in the likeness of Samuel is called Samuel because he falsly gave out that he was Samuel and the deluded spectators thought him so Hananiah is called a Prophet Jer. 28.1 5 10. Not that he was truly so but so reputed 'T is said Ezek. 21.3 I will cut off from thee the Righteous and the wicked where by Righteous is meant persons that were only so in appearance having an external form of Righteousness which begat the good opinion of men but with respect to Gods notice that knows the inward frame of the Heart to be unsound there is to be unrighteous Matth. 8.12 The Jews are called the Children of the Kingdom because they seemed to be such and Christ says Matth. 9.13 I am not come to call the Righteous viz. such as are so in their own eyes but sinners to Repentance Luke 18.9 Rom. 10.2 3. c. Luke 2.48 Joseph is said to be the Father of Jesus and verse 41. he is said to be his Parent because he was thought to be so by men which is expresly said Luke 3.23 See John â—â— 42 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that beleive verse 25. Because the foolishness of God is wiser then men c. Where Preaching of the Gospel c. is called foolishness not that it was really so but because the worldly wise reputed it so as verse 18. viz. To teach Salvation by the Cross to seek Life in Death and Glory in Disgrace which the Carnal Worldling thought folly as verse 23. The Devil is said to be the God of this World 2 Cor. 4.4 because he boasts that the Kingdoms of this World are at his disposal Matth. 4.8 9. Luke 4.6 7.
And because Idolaters esteemed him a God viz. in their Idols as Chemnitius says He is called the God of this World as a Dog is called the God of Egypt because he was Worshipped for a God So the Belly is called God because men took more care to provide for it then to serve God Phil. 3.19 c. Gal. 1.6 False teaching is called another Gospel because some men thought it so whereas it is really as verse 7 a perverting the Gospel Epimenides is called the Prophet of the Cretans Tit. 1.12 because they accounted him so and after his Death sacrificed to him as Laertius Witnesses External profession is called Faith Jam 2.14 17 20 24 26. because men are apt to rest in it as sufficient for Salvation See Jude 12 13. c. In Verbs Matth. 14.9 The King viz. Herod was sorry that is he counterfeited sorrow for verse 5. It is said he feared the Multitude when he would put John Baptist to Death of whom the People had a very great esteem so that this sorrow was nothing else but artificial and feigned It is said Mark 6.48 That Christ would have passed by them viz. his Disciples at Sea that is he seemed to pass by or such was the posture and motion of his body as if he would pass by John 3.30 He must increase but I must decrease This increasing and decreasing is spoke with respect to the opinion of men who had extraordinary esteem of John hitherto and vilified Christ otherwise speaking according to the Nature of the thing John Baptist was not diminished by the increasings of Christ but afterwards derived his own increasings from his fulness Acts 27.27 The Shipmen deemed that some Countrey drew near to them so 't is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropin quare sibi aliquam Regionem because the shore seems to move and draw near to them which are at Sea but 't is to be understood that they drew near land So Virgil 3 Aeneid Provehimur porta terraeque urbesque recedunt that is we sail from the Port and the Lands and Cities go back In joyned Words or an intire phrase Psal. 72.9 His enemies shall lick the dust that is they shall be so inclining and prostrate towards the Earth that they shall seem to lick the dust of the Earth which is a Description of fear and subjection So Esa. 49.23 and Micah 7.17 c. Esa. 13.5 They shall come from a far Countrey from the End or extream part of heaven This phrase is taken from the opinion of the vulgar who led by the guess of the Eye think that heaven is not spherical or round but hemispherical ending at the extreames of the Earth upon which the end or extreams of heaven seems to lean or be stay'd upon so that the End of heaven is put for the end of the Earth or remotest places you have the same phrase Deut. 4.32 and 30.4 Neh. 1.9 Math. 24.31 This exposition may be confirmed by the places where Mountains are called the Foundations of Heaven as 2 Samuel 22.8 Because at great distance the Heavens seem As it were to rest upon them they are called the Pillars of Heaven Job 26.11 Because Heaven seems to be propt by them as by Pillars 5. The Occupate put for the Object SENCE is put for its object or the thing which is perceived by sense as Hearing is put for Doctrine or Speech Esa. 28.9 Whom shall he teach knowledge And whom shall he make to understand hearing so the hebrew that is Doctrine or the word Esa. 53.1 Who hath beleived our hearing that is our Doctrine or Speech or as we translate it Report So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearing taken John 12.38 Rom. 10.16 Gal. 3.2.5 Hearing is put for rumor or fame Psal. 112.7 Esa. 28.19 Ezek. 7.26 Obad. 1. Hab. 3.2 Matth. 4.24 and 14.1 and 24.6 Mark 1.28 and 13.7 c. By the same Trope The Eye is put for Colours seen by the Eye and are the object of sight as in the Original text of the following places Numb 11.7 Lev. 13.55 Prov. 23.31 Ezek. 1.4 and 8.2 and 10.9 So two Eyes are put for a double way which give occasion to look upon both Gen. 38.14 21. Some say this is a proper name some say 't is two Fountains Affections and what bear Analogy with them are put for their object as Faith for the Doctrine which is received and beleived by Faith Acts 6.7 Gal. 1.23 Eph. 4.5 1. Tim. 4.1 Tit. 1.13 Jude 3. Rev. 2 13. See Gal. 3.23 25. Hope is put for God in whom we hope and from whom we expect every good thing Psal. 71.5 For thou art my hope O Lord that is in whom I hope the support of my hope and the God of my strength See Jer. 14.8 Psal. 65.5.6 Jer. 17.7 13. c. 'T is put for the Messiah or Christ specially Act. 28.20 For the Hope of Israel I am bound with this chain that is for the Messiah who is hoped for and desired by Israel or which is the same thing for the good hoped for from the Messiah Act. 26.6 7 8. So Col. 1.27 and 1 Tim. 1.1 Christ is called our hope It is put for men from whom we expect Good or confide in as Esa. 20.5 They shall be ashamed of Ethiopia their hope as verse 6. Likewise Hope is put for the thing hoped for as Prov. 13.12 Hope deferred maketh the heart sick but when the desire cometh it is a Tree of Life that is the thing hoped for and desired Rom. 8.24 Hope that is seen is not hope that is the thing hoped for c. Gal. 5.5 For we through the Spirit wait for the hope of Righteousness by Faith that is Eternal Life promised to the just by Faith So Tit. 2.13 Love is put for the person or thing beloved Jer. 2.33 Why trimest thou thy way to seek Love that is that which thou lovest Jer. 12.7 I have given the love of my Soul into the hand of her Enemies that is the people dearly beloved by me as the Chaldee renders it Hos. 9.10 And their abominations were as their Love that is the Idols which they love Desire is put for the person or thing desired and loved Ezek 24.16 Son of man behold I take away the desire of thine eyes from thee with a stroke that is thy desired and beloved wife as verse â—â—8 So verse 21. Behold I will profane my Sanctuary the excellency of your strength the desire of your Eyes that is that which you love and delight in as verse 25. For that which the mind longs after is ascribed to the Eyes as the lust of the Eyes is put 1 John 2.16 This may give some light to that passage Hag. 2.7 Where Christ is called the desire of all Nations the sence that the Nations will extreamly desire him love him embrace him and hope in him that is when they are converted to the Kingdom of Christ by the voice of the
God who in his Creation of light and other great works gave himself to be seen as it were by men See Esa. 51.9 and 59.17 For in these places certain Garments are ascribed to God in his execution of Vengeance against his Enemies by an elegant Hypotuposis The metaphor is taken from a Warrior compleatly armed who comes into the field to encounter his Enemy In both places Christ the Captain of our Salvation is to be understood by the Analogy of the Text He is said to be the arm of the Lord because he is the Power of God 1 Cor. 1.24 And Esa. 59.14 It is said that there was no intercessor of the race of man that was dead in sin that could free him from the power of Satan which is a plain intimation Christ himself would be the intercessor the Conqueror of Satan and Death and our Saviour See ver 20 21. Where the promise of the Redeemer is plainly given And the Redeemer shall come to Sion and unto them that turn from transgression in Jacob saith the Lord c. Psal. 45.8 The Mystical habit of Christ the Coelestial Spouse is described upon which place Brentius thus paraphrases All thy Garments smell of Myrrhe and Aloes and Cassia out of the Ivory Palaces whereby they have made thee glad that is all the Garments wherewith thou art apparelled and which can be produced for thy use are not composed of wooden or vile materials but brought from Ivory and most precious Repositories for these are called the Houses or Palaces of Garments they yield no other Odor but Myrrh Aloes and Cassia that is a most fragrant and odoriferous scent of which thou takest pleasure that is that most sweet fame which Christ himself and his Apostles by Preaching the Gospel have spread not only in Judea but in all parts of the World Luke 10.17 18 19 c. 2 Cor. 2.15 16. Christ is said passively to be put on by Believers Rom. 13.14 Gal. 3.27 When he dwells in their hearts by Faith Eph. 3.17 and makes them partakers of his Celestial benefits The Apostles are said to be endued with strength from on high Luke 24.49 When they receive the gift of the Holy Spirit as it is expounded Act. 1.8 On the other side a man is said to put on the Spirit of God when it powerfully speaks or operates in or by him as a man that goes forth in order to any work amongst men covers himself with a Garment Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 Moses calls Jehovah A Banner when he gave the Altar he erected a Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah nissi The Lord my Banner Exod. 17.15 That is the Lord is my helper both now and hereafter against the Amalekites and all other Adversaries Esa. 11.10 it is said the Messiah shall stand for an Ensign or Banner of the People by which his Kingly Office is noted as this passage is quoted Rom. 15.12 He shall rise to Reign over the Gentiles For a Banner or Trophy is a sign of Victory Superiority and Lordship inasmuch as the People are said to act under the Banner of the Prince Christ is the only Asylum or Refuge where such as fly to him by Faith are protected and kept safe from the spiritual Enemy as the Souldiery repair to the Standard of the General where they are secure See Cant. 2.4 Psal. 60.4 Thou hast given a Banner to them that fear thee that it may be displayed because of the Truth Which may be truly applyed to Christ upon these words Ainsworth says that the word Banner is applyed to the Flag or Ensign of the Gospel Esa. 11.12 and 49.22 and 62.10 Here to David and his Victory to be high displayed or to use for a Banner which hath the name of lifting high Esa. 59.19 The Spirit of the Lord shall lift up a Standard against him that is he shall bring to passe that Christ shall be that Standard or Banner of the People for as Souldiers aggregate or repair to the Military Standard so the Saints are gathered together by the knowledge of Christ the Captain of their Salvation A Rod and Staff is attributed to God and our Saviour Christ Psal. 23.4 Thy Rod and thy Staff comfor me of which we have spoke in the Metonymie of the sign for the thing signified Psal. 45.6 Psal. 110.2 Heb. 1.8 The Rod or Scepter of Christ signifies his saving word whereby he directs his Church and People See Esa. 2.3 The Rod of God signifies also Castigation and Punishment Job 9.34 and 21.9 In both which places the Chaldee renders it a Stroke The King of Assyria is called the Rod of Gods Anger Esa. 10.5 Because by him as with a Rod he was to chastise the People and declare his Wrath against sin See verse 24. The Word has almost the same signification Psal. 2.9 Where the epithete of Iron being added it is a symbol of a more grievous and severe punishment Thou shalt break them with a Rod of Iron viz. Such contumacious and stubborn Enemies that despise thy Kingdom whether they be Jews or Gentiles as ver 1 2. These are prophetical words of God the Father respecting Christ his only begotten Son who was constituted King of Sion and as it were inaugurated to the sacred Offices of Judge and Redeemer See Act. 4.25 26 27. All those were to be broken with and Iron Rod by Christ the Judge who would not submit to the Scepter of his saving Grace Psal. 45.6 7. and 110.6 Esa. 2.3 but stubbornly resisted him and therefore by the Sword of his Anger which is that Iron Scepter or Rod as of a severe Judge they were to be destroyed To this place of the Psalmist there seems to be an Allusion Ezek. 21.10 13. In our Translation thus A Sword is sharpned to make a sore slaughter it is furbished that it may glitter Should we then make Mirth It contemneth the Rod of my Son as every tree or as in the marginal reading the Rod of my Son despiseth every Tree and verse 13. What if the Sword contemn even the Rod c. Where an obscure Periphrasis in the original Hebrew has begot diverse Interpretations What seems to me to be most proper and suitable I will lay down and submit it to the Judgement of the Godly and Learned 1. It is certain that the Prophets do frequently cut off their speech introducing even in the very context then this and then another speaking upon which Jerom says that the change of persons especially in the Writings of the Prophets makes the Text difficult to be understood which if delivered with a clearer distinction of places causes and times would render those things plain which seem to be obscure Nahum 2. Hence the Prophets are so obscure because when one thing is treated of there is suddenly a change to another thing or person as Psal. 2.1 The New Testament is introduced as speaking and complaining of Christs Enemies See Acts 4.24
to this Name is the seed of God does as it were cry that is expects Corn and Wine and Oyl and these as it were cry to the Earth that they may receive juice and nourishment from it for their nourishment and increase And the Earth as it were invokes Heaven for Heat Rain Showers Dew Snow Winds and celestial influences And the heavens as it were invokes God the chief cause of all things without whom no second causes can effect or produce any thing and who when he hath a mind to punish can make the Heavens as Brass and the Earth as Iron Deut. 28 2â—â— and detain the fructifying Rain Jer. 14.22 But here being gracious and propitious to men he is pleased to hear giving power to Heaven that by Clouds made of collected vapours and by various fructifying ways it should influence the Earth and the Heaven shall hear the Earth by giving Rain and other things needful to make it fruitful And the Earth shall hear the Corn and the Wine and the Oyl and other things growing upon the Earth whilst moistned from Heaven it gives them juice and vigor And these shall hear Jezreel that is they shall answer the prayers or desires of the Godly and so shall Divine blessing be conveyed to them c. Jonah 1.4 But the Lord cast forth a great Wind into the Sea and there was a mighty tempest in the Sea so that the Ship thought to be broken so the Hebrew that is it was like to be broken as if the Ship had a mind Some explain this by a metonymie of the thing containing that is they that were in the Ship thought that they must speedily suffer shipwrack John 3.8 The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth c. A Will and Walking is attributed to the Wind and Ayr to signifie its various wonderful vicissitudes unknown to man upon which Erasmus in his paraphrase excellently says This Ayr by which we are vegetated and whose power and utility we only feel is very subtile and is called a spirit or Wind and this spirit is not restrained at the pleasure of men but is carryed by its own force by which it is known to diffuse it self through all things having a wonderful power over all corporeal things Sometimes giving Life sometimes Death Now calm and silent then more violent sometimes blowing from the East sometimes from the West and sometimes from other different quarters of the World And discovers it self by the effect You hear its voice when you see no Body neither can it be graspt by the hands you feel it present but you see it not coming neither can you tell whither it goes at its departure The New-birth is like it The minds of men by the Spirit of God are carried away and transformed by secret breathings The ineffable power and effect of it is felt but what is done is not discern'd by the Eyes And so they that are born again are not now acted by a humane and carnal Spirit but by the Spirit of God who quickens and moderates all things See Rom. 8.22 To this Classe belong some Nouns and some Verbs 1. NOVNS as when Arrows are called the Sons of the quiver Lam. 3.13 because they lye hid there as a Child in the Womb Psal. 127.3 4. So Sparkles are called sons of burning Coals Job 5.7 for in both places the Hebrew is so A Tongue is ascribed to Fire Esa. 5.24 and Flame because of some similitude betwixt a Tongue and the tapering Flame See Act. 2.3 A Tongue is also attributed to the Sea Josh. 15.2 5. which is to be understood of a Bay in form like a Tongue So the Tongue of the Egyptian Sea Esa. 11.15 is a certain Bay or River c. The oblong wedge which Achan took is called in the Hebrew a Tongue of Gold Josh. 7.21 A Hand is attributed to a Sword Job 5.20 To a Flame of Fire Esa. 47.14 To Hell Hos. 13.14 By which as in our Translation their power is understood The beginning of a parting way is called the Mother and Head of the Way Ezek. 21.21 2. VERBS Bread is said to be gone away when it is spent 1 Sam. 9.7 See Rev. 18.14 A City is said to Cry Esa. 14.31 So is a Stone Habak 2.11 The Hire of Laboarers defrauded Jam. 5.4 which denotes the grievousness of the sin or punishment See Luke 19.40 To Eat is ascribed to consuming Fire Levit 10.2 Job 1.16 Nah. 3.15 To the destroying Sword 2 Sam. 2.26 Esa. 1.20 Jer. 2.30 And to a Land or Region Numb 13.33 Either because being hard it wasted mens strength in tilling or because of the unwholesomeness of the Air. To Heal Cure or Revive is put for repairing decay'd buildings 1 Chron. 11.8 2 Chron. 24.13 Neh. 4.2 1 King 18.30 Healing is put for blessing the Land 2 Chron. 7.14 Psal. 60.3 4. For making the Waters wholsome 2 Kings 2.21 22. Ezek. 47.8 See more examples Gen. 18.10 14. Gen. 23.16 Cant. 5.5 Jer. 23.9 Jer. 5.28 c. 5. Sometimes Kingdoms Provinces and Cities which are as it were incorporate bodies are spoken of as if they were a single person as 1. The People in general as Esa. 1.5 6. expounded ver 7 8 9. Deut. 33.12 Esa. 7.20 and 8.8 and 30.28 Hab. 3.13 2. Of the whole People more specially but less frequently Lam. 3.1 Esa. 7.20 3. Of a whole City the Scripture speaks as of a Woman Esa. 32.9 An evident example of this Prosopopeia you will find Esa. 1. and Lam. 2. See also Esa. 32.11 with ver 9. Hence the people of the Jews are proposed as a faithless and Adulterous Woman Jer. 3.1 3 4. and 4.30 Ezek. chap. 1â—â— and 23. By which the conjunction of the Church with God is compared to humane Wedlock God himself is proposed in this Allegory as the Husband the Commonwealth of Israel as the Mother out of which sprung the two Kingdoms of Israel and Juda which are compared with Daughters Ezek. 23.2 There were two women the Daughters of one Mother ver 3. and they committed Whoredoms in Egypt And when they were espoused in a Covenant way to God they most wickedly forsook him and committed frequent Adulteries c. For they are spiritual Adulteries and Whoredoms which Jehovah so often reprehends and detests by his Prophets when joyned with impenitence Exod. 34.15 16. Deut. 31.16 Judg. 2.17 Esa. 1.21 and 57.3 Nah. 3.4 c. Esa. 23.15 16 17. 4. The Name of Mother is attributed to a City 2 Sam. 20.19 By which the Chief or Metropolitan City is understood from whence the rest derive their original and owe subjection to Josh. 17.16 Numb 21.25 Judg. 11.26 2 Sam. 8.1 The whole people of God are called Mother Esa. 50.1 Hos. 2.2 Because it begets or ought to beget spiritual Sons to God Hence 't is translated to the heavenly Jerusalem the New Testament Church Gal. 4.26 5. The Name
Mountains and upon all the Hills that are lifted up that is upon all such as are proud and lifted up because of their power As appears ver 11.12 17. Also by the Cedars of Lebanon that are lifted up and the Oaks of Bashan ver 13. And the High-Towers and fenced Walls ver 15. Esa. 40.4 Every Valley shall be exalted and every Mountain and Hill shall be brought low c. This is a metaphorical description of the effect of John Baptists Preaching of which the Prophet speaks here Upon which Musculus The Doctrine of Repentance humbles Mountains and Hills and makes plain the uneven and crooked that is it brings down the proud depraved and wicked And the Consolation of the Kingdom of God which is joyned to the Doctrine of Repentance lifts up the Vallies that is it comforts and refreshes the humble the poor in spirit and the dejected The forerunner of the Lord did exactly prosecute both these parts in preparing the way for our Lord saying Repent for the Kingdom of Heaven is at hand Matth. 3. c. Esa. 41.15 Thou shalt thresh the Mountains and beat them small and shalt make the Hills as chaff that is thou shalt destroy thine Enemies though they be most proud and powerful notwithstanding thou dost seem but as a worm ver 14. He speaks by the Spirit to the Church of Christ which by vertue of the heavenly word works these things gloriously The Chald. renders it thou shalt slay those people destroy their Kingdoms and make them as chaff See Zach. 4.7 c. More especially there is mention of Bashan Psal. 68.15 which was a mountainous Country famous for excellent pasture the Beasts that fed there being very fat strong and great hence the Bulls Rams or Heifers of Bashan are metaphorically put for fat Deut. 32.14 which is also transferr'd to Men Psal. 22.12 Strong Bulls of Bashan have beset me round that is the Enemies of Christ who were strong and fierce c. See Amos 4.1 The Oaks of Bashan are used in the like sence Esa. 2.13 Zach. 11.2 Carmel was a Mountain famous for Fields Vines Olive-trees and Fruit bearing shrubs and is by a metaphor put for any good and fruitful Country Esa. 16.10 Jer. 2.7 Some think this Translation is made because of the Etymology of the Word that alledging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerem vinea a Vineyard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenus full that is full of Vineyards The Word is also Translated to spiritual things Esa. 32.15 and mention is made of it in the description of the New Testament Church and its vigor and glory Esa. 35.2 Lebanon a Mountain denotes the Grandees in the King of Assyria's Army because of the height statelyness and plenty of the Trees there Esa. 10.34 And Lebanon shall fall by a Mighty One that is even the stoutest and most valiant in that Army shall be slain by the Angel of the Lord. In the foregoing part of the verse 't is said and he shall cut down the thickets of the Forest with Iron where we are to understand the other part of the Army who together with their chief Captains and Champions were to be cut off Hill if added to Mountains is sometimes taken metaphorically in the sence given before Some by Everlasting Hills Gen. 49.26 Understand Patriarch Prophets and illustrious Saints who exceed others as Hills do Valleys but it is thought that the phrase unto the utmost bound of the Everlasting Hills is better expounded unto the end of the VVorld that is until the Hills be moved which are always immovable And by this reason also Esa. 54.10 The Covenant of Divine Grace is compared to Hills and Mountains immoveable A Rock which is a great Stone in height resembling a Mountain by a Metaphor denotes a firm stable or secure place from dangers and consequently Refuge and Protection Psal. 40.2 and 27.5 and 61.2 Esa. 31.9 and 33.16 Jer. 51.25 c. A Den is a Cavity or hollow place of Stones or great Rocks in which Thieves and Robbers hide themselves hence Christ calls the Temple of Jerusalem of a Den of Theives Matth. 21.13 Mark 11.17 Luke 19.46 which is taken from Jer. 7.11 because of their false Doctrine perverse lives oppressions unrighteousness c. Each of which is spiritual Robbery Neither is the allusion of a Den to that spacious and vast Temple insignificant for we find recorded by Josephus lib. 14 c. 27. and by Strabo lib. 16. that there were Dens in that Country so great and spacious that 4000 men may at once hide themselves in one of them A Valley because of its lowness and the obscurity of its shade which broken and hanging Hills and trees cause metaphorically denotes humiliation griefs and oppressions Esa. 40.4 Luke 3.5 Jerusalem is called the Valley of Visions Esa. 22.1 Because it was the seminary of the Prophets c. Psal. 23.4 Yea though I walk in the Valley of the shadow of Death I will fear no evil that is although I should fall upon the utmost perils of Death The metaphor is taken from Sheep who when they stray in those obscure and desolate Vallies are in danger to be destroyed by Ravenous beasts See Psal. 119.176 I have gone astray like a lost Sheep c. Psal. 84.6 Who passing through the Valley of Baca make it a well The Rain also filleth the Pools This text in the Hebrew is thus Passing through the valley of Mulberry-Trees they make him a well and the Rain with blessings or most liberally covereth them that is although the Godly whom ver 4 5. he calls blessed because they dwell in the House of the Lord still praising him and with a strong Faith cleaving to him c. should be involved in divers calamities which is metaphorically expressed by passing through the Valley of Mulberry-trees that being a barren and dry place Mulberry-trees usually growing in such ground 2 Sam. 5.22 23 24. yet they trust in God and make him their Well by whom as from the living stream of Health and Comfort they are abundantly refeshed raised up and comforted and as it were with a wholesome Rain made fruitful It follows ver 7. That they go from strength to strength that is by the Power of God they shall subdue and overcome all Enemies and Evils that annoy them It follows in the Hebrew thus The God of Gods shall be seen by them in Sion that is in the Church of Believers that is he will graciously manifest himself to them both by the Word of Life and by his excellent help Compare Psal. 50.23 with this text There are other vallies metaphorically made use of as Hos. 2.15 I will give the valley of Achor for a door of hope This is a Promise of Jehovah to the Church by which phrase the consolation of his spirit in adversity and the comfort of hope is understood Achor signifies perturbation or trouble and
and Denotes consternation and fear Deut. 20.3 Job 23.16 Jer. 51.46 Isa. 7.4 Also contrition and Repentance 2 Kin. 22.19 with Ezek 36.26 By the softness or Effeminacy 1 Cor. 6.9 is meant those impure Wretches that unnaturally abuse themselves or others as Illyricus says 2. To speech as flattery Psal. 5.9 and 12.3 and 55.21 Prov. 2.16 7.5 26.29 28.23 and 29.5 In which places the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 molle mild or soft is used for flattery Sometimes it notes mildness and humanity joined with Prudence Prov. 15.1 and 25.15 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used See Job 40.22 Sleep the Cessation of the Senses by which is signified 1. Security as that of Faith by those that depend upon and acquiesce in the Lord Psal. 3.5 and 127.2 Ezek. 34.25 Sometimes it denotes the carnal security of wicked and unbelieving men Rom. 13.11 Eph. 5.14 1 Thes. 5.6 7. Hence it is said Isa. 29.10 He hath poured on them the spirit of Deep sleep c. 2. Sloth Laziness or sluggishness which sleepy persons are very subject to Prov. 6.9 10. and 24.33 Isa. 56.10 Nah. 3.18 Isa. 5.27 2 Pet. 2.3 c. 3. Death and destruction Job 3.13 and 14.12 with 16.22 Psal. 13.3 and 76.6 Jer. 51.39 Hence the Prophane Authors call sleep the Image of Death Homer calls Sleep and Death Twins and Hesiod calls sleep the Brother of Death Believers are said to sleep when they Die a Corporal Death Matth. 27.52 Joh. 11.11 13. Act. 7.60 and 13.36 1 Cor. 15.18 20 51. 1 Thes. 4.13 14 15. The Reasons are elsewhere given the Substance of which is that their Souls have blessed Rest with God and their Bodies have rest in the Grave Isa. 57.1 2. In the certain hope of a future Resurrection Act. 2.26 Rev. 14.13 Psal. 17.14 15. Sleep being a representation or figure of both in which there is rest from Labour and a refreshing of strength c. To sleep is opposed Watching therefore the Reason of it in signification is opposite with Respect to sleep 1. As sleep denotes carnal security so watchfulness signifies true Repentance and a serious and diligent exercise of Piety Matth. 24.42 and 25.13 Mark 13.35 Luk. 21.36 1 Cor. 16.13 Rom. 13.11 1 Cor. 15.34 Eph. 5.14 and 6.18 Col. 4.2 1 Thes. 5.6 10. 1 Pet. 5.8 Rev. 3.2 3. and 16.15 c. 2. As sleep denotes sloath and laziness so watchfulness signifies alacrity diligence and prudence in the management of Duty or Office Psal. 127.1 Act. 20.31 Hab. 13.17 3. As sleep denotes Death so watchfulness denotes Life both are joyn'd together 1 Thes. 5.10 See Rom. 14.8 more comparisons might be made but they are obvious Metaphors from the various Differences of Mankind WE will consider the Differences of humane kind with respect 1. To Sex 2. Age. 3. Relation 4. Country or Family And although some of these belong to the head of Adjuncts yet for more commodious order we will place them here 1. As to Sex they are Man and Woman A Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphorically denotes a Stout Couragious Eminent Person 1 Sam. 26.15 In that Irony of David Art not thou a Man that is hast thou not behav'd thy self gallantly Jer. 5.1 Seek in the Broad places thereof that is Jerusalem if ye can find a man that is a wise man c. 1 Kin. 2.2 3. Psal. 49.2 3. 4.3 118.5 6. 144.2 3. 82.6 7. 1 Cor. 3.21 7.23 16.13 c. A Woman on the Contrary denotes one that is timorous weak and dispirited Isa. 3.12 Jer. 51.30 Nahum 3.13 See Jer. 48.41 Isa. 19.16 Hence a sort of men are call'd effeminate c. The Church is likned to a chast Virgin 2 Cor. 11.2 See Hosea 2.19 This Metaphor alludes to the legal type of the high Priest who might marry none but a Virgin Lev. 21.14 See Cant. 1.3 Zach. 9.17 Rev. 14.4 To which Spiritual Whoredom and Adultery is opposed 2. The Age of man may be thus distinguished viz. Infants Boyes Youths Men old Men. A sucking Infant and Boy Metaphorically denote 1 True Believers Psal. 8.2 3. Matth. 11.25 Luk. 10.21 See Matth. 18.3 4. 1 Cor. 14.20 1 Pet. 2.1 2. c. 2 Such as are ignorant in the Faith Rom. 2.20 1 Cor. 3.1 2. Heb. 5.12 13 14. Gal. 4.3 3 Fools and wicked men destitute of the knowledge of Truth Isa. 28.9 and 65.20 Eph. 4.14 Sucking is attributed to the Church Isa. 49.23 and 60.16 2 Cor. 8.1 2 3 4. The Consolation of the Gospel which the faithful enjoy in the Church is compar'd to sucking Isa. 66.11 12. When the term Boy or little one is attributed to Princes or Magistrates it denotes Folly and lack of Prudence Eccl. 10.16 17. Isa. 3.4 12. Childhood signifies the time of Israels departure out of Egypt Jer. 3.4 Thou art the guide of my childhood See Hos. 2.15 and 11.1 Ezek. 23.19 It denotes spiritual strength Psal. 103.4 5. Manhood Eph. 4.13 denotes the perfection of Wisdom and knowledge in Believers viz. so much as is attainable in this World to which childhood is oppos'd ver 14. Old Age Sometimes has the notion of Wisdom Hence the term Elders is apply'd to Senators in whom not always Age but Prudence is respected 2 Kin. 10.1 c. Hence also the term is used of the Chief Officers of the Church 1 Tim. 5.1 17 19. Tit. 1.5 Heb. 11.2 Jam. 5.14 1 Pet. 5.1 and 5.5 3. The Relations which afford any Metaphors are A Spouse Husband Wife Widdow Father Mother Son Brother Sister Lord Servant Master Scholar By the Metaphor of Espousals which is the most pleasant Metaphor of all the Spiritual Union between Christ and the Church is expressed Hos. 2.19 20. Matth. 22.2 and the following verses Joh. 3.29 2 Cor. 11.3 Rev. 21.2 9.10 c. See the Metaphor of a Bridegroom in the second Book where the Parallel is Run From the Names of Husband and Wife a few Metaphors are taken as Isa. 54.5 where God calls himself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 husband of the Church The text is word for word for word from the Hebrew thy makers are thy husbands which plural phrase denotes the Mystery of the Trinity Hence the Land of Sion that is the Church is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beulah that is Married Isa. 62.4 c. Widdowhood denotes desolation Isa. 47.8 9. Hence 't is said Jer. 51.5 Israel hath not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widdowed or left a widow nor Judah of his God A Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect to Diverse attributes yeelds divers Metaphors 1. With respect to begetting and production he is put for the Author of any thing Gen. 4.20 21. Job 38.28 John 8.44 2. With respect to the Education of his children he is put for a Doctor Teacher or Master Judg. 17.10 2 Kings 2.12 hence comes the appellation of Children of the Prophets 2 Kings 6.1 and elsewhere by which
strongest fleshly Confidence then will signify nothing The Day of the Lord of Hosts shall be upon every one that is lofty and upon every one that is proud and lifted up and he shall be brought down upon all the Cedars of Lebanon that are lifted up and upon all the Oaks of Bashan upon all high Mountains and upon all the Hills that are lifted up and upon every high Tower and upon every fenced Wall that is lifted up with the Haughtiness of Man shall the fierce Indignation of the Lord be kindled even to the bearing it down and laying it low even to the Dust and the Lord shall be exalted in that Day The Mountains quake at him and the Hills are melted and the Earth burns up or is burned up But the whole Earth shall be devoured by the Fire of his Jealousy neither their Gold nor Silver shall be able to deliver them in the Day of the Lord 's Wrath. VI. Wicked profane and ungodly Men are fit Matter and Fuel for the Wrath of God to take hold of and when they are piled together with the horrid Guilt that is upon their Consciences what a dreadful Fire will there be Whilst they are thus folden together as Thorns and whilst they are drunken as Drunkards they shall be devoured as Stubble fully dry VII The consuming Wrath of God or those Plagues of his Fury when he rises up to contend with the Wicked in a way of Vengeance and Indignation with a Person or People turns all their Joy into Mourning and a bitter Day I will saith God by his Prophet undo all those that have afflicted thee The Fire of God's Wrath will utterly impoverish all the Wicked of the Earth c. VIII 'T is a fearful thing to fall into the Hands of the Living God viz. God being a consuming Fire in respect to this the Apostle spake these Words For our God is a consuming Fire If it be terrible to have a Finger Foot or Hand to burn off or to hear that our Bodies must be cast into a Furnace of boiling Oil or into a fierce devouring â—â—ire how then can Sinners bear the Thoughts of falling into the Hands of the dreadful and terrible God whose incensed Wrath is ten thousand times worse and more intolerable than any Fire that ever Mortals saw or that ever any were cast into IX God when he goeth forth in Vengeance will destroy mightily and in a short space when he rises up to set on fire the Briars and Thorns of the Earth Through the Wrath of the Lord of Hosts is the Land darkned and the People shall be as the Fuel of the Fire Now will I saith God arise and devour at once Destruction is coming upon the Wicked of the Earth Destruction upon Destruction in a Moment will come upon them Let Mystery Babylon look to it this Fire will kindle very suddenly upon that great City in a more terrible and irreparable Manner than her Agents have done upon our Metropolis yea and her Plagues shall come in a Day Death and Mourning and Famine and she shall be utterly burnt with Fire And let the Sinners in Sion tremble for the Light of Israel shall be for a Fire and his Holy One for a Flame and it shall burn and devour his Thorns and his Briars in one day There is vast Difference and Disparity between our common Elementary Fire and the Fire of God's Wrath. Metaphor I. FIre is natural and elementary and so consequently can only seize or consume things that are visible of external or temporal Substances it destroys that only which is fit Fuel for it whilst kept under II. The Flames of a burning and consuming Fire are always seen and the Ruins that it makes are obvious to the outward Eye III. A consuming Fire hath often been overcome and put quite out by Engines Instruments and Industry of Man when it hath burned vehemently a Stop hath been put to it and further Danger prevented IV. Fire is not unquenchable Tho the Burning of Mount Aetna and other burning Mountains where there is much Brimstone and other Sulphureous Matter are impossible for Man to extinguish yet they shall not burn always Disparity I. THe Fire of God's Wrath is Divine or Spiritual and so takes hold of or kindles upon that which is of an immaterial and invisible Substance it seizeth upon Spirits torments Devils and the Souls of Men and Women it kindles not on external Matter only but on internal also II. The Flames of God's Wrath upon the Soul cannot be seen A Man may have a Fire burning in his Conscience like that of Francis Spira and yet by looking upon him you cannot see what Ruine and Desolation it makes there III. God is such a consuming Fire that when his incensed Wrath is kindled in good earnest with a design to burn up and destroy none is able to overcome and put a Stop unto it all the Ways and Means then that Sinners can devise will prove insignificant 'T is not Repentance nor Floods of brinish Tears that can put out or lessen the burning of this Divine Fire 'T is true that when his Wrath is kindled but a little and before the Day of Grace is over his Anger may be appeased but when he lets out the Greatness yea the Deluge of the Vials of his Wrath O then it will be too late IV. The Fire of God's Wrath shall never be extinguished Behold thus saith the Lord Mine Anger and my Fury shall be poured out c. and it shall not be quenched Fire is kindled in mine Anger and shall burn to the lowest Hell And it is said And they shall go forth and look upon the Carcases of the Men that have transgressed against me for the Worm shall not die neither shall the Fire be quenched and they shall be an Abhorring to all Flesh. There the Worm dieth not and the Fire shall not be quenched Application I. IF God be a consuming Fire 't is good to enquire To whom he is so and will be so terrible 1. To the fallen Angels or damned Spirits who once enjoyed him as a gracious Head and Creator but by reason of Sin not being contented with their first Estate were cast out of Heaven and must for ever undergo the incensed Flames of God's Wrath. 2. All profane debauched and ungodly Men who are Enemies to God and Religion who live like brute Beasts upon the Earth who mind nothing but to satisfy their carnal Appetites who wallow in the Lusts of Uncleanness Drunkenness Pride Covetousness c. without timely Repentance as God is so he will for ever be to such a consuming Fire c. 3. All Persecutors Tyrants Murderers Whoremongers and all such that destroy the Saints of God on the Earth the Beast false Prophets and Mystical Babylon to all such will God be continually a consuming Fire 4. All rotten and hypocritical Professors and Unbelievers whether in or out
If thou dost well shalt thou not be accepted of If thou followest on to know the Lord then shalt thou know him Seek and ye shall find Believe in the Lord Jesus Christ and thou shalt be saved XII Christ's last Will and Testament is the godly Man's Title Whoever he be that Christ hath bequeathed such and such a Blessing or Promise to he is sure enough of it from the Nature of the Covenant and from the Provision that is made by Christ the Testator for the fulfilling and accomplishing thereof My People shall be willing in the day of my Power Christ makes the Condition easy to his Elect. XIII Christ hath resigned this great Trust of fulfilling of his Will into the hands of the Father and the Holy-Ghost who are not only faithful Executors of this his Testament but able to supply the Wants of every one and helps all those to whom the Covenant doth belong Holy Father keep through thine own Name those whom thou hast given me I will pray the Father and He shall send you another Comforter who shall abide with you for ever XIV Christ's Will and Testament being confirmed and ratified by his Blood as He will not alter it himself much less may any Man or Angel presume to do it If We or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed If any Man shall take away from the Words of the Prophecy of this Book God shall take away his part out of the Book of Life If any Man add unto these things God shall add unto him the Plagues that are written in this Book XV. Christ by dying opened a way and gave Legacies to Sinners to have his Testament executed if the Testator had not died there had been no room nor access to them that are called to receive the Eternal Inheritance Testator I. THe Death of a Testator amongst Men makes only his own Will valid cannot make and confirm the Will of another II. A Testator amongst Men cannot be a Witness to the Will he ratifies and establishes III. A Testator among Men bequeaths or gives Legacies comparatively but to a few IV. A Testator among Men cannot enjoy or possess that Kingdom Estate or Inheritance himself after he hath given it away to others and settled them in possession V. A Testator amongst Men commits his last Will and Testament to Men to be fulfilled VI. The best Legacies Testators among Men bequeath are but earthly and temporal things Disparity I. CHrist did not only give force and value to his own Will but to the Will of the Father also II. Christ is not only a Testator but a Witness of the same Testament as 't is the Father's He is given of God as the great Evidence of Covenant-Love and of all the choice Favours and Good-will to Sinners God so loved the World c. And secondly he is given as the great Covenant-Interest and Relation betwixt God and Sinners He testifies that all that is contained in the Covenant is true and the absolute Will and Pleasure of God He said these things are true and faithful Who is it that affirms and testifies this Jesus Christ who is the true and faithful Witness III. Christ gives Legacies to Thousands and Ten Thousands no Godly Man hath nor ever shall have any spiritual good thing but what was bequeathed to him by Christ's Will and Testament IV. Christ the spiritual Testator tho he hath given away all that he hath and gives the possession to Believers by his last Will and Testament yet is Co-heir of the same Kingdom and Glory and shall possess it together with them V. Christ the spiritual Testator surrogates his Spirit in his absence and after his Death to see his Will executed in all points and to give real and actual possession of all his Covenant-Blessings unto them to whom they are given VI. The Legacies Christ bequeaths are spiritual things of a high and most sublime Nature As all things are given to Christ the Mediator so all that he is or hath he parts with freely to his faithful Followers the Graces of the Spirit Adoption Pardon of Sin Peace of Conscience precious Promises in a word all things that appertain to the Life that now is and to that which is to come All is yours and ye are Christ's and Christ is God's Inferences 1. THis exceedingly shews forth the Grace and Love of Christ to Sinners in that he should assume Man's Nature and become liable to Death and Mortality what marvellous Condescension is here that he should act or do any thing in contemplation of Death and be a Testator and yet could not see Corruption the Grave could not keep him and yet refused not to submit unto Death that thereby through the Spirit he might convey a legal Right and Possession to us of eternal Life 2. From hence we may also see how firm and sure the Covenant of Grace is made to all the true Seed and faithful Children of God 3. And let all the Friends and Legatees of Jesus Christ know that their Right and Title to spiritual and eternal Blessedness is of absolute Grace and meer Pleasure of the Testator 4. And what cause have we to praise the Name of God in Christ who hath published and made known his last Will and Testament unto the Sons of Men We have the Mind of Christ. 5. And in that he hath left one to execute his Will and that it is put into the hands of the holy Spirit in Christ's absence who is able to do it effectually But the Comforter which is the holy Spirit whom the Father will send in my Name he shall teach you all things he shall testify of me 6. Moreover let all such tremble that adventure to alter add to or diminish from any thing that is left in Christ's last Will and Testament the Plagues of God without Repentance are like to be their Portion for ever 7. Furthermore from hence you may see what reason we have to examin what is preached for Doctrine or published by any Man as the Mind of Christ for if it be not written or found in his last Will and Testament we ought utterly to reject it tho an Angel from Heaven should preach it Whatever is affirmed to be an Ordinance of Christ's if it be not nor cannot be naturally inferred without Abuse or Wrong to the Text let it be abhorred and contemned by us 8. This affords much Comfort to the Godly whose Names are written in this Testament and in the Lamb's Book of Life You will there find exceeding great and glorious things bequeathed to you and let it be your care to sue for them according to the Will and Directions of the Testator 9. Also let them not forget their Friend nor neglect to keep up his Remembrance in those holy Signs of his Death and Suffering for their sakes
the chief of that Rank we shall consider Captain in a threefold respect In respect of his 1. Qualifications 2. Place and Office 3. Progress or Actions METAPHOR I. A Captain is supposed to be a Man qualified for his Place to which there are these things necessary 1. That he be free and willing to take that Work and Office upon himself it is not meet he should be forced to do it 2. It behoveth him to be one faithful in all things to his Soveraign 3. A Captain must be valiant and couragious not easily dismaied tho he meet with never such hard and difficult Service 4. He ought also to be well skill'd in the Work and Duty of his Place and Office II. A Captain is made so by his Commission which is his Authority to act in that Capacity III. A Captain hath the Power of listing Souldiers under his Command to serve in the King's War IV. A Captain by virtue of his Place and Office doth nominate his Officers and appoint them their proper Work gives out his Orders beyond which they are not to venture V. A Captain hath the keeping of Muster-Rolls wherein all the Names of his Under-officers and Souldiers are entred by which he calls them over and knows them all by Name VI. A Captain leads his Souldiers out into the Field to be exercised and disciplin'd to be made fit for Service against the day of Battel VII A Captain makes a Speech to his Souldiers to encourage them in the way of their Duty and shews them the dangers of Neglect and Remisness VIII A Captain hath Power to casheer can take in or shut out as he seeth Cause IX A Captain is the Head of a Company Commander over a Band of Men. X. A Captain when he hath taken his Place marches in the Head of his Company runs the greatest Hazard deserts not his Men for fear of Danger XI A Captain gives the Word of Command to his Souldiers which they are carefully to learn and observe XII A Captain by his Place is engaged to War both offensive and defensive as occasion shall require XIII A Captain meets with Enemies to try his Skill and Courage XIV A Captain makes use of Armor and Weapons of which there is no small need in the day of Battel XV. Captains are commonly stout Men and will make good their Ground against an Enemy scorn to yield till they die XVI A good Captain takes care for his Men to preserve and secure them whether he lives or dies himself XVII A Captain hath the power to prefer his Men to Office that he approves of to be fit and worthy XVIII A wise Captain puts the best Men into the greatest Service he makes not young and unexperienc'd Men Commanders of Companies and Leaders of Parties lest the Work should miscarry in their hands XIX A Captain in weighty Affairs is joined with the Council of War without whom there is nothing of grand Importance transacted XX. A Captain 's place is a place of Honour where the Subject is justly worthy of it and the Army legally raised XXI A valiant and Noble-hearted Captain offers terms of peace to the Enemy before he falls upon them and fights them to prevent effusion of Blood if possible XXII Captains when their Favour is refused put Men to the Sword and make slaughtering work in the World XXIII A Captain doth not only come off a Conquerour but improves his Conquest and Victories to many degrees of Advantage 1. To the discouragement of Advarsaries 2. In spoiling their Forts and Strength 3. In the erecting Trophies 4. In disposing the Prey to gratify and reward his Souldiers that engaged with him in the War Parallel I. JEsus Christ the Captain of our Salvation had not only these four but all other honourable and necessary Qualifications that made him fit to be a Leader For 1. Jesus Christ was free and ready had no force put upon him but came voluntarily and of his own free will to undertake this Office c. he looked round about and saw that there was none to help or to undertake this Work then said he Lo I come to do thy Will O God 2. Jesus Christ was faithful over his own House called the faithful and true Witness he never so much as thought in the least of betraying of his Trust. It was impossible indeed he should be unfaithful who was without Sin the holy and immacculate Lamb of God 3. Christ was valiant and resolute the danger of Death and Threats of an ill natur'd King could not make him retreat when he had entred the Field slighted his Enemies high Words and vain Florishes Go tell that Fox that I work Miracles this day and to morrow the third day I shall be made perfect Luk. 13.32 The Contempts of his Enemies nor Perswasion of his Friends could not at all abate his Valor he knew he must and resolved he would be about his Father's Business Luk. 2.49 4. Christ was fitted with Wisdom and Understanding he is called the Wisdom of God II. Christ was commissionated by God after his qualifications did commend him to this Place for though he offer'd freely to accept yet he acted not of himself but by Command and Authority from the Father I came not of my self the Father sent me I received Commandment from the Father III. Jesus Christ hath the Power of listing Spiritual Souldiers under his Command to serve in the Wars of the Soul and Battel of the Lord of Hosts He took the Names of Nathaniel Zacheus Cephas Peter James and John who listed themselves under his Command with many others we read of in the Gospel IV. Jesus Christ doth appoint Saints their proper Work and gives forth his Orders beyond which they are not to pass He nominated the twelve Apostles to be next to himself and gave Orders that they should not march beyond the confines of Judea but tarry at Jerusalem till fresh supply of Strength came in Go not to Samaria nor the Cities of the Gentiles But tarry at Jerusalem till you are endued from on high Add not to his Word c. V. Christ hath a Book wherein the Names of his Saints and faithful Followers are recorded called in Scripture the Lamb's Book or Book of Life whose Names are in the Book of Life the Book of Life of the Lamb slain from the Foundation of the World He calls his own Sheep by Name c. VI. Jesus Christ lead his Saints to the Sea side to the Mountains to the Desert to exercise and make them fit for Service against the day of Battel by which he taught their Hands to war as it were and their Fingers to fight against the Devil the Flesh and the World VII Christ made large Speeches to all his Followers see his Sermon in the Mount to encourage them in the way of their Duty and shew them the great dangers of Neglect and Remisness Blessed are they that
other things of the like nature that are in some Countries 4. Others are more pleased with such Histories that treat of things different to all these Now the Gospel of Christ contains variety of matter upon every Respect what is there Famous Rare Delightful or Marvelous but 't is out done here First concerning Love what history may Compare with the Gospel in this respect here you have an account of a mighty King whose Dominions Power and Glory was Infinite who was higher than the highest and Rul'd over all who had but one Son and he most Dear to him and lay in his Bosom the Joy and Delight of his heart the very express Image of the Father whose Beauty Lovelyness of his Person and other Personal Excellencies and Perfections had we the tongue of Men and Angels we could not set forth the Thousandth part thereof This Glorious King had a mind to dispose of his Son in Marriage and to this end very early proposed the matter to him and whom he had Chose for him As also the way means and manner how or what he must do in order to obtain her for himself To which the Son with abundance of Joy consented to And so it had fell out that the Person agreed upon to be the Intended Spouse was once in great favour with this mighty King and a near dweller to him in Eden but for horrid Rebellion and Treason was banished his presence and was fled into a far Country And now there was no ways for the glorious Prince to accomplish his business but he must suit himself in a fit Equipage and take a Journey into that Country where this Creature was astrayed away 1. Now were the nature and glory of the Kingdom considered which Jesus Christ left or the place from whence he came 2. The greatness of his glory there and excellency of his Person 3. The length of that Journey he undertook 4. The nature of the Doleful and Miserable place or Countrey into which he came 5. His great abasement or manner of his coming 6. What he met with or how entertained at his first Arrival 7. VVhat the quality and condition of the Creature was for whose sake he came 8. VVhat he suffered and underwent from the greatness of that precious Love he bore to the said Creature 9. And how after all this he was slighted and rejected by this Rebellious one and of his much Patience and Long-suffering before he took his last Denial together with the powerful arguments and wayes he used and doth use to obtain the Souls affection If these things I say were Considered this history will appear to every Discerning Person the most pleasantest and glorious for Love that ever Mortal heard See Metaphor Bridegroom Secondly Should we speak of warlike Atchievements what history in this respect can compare with the history of the gospel was there ever such a Champion as Jesus Christ or such terrible Battles fought as were fought by him as witness that glorious battle of his with Satan the mighty King of the bottomless Pit also those conflicts he had with sin and wrath in the Garden and last of all with Death the King of terrors over all which he obtained a perfect Conquest Thirdly As touching great Rarities and wonderful things which some histories abound withal none afford such wonders as doth the gospel is it not marvellous that a VVoman should compass a Man that he that made the world should be born of a VVoman that the Ancient of Dayes should become a Child that Death should be destroyed by Death and many other like Mysteries the Gospel abounds with Secondly As the word and gospel of God is glorious in respect of the historical part thereof so its glory appears in Respect of those Titles or Epithets given to it I. 'T is called the word of Reconciliation 1. Because it shews how Peace and Reconciliation is made between an offended God and offending Creatures 2. Because by it terms of Reconciliation are offered to poor sinners 3. Because 't is the medium or means God offered to remove the Enmity that is in sinners hearts II. 'T is called the gospel of the grace of God and may well be so termed 1. In respect of the Testimony that is born therein of Gods great grace and favour to men in giving Jesus Christ for them 2. In respect of its being the clearest discovery of Gods grace that ever was afforded to the Children of men 3. Because 't is the Instrument or Means by which God works grace or makes the Souls of Men gracious who were once void thereof and ungodly so that Faith comes by hearing and hearing by the word of God 4. Because 't is the way by which God increaseth strengthens and perfects his blessed grace in the Soules of his Elect. III. The gospel is called the gospel of Peace 1. It is a message of Peace Peace peace to him that is a far off and to him that is near And came and preached peace to you which were afar off and to them that were nigh 2. Because it is that which being received alone pacifies the Conscience of a wounded sinner He sent his word and healed them 3. Because as an Instrument it brings the Soul into a state of Peace and Friendship with God and reconciles men one to another IV. It is called the gospel of the Kingdom 1. Because it discovers the gospel Church which is called often in the holy Scripture the Kingdom of God 2. It shews the way into this Kingdom of God 3. It fits and prepares men and women for Christs Spiritual Kingdom 4. It contains all the Laws Ordinances and Customs of the Kingdom 5. It inriches all the true and sincerce Subjects of the Kingdom 6. In it is contained all the priviledges and immunities of the Kingdom 7. It shews men the Ready way to the Kingdom of Glory and from hence may fitly be called the gospel of the Kingdom V. The gospel is called the word of Life 1. Because it shews who is our Life 2. It shews the way how we come to be made alive viz. by Christ Receiving the Spirit of Life for us as Mediator and laying down the price of his own blood he died that we might live I am come that you might have Life and that ye might have it more abundantly 3. The gospel may be called the word of Life because by the help of the Spirit it works life in us 't is hereby we are quickened and raised from death to life the Dead saith our Saviour shall hear the voice of the Son of God and they that hear shall life 4. 'T is by the Word and gospel of God life is maintained in us 't is the support of our spiritual live Man Lives not by Bread alone but by Every word that proceeds out of the mouth of God 5. It leads to Eternal Life all those who beleive
Souls of the Elect in order to healing and it wounds the Reprobate in order to damning to such it may be called a killing Letter To one we are the Savour of Life unto Life to the other the Savour of Death unto Death VI. The VVord of God hath cut off many a Member of the old Man it will cut off a Right-hand lust of Profit or a Right-eye lust of Pleasure VII So some VVounds that many Sinners receive are such that there is no cure for them viz. such who have sinned the unpardonable Sin There is a Sin unto death VIII He that bears the VVord of the Spirit shews he is a Man that hath great Authority for what he says and that he is a Person for Right and Justice it is that which decides all doubtful Cases c. IX So the VVord of God the Sword of the Spirit is a glorious and victorious VVeapon which will appear If we consider how many it hath struck down dead and sentenced unto eternal Death how many strong Enemies have been slain and subdued by it strong Lusts strong Devils strong and vile Hereticks it is a victorious Sword It is called the Sword of the Spirit 1. Because it is a spiritual Weapon but that is not all 2. Because the Spirit is the Author of it a Weapon it is saith Gurnal which his Hand alone formed and fashioned it came not out of any Creatures Forge Holy Men of God spake as they were moved by the Holy Ghost 3. The Holy Spirit is the only true Interpreter of the Word whence we have that known Passage of Bernard Quo Spiritu factae sunt Scripturae eo Spiritu legi desiderant ipso etiam intelligendae The Scriptures must be read and can be understood by no Spirit but that a lone by whom they were made 4. Because the Spirit only can give the Word its Efficacy and Power in the Soul it is the Office of the Spirit Sigillare animum rerum creditarum Except he lays his weight on the Truths we read and hear to apply them close and as it were cut their very Image in our Minds and Hearts they have no more Impression than a Seal sets upon a Stone or Rock The Spirit will do nothing for Believers without the Word and they can do nothing to purpose without him the Word is the Sword and the Holy Spirit of Christ the Arm that weilds it So that 5. The like use that a Sword is of to a Souldier in War the same is the Word to the Spirit in order to the cutting down and spoiling all his and others Enemies Inferences THis may teach Believers what excellent use the Word is of in all their spiritual Wars with the Devil Sin and all other mortal Enemies of their Souls 2. It may inform us what the great Design of Satan is in seeking so many manner of ways to take away the Word of God from us or in making of it of little or no use to us 3. This justly reprehends the cursed Papists and Church of Rome in respect of their Cruelty to the Souls of Men in disarming them of their Weapons a People disarmed are soon overcome and made a Prey to their Enemies how can we defend our selves when our Sword is taken out of our hands They have some Fig-leaves saith one to hide their shameful Practice they endeavour to perswade Men they do them a Kindness thereby lest they should cut their Fingers with it c. How doth the Apostle condemn speaking in the Church in an unknow Tongue All Men are exhorted to read the Scriptures search the Scriptures but the Pope makes it no less than Death if not Damnation for the Laity to have them in their own Language to read or search fearing lest it should spoil his Trade 4. It reproves them for casting such Contempt upon the Scriptures as if they were insufficient to direct us in the way of Salvation What horrid Blasphemy and Reproach is this saith the same Author to the great God to send his People into the Field and put such a wooden Sword into their hands as is not sufficient to defend themselves or vanquish their Enemies And how much contrary is it to that of the Apostle Timothy who saith It is able to make us wise unto Salvation through Faith in Christ Jesus perfect throughly furnished to all good Works 5. Let us bless God and be truly thankful we have this Weapon left us yet this is in our hands and that all the World may know it hath done great things in our Hearts Let every true Christian and true English-man resolve to dy upon the Spot rather than lose the Word or suffer their Sword to be taken from them 6. Let it also caution all Christians to take heed how they ingage their Enemy without their Sword 7. Labour also to know the right use of it and how and when to offend your Enemy hereby Satan is a cunning Warrier sometimes when thou art tempted to sin may be he will tell thee it is a little one what 's a merry Jest to sport and game to drink and carrouze a little when thou art thus beset draw thy Sword Make no Provision for the Flesh If ye live after the Flesh ye shall dye Put off the former Conversation without Holiness no Man shall see God How shall I do this thing and sin against God 8. Again on the other hand may be he will aggravate thy Sin to drive thee into despair and tell thee by his evil suggestions that there is no Mercy for thee then draw thy Sword again But he that confesseth and forsaketh his Sin shall find Mercy I desire not the Death of him that dyeth All manner of Sin and Blasphemy against the Father and the Son shall be forgiven unto Men c. Such were some of you c. 9. Yield up all your Sins tho never so pleasant and profitable to the Edg of the Sword 10. Prize and highly value the Holy Scriptures the Word of God and say as David once did when he wanted a Sword and it was told him there was none but the Sword of Goliah none like that Satan will it is feared e're long make a diligent search for Arms do as David did hide thy Sword Thy Word have I hid in my Heart that I might not sin against thee Get many Promises ready against thou art beset and shall have need of them The Word of God compared to Leaven Mat. 13.33 Again the Kingdom of Heaven is like unto Leaven which a Woman took and hid in three measures of Meal till the whole was leavened SOme understand by Leaven in this place the VVord of God others Grace the one concludes it is the VVord of Grace the other the Grace of the VVord a third sort understand the Church of God is intended by it The VVord and Grace of God may be compared to Leaven in three or four Considerations Parable
Sun which by a certain vicissitude and declination of it self from one Tropick to the other begets shadows of a different size and the nearer it is to us the greater are the shadows but these vicissitudes are not compatible with God But the first interpretation is more conformable to the Apostles scope From this Denomination of Light attributed to God with respect to his Essence and Majesty the Son of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The splendor or brightness of the Glory of God Heb. 1.3 The primary reason of this appellation is in respect of the heavenly Father from whom he by ineffable generation as it were shined from Eternity as Light does from Light For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a shining again or a resplendency as it were from the Sun beams and so by the force of the proposition his Eternal Original from the Father is indicated or shewen Brightness cannot be separated from the Sun and is of equal age with it so from the Father of Lights of whom on Jam. 1.17 we have spoke this brightness viz. the Son can never be separated because co-eternal with him John 14.10 Lyranus thus expresses himself The Son proceeds from the Father as Light or splendor from the Sun Which splendor is of the same Age with the Sun and would be Eternal if the Sun were Eternal A secundary reason may be in respect of men and that manifestation which the heavenly Father made to us by the Son The Light of the Sun is sent on the Earth to cherish vegetate and render it fruitful Christ the brightness of the Fathers Glory is sent to illuminate vivifie and save us God is said to be a Light and a Sun with respect to his energy or power and operation amongst men Psal. 27.1 The Lord is my Light that is who gives the true and saving Light of his Spirit unto me where the Psalmist exegetically or by way of exposition adds The Lord is the strength of my Life Psal. 84.12 The Lord God is a Sun and a Shield the exposition is annexed The Lord will give Grace and Glory no good thing will he withhold from them that walk uprightly Esa. 10.17 And the Light of Israel shall be for a Fire and his Holy One for a Flame that is God shall illustrate and sanctifie the Israelites From hence arise those different phrases wherein the Light of God signifies 1. His Favour and Grace as when his Face is said to shine Numb 6.25 Psal. 80.3 c. Or 2. His Saving Revelation of Light and Truth by the Word Psal. 43.3 Send out thy Light and thy Truth let them lead me c. Psal. 67.1 Let God cause his face to shine upon us which is meant of the revelation of his way and Doctrine as ver 2. See Psal. 19.8 Prov. 6.15 2 Cor. 4.4 6. c. Or 3. Or Eternal Glorifying as Esa. 60.19 20. The Lord shall be to thee an Everlasting Light which Rev. 22.5 is applyed to Eternal Life In General The Light of God is to be taken with reference to some Celestial benefits as Psal. 36.9 In thy Light shall we see Light where the preceeding and following words shew the sence to be that by the Grace of God manifested in his Word we come to true blessedness By the Light of God here Galatinus says lib. 8. cap. 11. and Drusius lib. 15. observat cap. 4. That some ancient Rabbies understood the Messiah Hence we come to our Saviour who is particularly called the Light and Sun not with respect to his Divine Essence and Person as distinct from the Father as before but with respect to his office benefits and operations Esa. 9.2 and 42.6 and 49.6 and 60 1. Matth. 4.16 Luke 2.32 John 1.4.9 and 3.19 and 8.12 and 12.35 36. Act. 13.47 The Metaphor of Light in Scripture expresses information whereby the darkness of the understanding is dispelled as also a taking away of Sin which is compared to Darkness and a giving of Comfort all which our Saviour most eminently exhibits from himself to Believers Concerning the Appellation of Sun these two places are most eminent 1. Mal. 4.2 But unto you that fear my Name shall the Sun of Righteousness arise with healing in his Wings That this is spoke of our Saviour Christ plainly appears from the scope and context of the Prophet See chap. 3.1 2 3. and chap. 4.5 With Matth. 11.10 and 17.11 12 13. Luke 1.17 c. For there is a most fair and sweet comparison betwixt Christ and the natural Sun As 1. With respect to Oneness There is but one Sun which is the Eye of the World which is enough to enlighten and cherish all So there is but one Mediator between God and Man the Man Christ Jesus 1 Tim. 2.5 2. That Sun only shines by its own Light and communicates brightness to the Moon and Stars So Christ is the Fountain of true Light illuminating the Church and Teachers of his word which are compared to Stars Rev. 1.20 with his own proper Light 3. As there is but one Sun which excels and illuminates the inferior luminaries of Heaven so Christ has the preheminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all Col. 1.18 1. With respect to Efficacy for as the Sun chaces away darkness and clouds illustrating all things So Christ dispels the darkness of the mind by the Light of his Word the darkness of sinners by the light of his most Holy Merits and the darkness of calamity by the light of his comforting Grace 2. With respect to Equality for the Sun rises on the Evil and the Good affording its light without distinction to all things sublunary Matth 5.45 which nevertheless blind men and such as Sleep by day do not enjoy So Christ illuminates every man that cometh into the World that is he affords the means of illumination 1 John 1.9 Yet unbelievers who are blinded by the Devil and such as give themselves the liberty to sleep securely in sin and that by their proper fault and particular vice John 3.19 and 2 Cor. 4.4 Do not enjoy that saving light or illumination which is the reason why the Prophet Malachy speaking of the actual illumination of the Sun of Righteousness says To them that fear the Name of the Lord shall the Sun of Righteousness arise c. 3. No man can resist or hinder the course and efficacy of the Sun So no Devil or Tyrant can retard or hinder the course and energy of the Gospel of Christ the Sun of Righteousness 4. The Sun refreshes and quickens the World by its heat which nature demonstrates in the Spring So Christ quickens and makes alive those that are spiritually Dead Eph. 2.5 and causes a Divine heat of Love and Devotion Luke 24 32. 5. That which the Prophet mentions by the phrase with healing in his Wings is to be understood of the first beams or rays of light called the Wings of the morning or the first appearance of the Sun Psal.
139.9 that is the first Sun beams This celestial Sun is also a Physitian which can heal and deliver from spiritual Death The Sun when it rises gives some ease and comfort to sick persons let all that are soul sick rejoyce in this justifying and healing Sun of Righteousness 6. The Sun rising causes Joy to all things who were as it were immersed in the Melancholy sadness of night as the Poet says Phosphore redde diem quid gaudia nostra Moraris Come sweet Phospher bring the Day Why dost thou our Joys delay So by this heavenly Sun of Righteousness true cause of Joy is given unto men Luke 2.10 11. Esa. 9.2 3. 7. The Sun does make all sorts of Earthly fruit Ripe to which it also gave the beginning of vegetation So Christ is the Author and finisher of our Faith Heb. 12.2 He worketh in us to will and to do Phil. 2.13 That we may walk worthy of the Lord unto all well pleasing being fruitful unto every good work and increasing in the knowledge of God Col. 1.10 8. It is said of the Heliotrope an herb so called that it always turns and inclines to the Sun So let our hearts always incline to Christ. 9. There is nothing more pleasant to those in Captivity then to behold the Sun So there is nothing ought to be more comfortable to us in our spiritual Captivity then by the Eyes of Faith to behold Christ the Sun of Righteousness c. The Second place is Luke 1.78 Through the Bowels of the Mercy of our God so the Greek whereby the day-spring from on high hath visited us Some think that this metaphorical appellation viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriens ex alto arising from on high is taken from Plants which are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to branch or spout forth when they grow or begin to flourish that so it might respect those places of the Old Testament where Christ is called a Plant and Branch Jer. 23.5 Zach. 3.8 and 6.12 Where the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orientem arising and that we are to understand here the arising or Branch from on high sent from heaven to us and widely differing from all Earthly branches But the words immediately following shew that Zachary had respect rather to the similitude of the Sun and light as verse 79. of this place viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give light to them that sit in darkness and in the shadow of Death to guide as a clear light does our feet into the ways of peace By a good reason it is therefore said that the Holy man respected the Prophesie Esa. 9.2 whence the phrase of sitting in the darkness and shadow of Death is taken and chap. 60.1 2. Mal. 4.2 To which places Junius Parallel 1 55. does learnedly shew that he had immediate reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriri to arise is proper to the Sun Moon and Stars from whence the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an arising or the action or Region of the orient Sun and Metonymically it is put for the rising Sun it self to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high for distinction sake is added by which Junius says we are to understand that meridian and powerful spendor whereby the Sun chiefly at Noon illustrates all things to difference it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its first uprising But it seems to be referred more truely to the first original of the Sun of Righteousness viz. His visiting and shining upon us on Earth and that from on high viz. Heaven as 1 Cor. 15.47 John 3.31 That the Messiah is called a Star Numb 24.17 is the Judgement of many there shall come a Star out of Jacob and a Scepter shall rise out of Israel which words are thus rendered by the Chaldee there shall arise a King out of Jacob and the Messiah shall be exalted out of Israel c. The same exposition Galatinus lib. 8. cap. 1. produces from R. Salomo and R. Moses Hadarsan Vatablus paraphrases the whole verse thus O Balak my Counsel is that you be quiet and fear not at this time for that which I foretell of things to come shall not come to pass in thy time but in the latter days viz. in the time of the Messiah whom I see but not near me for he is yet afar off when he comes he will be as a great light and vehement splendor which is signifyed by the Star c. So says Brentius Junius and Tremellius in their notes say that by the Name of a Star and Scepter is meant the Kingdom of Gods people begun in David and compleated in Christ between whom the interjected time was the progress of the Star c. See Junius in analyt explic h. l. Such as understands this Prophesie of Christ paraphrase it in this manner I shall see him but not now I shall behold him but not nigh that is my Curses will be in vain against that People whom God hath peculiarly chosen for himself and from which according to the Flesh the Messiah is to descend but the time of that Nativity is not yet come therefore I seem to behold him at a great distance but that promise will be certainly fulfilled and God for his sake will preserve this Kingdom so long there shall come a Star out of Jacob that is the Son of God manifested in the Flesh shall come of this people and shall spread the beams of his Doctrine and Miracles far and near arising as the Day-Star in the hearts of Believers 2 Pet. 1.19 Enlightning them to Eternal Life and a Scepter shall rise out of Israel that is the Messiah shall not only be a Teacher of his people but also a heavenly King and he shall smite through the Princes of Moab and destroy all the Children of Seth that is all such as will not obey his Government but remain unbelievers he shall destroy with an Eternal Death ver 18. And Edom shall be a possession Seir shall be a possession for his Enemies that is all his Enemies who by the Idumeans the capital Enemies of Israel inhabiting Seir are set forth shall be destroyed by the Sword of the Spirit but Israel shall do valiantly that is the Church which is the Kingdom of the Messiah shall be gloriously triumphant ver 19. out of Jacob shall come he that shall have Dominion and shall destroy him that remaineth of the City that is he shall rule in the House of Jacob for ever and of his Kingdom there will be no end Luke 1.33 He shall put all his Enemies under his feet 1 Cor. 15.25 26 27. c. Christ calls himself The bright and Morning Star Rev. 22.16 Because of those shinings of saving knowledge which proceed from him whence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light bringer usually Translated Morning-star or day-dawn arising in the hearts of men by the sure word of Prophesie But more