I go to prepare a Place for you If I go away I will come again and receive you unto my Father that where I am you may be also XVII The Son of God receiveth Reverence and Respect Love and Honour from the Church and all its Members when others despise him and account him an Impostor and Deceiver But the Church says He is the Son of God both Lord and Christ Lord of Glory Lord of all the Princes of this Life the Head of Angels the choicest and chiefest of Ten Thousand Whom having not seen they love and tho now they see him not yet believing they rejoice with Joy unspeakable and full of Glory He is precious in their Esteem his Name is as Ointment poured forth Metaphor I. THe natural Head is joined but to one numerical and physical Body II. The natural Head is joined to the physical Body by fleshly Bonds and Ligaments Veins and Sinews Nerves and Arteries c. III. The natural Head is sometimes sick being liable to many Distempers of very dangerous consequence as Apoplexies c. and being so it cannot help the Body IV. A natural Head doth many times fall asleep and so becomes unsensible and uncapable of securing its Body and Members at that juncture of Time V. A natural Head is weak and wants Help it self for there is no Man so wise but may receive Additions from others and doth so in all Arts and Sciences yea the Angels themselves have made known to them by the Church the manifold Wisdom of God and are in some respects charged with Folly VI. A natural Head may afford some small help to the Body but cannot bless what it affords VII A natural Head may be broken dasht in pieces and lose its Power of helping the Body and Members VIII A natural Head may dye and lie by the Walls where is then its Help Disparity I. THe Son of God the mystical Head is joined to many numerical and physical Bodies He is not only Head of Angels even of all Principalities and Powers but of all Men in some sence and to the Church and every true Member thereof in a more special and peculiar sence I would have you to know that the Head of every Man is Christ and he is the Head of the Church the Fulness of him that fills all in all II. Jesus Christ is joined to the mystical Head by spiritual and more lasting Bonds as the Bond of voluntary Choice of Promise and invisible Union Ye have not chosen me but I have chosen you Because I live you shall live also that they also may be one at thou O Father and I am one I in them and thou in me that they may be made perfect in one III. The Son of God is never sick but always in a capacity not only to help his sick Body on Earth but also against all Diseases much more permanent than the Angels of God dwelling where Sickness cannot approach Neither shall there be any more Sickness or Pain IV. But the Son of God is the Angel of God's Presence and made the Keeper of Israel who neither slumbers nor sleeps V. The Son of God is not weak wants no Help from other Men in respect of any Arts or Sciences whatsoever for if the first Adam had such strength of Wisdom and Knowledg as to give Names to all things sutable to their Natures who was but earthly much more the second Adam who was the Lord from Heaven In whom are hid all the Treasures of Wisdom and Knowledg VI. The Son of God cannot only afford sutable Help to the Body and Members but can bless the Help to them bless Society and Communion bless Word and Sacraments bless Lenitives and Corrosives Rod and Staff make all things work together for good VII The Son of God though he was hard laid to and much struck at by the Powers of Darkness yet could they never reach high enough to break his Head to dash him and destroy his Power to help his People in time of need but were destroyed themselves in the very Attempt He spoiled Principalities Whoso shall fall upon this Head of the Corner shall be broken to pieces He bruised the Head of the Combatant VIII The Son of God hath passed through the Gates of Death hath conquered him that had the Power of Death and can never dye Death hath no more Dominion over Him He ever lives to make Intercession for the Saints lives for evermore Inferences 1. THis sheweth the great Love and Goodness of God in giving such a Head 2. The great Love of Christ and his wonderful Condescention in stooping so low as to become a Head to poor Mortals 3. What a happy Condition the Church and Members of Christ are in 1. Interrested in the same Love with the Head 2. Under the same degree of Election with the Head 3. Allied to the same Relations interested in the same Riches and assured by Membership of the same Life and Immortality in the World to come Because I live you shall live also 4. Affords a very great motive to all Men to seek Union and Membership with him because as he is so shall they be also hereafter in the next State When he shall appear we shall be like him Christ a Garment for Sanctification Rom. 13. ult But put ye on the Lord Jesus and make no Provision for the Flesh c. IN this Text are two Parts 1. An Act. 2. An Object I. An Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a Metaphor taken from puting on of Garments a Phrase used by the Apostle often in reference to the New Man Eph. 4.24 In reference to the Spiritual Armour Eph. 6.11 In reference to Acts of Mercy Col. 3.12 And here in reference to the Application of Jesus Christ in respect of Sanctification From the scope of the Text 't is evident the Apostle intends Gospel Holiness he presses the Saints at Rome to a godly Life and not only to walk holily but to draw all Power of holy walking from Christ so as to be cloathed with the Vertues and Graces of his Spirit Metaphor I. GArments are for the covering of the Body they hide Nakedness and Deformity II. Garments come not naturally but are prepared and made fit for us III. Garments are worn only in some Countrys by civilized Nations and People some Barbarian and Heathenish Men and Women go naked in some Nations IV. Before new Garments can be put on the old defiled and over-worn Garments must be put off V. Garments are of great Utility in respect of Defence they secure us from the pricks and scratches of Bushes and Thornes and from many bruises and rubs and other hurts which Nakedness exposes to VI. Garments are for keeping of the Body warm what should we do who live in cold Countrys were for it not Cloaths and useful Garments she is not fearful of the Snow for all her Houshold are cloathed in Scarlet VII Garments tend to the
understood For as man lives and operates by the Soul so God in himself is Essential Life and a most pure act My Soul shall not abhor you Lev. 26.11 The wicked his Soul hateth Psal. 11.5 See Esa. 1. â—â—4 and 42. 1. Jer. 5.9.29 Matth. 12.8 Heb. 10.38 Hence the Lord is said to swear by his Soul Jer. 51.14 Amos 6.8 that is by himself as our Translation renders it and agreeable to Esa. 45.23 Jer. 22.5 Heb. 6.13 Where it is expounded A Body by reason of his incorporeal Essence is no where attributed to God but 't is ascribed to our Saviour Christ in a twofold respect 1. As opposed to the Shadows Figures and Types in the Old Testament the Truth Complement or Fulfilling of the things prefigured by these Shadows being held forth in him Col. 2.17 Which are a shadow of things to come but the Body is of Christ that is the Truth and Complement is in Christ. And Col. 2.9 It is said that in him dwelleth all the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily that is most really perfectly and solidly not in a Typical or shadowy manner as God manifested himself in the Old Testament 2. The Church is called the Body of Christ Eph. 1.22 23. And God gave him to be the Head over all things to the Church which is his body the fulness of him that filleth all in all It is called his Body because he Rules it giving Sense Life and Spiritual motion to it as a mans head does to his body It is called his fulness because though Christ is absolutely perfect in himself and has no need of us his Love is so great to his Church that he will not be without it any more then a head would be willing to want his members Father I will that they also whom thou hast given me be with me where I am c. John 17.24 Eph. 4.12 15 16. So much for Christs Mystical Body As for the humane Body of our Lord it being really and not metaphorically such it concerns not this place God is called the Head of Christ. 1 Cor. 11.3 1. With respect to his humane Nature for in that sence Christs says the Father is greater then he John 14.28 2. With respect to his Office as Mediator and Redeemer for all the actions of Christ were done by the Will Order and Commission of the Deity The Apostle by the figure Climax or a certain Gradation in the same text calls Christ the head of the Man because he chose that Sex when he took humane Nature upon him so becoming the firstâ—â—born among many Brethren Rom 8.29 He also calls man the Head of the Woman because of the preheminence of Sex and being ordered her Lord and Superior In these places the Word is Metaphorical in respect of eminency because the head in the natural body is seated highest excelling the whole body in dignity of sense and reason 3. In respect of Rule and Government the natural body being ruled by it c. More generally Christ is called the Head of the Church Eph. 1.22 and 4.15 Col. 1.18 c. In which sence man has no prerogative over the Woman as to the participation of the benefits of Christ and Mystical Union with him Gal. 3.28 Neither Male nor Female for ye are all one in Christ Jesus Hence it is said Eph. 1.10 That he might gather together in one head all things in Christ both which are in Heaven and which are on Earth which Chrysostom well interprets viz. It is done by the mystery of Redemption that Celestial and Terrestrial things that is Angels and Men should have one head that is Christ whereas before by reason of mans sin heavenly things were separated from Earthly A Face Is attributed to God by which the manifestation of himself to Angels and Men and the various workings of his Providence is to be understood for so God is known to us as one man is known by his face to another the Face of God signifies manifestation 1. In the blessed state of Eternity Psal. 16.11 With thy Face is fulness of Joys so the Hebrew and Psal. 17.15 I will behold thy Face in Righteousness I shall be satisfied when I awake in thy likeness Matth. 18.10 Their Angels do always behold the Face of my Father which is in heaven In this sence no man can see Gods Face and Live Exod. 33.20 23. For now we see through a glass darkly but then Face to Face 1 Cor. 13.12 c. 2. In the state of Mortality when God in any measure reveals himself As 1. By the Face of God his presence and propitious aspect is noted as Exod. 13.21 The Lord went before them by day in a pillar of a cloud and by night in a pillar of Fire Exod. 33.14 My Face so the Hebrew shall go with thee and I will give thee rest and verse 15. Moses said If thy Face go not with us cause us not to go up hence c. that is if you be not present as heretofore in the pillar of a Cloud and Fire Hence that appellation given to Christ is deduced Esa. 63.9 The Angel of his Face or presence because by the pillar of a Cloud and Fire in a visible manner he led the Israelites of old and made the Face of God as it were conspicuous to them others say it is because he is the image of the invisible God by whom we know the Father as one man is known by his Face to another Col. 1.15 John 14.9 10. which cannot be said of any other The Face of God signifies also that glorious appearance of God to the people on Mount Sinai Deut. 5.4 And that more illustrious manner of his Revealing himself to Moses above any other Deut. 34.10 See Numb 12.6 7 8. c. Sometimes the Face of God is put for the place where God reveals himself and where the Ministry of the word flourishes or as Jehovah himself words it Exod. 20.24 Where he Records his Name c. Thus Cain is said to go forth from the Face of God Gen. 4.14.16 that is from the place where his Parents worshipped him and Jonah rose up to flee from the Face of the Lord that is left the Church and People of God to go to Tarshish among Infidels not but that he knew that none can so fly from the Face of God as to be unseen by him but he thought that there was no place for Divine Revelations besides the Holy Land and therefore hoped that in those strange places God would no longer trouble him nor impose so hard a Province upon him as to Preach against Ninive c. See Exod. 23.15 and 25.30 Psal. 100.1 2 3. and 104.4 2 Sam. 21. 1. Psal. 139.7 Lev. 17.10 Psal. 9.4 c. Sometimes wrath and divine punishment is noted by the Face of God as Psal. 68.1 Let them that hate him flee before his Face Jer. 21.10 I have set my Face against this City
2.14 and 5.2 and 6.8 And its Eyes the Eyes of Doves Cant. 1.15 and 4.1 By which Metaphor its simplicity as Matth. 10.6 its Chastity Brightness and its view and desire of heavenly things are denoted c. Among Insects Hornets denote terrors sent from God among men by which the Enemies of the People of God shall be as it were stung and rooted out Exod. 23.28 compared with ver 27. Deut. 7.20 Josh. 24.12 The Enemies of the people of Israel are called Flies and Bees Esa. 7.18 because of their multitude and swiftness or nimbleness as the Flyes and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of hurting as in Bees The word Flies is attributed to the Egyptians and Bees to the Assyrians which Metaphor Jerome in his Commentary Elegantly expounds thus He calls the Egyptians Flies because of their filthy Idolatry See Eccl. 10.1 and because they were a weak people But the Assyrians he calls a Bee because they had at that time a powerful Kingdom and were very warlike as Bees represent as it were a very well ordered Monarchy and are very resolute to annoy their Enemies Or because all the Persians and Assyrians went armed with Darts whose points were like the stings of Bees The Metaphor is continued ver 19. And they shall come and rest all of them in the desolate Vallies and in the holes of the Rocks and upon all Thorns and upon all Bushes Because he once named these Enemies Flies and Bees he keeps to the same Metaphor in the rest as if all places were to be filled with those Insects Of the fulfilling of this Prophesie thus writes Jerome in the same place Let us read the Books of the Kings and the Chronicles and we will find that the Good King Josiah was slain by the Egyptians and the Israelites subdued to an Egyptian yoke so that they appointed them a King And not long after comes Nebuchodonosor with an innumerable multitude of Souldiers took Jerusalem destroy'd the other Cities of Judaea burnt the Temple and planted Assyrian Inhabitants in the Land 2 King 23. and 24. 2 Chron. 25 and 36. c. The Sting of an Insect metaphorically denotes the power of Death 1 Cor. 15.55 56. Brentius upon the place says As a Bee that has lost her sting may threaten to sting yet cannot so when sin is pardoned which is the sting of Death Death may terrifie but cannot hurt us Aquatiles follow By the metaphor of Fishing a falling into the hands of Enemies and Captivity is understood Amos 4.2 He that is the Enemie will take you away with hooks and your posterity with Fish-hooks as if he had said you indeed are like fat Kine ver 1. But ye shall be drag'd by the Enemy as if you had been little Fishes in spight of your pride and fatness the same metaphor we find Habbak 1.15 16 17. By Fishers Jer. 16.16 are understood the Egyptians Esa. 19 8 9 10. See 2 Kings 23.29 By Hunters the Chaldeans and Babylonians so called from Nimrod the Builder of Babylon Gen. 10.9 which Prophesie is fulfilled 2 Kings 24. and 25. Besides this Translation of the Terms Fisher and Fishing The Apostles are called Fishers of men Mark 4.19 and 1.17 Luk. 5.10 the explication is given elsewhere See Ezek. 47.10 Of the kinds of Aquatiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thannin a huge serpent and the Leviathan that is a great Dragon or Whale is used metaphorically Psal. 74.13 thou didst break the Sea by thy strength thou breakest the head of Whales in the Waters ver 14. Thou breakest the heads of the Leviathan in peices By VVhales or Crocodiles as Ezek. 29.3 The Grandees and Captains of Pharaoh are understood who persecuted the people of Israel Exod. 15.4 By the Leviathan Pharoah himself who with his intire Host was swallowed up in the Red Sea But that which follows thou shalt give it to be meat to the people inhabiting the VVilderness is not to be referred to the words immediately going before but is a sentence by it self and is to be understood of the Manna and Quails which the people fed upon See Esa. 51.9 and 27.1 CHAP. XII Of Metaphors taken from Man and what belongs to Him IN Man we are to Consider what are 1. Essential 2. What are Accidental The Essentials are his Body with its members and its Vnion with the Soul which is Life The Accidentals are partly Internal as some differences betwixt Men and their Actions of divers kinds Partly External as the containing Subjects and various Adjuncts Of which in Order Metaphors from a Humane Body and its Members THE Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soma is frequently put in the New Testament for the People of God or the Church Rom. 12.5 1 Cor. 10.17 and 12.13 27. Eph. 1.23 2.16 4.4 12 16. 5.23 Col. 1.8 24. 2.19 3.15 The Explication of which Trope is easie And to speake concisely we shall shew it 1. With respect to Christ the Head of the Church and whose Body the Church is called 1. As the Head is not at a distance from a living body but most closely joyned to it so there is a sacred and most Mystical Union betwixt Christ and his Church or Believers 2. As the Head Rules the whole body and influences it with a vital power So Christ wisely directs and moderates strongly preserves quickens by Counsel instructs and eternally saves his Church Eph. 1.23 and 2.16 and 4.16 and 5.23 c. 2. With respect to true Christians who are spiritual Members of that Body Of these the Metaphor of a Body signifies many things chiefly these three 1. The various Gifts and Offices of Christians especially the Preachers of the Gospel For 1. As one Body has divers Members which have their particular and distinct Offices So there are peculiar Gifts and Offices in the Church which particular persons fitted for their exercise are chosen for 2. As the Members of a Humane body differ among themselves with respect to exexcellency and operation yet those of an inferior office do not envy the superior neither does the superior despise the inferior So among true Christians there is a Society and Conversation without envy in the lowest or scorn in the highest Rank to each other Rom. 12.4 5. 1 Cor. 12.12 c. 2. Of the bond of perfection which is Love with its Fruits and Vertues The Members of a humane body have a natural instinct of love and sympathy one to another if one be in pain the rest are unquiet and ill at ease If one be well the rest rejoyce and each contributes to supply the necessity of the other of its own accord neither will one willingly part with the other So true Believers sincerely love each other and by tender sympathizing compassionate fellow feeling love and mutual aid of each other declare themselves to be living Members of the Mystical body of Christ Rom. 12.5 1 Cor. 12.21 Eph. 4.3 4 16. 3. With respect to the spiritual knowledge of Faith
a most divine and sublime Nature III. Jesus Christ is the Fountain that heals all Diseases both of Body and Soul 'T is opened for Sin and Uncleanness of the inward Man more especially IV. Christ giveth Life to Men yea a threefold Life 1. Natural Life 2. A Spiritual Life 3. Eternal Life He raises from the Dead and quickens whom he will hence called our Life V. But he that drinketh of the Water that flows from Christ this living Fountain shall thirst no more VI. Christ cannot fail of his Fulness He cannot be stopp'p up by the Skill of Men nor Devils nay none can hinder the glorious Streams that flow from Him from watering and refreshing his People Inferences I. WE may infer from hence That Sin is of an hainous and defiling Nature 't is called here Vncleanness and such Vncleanness that is not easily washed off II Behold the exceeding Greatness of God's Love and of the Love of Christ to polluted Mankind in providing such a Fountain to wash their Souls their defiled Souls in III. Be sure that God's People shall never want sufficient Means for inward cleansing and purification IV. How inexcusable are those that die in their Filthiness under the Gospel If Naaman after the Prophet directed him to wash in Jordan had returned without washing who would have pitied him if he had died a Leper Sinner who will pity thee if thou refusest to wash and 〈◊〉 clean V. Let polluted and unclean Sinners come to this Fountain and for their further encouragement observe these following Motives and Considerations 1. There is abundance of Filth in thy Heart and Life which must be purged and washed away or thou must perish 2. There is no Fountain can wash away thy Sin but this all Soul-cleansing is by Christ's Blood All the Legal Purifications pointed to the spiritual Purgation by Christ's Blood the like does Baptismal Washing the outward Washing of the Body signifies the inward Washing by Faith in this Fountain 3. This Fountain can wash and heal thee whatever thy Uncleanness and Sickness is it cleanses from the Guilt of Sin and from the Filth of Sin also 4. This Fountain is opened which Expression signifies 1. The Willingness of Christ to accept and embrace poor Sinners 2. It shews the Clearness of Gospel-Revelation above the Legal Non dubito c. saith Calvin I do not doubt but by this word he shews the Differences between Law and Gospel Christ was a Fountain for Sin under the Law but he was as it were a sealed Fountain or hid and vailed under many Types Shadows and Ceremonial Washings the Stone is now removed that lay upon the Mouth of the Well 3. It shews the Readiness and Easiness of Access which is afforded to poor Sinners to come to Christ. 5. Consider the Multitude of Sinners that have been cleansed by Christ. 6. Consider the Multitude of Sins in every one Sinner washed away 7. Consider the happy State of all such as are made clean 8. Thou knowest not how soon this Fountain may be shut up as to thee Caution Take heed of slighting and undervaluing of the Fountain of Christ's Blood What do they less than slight it who think they can get cleansing from Sin by the Light within What do the Papists less who have other Purgations who go to their Mass and call that a propitiatory Sacrifice who go to the Merits of their own Works thinking thereby to expiate Sin and purchase God's Favour What do all such else that rely upon the Mercy of God without having an eye and respect to Christ's Blood What do all those less that never come tho very guilty and unclean and often invited to this Fountain Let the opening of this Fountain move thee to open thy Heart Exhort To love him who hath washed thee to be thankful to believe to be humble and deny thy self When ever thou seest a Fountain of Water think upon Christ the spiritual Fountain Consolat Here is Comfort a Fountain of Comfort for poor Saints Thou hast a bitter Fountain in thee here is a sweet one to cleanse thee Thou hast a filthy Fountain here is a clear and chrystal one to bathe and wash thee Christ is more able to cleanse than Sin is to defile Darest thou say that thy Filth is greater than this Fountain can wash away O Soul Christ can wash the Black-Moor white Remember whatever Satan says this Fountain is open Christ the Head Col. 2.19 Not holding the Head THe Son of God is very often in the holy Scriptures called an Head and may be so for divers Considerations 1. In respect of Angels He is the Head of all Principalities and Powers 2. In respect of Man the whole Race of Man the Head of every Man is Christ. 3. In respect of the Powers of the World He is the Head of Kings and Princes and all the Powers of the Earth 4. He is the Head of the Gospel-Building The Stone which the Builders rejected the same is become the Head-Stone of the Corner 5. He is the Head of the Body the Church which alludes to a natural Head and doth agree therewith in divers respects of which take these Examples Metaphor I. THe Head is the highest part of the Body more loftily placed than all the rest of the Members II. The Head is the Seat of the Senses There is the Eye to see the Ear to Ear the Organs to smell and taste by which things are truly distinguished even the good from the bad for the benefit of the whole Body III. The Head is the common Treasury of the whole Man whatsoever comes is lodged there for the rest of the Members IV. The Head doth transmit or cause to be transmitted by way of communication all the Supplies accruing to all other parts of the Body whether it be Ease from Pain by Application of Comfort c. V. The Head is the very Fountain of Strength and cunning Policy so signified concerning the Serpent He shall bruise thy Head c. VI. The Head is the Place where Burthens are carried c. Three Baskets were on the Baker's Head VII The Head is the Seat of Sorrow there it is received and centered VIII The Head receives the Hand of Blessing from the Father IX The Head receives the Consecration of God both in case of Nazarite and High-Priest The anointing with Oil or the holy Unction was upon the Head whereby the whole Man became sanctified and set apart for God X. The Head beareth the Glory whether it be the holy Mitre and sacred Crown appertaining to the Priest or the Royal Diadem appertaining to Secular Princes and Crown of Gold XI The Head is the principal Object of Envy and Fury most threatned and struck at and receives the Signs of Death Jezebel threatned the Head of Elisha the Wife of Heber struck at the Head of Sisera The Beast appointed for Sin-Offering
was to have hands laid upon the Head this was a Sign of Death XII The Head is the Subject of Humility When Men have been much affected with some great Thing they put Earth upon their Heads XIII But notwithstanding all the Head is the Glory of the Man XIV The Head sheweth the greatest Signs of Pity and Sympathy to the poor distressed and afflicted Members XV. The Head is the governing Part of the whole Man the Eyes the Ears the Hands the Feet are all governed by the Head XVI The Head loves the Body that belongs to it and is concerned night and day for its Prosperity XVII The Head receiveth Reverence and Respect Love and Honour from the Body and the Members Parallel I. THe Son of God as he was higher by Birth than Men yea than the greatest of Men Kings and mighty Potentates of the Earth c. so is he by Place and Office God hath anointed him with the Oil of Gladness above all his Fellows and set him over the Works of his Hands II. The Son of God the mystical or spiritual Head is the Seat of the spiritual Senses There is the clear seeing Eye the perfect hearing Ear the pure true and infallible Taste by which Things are distinguished aright the good from the bad for the benefit of the whole Body the Church III. Jesus Christ as a publick Person and Head of his Church is Receiver-General and common Treasury of the whole Body Whatsoever came originally from God for the Good and Benefit of the Church is lodged in Christ as Mediator and Head of his Church As David said All my Springs are in thee so may the Church say of Christ We beheld his Glory as the Glory of the only begotten Son of God full of Grace and Truth It pleased the Father that in him should all Fulness dwell IV. The Son of God doth transmit or cause to be transmitted by way of communication all the Supplies of the Mystical Body whether it be Peace of Conscience Ease for Soul-pains by an Application of his Blood and Spirit to comfort 'T is by Him that the whole Body by Joints and Bonds have Nourishment administred one to another as knit together in all parts and increasing with the Increase of God Of his Fulness we all receive and Grace for Grace V. The Son of God is the Fountain of Strength to his Church 't is said All Power is given to him I can do all things through Christ that strengthens me VI. Jesus Christ was a Man of Labour that carried our Burthens for us in Divine respects The Burthen of Temptations from Satan and the World fell upon him the Burthen of Persecution even to Death it self The Lord laid on him the Iniquities of us all VII The Lord Jesus was a Man of Sorrows and acquainted with Grief There was no Sorrow like his it was heaped upon him even to perfection VIII The Lord Jesus is the Man of God's Right-hand made strong for Himself upon whom the Blessing is conferred by the Father as a Token of Good to the whole Church In Him all the Families of the Earth are blessed IX Christ the holy and spiritual Head received the Consecration of God for he was filled with the Holy-Ghost from the Womb and as a perfect Nazarite continued separate till his Baptism at which time the holy Anointing being upon him in a visible manner did furnish him for his Ministry and fit him to be a Priest unto God this holy Unction descended on him as it did on the Head of Aaron not only drenching his Beard but all the parts of his Body also even to the Skirts of his Garment Say ye of him whom the Father sanctifieth and sendeth into the World c. Who through the eternal Spirit offered himself to God X. The Son of God not only beareth the Glory of Priesthood but the highest Glory of his Father's House which consists of Kingship c. Thou art a Priest for ever c. We see Jesus made a little lower than the Angels c. crowned with Glory and Honour XI Christ was the principal Object of Envy and Hatred The Devil envied him the Jews hated him without cause Herod threatned him One while they waited to kill him at another time they led him to the Brow of the Hill that they might cast him down headlong to destroy him At last they came and laid their hands upon him in the Garden where he received the Sign of Death after his most bitter Agony and was soon after offered up on the Cross as a publick Sacrifice He died for our Sins according to the Scriptures Christ our Passeover is sacrificed for us XII The Lord Jesus was a Subject of great Humility much affected with God's Providences and Mens Wickednesses He wept when Lazarus died Christ wept when the Jews rejected him to their own Destruction and as Publius Lettius saith of him he was never seen to laugh but often to weep The Devil Herod Pontius Pilate with the Jews were not content to persecute and drive the Son of God to Corners but after they had agreed with Judas to betray him they endeavoured as much as lay in them to take this blessed Head off from his Mystical Body nothing would satisfy them till they had slain the Lord of Life and Glory XIII And so is Jesus Christ the Glory of God the Glory of the Church She glories in Him His Head is as the most fine Gold He is altogether lovely This is my Beloved and this is my Friend O Daughters of Jerusalem XIV Christ being in all things like unto us Sin only excepted hath shewed no small Signs of Pity and Sympathy as one touched with our Infirmities as appears both before he left the World and since 1. He comforts them by good Words and Promises he will not leave them comfortless but will come to them 2. He assureth that he would send another Comforter the holy Spirit 3. He prays the Father to take them into his Care and Protection 4. He cries out from Heaven when Violence is offered to them Saul Saul why persecutest thou me c. XV. The Son of God as Head of the Church hath the Government on his Shoulders his Members hear his Voice and keep his Commandments and his Commandments are not grievous unto them XVI Jesus Christ loves his Church yea all his Members He died to save and redeem them he shed his Blood to wash and sprinkle them and went to Heaven to prepare a Place for them and is concerned both night and day for their Prosperity and Welfare he will come again from thence to solemnize the glorious Marriage and receive them unto himself that where he is there they may be also I love them that love me He gave himself that he might redeem us from all Iniquity He hath loved us and washed us from our Sins with his own Blood
between Christ and the Church as the Foundation is Holy Divine and Spiritual excellent in Nature and Form so is the House or Temple of God XI The Lord Jesus Christ doth not only bear the weight of the whole Church but also all that appertain to it all the Pillars Braces under-props and supports viz. the Prophets Apostles Ministers c. that are called Pillars in the House of God He bears up the Covenant the Covenant stands firm in him I have saith God made a Covenant with my Chosen He is the Mediator and Surety of it all the Precepts of God are built upon him He is the Foundation of every Ordinance Appointment and Institution of the Gospel What ever any Man preaches or practises for Doctrine or Discipline that hath not its Rise Ground and footing from Christ the Foundation it ought to be cast away and utterly rejected and abominated as altogether unfit for Gods Building All the Promises are built upon him To Abraham and his Seed were the Promises made not to Seeds as if many but to thy Seed which is Christ all the Promises are in him yea and in him Amen c. Union and Reconciliation with God are founded on Christ 't is he who hath made Peace by the Blood of the Cross. When we were Enemies we were reconciled to God by the death of his Son Justification Sanctification Righteousness and Redemption Vocation all are built upon him they all have their Rise and Foundation from Christ. Moreover Pardon of Sin and Peace of Conscience are from him Woman thy Sins are forgiven thee go in Peace My Peace I give unto you All Duties of Religion are built upon Christ it is he that hath commanded every thing that is to be done by us whether it respects the first or second Table all is to be done in Christ's Name by his Authority and in his Strength and by the help of his Spirit and to his Praise and Glory Faith Love Hope yea every Grace and all Gifts of the Holy Ghost which adorn the Soul and House of God are from Christ they are purchased by him and do flow from him to us by the Spirit Again the Ministry is from him he is the great Subject of Gospel-Ministration We preach Christ crucified c. The Efficacy of all is from him he gives the Encrease Lastly Eternal Life is built upon him This is the Record that God hath given to us Eternal Life and this Life is in his Son He that hath the Son hath Life and he that hath not the Son hath not Life 1 Joh. 5.11 12. METAPHOR I. OTher Foundations are laid with many Stones joyned and cemented together II. Other Foundations are laid of sensless breathless Stone or Brick things that are natural things that are terrestrial congealed into a massy lump or artificially made and prepared III. Other Foundations many times decay and by that means the whole Building is in danger and tumbles down IV. Other Foundations are laid by some Man for as Man builds the House so he it is that first lays the Foundation thereof V. Other Foundations are laid of Stones of little Value and Worth comparatively the Foundation of a House is not laid with precious Stones as Jasper Saphyr Beril Jacinth Amythist Diamond c. VI. A Foundation is often removed fault being found with it and another laid in the room of it a Man may remove a Foundation which he hath laid at his pleasure or may lay more Foundations than one VII Other Foundations may be shaken an Earthquake may remove them out of their place VIII Other Foundation cannot preserve the House that is built upon it that may be totally demolished and destroyed and yet the Foundation may remain Disparity I. THis Foundation is but one whole entire Stone which adds to the Strength and Firmness of it Behold I lay in Zion for a Foundation a Stone not Stones nothing besides Christ nothing of our own must be built upon as a Foundation for Salvation II. Christ is a living lively and active Spirit hence called a living Stone disallowed indeed of Men he created the Stones and Dust of the Earth as God he hath his Being of himself and from everlasting not made nor created III. Christ being a living Stone in whom is Spirit and Life doth not cannot decay and by this means the Church of God and every particular Soul that is built upon him stands sure he transforms the Building into his own nature and so keeps and preserves it from Rottenness and all manner of Decays whatsoever Living things do not rot nor putrifie as other things do And as the Body by Joynts and Bands from the Head hath Nourishment ministred and knit together groweth and encreaseth in Strength and Beauty so is it with the glorious Body the Church and Soul of a true Believer that is joyned to Christ this blessed Head and living Foundation Because I live ye shall live also IV. Christ is laid as a Foundation for us and in our Souls by the Father 't is God's Act and not our own Behold I lay in Zion c. Who can lay Christ for a Foundation but God He was first laid by God in his Decree and then he laid him by the Prophets and Apostles And lastly by the Spirit also is he laid in the Hearts of Believers Christ is infinite How can a finite Hand or Power move an infinite Being or Thing God first removes or razes by his Spirit all other Foundations he takes of Man's hopes off Heaven by his own Works Legal Conviction Tears Humiliations Vows Covenants Resolutions c. and in the place and room of all lays Christ crucified as the ground of Hope and Happiness Hence is all Boasting excluded and Salvation wholly of Grace See Mr. Tillinghust Christ the only Foundation V. Christ the Spiritual Foundation is a precious Stone to whom coming as to a living Stone disallowed indeed of Men but chosen of God and precious Christ is not a common Stone but a choice rich Stone a Stone of inestimable Value and Price Behold I lay in Zion for a Foundation a Stone elect and precious This sets forth the Excellency of a Foundation and not only so but it adds a Lustre and Glory to the House which is built upon it The Foundation of New Jerusalem is said to be laid with all manner of precious Stones and then you read of the Excellency of the Superstructure the Building of the Wall was Jasper and the City was of pure Gold O how glorious must that City needs be that hath such a Foundation as Christ is and not only so but how durable also are some precious Stone The Diamond is the hardest Stone it cuts Glass there is nothing as Naturalists say can break it Jesus Christ makes Impression on the hard hearts of Men by his Graces O then how safe must it of necessity be for us to
Cornupetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxt of in lexic. Chald. Syriaco p. 511 512. Mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mordere vorax usura To devour and eat To swallow Tooth A Lip To Behead Wings Isa. 18.1 Woe to the land the shadow of Wings To Fly The Heart Belly Reins The Tail Col. 110. Homogeneal or similary parts A Bone Marrow Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Eclipsi rubet luna instar sanguinis c Flesh. Milk The Word called Milk * Paulus mentionem facit pueritiae lactis diverso sensu c. Butter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fera 1 Cor. 15.32 expounded * Legendum vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Gen. 10.9 Mighty Hunter In Clave Script Col. 1239 Vid. Zelmerum Centur. 1. Adag Sacr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariel Esa. 29.1 2. Lion Unicorn A Boar. A Bear Wolf Historia Animal p. 216. cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist. Animal pag. 213. Leopard Fox The second kind of Animals A Horse c. * Belial absâ—â—ue fâ—â—go Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Beli id est Non. hol id est Jugum the Septuagint commonly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether irregular Deut. 13.13 c. Masculini feminini generis est significat Conjugatum Zan. A Dog Mat. â—â— Dogs and Swine * Theophilact Sheep Goats To Feed The third Class of Animals Scorpions Spideâ—â— Moles Volâ—â—â—le Creatures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapaâ—â— volâ—â—cer See Pliny Nat Hist. lib. 11. c. 47. Non sunt iâ—â—i seductores tantâ facultate praediti c. Turtle-Dove * lib. 5. de Hist. Animal cap. 13. Thannin Formam quandam Draconis serpentis refert The Church Christs Mystical Body Head Heb. 10.7 In the Head of thy Book c. Face * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus DerivatuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authore Polluce Nasum significat Erasm. To speak A shoulder Isa. 9.6 Arm. Hand Back Et fortitudinem Regum frangâ—â—m Navel * Sinum Abrahae Intelligas non corporalem quendam externum hujus saeculi locum c. Eph. 6.15 Flesh. Life To Live To be quickned To Heal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolore afficietis Leanness or Corruption Plague Poyson Death To Dye to sin Col. 3.3 Whiteness Blackness Serm. 8. de Temp. Hardness * mollis mild Mortis Imago Somnus et Mors gâ—â—mini Soâ—â—ni frater mors Man Woman Infants infancy Childhood or youth Manhood Old Age. Spouse Husband Widdowhood Father Mother Mat. 12.49 Son Sons of God Sons of Abraham Ps. 82.6 Sons of the most high Orphan Fatherless * Gram. Sacr p. 120. seqq Schoolmaster Isa. 28.10 Precept upon precept Canaanite Arabian Edomites Moabites Sodom Gomorrah To Eat Contingent actions Site or Local motion * Homil. 11. in Jer. Gen. 43.18 The parts of a Building Christ a Foundation Eph. 2.14 Middle Wall Key Species of buildings Strong Holds or Munitions Towers A house Tabernacle A Chamber * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheder this word signifies the inmost and most retired part of any place Judg. 15.1 16.9 Cant. 3.4 Pagnin Thesaur Prison A Ship A Grave Arms or Armour A Sword Bow and Arrows A Quiver A Shield Chariots horsemen A Staff A Prize Col 2.14 Hand Writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Crown Riches Inheritance Debt Whip Hammer Measure * lib. de Trinit f. 630. Razor Weight Looking-glass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to contemplate onâ—â—s shape in a Looking-glass Aret. Spoils Stipend Table Cover Sheath Vessel Matth. 7.15 Sheeps Clothing Matth. 11.8 A man clothed in soft Rayment Bonds Col. 3.14 Charity the Bond of perfection A Rod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David Amabilis amicus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus amicus amator Solomon Zerubbabel * a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel Elias Gal. 6.14 Luther in Comment h. l. Canaan Jerusalem Sion Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 The Mystery of Godliness The Epithet of Truth expounded Gen. 28.12 13. * Manna Exod. 16. Num. 11. c. High Priest Priest Levites * Si non satis clarè locutus fuisset Apostolus de Metaphorico sacrificio praedicationis omninò adversarii inde suam Missam confirmare conati fuissent First-fruits ☞ * Neque enim de spirituali sed de legali sanctitate Apostolus loquitur Glass Rhet. sacra p. 430. Circumcision Sprinkling Annointing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consortes Times Sabbath Passover The feast of Tabernacles * Utere mundo non te capiat Mundus Quod intrasti c. Baptism The Supper Putant Graeci nos c. * Omnes videntur facere quod facit Major pars Synecdoche totius seu Integri Note ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superlatio A lifting or carrying above Auxesis Single words In a conjunct phrase A Logical Hyperbole Lib. 16. de Civ Dei c. 21. In some others Matth. 5.29 Matth. 24.2 John 21.25 Rhetorical Meiosis Logical Meiosis Quid est aliquis Quid est nullus umbrae somnium homo est Gen. 3.15 The first Gospel promise Vid. gram sacr pag. 869. * The same word in Gen. 3.15 Gen. 49.11 12. A description of old Age Death 2 Cor. 3.13 14 15 The vail of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * beyond or besides the word Proverbial sentences Proverbial phrases * Clav. Script Col. 870. Glas. rhet sacra p. 508. lib. 1. parall 8. * Voci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statim additur vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd fit ut Scriptura testetur Deum pertinere ad Graecos Glass Phil. Sacra p. 305. †Quidam suavi allusione dicum Abba voce quae retro eodem modo legitur usum esse Apostolum hic alià s ut innueret Deum piorum esse patrem etiamsi ab iis aversus esse videatur in cruce calamitatibus Id. ibid. Act. 7.8 Exod. 1.5 Gen. 48.6 Gen. 37.3 Matth. 7.9 10. Joh. 4.46 Gen. 22.7 Pro. 22.15 23.13 Luk. 15.20 2 Cor. 12.14 Jam. 1.18 1 Pet. 1.3 Esa. 45. 1 Pet. 2.2 Isa. 1.2 Mat. 6. â—â—0 Isa. 6â—â— 10 Joh. 3.16 Isa. 38.17 Isa. 43.4 Psal. 103.13 Psal. â—â—9 9 16. Ps. 62.2 Eph. 6.12 Ps. 94.22 1 Chron. 20.21 2â—â— Ps. 105.19 Gen. 1â—â— 17 20. â—â— Isa. 35. â—â— Heb. 1â—â— 12 1 Thes. 5.14 Isa. 40.11 Psal. 23.1 2. Psal. 34.8 9 10. Psal. 1â—â—2 15 Psal. 103.2 3. Pro. 15. â—â— Pro. 11.20 and 12.22 Isa 61.1 Luk. 4.18 Isa. 42.3 Rom. 8. â—â— Isa. 38 1â—â— Pro. 15. â—â— Mat. 5.48 Lev. 19.2 Luk. 6.36 Lev. 11.44 and 20.7 Col. 1.11 1 Pet. 1 1â—â— 2 Cor. 3.18 Dan. 9 2â—â— 2 Pet. 1.4 Act. 13.22 1 John 3.2 3. Joâ—â— â—â—1 7 Ps. 25.4 27.11 2 Tim. 3.15 Luk. 11.49 Eph. 4.11 Neh. 9.14 Isa. 28.10 1 Cor. 10.32 2 Cor. 6.3 Col. 1.28 Exo. 4.15 Ps. 25.8 â—â— 2 Sam. 22.35 Ps. 18.24 Col. 2.3 Ps. 34.15 1 Pet. 3.12 1
Luke 5.34 John 3.29 This Title is ascribed to Christ for many Causes principally for his unspeakable Love to his Church which is by Faith espoused to him Hosea 2.19 Eph. 5.26 27 28 c. He is called a Witness which term is applyed to the Messiah Esa. 43.10 and 55.4 Rev. 1.5 and 3.14 Because of a certainty he discovers heavenly Truth to us John 18.37 As also because he hath most exactly fulfilled whatsoever the Prophets of the Old Testament have foretold concerning him John 1.17 c. External Adjuncts of a man are either inseparable or separable The inseparable are being in a place and time Each of these is attributed to God who in his own nature is Eternal and not circumscribed to place by an Anthropopathy First More Generally Place is ascribed to God Psal. 24.3 Who shall stand in his Holy Place viz. The Holy Kingdom where the Scriptures say his Habitation is He is said to Go out of his place when he manifests his conspicuous and apparent presence as Esa. 26.21 Micah 1.3 He is said to Retire or Return to his place when he withdraws the benefit of his Grace and as it were hides himself in order to punish offenders Hosea 5.15 More specially a seat or Throne is attributed to God Exod. 17.16 of which before Psal. 9.7 8. and 11.3 4. and 47.8 9. Esa. 66.1 Matth. 5.34 By which his most superexcellent Majesty sublimity and Authority is intimated The Prophet Jer. 14.21 Prays God that he would not abhor or disgrace the throne of his Glory By which Judea is understood wherein the visible or peculiar Kingdom of God was contained and where God vouchsafed the most eminent appearances of his Power and Glory Or else the Temple of Jerusalem as in chap. 17.12 It is taken upon which Rabbi Moses Maimon Every place which God hath appointed for the manifestation of his Power and Glory is called his Throne For great and powerful men as Kings and Princes sit in their Thrones when they make a solemn appearance so are we to understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss solemn Throne of the Magnificence Power and Dignity of him to whom it is attributed When a Throne and sitting upon it is attributed to Christ we are to understand that heavenly Kingdom and Government to which he was exalted in his humane nature as Psal. 45.6 7. Esa. 16.5 Matth. 19.28 Heb. 1.8 and 4.16 and 8.1 c. The Earth is said to be the Lords Footstool Esa. 66.1 Matth. 5.35 By which is noted his immensity for he is present in the lowermost part of the World Or the Ark of the Covenant in which by special revelation he was to manifest his presence according to 1 Chron. 28.2 Psal. 99.4 5. and 132.6 7. Lam. 2.1 Some by this appellation would understand the Sanctuary of God See Psal. 99.4 5 8 9. Upon which Illyricus says the sence is know that no where else nor with any of the Gentiles is the true Worship of God and his propitious presence to be found Therefore seek him here according to his Word and Promises When it is said of Christ Psal. 110.1 The Lord said unto my Lord sit thou on my right-hand until I have made thine Enemies thy Footstool and 1 Cor. 15.25 For he must Reign till he hath put his Enemies all under his feet and Heb. 1.13 It intimates that he will most perfectly conquer and subdue his Enemies as it is said Psal. 8.6 Eph. 1.22 Heb. 2.8 c. That all things are put under his Feet Neither is Place only ascribed to God but a local Posture or Situation also as Psal. 10.1 Why standest thou afar off by which the delay of Divine help is noted A metaphor taken from men who when they stand at great distance cannot lend a helping hand To stand at the right hand notes his powerful help and favour as Psal. 16.8 Because he is at my right hand I shall not be moved So Act. 2.25 God is said to Sit Psal. 29.10 and other places in the same sence that a Throne is ascribed to him by which his Government Divine Judgement and exercises in peculiar actions are signified He is said to Sit upon a Cherub Psal. 80.1 and 99.1 because of the peculiar manifestation of his presence in that place He is said to Sit upon the Circle of the Earth Esa. 40.22 because of his Majesty in Glory which infinitely excells all the Glories of the World and therefore the Inhabitants of the Earth are called Grashoppers c. Of the sitting of Christ at the right hand of God we have spoken before God is said to Dwell on High in Sion in the Church and in Contrite hearts c. Psal. 68.16 17. and 132.12 13 14. Psal. 135.20 21 Esa. 57.19 Ezek. 37.27 John 14.23 2 Cor. 6.16 by which the gracious Manifestation Action Defence Illumination Consolation and Salvation of his Divine presence to his people is to be understood It is an emphatical word which Paul uses 2 Cor. 12.9 That the power of Christ may rest upon me the words properly are that the vertue or power of my God may dwell upon me or that he would place his Tabernacle upon me and as an Vmbrage or Shadow may surround cloth and protect me When the Cloud of Glory had filled the Temple Solomon said 1 King 8.12 The Lord said that he would dwell in the thick darkness that is by this sign he manifests himself to be present as he said to Moses Lev. 16.2 I will appear in the Cloud upon the Mercy-Seat See Exod. 19.9 and chap. 16.10 Num. 9.15 Esa. 6.4 Matth. 17.5 c. The phrase of Gods sitting in the Heavens or dwelling there as Psal. 2.4 Psal. 103.18 19. 1 King 8.39 43. and Illyricus thus expounds Heaven neither ought nor can when it is called the Habitation of God be understood of a certain real or material place but it has rather a metaphorical signification and denotes that spiritual Kingdom Glory and Felicity in which God with his Holy Angels and other blessed Spirits Lives and Reigns as Psal. 115.15 16. The Heaven even the Heavens are the Lords but the Earth hath he given to the Children of men that is he requires and Commands spiritual good and Divine Worship to be given to him and leaves them to enjoy the good things of the World for he in a proper sence requires not Money Calves or Kids c. And the Learned Gerhard says God is every where with respect to his Essence but he is said to dwell in Heaven with respect to the more ample appearance of his Majesty and Glory so the whole soul is in every part of the Body but most radically in the head most effectively in the head because its most excellent effects are from thence produced So Alcuinus God is therefore said to dwell in the Heavens because the Angels and the Souls of blessed Saints have a clearer and more illustrious prospect
and increase of Godliness from the similitude of a humane body which increases and grows greater and stronger c. Eph. 4.13 Col. 2.19 The Head of a man is his Chief Supreme and Principal Member and therefore carries a threefold Metaphorical Notion 1. The Beginning or Original of any thing Gen. 2.10 Exod. 12.2 Deut. 20.9 Isa. 41.4 and 51.20 Ezek. 10.11 and 40.1 c. 2. Superiority and Eminency as well with respect to Quantity or Place as Quality and Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput a Head the very top or highest part of a thing Gen. 28.12 18. where what we translate top of Jacobs Ladder in the Hebrew is Head Gen. 47.31 Exod. 34.2 2 Sam. 15.32 and 16.1 2 Kin. 1.9 Psal. 24.7 9. and 72.16 Isa. 2.2 Amos 1.2 The Head-stone Zach. 4.7 is the highest in a Building which finishes the Work It denotes Superiority of Government as a Prince or Chief Ruler Num. 14.4 and 36.1 Deut. 1.13 15. and 28.44 Judg 10.18 and 11.8 2 Sam. 22.44 and 23.13 2 Chron. 31.10 Job 12.24 Psal. 18.43 and 110.6 Jer. 52.24 Lam. 1.5 Eph. 3.23 1 Cor. 11.3 c. The Head of the Corner denotes the extreme Corner-stone which by another Metaphor is attributed to Christ Psal. 118.22 Matth. 41.42 Luk. 20.17 Act. 4.11 1 Pet. 2.7 3. The most chief or desirable in any thing Exod. 30.23 the Head spices that is the best See Cant. 4.14 Ezek. 27.22 Deut. 33.15 Psal. 141.5 Head Oyl that is Excellent Oyl Psal. 119.160 Isa. 7.8 9. The Head of Syria is Damascus the Head of Ephraim is Samaria that is the Principal or Metropolitan City Head is put for the Chief or Principal place 1 Sam. 9.22 1 Kin. 21.9 It is put for the sum or contents of any thing Exod. 30.12 Num. 1.2 49. and 4.2 22. and 31.25 Psal. 139.17 See Lev. 6.5 Hence comes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reduce into one sum which is Elegantly spoke of the precepts of the Divine Law of the second Table the sum or whole Contents of which is Charity or Love as the Apostle has it Rom. 13.9 See Acts 22.28 Heb. 8.1 The distinct squadrons of an Army are called Heads because they consist of a certain or select Number Judg. 7.16 and 9.34 37 43. 1 Sam. 11.11 and 13.17 Job 1.17 Finally the Sections or Divisions of Books are called heads Capita vulgarly Chapters to which we may Refer what is spoken Psal. 40.7 In the volumn of thy Book which the Apostle Heb. 10.7 renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Head or Chapter of thy Book Upon which Cunaeus lib. 3. de Repub Heb. cap. 1. says These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are nothing else but those which the Jews and especially the Thalmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the members or parts of Books Therefore the Apostle being himself a Jew and writing to the Jews very significantly makes use of that word There is a Synecdoche joyn'd with the Metaphor here and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole body and volume of the old Testament in which the Prophecies and Types of the Messiah are extant is to be understood Hierome on Isa. 29. says In the Head of the Book says our Saviour in the Psalm it is written of me not of Jeremy or Isaiah but in all the Holy Scripture which is called one Book A Face the foremost part of a mans head Bare and fit for seeing and apt to vary its posture or aspect according to the different affections of the Mind carries a threefold Metaphorical Notion 1. It denotes the first part of any thing 2 Sam. 10.9 Jer. 1.13 Ezek. 2.10 2. The Superficies and external species of any Substance which appears to or is beheld by Men Gen. 1.2 1 Sam. 14.25 2 Sam. 17.19 Isa. 14.21 Luk. 21.35 3. The Mind or inward faculty or affections as Anger Joy Benevolence Magnanimity c. Gen. 32.20 1 Sam. 1.5.18 Job 9.27 Prov. 16.15 and 27.17 Ezek. 3.8 A Forehead the Superior part of the face is Metaphorically brought to denote the Interior Affection of the Mind A hard forehead denotes obstinacy in Wickedness Isa. 48.4 and a persevering Magnanimous Zeal against the Wicked Ezek. 3.7 8 9. A Whores Forehead Jer. 3.3 signifies extreme Impudence the Metaphor being taken from those Graceless Shameless and Immodest Prostitutes An Eye the Organ of sight by a Metaphorical Translation oftentimes denotes the Mind Judgment and Knowledge Gen. 16.4 5. Deut. 15.18 1 Sam. 15.17 and 18.23 2 Sam. 6.22 Job 32.1 Psal. 15.4 Prov. 3.7 and 28.11 and 30.12 Isa. 5.21 Zach. 8.6 Matth. 6.22 Joh. 5.35 Hence the Right Eye is put for the greatest Prudence Zach. 11.17 An Evil Eye for a perverse and Malignant mind Deut. 15.9 Prov. 23.6 and 28.22 Matth. 20.15 Mark 7.22 A Good Eye for a Good and benevolent Mind Prov. 22.9 Eccl. 35.9 An Eye signifies a providential Carefulness sometimes a solicitude in Evil as Psal. 10.8 17.8 see 1 Sam. 18.9 sometimes in Good Gen. 44.21 Numb 10.31 Ruth 2.9 Job 29.15 Psal. 10.6 Prov. 4.25 and 21.9 12. Eccl. 2.14 Sometimes it denotes Experience Gen. 3.7 Sometimes spiritual Illumination or Renewing of heart Psal 13.3 Psal. 119.18 Isa. 32.3 Eph. 1.18 Sometimes spiritual Blindness Psal. 69.23 Isa. 6.10 Matth. 13.15 Joh. 12.40 Act. 28.27 Rom. 11.8 10. See Lam. 5.17 It denotes a fountain Gen. 34.13 and 49.22 Exod. 15.27 Psal. 84.6 Psal. 114.8 A Tear an humor flowing from the Eyes of such as Weep metaphorically denotes Wine and Oyl because they drop as tears do when the Grapes or Olives are bruised in the Press Exod. 22.29 See Deut. 7.13 Eye-salve denotes the spiritual healing of our Natural Darkness Rev. 3.18 three things are said of a man corrupted by sin ver 17. viz. that he is Poor Naked and Blind and therefore Miserable To remove these three ver 18. are Medicines proposed 1 Gold tried in the Fire that is heavenly Treasure which makes one Divinely Rich. 2 White Raiment that is the merits of Christ apply'd by Faith by which nakedness being covered a man may be preciously adorn'd 3 Eye-salve to annoint the Eyes that is the saving word of the Gospel by which a man is illuminated which restores or gives spiritual sight An Ear as well as the Eye is translated to denote the Mind and when referred to the Word of God denotes a faithful attention and Receiving of it Psal. 49.4 and 78.1 and 45.10 Isa. 55.3 where you may Note nevertheless that the external hearing of the word is not excluded but presupposed Heaviness or shutting of Ears denotes hardness and stubbornness of heart Isa. 6.10 Matth. 13.15 Act. 28.27 Rom. 11.8 Itching ears denote such as with a perverse curiosity study after false opinions 2 Tim. 4.3 with Act. 17.21 The Phrase Gal. 6.7 Be not deceived God is not mocked is emphatical for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies more than to mock viz. to fleer with the Nose and Mouth And in
as Grashoppers before them that is of small stature in comparison of those Gyants See Esa. 40.15 17. Psal. 144.4 3. Examples of a Grammatical Meiosis are 2 Kings 18.4 And he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehustan little brass by a diminutive word by way of contempt of the brazen Serpent that was made an Idol of these diminutives there are many in the Hebrew text but we leave them for Criticks Some is put for a great many Rom. 3.3 1 Tim. 4.1 Some Body is put for an eminent man Acts 5.36 Boasting himself to be some body as Acts 8.9 So Pindarus says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is what is some Body What is no Body Man is the dream of a shadow Sick is put for one Dead in sin or desperately bad in his spiritual state for these that are said to be ungodly and verse 8. sinners and Enemies ver 10. These few instances of many we note for the illustration of this Trope CHAP. XX. Of an Allegory ΑΛΛΗΓΟΡΙΑ an Allegory with respect to its Etymology or derivation signifies that when one thing is said another thing is understood It is the Continuation of a Trope especially of a metaphor and although Metonymies Ironies and Synecdoches are likewise continued yet not so frequently nor with that Emphasis as in the other florid Tropes therefore we will in a particular chapter treat of this continued Metaphor not so much to shew the Fountains whence Allegories are taken for that I presume is abundantly shewn where we have treated of Metaphors but to discover and explain some difficulties in it and shew its peculiar nature These Allegories we will distinguish into Simple and Allusive The Simple we call such as are taken from any natural things The Allusive we call such as respect other things whether Words or Facts and are from thence deduced into a translated description Examples of a Simple Allegory GEn. 3.15 And I will put Enmity between thee O Serpent and the woman and between thy Seed and her Seed it shall bruise thy head and thou shalt bruise his heel The first Promise of the Gospel and the whole Mystery of Redemption to come is proposed by God himself in this Allegory Here are almost all Tropes in these words especially the continuation of a metaphor When Jehovah speaks to the Serpent he understands the Devil either by a Metonymie because the Devil lurkt in the Serpent and by it spoke to Eve or by a metaphor because the natural Serpent was cursed by the word of God ver 14. And so made abominable to the race of man and so bore the figure of the Devil whence the Devil is called a Serpent and Dragon Rev. 12.7 8. c. By the Woman mankind is meant by a Synecdoche because mankind was to be sprung from those Protoplasts or first form'd Parents Eve being call'd the Mother of all living ver 20 the enmity denounced denotes the serious will of God to deliver men in due time from the power of the Devil See Acts 17.26 27. 30.31 26.18 He mentions the woman only because she was first seduced to sin as she confesses ver 13. and to provoke her the more against her Conqueror By the seed of the Serpent the whole power and Troop of Devils and wicked men who study the overthrow of Christs Kingdom is Metaphorically represented By the seed of the woman by way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah the son of man is Metonymically understood who also was to destroy the Devils Machinations The Enmity between him and the Serpents seed intimates Gods immutable decree of mans Redemption by Christ. The Metaphor is continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum It that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen Seed of the Woman mention'd immediately before shall bruise thy head and thou shalt bruise its heel The first phrase it shall bruise thy head Metaphorically declares that Christ will destroy the Power of the Devil for as a Venemous Serpent when his head is bruised or broken has neither strength nor life so the Devils power being broken they can no longer hurt or destroy men But more particularly By the head of the Serpent is meant Sin and Death for as the Serpents Poyson and Power of biting lies in his head so the Devils poyson is sin which infects and destroys the wole man hence it is deservedly called the poyson of Dragons and the cruel venom of Asps Deut. 32.33 where note that in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Head is put for Venom and the Epithete Cruel is added as if there were a perfect allusion to the head of that most cruel Serpent Gen. 3.15 Therefore when Christ takes away sin he breaks the head of that infernal Serpent See John 3.8 And because the Serpents life and strength lies in his head and because the head is the supreme and most noble Member in a Creature by whose vertue and influence the whole body is governed it is put for Power Dominion and Superiority Deut. 28.13 44. Lam. 1.5 c. The Power Strength and Dominion of the Devil against men consists in death or killing Heb. 2.14 Therefore when Christ abolishes spiritual death he breaks the serpents head viz. his power to destroy men spiritually See 1 Cor. 15.54 The other phrase and thou shalt bruise his heel denotes the manner and medium of effecting mens Salvation viz. his passion and most bitter Death Christ is proposed as a magnificent Hero who as it were with his feet tramples on the Serpent and breaks his head And as a Serpent when trampled upon resists with all his strength while he has any life wresting and winding himself spitting poyson and biting his Enemy so Jehova intimates that the Devil would do so by this phrase As if he had said thou shalt defend thy self with all thy might and use all endeavours to destroy thine Enemy the Messiah whilst I indulge thee for fallen mans sake to use thy worst neither shall he escape unhurt for he shall suffer a most ignominious Death by thine Instruments But this will not profit thee for thou shalt not be able to touch his head but only one of his heels that is the less principal part will in some Measure be hurted by thee but my Divine omnipotence shall cure that wound by giving him a glorious Resurrection from Death and by my Gospel declaring him to the whole world to be Conquerour of Hell and all its powers whereas thou shalt utterly perish not only thy heel but thy very head shall be broken We have Insisted the larger upon this great Oracle of Divine Truth because it is the Foundation of the Prophecies concerning the Messiah and all our Hope and Comfort which we hope shall not seem tedious to the Pious Reader Gen. 49.11 12. Binding his Fole unto the Vine and his Asses Colt unto the choice Vine he washed his garments in Wine and his Cloaths in the blood of grapes his
of which we stand in need at all times XXXIII Jesus Christ is greatly pleased with his People when they walk as becometh the Gospel Do good and communicate for with such Service the Lord is well-pleased To distribute to the Ministers of Christ is said to be a Sacrifice acceptable and well-pleasing to God Children obey your Parents in all things for this is well-pleasing unto the Lord. Come my Beloved let us go forth into the Fields let us lodge in the Villages Let us see if the Vine flourish whether the tender Grape appear and the Pomegranates bud forth There will I give thee my Loves He leads me beside the still Waters Metaphor I. A Great and mighty Prince will not set his heart upon nor court a Leper a Creature blind deformed full of running Sores and old Ulcers from the Crown of the Head to the Soal of the Foot II. Much less will a King leave his Crown and Kingdom and deny himself of all his Glory become poor and contemptible not having so much as a small Cottage to dwell in nor Money in his Pocket nay be exposed to as great Miseries as ever any Mortal was and all for the Sake and Love he bore to such a wretched Creature and loathsom Leper blind and deformed a meer Vagabond and contemptible Beggar and yet a Creature that was his Enemy a notorious Rebel and Hater of him III. Other Lovers and Bridegrooms mind their own Advantage and Interest in seeking a Wife IV. The Beauty that another Bridegroom finds in his Spouse is not transmitted from him unto her he can't confer Beauty nor more comely Features if she be hard-favoured deformed and ugly so she must remain V. Some are not very constant in their Love they cool in their Affection and love not always alike nor to the end VI. A Princely Bridegroom provides not the Wedding-Garments for his Bride he is not at the charge of adorning her the Bride doth procure her own Attire her Robes Rings and costly Ornaments VII Other Bridegrooms die and leave their Wives and dear Consorts Widows and their Children Fatherless Disparity I. THe Lord Jesus set his Heart upon the Sinner when cast out to the loathing of his Person in his Blood like a new-born Infant Every Sinner is a Leper in a spiritual sence defiled all over wounded full of Ulcers and stinking Putrefaction as loathsom as a filthy Sepulchre every Faculty of the Soul unclean and the Members of the Body polluted Hence 't is said We have no soundness from the Crown of the Head to the Soal of the Foot Yet when the Sinner was in this Condition that was the Time of Christ's Love II. Jesus Christ left his Kingdom and all that Glory he had with the Father which was infinite and unconceivable shining forth in all the Excellency and Perfections of the Heavenly Majesty with the Attendance of all the Angels of Light those glorious Seraphins and Cherubins who bowed down to worship at his Royal Feet yet he left all this and became poor and a Man of Sorrows exposing himself to greater Pain and Misery than any Mortals are capable to endure and all this for the sake of poor polluted and deformed Mankind who were Enemies to him by wicked Works III. Jesus Christ did all to raise us to Honour There could be no Addition to his Glory and Happiness 't was our Interest and Advantage he sought in all he passed through and endured IV. Jesus Christ finds Sinners very ugly and deformed in Head and Heart in Face and Feature but he transmits or confers his glorious Beauty unto them Hence the Churches Beauty is said to be perfect through that Comeliness the Lord hath put upon her He makes the Soul that was polluted clean that was deformed very beautiful and amiable to look upon V. Jesus Christ is unchangeable in his Love I have loved thee with an Everlasting Love therefore with Loving-kindness have I drawn thee He will rest in his Love Having loved his own that were in the World he loved them unto the end VI. Jesus Christ is at all the Charge of cloathing and adorning the Church and every sincere Believer and Member thereof VII Jesus Christ never dies he was dead but dies no more He ever liveth to make Intercession for us He will never leave Zion a Widow nor her Children Orphans I will not leave you comfortless Inferences I. WE may infer from hence how infinitely Sinners are obliged and beholden unto God in providing such a great and good Match for them Did ever any King manifest such Kindness to vile and wicked Traytors as to send his own Son to die for them that they might be interested in all the Blessings of his Court and Kingdom God propounds Christ to us as a Spouse and Bridegroom II. Moreover how infinitely are we obliged to Jesus Christ for bearing such good-will unto us to pass by the fallen Angels and fix his Eye upon poor fallen Man to come into the World and expose himself to all those base Affronts Shame Sorrow and Death it self that he might accomplish this glorious Design of Love and Marriage-Union with us III. It shews what great Folly and horrid Ingratitude those Sinners are guilty of that slight and contemn this Offer Which may lead you to consider 1. What is your State without Christ If you have not Christ what have you No Life no Light no Pardon no Peace no God no Glory You are without all true Good if you are without God and Christ. Sine summo bono nihil bonum 1. Is it not Folly to prefer Bondage to Sin and Satan before a Marriage-State with Jesus Christ rather be the Devil's Slave and Vassal than Jesus Christ's dearest Consort 2. Is it not great Folly to refuse such an Offer that will make you happy for ever if embraced and when there is no other way of being happy If this Offer be rejected thou art undone and must be damned 3. Is it not great Folly to value the Lusts of the Flesh and Pleasures of this World above Christ to value the greatest Evil above the chiefest Good 2. 'T is great Ingratitude Hath Christ done all this and wilt thou slight him at last Shall he come to thy Door and wilt thou shut him out Is there no room for him in the Inn shall he lie in the Stable Shall Satan command the Heart and Christ only have the Lip 1. Is it not great Ingratitude to pour such contempt upon Christ Do not they that refuse him and slight the Offers of his Grace derogate from him Do not such vilify his Person Do you not say in your Hearts There is no Beauty in him Form nor Comeliness 2. Do you not pour contempt upon his Undertaking and undervalue his Blood and Suffering We read of some that tread under foot the Blood of the Son of God and judg it to be a thing of no worth nor
Flesh as he is now in his Members No sooner was News brought of his Birth but Herod that Fox pursued him Blood-hound like to take away his blessed Life many Dogs were I may say always at his Heels hunting him from one place to another He was seldom quiet or had rest whilst on Earth such was the Rage of the Devil against him that old malicious Hunter IX Jesus Christ saith Mr. Ainsworth is ready to help his Church he is like an Hart for Swiftness Some of the common Epithets expressing the Qualities of this Creature are amongst the rest these nimble agile or winged as if he did rather flie than run now for agility and swiftness none like Christ he is said to come leaping over the Mountains and skipping over the Hills that is over all Impediments that might hinder Good from his People whether it respect their Sins and Unworthiness or the Opposition of the World and their and his Adversaries who are likened to a Mountain Who art thou O great Mountain before Zerubbabel And every Mountain and Hill shall be made low X. So Christ pro sua Ecclesia certamina acria cum Diabolis Morte sustinuit sustained sharp Encounters and Conflicts with the Devils and Sin for his Spouse the Church removing those Mountains that hid his Grace and separated him from her XI Jesus Christ lodges his Children under his own Pavilion he hides them in the secret Place of the Almighty or under the Wings of his Power Love and gracious Protection covering them with the Mantle of his pardoning Mercy But if Believers are stubborn and disobedient kicking like an untamed Heifer the Lord Jesus in a way of Mercy beats them with the Rod lays Afflictions upon them to humble them and bring them to submit to his blessed Pleasure and causing them to be contented with their Condition He teaches his Saints to leap over all Opposition or exercises them to use their Feet from the beginning how to improve their Graces and learn Experiences so that they may escape the Danger of the Hunter and keep clear off the Hounds before pursued And because he would every way secure and save them from Death he acquaints them where their Dens Place or Places of Safety and sure Harbour are Behold there is a Place by me and thou shalt stand upon a Rock I will put thee in a Clift of the Rock and will cover thee with my hand c. XII Jesus Christ when pursued and under the heavy pressure or weight of our Sins saw the great need he had of Help and Succour and therefore 't is said In the days of his Flesh he offered up Prayers with strong Cries and Tears unto him that was able to save him from Death and was heard in that he feared He accepted of Relief from the very Angels who in his Distress shewed their readiness to comfort him XIII There is an unreconcileable Enmity between Jesus Christ and the old Serpent and his Race I will put Enmity between thy Seed and her Seed c. 1. Jesus Christ knows all the Holes and lurking Places of the old venemous and mischievous Serpents and by his Spirit and Breath of his Mouth viz. the Preaching of the Gospel brings them out of the Hearts and Bodies of Men that he may dispossess spoil and destroy them 2. Christ was hard beset with evil Spirits his Enemies were numerous the Devil tempted him many with Serpentine Rage assaulting him grievously annoyed him and at last how did this venemous Off-spring set upon him and torment him in every part of his Body and cast Contempt upon all his Offices and to this day how doth Satan and his Instruments twine about and annoy every Member of his Mystical Body But Christ notwithstanding all their Rage by humbling himself unto Death overcame them all He spoiled Principalities and Powers he made a shew of them openly triumphing over them in it He shall bruise thy Head To this end was the Son of God manifested that he might destroy the Works of the Devil XIV Christus destrâ—â—ens Diabolum verè sensit ardentissimum onus irae Dei in se derivari e. When Christ came to destroy break the Head of or devour the Serpent the Serpent as 't was foretold crush'd or bit his Heel he was sensible that the heavy Wrath of God was upon him insomuch that he sweat as it were great Drops of Blood in the Garden and when he was on the Cross he cried out I thirst and with a bitter Cry ran to the Fountain of all Fulness My God my God why hast thou forsaken me XV. Christus post mortem ubi resurrexit c. Christ being slain or after his Death and Resurrection sitting at the right hand of the Eternal Father retains mighty Efficacy in himself against the old Serpent and all the Venom of Sin A Man that hath on him the Robe of his Righteousness cannot be hurt or devoured by the Devil The Virtue of his Horn of Power is infinite whether respecting the Power of his Grace to help his Church or the Power of his Anger to destroy his Enemies The whole and every part of Christ is excellent against Satan and the Poyson of Sin the Example of his Life his Death Resurrection Intercession his Word Spirit Gospel and Grace powerfully expell it The Virtue of his Blood is admirable it heals all Diseases of the Soul makes Atonement and cleanses us from all Sin Metaphor I. THe Hart is but a weak Creature in comparison of Lions Elephants c. and can't save himself from his Enemies II. The Hart is a very timerous and fearful Creature will run as being affrighted when no danger approaches III. An Hart is as Naturalists tell us an envious Creature is loth to part with that which is good for others when he has cast his Horn he hides it in the Earth so that 't is hard to find it and is unkind to such of its own kind as are wounded IV. The Hart tho he lives long and is famous for length of Life yet dies at last as well as other Creatures Disparity I. JEsus Christ excells all in strength all the mighty Monarchs of the Earth and Powers of Hell and Darkness are nothing in his hand I have laid Help upon one that is mighty II. Jesus Christ is void of all Fear his Courage is beyond the fearless Courage of a Lion flies from no Enemies c. III. Jesus Christ is ready to part with any thing that will do poor Sinners good He left his Kingdom the Bosom of his Father and shed his precious Blood for our sakes He gives all things that are good both for Body and Soul He envies not our Happiness and is exceeding merciful to poor wounded Sinners IV. Jesus Christ tho he once died yet dieth no more Death hath no more Power over him He ever liveth to make Intercession for us Inferences 1. FRom the Enmity
in Summer they preserve and defend from parching Heat every Blast would pinch us were it not for our Garments every Thorn would scratch us every Blow would bruise us Robinson VI. Garments are prepared and made fit for the Person that is to wear them or otherwise they are not comely VII When a Person puts on a Wedding-Garment all other Garments are laid aside as invaluable and unseemly for a Bride to have on VIII A Wedding-Garment is usually very rich if provided for a Person of Honour a Princess or some great Heiress IX A rich and glorious Wedding-Garment is put on as a sign of Joy and a good Day X. Those who were invited to a Marriage amongst the Jews as History tells us if they had not on a Wedding-Garment they were not entertained nor suffered to be amongst the Guests but were if observed turned out of the Wedding-Chamber XI The Bride that is gloriously cloathed and adorned in her Marriage-Robes is delighted in and rejoyced over by the Bridegroom Parallel I. THe necessity of Christ and his Righteousness came in by original Depravity Man in Innocency had no need of a Saviour was perfect and wanted nothing II. Christ is the Souls Spiritual Cover 1. He hides all our natural Filthiness 2. He hides and covers all our actual Sins and Pollutions 3. He covers all the Spots of our Holy Duties The Cherubims under the Law covered the Mercy-Seat the Mercy-Seat covered the Ark where the two Tables of the Decalogue lay this Mercy-Seat did typify Christ. Jesus Christ covers all the Sins which Believers commit against the Law of God He delivers us from the Curse and Accusation thereof Hence 't is said God beheld no Iniquity in Jacob he doth not see it to impute it because it is hid under the covering Mercy-Seat Jesus Christ. III. All our Righteousness is as filthy Raggs and in another place compared to a menstruous Cloth our best Services are grievously defiled and polluted with Sin But Christ is a glorious Robe his Righteousness is of inestimable Value glorious Apparel which by Faith all true Believers are cloathed with IV. Christ's Righteousness put on the Soul by Faith is the most beautiful Ornament that ever Mortals were adorned with this makes Men and Women amiable and very comely in the Eyes of God and Holy Angels V. The Lord Jesus cloathing us with his Righteousness defends us 1. From Sin Sin hath not Power and Dominion over us it cannot bear sway nor hurt the Soul because Christ hath condemned it in the Flesh. 'T is a vanquish'd wounded and crucified Enemy 2. Christ defends us from the smarting Pricks and Checks of Conscience when for want of Light a Believer is accused and condemned and is driven almost into despair Christ's Righteousness is a glorious Garment to guard and keep off Conscience from mauling breaking and bruising of him in pieces through Christ Saints obtain Deliverance Come to me all ye that labour and are heavy laden and I will give you rest to your Souls My Grace is sufficient for thee 3. Christ defends us from the fiery Darts and cruel Assaults of Satan This roaring Lion would tear us in pieces if this impenetrable Garment were not between his Teeth and our Souls His fiery Darts would stick to the very Heart did not this Garment blunt and dead them Notwithstanding all the Malice and Rage of the Devil he cannot destroy us because we are cloathed with Christ's Righteousness and have the Lord Jesus to be a Cover for us 4. Christ defends us from eternal Wrath. God is to all that are naked to all that have not Christ on for Cloathing a scorching and consuming Fire the hottest Flames cannot touch the Body till they have burn'd the Garments but Wrath cannot seize any more upon Christ he hath overcome it and quenched its Burning he hath lain under it once for all and therefore it cannot seize on a Believer who is circled about with Christ and with his Righteousness as with a Garment The Fire cannot burn the Man whilst the Screen is between him and the Flame Jesus Christ is a Believer's Screen which stands continually between him and the devouring Flame of God's Anger Robinson VI. Christ's Righteousness prepared for Believers is made fit for the Soul it answers to the Law and Justice of God it every way suits accommodating every Part leaving none uncomely nor uncloathed in the sight of God VII When a Soul puts on Christ's Righteousness by Faith it lays aside its own Raggs having no Confidence in the Flesh if a Man is not stript of all Hopes Trust and Reliance in respect of his own Righteousness he will not seek for another neither can he put Christ on for Christ is the only Garment for such who are naked and see an absolute necessity of that which is by Faith in order to their being accepted in the Eyes of the Bridegroom VIII Christ's Righteousness is a very rich and glorious Robe curiously wrought the Person for whom it is provided being nobly descended born from above and espoused to the Prince of Heaven and Earth I cloathed thee with Embroidered Work and covered thee with Silk I decked thee with Gold and thy Raâ—â—ment was of fine Linen The Kings Daughters were among the Honourable Women Psal. 45.9 13. Vpon thy Right-hand did stand the Queen in Gold of Ophir IX The Righteousness of Christ put on by Faith signifies Joy and a good Day the Soul that is cloathed with this Robe of Righteousness that Beautiful Garment of Salvation hath infinite cause of Joy and Gladness hence saith the Apostle as sorrowful yet always rejoycing Rejoyce in the Lord always and again I say rejoyce Phil. 4.4 X. Those that have not the Spiritual Wedding-Garment in the day when our Bridegroom comes shall not be entertained amongst Christ's Guests but shall be put out of the Wedding-Chamber and turned into Eternal Darkness And when the King came in to see the Guests he saw there a Man that had not on a Wedding-Garment And he said unto him Friend how camest thou in hither not having on a Wedding-Garment And he was speechless Then said the King to his Servants Bind him hand and foot and take him away and cast him into utter Darkness there shall be weeping and wailing and gnashing of Teeth Mat. 22.11 12 c. XI That Soul that hath this Wedding-Garment on that is cloathed and adorned with Christ's Righteousness that is justified and accepted by Faith the Lord Jesus takes great delight in As a Young-Man who marrieth a Virgin c. And as a Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee Isa. 62.5 METAPHOR I. A Garment can cover but one at once it can't cloath several Persons II. Every material Garment will not serve to cover every part of the Body that which is proper for the Head will not cover the Loins and that which fits the
in the following Parallel METAPHOR THe Wind is invisible no Man ever saw it nor is the way of it known it passeth the Skill of Man to find out from whence it cometh and whither it goeth II. The Wind blows at God's Command He is said to hold the Wind in his Fist. III. The Wind has a purging quality in it it cleanseth and purifieth the Air which otherwise would be hurtful and prejudicial to Man it drives away those ill Vapors and Stinks that arise from the Earth IV. The Wind hath a cooling Property how much do People in hot Countries desire to have the Wind blow to lay the Extremity of Heat V. The Wind hath a clearing quality dispersing Clouds and causing Serenity expelling all Mists and Foggs which darken the Air. VI. The South Wind as Naturalists observe is of a thawing quality which Experience oft-times shews to be true VII The Wind is of a searching quality it finds out the most hidden Places it passes through the most private Corners and undiscernible Crannies VIII The Wind Naturalists obâ—â—erve has also a drying and ripening Property it dries up filthy and unclean Places that are not passable and helps to ripen things for Harvest IX The Motions of the Wind are various sometimes it blows one way and sometimes another when it blows on high in one part of the Kingdom it is low or hardly blows at all in another part It s several Motions also have various Effects and Properties X. The Wind blows freely where it lists we cannot command the Wind to blow when and how we would XI The Wind blows and worketh sometimes powerfully strongly and irresistibly it hath a mighty force in it bearing down all that stands in its way it turns up the Cedars of Lebanon rends the Mountains and breaks Rocks in pieces XII The Winds many times by their blowing cause Rain by dissolving the Clouds XIII Men observe or take good notice of the blowing of the Wind and by certain Signs viz. by beholding the Clouds Vanes c. they know which way it blows XIV The Wind Naturalists observe causes some Flowers to wither and hang down their Heads XV. The Wind tho it be invisible and cannot be seen yet it may be heard and its Effects are seen and its Influences evidently felt and experienced by all XVI The Wind cherishes and causes Plants and Grass to grow and thrive as 't is observed by some that nothing will grow and thrive without it 'T is thought that the Roots of Things being moved by the Wind it causes them to root the more making the Ground to give way unto them by which means they take the faster hold XVII The Wind is useful for Navigation to carry a Ship from one Port unto another for if the Wind does not blow they are becalm'd nor can they sail at all without it XVIII The Wind is very profitable to fan or winnow Wheat to sever the Chaff or light Seed from the good Corn or Grain XIX The Wind rises high and blows powerfully sometimes it riseth on a sudden and at other times gradually XX. Naturalists tell us that an Earthquake is occasioned by the Wind certain Exhalations or Wind being got into the Earth shake it Parallel THe holy Spirit is invisible and works invisibly none of the Ways and Operations thereof can be perceived or seen by mortal Eyes Neither doth the natural Man understand the things of the Spirit nor can he The Workings and Operations thereof are of a hidden and mysterious Nature hardly to be found out by the Godly themselves II. The Operations of the Spirit are from God 't is He that causes or commands the Spiritual Winds to blow upon the Souls of Men and Women III. The holy Spirit cleanseth the Soul of a Sinner purging out all those hurtful Fumes that arise from the inward Corruption of the Heart it expells and works out Deadness and Indisposedness to Good and removes those things that cause a Man to be unsavoury in his Place and Generation and which indeed makes him not to savour of the things of God IV. The Spirit also is of a cooling nature which abates the burning Lust of Concupiscence and the scorching of Satan's fiery Darts and Temptations as is further open'd in the Metaphor of Water How comfortable is it in time of Temptation to have the Wind of the Spirit blow upon the Soul the Desire after Evil is presently allayed thereby V. The holy Spirit disperseth the Clouds of Ignorance and Darkness in the Understanding and drives away those Mists of Temptation which cause Men to lose their way and by its powerful Influence makes fair Weather in the Soul VI. The holy Spirit melts or thaws the cold and frozen Heart of a Sinner The Hearts of Men are naturally congealed like Ice hard and obdurate but no sooner doth the Spirit come to blow upon it but this hardness thaws and dissolves into a Flood of Tears VII The Holy Spirit tries the Heart and Reins and finds out the very Thoughts of Men 't is said to search all things yea the deep things of God It pierceth even to dividing asunder of Soul and Spirit Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart VIII The Spirit dries up the filthy Issue of our sinful Humors which makes our way to Heaven very hard and difficult and also ripens us like Wheat for the Lord's Harvest 'T is by the Influence of the Spirit that we are made meet for the Inheritance of the Saints in Light IX The Spirit moves and operates variously sometimes it blows upon one People and sometimes upon another sometimes upon one Church it blows powerfully when upon another at that time its Operations are hardly discernible Again sometimes the North Wind of the Spirit blows which is sharp cold and nipping Rebukes and Reproofs of the Spirit and Afflictions are like the blowing of the North Wind which tends to kill the Weeds and Worms of our Corruptions And then again at another time the South Wind blows which is warm comfortable and refreshing Peace inward Joy and Consolation of the Spirit are signified thereby as the Learned observe X. The Spirit of God is a free Agent it moves blows and operates as it pleaseth 't is not at our Command But all these things worketh the one and the same Spirit dividing to every one severally as he will XI The holy Spirit is powerful in its Operations there is no standing before it It brings down and levels all high mighty lofty and towering Thoughts of Men when in good earnest it begins to work upon the Heart no Opposition that is made against it is able to stand Tho Satan and evil Relations may endeavour to obstruct its workings and hinder the Soul in its Purposes and Resolutions Heavenwards yet nothing is effectual to impede the powerful Influences of the Spirit and Grace of God Mountains of Sin
lege dei S. 92. vid. Burr on Hosea * delictum reatus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—â—rba dierum De interpret Script Orac. 47. * Adeps festi mei Loco de creatione p. 119. Vatablus in â—â—h 1.9 â—â—initor sive Horizon noâ—â—ri hemâ—â—sâ—â—herii videtur contingere 〈◊〉 Regionem quam â—â—rminat Gram. Sacr. p. 283. Abscondere Leigh Crit. Sacra * Gooâ—â—win in his Moses and Aaron says that 2000 Geometrical Cubits is a Sabbath days Journey lib. 3. p. 112. See Caryl upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 3. fol. 356. in Explic h. l. Junius Hom 44. in Gen. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Harmo Evangel in â—â—iâ—â—or pauÌ„ c. 11. * In Isagog ad Scriptur Sacr. c. 21 Sect. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—tc lib. 3. de oratione Quaecunque à creaturis transferuntur ad Deum repurganda prius sunt ab omnibus imperfectionibus et tum demum id quod perfectum eâ—â— Deo attribuendum Quis aequo animo audiat er non potius abhorreat ab illiusmodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam inculcat D. Calixti paraphr pag. 255. Harmon Evangel Soul Body Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Face Vid. Brentium in loc Eyes See Caryl on the place 10. vol. p. 656. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in collum câ—â—u cervicem resupino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totam spinam Dorsi significat Hemming in Com. Ears Messias in duali de auribus suis loquitur ad eminentiam spiritualis suae servitutis obedientiae notandam Nose Et ecce ipsi mittunt faetorem ad nasum suum Mouth Quidam falso haec verba ad spiritualem vitam de torquent ac si dictum esset animas non ali visibili pane sed Dei verbo eâ—â—t id quidem in se verum sed alio respexit Moses c. Vatablus in loc Servator filium Dei se esse neque ait neque negat sed ex loco convenientissimo Deut 8.3 c. In Harmon Evang. 110. Et eloquio labiorum suorum interficiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anti-Christum seu Anti-Deum impium Lips Per prosopographiam Humano more tribuit illi quasi bellatori vehementi in hosâ—â—es comoto faciem ardenâ—â—em id est oculos flammantes labia frementia et summam indignationem increpando prae se serentia linguam ad vorandum exsertaâ—â— et ignis inâ—â—ar flammeam c. Muscul. in loc * Cervix the hinder part of the Neck Metaphora à bellatoribus pugnantibus vel alijs vehementius labori incumbentibus desumpta Instar fortis ardentis bellatoris pugnabis tuis concionibus contra eam c. A Hand * Cujus signum apud homines manuum complosio esse solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus super solium Jah Metaphora ab homine ducta qui quod manu ipsa apprehendit tenetque sibi datum omnium certissime possidet c. Right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ellâ—â—genda et explicanda est A Finger Dâ—â—gitis humanis constituitur pugiâ—â—lus si contraâ—â—antur et spithama si extendantur A Heart Hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—avoreâ—◠〈…〉 Bowels * So the Greek runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per vâ—â—cera misericâ—â—rdiae Dei nâ—â—tri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat uterum The word signifies the Mothers Womb Flac. Illyr Clav. Script Dilecti mihi prae omnibus populis chari prae omnibus regnis A Bosom R. Kimchi per sinum Dei Sanctuarium intelligit quod quaedam quasi latebra Dei est ut sinus hominis Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erga peccatores Denotatâ—â—r Feet Steps Documenta habitantis in nobis Messiae ut quod verbo suo erigit et solatur c. â—â—ertul lib. de Trinit folio 601. efficaciae divinae per membra monstrantur c. * per modum accidentis †per modum essentiae seu substantiae Tom. 4. lib. 2. ad Simplicianum quest 2. Misericordia quasi miseria cordis * In deum non cadit accidens In loc Theolog. p. 29. Joy Sadness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ne contristetis spiritum sanctum c. Et dixit verbo suo se confracturum potentiam eorum secundum voluntatem suam * or shortned so 't is in the Hebrew Repentance lib. 17. de Civit. Dei In syntag Theol. p. 194. Anger Revenge Hatred Licet absque ulla perturbatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut imperfectione haec sint Deo tribuenda * In this text there is a figure call'd Antanaclasis which is when the same word is repeated in a various or contrary signification here is a Rejoycing to do good and a Rejoycing to destroy Zeal or Jealousie Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliisque mediis certi de ea fiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorance De parad c. 14. lib. 12. contra Faustum Manich. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certissima scientia Remembrance Forgetfulness Thoughtfulness External Actions Hissing Breathing Laughing and Deriding Kissing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil in Cant. Hierom. interpr Tom. 4. fol. 80. Crying Pulcherrime divinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et subsequentis vindictae gravissi mae conditio exprimitur Speaking quorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubivis prostat Cum efficiax divinâ—â— voluntatis de Creaturis decretum ejusve Executio per modum loquelâ—â— humane exprimitur c. In more Nebochin part 1. sap 6.5 benedictio divina quae ad pisces et aâ—â—es prolata esse a Deo dicitnr v. 22. realis est multiplicationis specierum illarum constitutio Rebuking Calling Commanding Answering Silence VVitnessing Numbring Buying and Selling The second sort of Actions Labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ob mirabilem ex tam varis membris venis arteriis ossibus carne câ—â—te quasi contexturam Rest. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To wash To Hide To wipe To Gird To build To bind up wounds To Open To Hold. To conclude men in unbeleif To Try To break To Sift To make Bald. To Blot out of the Book of Life To Devour or Swallow To Direct To Ungird To Pour out his Anger Spirit To make Void To Pour out a Blessing To Hew To Stretch out To Bear To break the Head To make Way To Put his Hook in the Nose Quâ imputatio illi facta et plena saâ—â—sfactio intelligitur 1 Pet 2.24 Flaccus Illyricus * Judicat se operâ Regis Assyriae Isralitas puniturum ita ut homines et animalia ac aedificia plantae vastentur Ideo autem addit conductitiâ ut sciant illam novaculam suam mercedem flagitaturam c. To Seal Actions of the Feet * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Actions of the Animal Faculty Seeing Homo videt quae sunt prae oculis Dominus autem videt ad Cor. * Illud etiam atque etiam affirmo vobis filius qui totus apatre