swiftly beginning its Course from the right Cavity of the Heart through the Arterious Vein the Branches of which are dispersed through the whole Lungs and joined to the Branches of the Veiny Artery by which it passes from the Lungs into the left side of the Heart and thence it flows into the Great Artery the Branches of which being spread through all the Body are united to those of the Hollow Vein which carry the same Blood again into the right Ventricle of the Heart But these Vessels by length of time become disordered and shattered these Pitchers are broken at the Fountain the Heart it self as well as they decaying and declining in its Office whence proceed Faintings Swoonings Tremblings Palpitations and other Distempers which are the Product of an undue Sanguification Lastly 't is said the Wheel is broken at the Cistern which an Ingenious Person understands of the Circulation of the Blood for that he thinks is intimated by the Wheel and its being obstructed by the Indispositions of Old Age. But it is much to be questioned whether Solomon as Wise a Man as he was knew any thing of the Circular Motion of the Blood throughout the whole Body I have no stronger a Belief of his Knowledg in this kind than that his Ships went to the East or West-Indies though I find both of these asserted by different Writers However I conceive this Circulation is not meant in this place for the word Bor Puteus or Cisterna baffles this Notion for this Author makes the Cistern here to be the Left Ventricle of the Heart whereas the Heart with both its Ventricles is rather a Fountain than a Cistern yea he had himself applied this Word to the Heart in his Exposition of the former Clause of the Verse and there was Reason for it because the Waters do spring and flow in a Fountain but they lie dead and moveless in a Cistern or Pit under Ground which is the same thing Wherefore I conclude that this Cistern must be something of another Nature and what is that but the Vrinary Vessels especially the Bladder This without any fanciful straining must be acknowledged to be the Cistern of the Body it being a Vessel situated beneath on purpose to receive and keep the Water that comes from the Ureters And here as in those Receptacles in the Ground the Water gathers a Sediment and grows muddy the evil Effects of which are too well known to Mankind This Vesica then which is made to gather and hold the Urine is properly Bor the word in this Place Puteus Cisterna And the Wheel is said to be broken at this Cistern when those Vessels and Organs which were appointed for the Percolation of the Blood that is the separating the serous Humour from it and for the transmitting it through the Emulgent Arteries into the Ureters and thence carrying it to the proper Vessel the Cistern which is made to receive it when I say these are put out of order and disturb'd then they cease to perform their proper Administrations in the Body whereupon immediately are produced in these dark and narrow Passages the Painful Stone and Gravel in the Kidnies and Bladder all other â—ephritick Distempers Ulcers Inflammations the Strangury and sometimes a total Suppression of the Urine together with the undue Evacuations of it Thus the Wheel is broken thus the whole Periodical Series of Operation in those Parts is spoiled and destroyed And perhaps this particular Phrase is here used by Solomon because the great Work at Wells and Cisterns or Pits for retaining of Water for a time was performed by Wheels So much for this excellent Delineation of Old Age which is it self a Disease a constant and inseparable Malady and is attended with many more And as the Bodies of the Aged are the Scene of Weakness and Infirmities of Pains and Languishments so their Souls are usually decayed and distemper'd Of both these Solomon gives us a particular Account and perhaps too much from his own Experience for 't is probable that the Miscarriages of his Youth had enfeebled Nature and we read that towards the Close of his Days he degenerated from his former Piety and so we have here a Full and Compleat Description of the Defects which too often accompany this Last Declension of Life which are set forth by Variety of Metaphors which I have made it my Business to explain to you CHAP. V. The Writers of the New Testament are delighted with the Vse of Metaphors Here is sometimes a Complication of them Ephes. 6. 13. c. Take unto you the whole Armour of God c. largely insisted upon The Olympick Games and Prizes administer religious Metaphors The Antiquity Names Kinds the Laws and Observances of these Grecian Combates before in and after them the Iudges the Rewards and all other things appertaining to these Athletick Enterprizes distinctly consider'd 't is shew'd how they are all applied to Christianity in the Apostolick Writings Hence is inferr'd the Gracefulness of the Sacred Stile Notwithstanding which some have vilified it whose Character is represented Proverbial Sayings used by other Writers especially the Jews are frequently mentioned by our Saviour in the New Testament To which is reduced his bidding the Apostles shake off the Dust of their Feet Mat. 10. 14. concerning which the Author adds his particular Sentiment IF we pass to the New Testament we shall there find that those Inspired Penmen are much delighted with the use of Metaphors We have a Complication of them in Iohn 15. 1 c. I am the true Vine and my Father is the Husbandman c. In 1 Tim. 6. 9 10. the extreme Dangers which Men are exposed to by the Sin of Covetousness are expressed by a Snare by drowning by piercing through as with Thorns and Briars In those Words Eph. 5. 14. Awake thou that sleepest and arise from the Dead and Christ shall give thee Light there are likewise three Metaphors together for Sin is call'd a Sleep Death Darkness yea if we be exact we shall find three more for if Sin be a Sleep then Grace or Conversion is Awakening out of that Sleep and this is expressly mention'd in the Place if the one be Darkness and Death the other is Light and Life and Rising again But as before I chose out a remarkable Place of the Old Testament to enlarge upon under this Head so I will now do the like in the New and insist upon that choice Passage in Eph. 6. 13 to ver 18. Take unto you the whole Armour of God c. which under that one Great and General Metaphor of Armour comprehends several other particular ones Christians are represented as Souldiers in other Places by this Apostle and here he lets us know what is their Armour what Weapons they must fight with which are thus metaphorically expressed 1. They must be careful to put on the Girdle of Truth which some Expositors have thought is meant in opposition to Error and
mystical Sense of Christ who was the true Melchisedek that is King of Righteousness and King of â—eace This mystical Interpretation of that historical Passage is vouched by the inspired Penman who wrote the Epiâ—tle to the Hebrews Again it is written viz. in Gen. 16 21. that Abraham had two Sons the one by a Bond-maid the other by a Free-woman This is the Letter or History Now observe the figurative Interpretation of it which things saith the Apostle are an Allegory for these are the two Covenants that is these two Mothers Hagar and Sarah denote the two Covenants the Law and the Gospel the one from the Mount Sinai which gendreth to Bondage which is Hagar for this Hagar is Mount Sinai in Arabia that is the Law was given on Mount Sinai and brings Servitude and strict Observances with it this is represented by Hagar for the Name of Hagar signifies the Mount where the Law was given and answereth to Jerusalem that now is that is the present State of the Jews The Hagarens i. e. the Arabians and all that spring from Ismael as Historians tell us no less than the Apostle intimates here are bound by their own Laws to be circumcised and observe therein the Mosaical Law like the Iews and so they like Hagar their Mother are in a servile Condition still are in Bondage with their Children But Jerusalem which is above is free which is the Mother of us all that is Sarah which denotes the State of the Gospel that new City which Christ brought with him from Heaven of which all Christians are free Denizens is a free Woman and signifies that we Christians Gentiles as well as Jews for she is the Mother of us all are free from all Moses's Rites and are justified without them Gal. 4. 22 24 25 26. Thus it appears from the Apostle that besides the historical Sense there is a higher and nobler in the Old Teâ—tament and particularly in that Place of Genesis where the two Mothers Sarah and Hagar and the two Sons Isaac and Ishmael were designed to signify the different State of those in the Church of God they respect the Law and the Gospel the Mosaical and Christian Dispenâ—ation There was this besides the bare historical Sense From the same Divine Writer we learn that the Pillar of the Cloud the passing through the red Sea the Mannah the Drink out of the Rock and the Rock it self which you read of in Exodus had a spiritual meaning and therefore some of these especially are expresly called spiritual they did eat the same spiritual Meat and drink the same spiritual Drink for they drank of that spiritual Rock which followed them and that Rock was Christ. 1 Cor. 1 c. 1 2 3 4. Hence it is evident that this historical Part of the Book of Exodus is likewise symbolical and capable of a spiritual Construction though still the Truth and Reality of the History remain entire So what we read in Numb 22. 9. viz. that Moses made a Serpent of Brass and put it upon a Pole that if any Man bitten with a Serpent beheld it he might live i. e. be cured of the venemous Biting hath a secondary meaning in it as our Saviour himself interprets it namely that the Son of Man should be lifted up that whosoever believeth on him should not perish but have everlasting Life John 3. 14 15. The lifting up of the brazen Serpent upon a Pole in the Wilderness signified the lifting up of Christ upon the Cross for the healing and saving of all that look up to him with an Eye of Faith Thus when we read that God swore in Numb 14. 28. that the murmuring and unbelieving lsraelites should not enter into Canaan which the Psalmist calls their Rest Psal. 95. 11. the primary historical Sense is well known but besides this there is a secondary or spiritual one which our Apostle hath acquainted us with in Heb. 4. 1 c. Whence you may gather that in the History of the Israelites entring into the Promised Land and of the greatest Part of them that came out of Egypt being shut out there is a secondary meaning included viz. that Believers shall possess the Heavenly Canaan they shall enter into their everlasting Rest that Rest which remains to the People of God but Unbelievers shall come short not only of the Promise whicâ— is left of entring into this Rest but the Rest it self Thus you will find that Place in Numbers interpreted by the inâ—allible Apostle Again this mystical or secondary Sense is observable in those Places in the Mosaick Law which speak of the Rites and Services and Levitical Priesthood which the Jews were under as you may infer from three Chapters together in the Epistle to the Hebrews where the Apostle applies those things in a higher Sense viz. to Christ himself and his offering himself upon the Cross than ever was intended by the Letter But this double Sense of Scripture is no where more remarkable than in the Book of Psalms The 22d Psalm though primarily it be meant of David when he was in great Distress and forsaken of God yet secondarily i. e. mystically it is to be understood of our Blessed Savioâ—r when he was in his Passion and hung upon the Cross and accordingly you will find the first Words of it applied by himself Mattâ— 27. 46. My God my God why hast thou forsaken me And other Passages of this Psalm the 8th 16th 18th Verses are taken notice of by the Evangelist as fulfilled at that time Matth. 27. 35 43. Now it is certain they could not be fulfilled unless they had been meant in this mysterious Sense of Christ. The latter Part of the 16tâ— Psalm is spoken in David's Person and is without doâ—bt in the first and immediate Sense of it to be understood of him and of his Hopes of rising after Death to an endless Life But it is as clear from Acts 2. 25 c. that it was spoken of Christ the Son of David and who was typified by that holy King and Prophet for St. Peter saith there in his Sermon to the Jews David speaketh concerning him I foresaâ— the Lord always before my Face for he is on my right Hand that I should not be moved Therefore did my Heart rejoice and my Tongue was glad Moreover also my Flesh shall rest in Hope Because thou wilt not leave my Soul in Hell neither wilt thou suffer thy Holy One to see Corruption Thou wilt shew me the Path of Life c. Which are the four last Verses of that Psalm before-named and you may see in the following Words of this Chapter what the mystical Interpretation of them is according to that Apostle who had the Spirit to direct him to the utmost meaning of those Words Part of the 68th Psalm though it be David's Thanksgiving for the present Mercies he received yet undoubtedly it is a Prophetick Praising of God for the glorious Ascension of
Infallible This is that more sure Word of Prophecy which St. Peter preferreth before Eye-Witnesses and Voices from Heaven 2 Pet. 1. 16 c. Yea though an Angel from Heaven should preach any other Doctrine than what the Apostles preach'd and afterwards committed to Writing St. Paul pronounceth him accursed Gal. 1. 8. These Infallible Records these undoubted Oracles of the Holy Ghost in Scripture are the standing Rule of Belief to all christians even to the End of the World On this they may rely with Confidence as on an Unerring Guide for it is not like other Books which are made by Men and therefore are not void of Errors and Mistakes but the Author of it is God who is Truth it self and can neither deceive nor be deceived Thus the Canonical Books of the Old and New Testament are the Compleat and Absolute Rule of our Belief and of all Supernatural Truth 2. They are the Perfect Rule of Life and Manners they contain all things to be Done as well as to be Believed Here is the Decalogue the Sum of all our Duty towards God and Man and the Necessary Precepts of Life comprised in it are often repeated enlarged upon and explained through the whole Sacred Book To these are added the Evangelical Duties of Self-denial Mortification Poverty of Spirit Purity of Heart Brotherly Love Heavenly-Mindedness Circumspect Walking Redeeming the Time Abstaining from all appearance of Evil Giving no Offence to any and many others of the like Nature The Writings of the Gospel forbid us to be Carnal Sensual and Earthly and call upon us to converse with Spiritual and Celestial Objects to to set our Affections on things Above and to work our Minds to such a Temper that we may desire to depart out of this Body and to be with Christ which is far better than groveling here below And Christianity promotes this Heavenly-mindedness by giving us a Power over Our selves by restoring us to a Government of our Bodily Appetites and Passions so that the Soul thereby becomes Pure and Defecate purged from all mundane Dross and Filth fitted for Heavenly Joys and therefore most earnestly breathes and longs after them Here we learn that Christianity is repugnant in all things to Satan's Kingdom and designedly promotes the Kingdom of God it bids us not seek our selves and aim chiefly at worldly Respects but it enjoineth us to Humble and Debase our selves and to Glorify God in all to advance his Honour in the World and next to that to look after the Salvation of our own and others immortal Souls These are the Noble and Worthy Designs of Christianity and the Laws of it their Business is to take us off from those low and mean Projects which Men of the World carry on and to set the Soul of Man in a right Posture and to fix it on right Ends. The Christian Precepts reach to the Hearts of Men they restrain the secret Thoughts and inward Motions of the Mind they curb the inordinate Desires and Wishes they temper the Affections and Passions especially they forbid Revenge Malice Hatred and they direct us to love God and to bear Love to all Men for his Sake The Christian Laws give Rules for our Words and Speeches and will not allow them to be Idle and Vain much less Prophane and Impious but they command our Discourse to be always with Grace season'd with Salt to favour of Goodness and Piety and to be for the Edifying of those we converse with The Commandments of the Gospel do also govern the Outward Actions of our Lives and bid us be Holy in all manner of Conversation They enjoin Chastity and Continence Temperance and Sobriety they forbid Lust and Luxury Pride and Sensuality They teach Courtesy Affability Meekness Candour Gentleness towards our Brethren They bid us be Kind and Charitable to all and even to love our Enemies Christianity is a Religion that is exactly Just and gives the strictest Rules of dealing Honestly and Uprightly with our Neighbours Even Morality which is the very Foundation and Ground-work of All Religions is most Illustrious here Christianity hath the Impress of Reason Civility and all Acceptable Qualities It forbids nothing that is Fitting and Decorous it countenances all that is Manly and Generous it is agreeable to the Law of Nature and the Reason of Mankind In these Sacred Writings the Duty of Christians is set down not only as they are Single but as they stand in relation to others and as they are Members of the Community There are Peculiar Lessons for Persons in every Condition for Husbands and Wives for Masters and Servants for Parents and Children for Superiours Equals and Inferiours They are all provided here with Instructions and Directions proper to that State they are in They are very Remarkable Words which a Reverend Divine of our Church uttered Would Men apply their Minds saith he to study Scripture and observe their own and others Course of Life Experience would teach them that there is no Estate on Earth nor humane Business in Christendom this Day on foot but have a Ruled Cafe in Scripture for their Issue and Success This is a Great Truth and is no mean Demonstration of the Excellency of these Holy Writings which I am speaking of Here are also the most Notable Instances of all those Vertues and Graces which adorn the Life of Man Here is the Example of Abel's sincere and acceptable Devotion of Enoch's walking with God of Noah's untainted Faithfulness amidst the Temptations of the corrupt World of Abraham's Faith and Self-denial when he offered his only Son on the Altar of Ioseph's Resolved Chastity when he once and again resisted the lustful Solicitations of his Mistress Here is the Example of Moses's Publick Spirit who desired his Name might be blotted out of the Book of Life rather than that Nation should perish Here you read of Aaron's submissive Silence of Reuben's fraternal Commiseration of Rohab's Seasonable Wisdom which was the Effect of her Faith in concealing the Spies that were search'd for Here we may observe Phineas's Active Zeal Eli's Entire Submission to the Divine Pleasure Iob's Invincible Patience Iosiah's Early Piety his and Iehosaphat's Care to reform the Church Ionathan's entire Friendship Manasses and Peter's Repentance Iohn Baptist's Austerity the Centurion's Faith Stephen's Charity to his Enemies at his Death Briefly here is commemorated the Religious and Holy Demeanour of all Ranks and Degrees of Persons whether in Prosperity or Adversity whether in Youth Manhood or Old Age or in whatsoever Condition of Life they were placed Where can we find such glorious Atchievements as the Sacred History recounts unto us Where are there such Perfect Paterns of Vertue Where do you meet with such Noble Acts as some of the Holy Patriarchs Prophets and Apostles are celebrated for The Great Heroes spoken of in the Writings of the Pagans are generally but Ideas of Vertue and a kind of Harmless Romances to preach Goodness to Men. Virgil's Aeneas Xenophon's