5. Psal. 78.19 A Mountain for Mountainous places Josh. 13.6 Judges 7.24 c. Mountains and Hills are put for Idols which were Worshipt there Jer. 3.23 Mountains and Vallies for their Inhabitants Micah 1.4 The Mountains shall be Molten under him and the Vallies shall be Cleft that is the Hearts of those that inhabit them shall wax soft See Psal. 68.2 3. and Psal. 97.4 5. They put to flight the Vallies toward the East and toward the West that is such as dwelt in the Vallies 1 Chron. 12.15 The World is put for Mankind John 3.16 and 12.19 2 Cor. 5.19 1 John 2.2 and 5.19 'T is put for the wicked who are the greatest part of mankind John 1.10 and 7.7 and 14.17 and 15.19 and 16.20 23 and 17.9 14. 1 Cor. 11.32 1 John 3.1 and 4.5 and 5.4 5. Hence the Devil is called the Prince of this world John 12.31 and 14.30 and 16.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the world Eph. 6.12 The God of this world 2. Cor. 4.4 Which is expounded Eph. 2.2 In time past ye walked according to this world according to the Prince of the Power of the Air the Spirit that Now worketh in the Children of Disobedience The World is put sometimes for those are converted and beleive as Illyricus says alledging John 6.33 The Bread of God is he which cometh down from Heaven and giveth Life unto the world that is to beleivers and John 14.31 But that the world may know that I love the Father c. Yet Glassius thinks that the whole race of mankind is rather to be understood in both places as verse 51. the Bread which I will give is my Flesh which I will give for the life of the World for this giving of Life is not an actual conferring of it by Faith but rather an acquisition or purchase of life for them in which sence Christ is called the light that enlightens every man that cometh into the world In the other text John 14.31 Christ signifies by those words that he was therefore to die that he might deliver mankind from the power of Satan 2. That this Redemption of mankind should by the Word of the Gospel be revealed to the whole World For he says not let me die that I may shew that I love the Father but that the World may know that I love the Father Which knowledge was had when the Gospel was promulgated through the whole World by the Apostles Camerarius in his Notes on John 17.21 That the World may beleive that thou hast sent me says that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world we are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as shall be saved But Glassius says that it signifies all men universally as John 3.17 For God sent his Son that the world through him might be saved For though all men are not actually saved in regard of their proper contumacy and impenitency yet a spiritual Unity for believers is prayed for and that the World might believe that is that all men should be converted to the true knowledge of the Messiah although very many remain in Unbelief and Wickedness who shall have no share in this Redemption Ships are put for the Men in them Esa. 23.1 Howl ye Ships of Tarshish that is ye Mariners and Merchants c. So verses 10.14 A Nest is put for the Young ones Deut. 32.11 As an Eagle stirreth up her Nest that is the Young Eagles as is clearly shew'd in the following words Ophir A Country in India abounding with Gold is put for Gold brought from thence Job 22.24 Then shalt thou lay up Gold as Dust and Ophir as the Stones of the Brooks that is Gold brought from Ophir Abundance of Gold is denoted by the whole phrase and Metaphorically great felicity A Cup is put for the Wine or Liquor in it Jer. 49.12 Ezek. 23.32 1 Cor. 10.21 Yee cannot drink the Cup of the Lord and the Cup of Devils Luke 22.17 It is said in the last Paschal Supper And he took the Cup and gave thanks and said take this and divide it amongst your selves that is the Wine not the Cup for verse 18 he says I will not drink of the fruit of the Vine untill the Kingdom of God shall Come So Luke 22.20 We have the same Metonymie about the Eucharistical Cup of the Lords Supper and 1 Cor. 11.25 26 27. Of this Cup Christ says that 't is the New Testament in his Blood but the containing vessel cannot be understood but the thing contained viz. The Wine which is Sacramentally the Blood of Christ Matth. 26.28 Mark 14.24 See more 1 Cor. 10.16 21. 1 Cor. 11.26 27. Matth. 26 27. Mark 14.23 1 Cor. 11.28 The Names of Countries is frequently put for their Inhabitants as Egypt for Egyptians Gen. 17.15 Ps. 105.38 Ethiopia for Ethiopians Ps. 68.31 32 Sheba for Sabeans Job 1.15 and 6.19 See Esa. 43.3 4. Judea and the adjacent Countries about Jordan are put for their Inhabitants Matt. 3.5 Macedonia and Achaia for Christians living there Rom. 11.26 The Land of Egypt is put for spoils brought from thence Jer. 43.12 The Grave is put for the Dead that are buried in it as Esa. 38.18 The Grave cannot praise thee Death cannot celebrate thee that is they that are Dead and Buried the reason follows They that go down into the Pit cannot hope for thy Truth ver 19. The Living the Living he shall praise thee See Psal. 6.6 Psal. 115.117 The Earth is put for the Inhabitants of the Earth Gen. 6.11 The Earth was also corrupt before God and the Earth was filled with violence which is expounded in the next verse for all flesh had corrupted his way upon the Earth So Gen. 11.1 and 18.25 and 19.31 and 14.30 1 Sam. 14.29 2 Sam. 15.23 Prov. 28.2 Esa. 24.20 Matth. 5.13 The Ends of the Earth are put for the Inhabitants of the extreamest parts thereof Psal. 22.27 28. Psal. 67.8 A Theatre the place where Plays and Shews are seen is put for the sight it self 1 Cor. 4.9 Where the Apostle Paul Metaphorically says of himself For we are made a Theatre so the Greek unto the World and to Angels and to Men As if he had said we are derided hated and abused by the World and that not in a corner but as if the whole Earth were gathered together in one Theatre to satiate and please themselves with beholding our miseries A City is put for Citizens Jer. 4.29 The whole City shall flee Shall go into Thickets and clime upon the Rocks So Esa. 14.31 Jer. 26.2 c. Jerusalem Chorazin Bethsaida Capernaum are put for their Inhabitants Matth. 3.5 Mark 1.5 Matth. 23.37 and 11.21 23. Act. 18.25 Jud. 5.7.11 c. To this by Analogy may be referred these that follow Heaven is put for God who is said to dwell in the Heavens and there manifests his Glory and Majesty to Angels and glorified Spirits Psal. 73.9 They set their Mouth against the Heavens and their Tongue walketh
Submission to Him even Emperors Kings Princes Nobles Captains Armies Freemen Bondmen even all both small and great He hath Power to punish all Treasons Rebellions Affronts Misdemeanors and Indignities whatsoever All that will not hear and obey him shall be destroyed He will speak to them in his Wrath and vex them in his sore Displeasure His Enemies shall be cloathed with Shame All that hate him shall be confounded and flie before him They shall be like the Dust how great soever They shall call for the Rocks to fall on them and to the Mountains to cover them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. V. From hence we are taught to observe That it is our Duty 1. To adore reverence and honour Him 2. To obey and keep his Law 3. To trust in Him only for Defence and Protection 4. To pray that He would take to him his great Power and reign O blessed Son of David King of the Jews King of Israel Lord of the Gentiles Governor of Nations and King of Kings thy Kingdom come that thy Will may be done in Earth as it is in Heaven VI. From hence we infer the happy State that the whole Universe shall be in in God's appointed Time when this good great and mighty Potentate shall take to him his great Power and obtain a full Possession of all his Right When the Heavens shall rain down Righteousness and out of the Earth shall spring forth Joy The Mountain's shall drop new Wines and the Hills shall flow with Milk The Light of the Moon shall be as the Light of the Sun and the Light of the Sun as the Light of seven Days The Heavens shall rejoyce ever us and drop Fatness the Weary shall be at Rest and break forth into Singing A Jubilee shall be proclaimed and Persecution no more heard Judgment shall run down like Water and Righteousness like a mighty Stream Every Man shall sit under his own Vine and under his own Fig-Tree and none make him afraid Peace to all the Ends of the Earth Swords beaten into Plowshares and Spears into Pruning-Hooks no Nation lifting a Sword against his Neighbour no levying War any more No more Earthquakes nor Famine but a fruitful and peaceable Earth The poor Man shall overtake the Reaper and the Treader of Grapes him that soweth Seed And the Mountains shall drop sweet Wines and the Hills shall melt The Captivity of Israel shall be brought again they shall build the old waste Places and plant Vineyards and drink the Wine thereof make Gardens and eat the Fruit thereof Come to Zion with Songs and everlasting Joy where this King shall sit and appear in his Glory Israel shall rejoyce and Judah shall be glad It shall fare well with the whole Creation For the Ox and 〈◊〉 Asse that eare the Ground shall eat clean Provender winnowed with Fan and Shovel The Effect of his Kingdom shall be Peace for the Righteous shall flourish and have abundance of Peace and the Fruit of its Righteousness and Assurance for ever For not only the People shall be all righteous but upon the Bells of the Horses there shall be Holiness to the Lord. And the Ransomed shall come to Zion with everlasting Joy upon their Heads They shall obtain Joy and Gladness and all Sorrow Heaviness and Sighing shall flie away For as the Earth bringeth forth her Bud and as the Garden flourisheth with Things that are sown in it so shall the Lord God maâ—â— Righteousness and Praise spring forth before all the Nations Blessed be God Christ a Priest Heb. 7.17 For he testifieth Thou art a Priest for ever after the Order of Melchisedec Vers. 26. For such an High-Priest becometh us who is holy harmless undefiled separate from Sinners and made higher than the Heavens Type I. THe High-Priest was taken from among Men but it behoved him not to have any Blemish II. The Priest assumed not to himself this Office but was called to it of God they were consecrated by Imposition of Hands when they were twenty five Years old III. The Priests were anointed with Oil and washed with Water Thou shalt take thee anointing Oil and pour it upon his Head and he shall wash his Flesh in Water IV. The Priest was gloriously cloathed Thou shalt make holy Garments for Aaron thy Brother for Glory and Beauty V. The Priest was to have a holy Crown upon his Head VI. The Priest's Body and Loins were to be covered with clean Linnen VII The High-Priest bore the Names of the Tribes of Israel upon his Breast when he went in before the Lord. VIII The High-Priest had Vrim and Thummim upon his Breast IX The High-Priest had an engraven Plate of Gold Thou shalt make a Plate of pure Gold and engrave upon it like the engraving of a Signet HOLINES TO THE LORD And it shall be upon Aaron's Forehead that Aaron may bear the Iniquity of the holy Things and it shall always be upon his Forehead that they may be accepted before the Lord. X. Aaron the Priest was Moses's Mouth to the People XI The High-Priest was not to marry a Widow a divorced Woman nor an Harlot but a chast Virgin XII The Priest's work was to offer Sacrifices for the Sins of the People For every High-Priest is ordained to offer Gifts and Sacrifices c. XIII The Priest was to take the Blood of the Bullock and dip his Finger in it and sprinkle seven times the Mercy-Seat c. and likewise the Blood of Calves and Goats and he sprinkled the Book and all the People the Tabernacle and the Vessels of the Ministry XIV The Priest's Garments were to remain after him to cloath and adorn his Sons withal XV. The Priests were to sound the Trumpets which as Mr. Godwin observes were twofold sometimes an Alarm to War sometimes to assemble the People XVI The Priests of the Lord were to teach the Law to the People The Priest's Lips should keep Knowledg and they should seek the Law at his Mouth XVII The Priest was to judg of the Plague of the Leprosy and to pronounce clean or unclean XVIII The Priests under the Law made and anointed Kings Jehoiada the Priest and his Sons anointed Joash King of Judah XIX The Priests were to appoint Officers over the House of God and it did not appertain to the Civil Magistrate to intermeddle in the Priest's Office See the Case of Vzziah 2 Chron. 26.20 XX. The Priests of the Lord were to bless the People XXI The High-Priest only went into the Holiest of all and that not without Blood to make Atonement XXII The High-Priest only made the Perfume for Burnt-Offerings and it might not be applied to any other use but to burn before the Lord. XXIII The Death of the High-Priest set the guilty Person or Man-slayer free who had fled to the City of Refuge After the
Tremellius follow that exposition Propter Oleum because of the Oyl or Anointing that is thou shalt be delivered by Christ or for the sake of Christ in whom rests the Spirit of Jehovah who Anointed him chapt 61.1 The Cause of that deliverance and vengeance is intimated viz. The promise sometimes made to this People of sending Christ to them who is signified by the word Oyl because he was to be Anointed with the Oyl of gladness above his fellows c. Metaphors from the Vine c. A Vineyard the place where Vines are planted in a continued Metaphor and Parable signifies the Church as well of the old as New Testament Cant. 8.11.12 Esa. 3.14 and 5.1 c. Esa. 27.2 3 6. Matth. 20.1 c. Of which pleasant similitude many have writ much The quiet or free Plantation of Vineyards exhibits the notion of spiritual peace in the Kingdom of Christ Esa. 65.21.22 See Deut. 28.30 39. 1 Kings 4.25 Micah 4.4 c. A Vine sometimes signifies good sometimes evil Examples of the former are to be read Psal. 80.9 c. Esa. 5.2 7. Jer. 2.21 Where the People of Israel introduced into the Land of Canaan received as the people of God that they may serve him constantly in Righteousness and Piety is understood But this becomes degenerate offending God with foul Idolatry and impiety all which by the Metaphor of a Vine well planted but much corrupted is expressed in the two last places It is taken in an Ill sence Deut. 32.32 33. where mention is made of a Vine Grapes Clusters and Wine expressing the cruel and abominable wickedness of sinners Expositors are not agreed in what sence to take a Vine Hosea 10.1 But the most proper interpretation seems to be this Israel is an emptying Vine that is it plentifully brings forth fruit like a luxuriant Vine as if it would at once empty it self of all its fruit Yet it produces not good but bad fruit it is the Vine of Sodom and Gomorrah Deut. 32.32 33. plentifully bringing forth wild Grapes Esa. 5.2 for it follows he bringeth forth fruit unto himself According to the multitude of his fruit he hath increased the Altars c. See Metaphor of a Vine in the second Book The phrase to sit under his own Vine and Fig-Tree is a description of security peace and tranquillity 1 King 4.25 2 King 18.31 For the Jews were wont to love their Vines and Fig-trees beyond any other Trees partly for the sweetness of the Fruit Judg. 9.11.13 And partly for the conveniency of the shade For as Pliny calls them branched or spreading Vines or as Columella lib. 3. cap. 2. Calls them such as are perched upon Rails or Galleries in the form of an Arbour covering it on all parts do afford a cool and delightsome shade for repose or banqueting As to the Fig-tree as Pliny has it its leaf is very large and consequently very shadowing which may be gathered also from Gen. 3.7 This phrase to sit under his own Vine and Fig-tree is Metonymical in as much as it is a sign of publick peace and tranquillity and Synecdochical in as much as by these two Species of Trees and Plants all sorts of Vineyards Gardens Fields c. are understood But Metaphorically the inward and spiritual peace of the Kingdom of Christ is expressed by it Micah 4.4 Zach. 3.10 c. Wine and New Wine signifie as well the effects of divine Mercy and Grace as of Wrath and Vengeance Examples of the former are to be read Prov. 9.5 Cant. 2.4 Esa. 55.1 Joel 3.23 Zach. 9.17 In which places by the Metaphor of Wine the blessings or benefits of the Kingdom of Christ are expressed which are Righteousness peace and joy in the Holy Spirit As natural Wine is said to chear or make glad the Heart of man Psal. 104.15 and that it chears the heart of God and man Judg. 9.13 So Jehovah is as it were chear'd and delighted with the Conversion Faith and Piety of men Esa. 62.5 Examples of the latter are to be read Psal. 60.3 and 75.8 Illyricus says that by this similitude he signifies most heavy afflictions c. Rev. 14.10 and 18.6 c. Esa. 1.22 Thy Wine mixt with Water denotes the corruption of all orders in Israel as the foregoing and following words shew The Septuagint rendens it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Taverners mix wine with water from whence they say that metaphorical speech of Paul is deduced 2 Cor. 2.17 For we are not as many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taverning the word of God This word which our Bibles render corrupting the word of God is very emphatical it is a Metaphor taken from Hosts Victuallers Inkeepers or rather Tavern-keepers who corrupt and adulterate their Wines By which the Apostle elegantly inculcates two things 1. Their adulterating the word of God by the mixture of their own fancies 2. Their Covetousness and Study of filthy gain The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly understood of Wine-sellers and is here metaphorically translated to signifie deceitful dealing as it is expounded 2 Cor. 4.2 Chrysostom says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English this is cauponari to Tavern when any one adulterates wine when any one sells a thing of that kind for Money which he ought to give freely The Syriack renders for we are not as the rest who mix or adulterate by mixtures the word of God c. Jer. 23.28 1 Tim. 6.5 2 Pet. 2.3 The Dregs or Lees of Wine are metaphorically used two ways 1. Either denoting very great Calamities Psal. 75.8 Esa. 51.17 Upon which Illyricus As the Cup signifies its part of the cross and castigation which God in his own time distributes or gives out to every one So the dregs of that draught do signifie the most bitter part of the calamity or punishment See Ezek. 23.32 33 34. 2. Someties signifying secure tranquillity as Zeph. 1.12 I will punish the men that are setled or concrete curdled thickned on their Lees that is such as with great security tranquillity and self conceited firmness stick close to their wickedness mocking and deriding both God and Men. See Jer. 48.11 Esa. 25.6 with Jer. 48.11 A Vintage and Gleaning Judg. 8.2 Is not the gleaning of the Grapes of Ephraim better than the Vintage of Abjezer By the Vintage he understands the fight it self by the gleanings the pursuit of the flying Enemy as if he had said we Abjezerites have not acquired so much honour by fighting as you Ephramites have by your brave pursuit of those we routed when ye took their Leaders who had they been safe the Enemy being not else truly overcome might easily recruit their Army The Text Jerem. 49.9 is to be expounded by a Metaphor if the Grape gatherers will not come to thee will they not leave some gleaning Grapes The Chaldee renders it Thieves or Robbers like Grape gatherers The same form of speaking Obad. ver 5. properly
of Christ. The Wolf disappointed of his prey walks about with an open or gaping mouth so Hereticks thirst for the blood of the Orthodox And as the Cubs or Whelps of Wolves are killed although they have yet committed no mischief so the fry and disciples of wicked Hereticks ought to be bridled and care taken to prevent that they invenome not the Church so far Franzius A Leopard is a fierce and swift Creature and carries the notion of Cruelty and Enmity in the Scripture Jer. 5.6 That a Fox denotes Hereticks and the Churches Enemies Cant. 2.15 Lam 5.18 is the judgment of Interpreters As Franzius Hist. Animal p. 191. c. That Christ called Herod a Fox is evident from Luk. 13.32 by reason of his Treacherous Plots which he privately contriv'd to intrap him Erasmus in his Paraphrase Go and tell that Fox who confides in humane craft and Believes he can do anything against the Majesty and Counsel of God c. This was the Fox that would betray that Hen we read of Matth. 23.37 which is produced by way of excellent Similitude to denote the most gracious care and loving kindness of God to his Church c. A Hind is commonly taken in a Good sence Gen. 49.21 Naphtali is a Hind let loose that is which flies most swiftly This is expounded of a ready promptitude and Activity in the happy dispatch and Management of affairs The Hebrews refer this to Barak the Naphtalite who made a very speedy levy of 10000 men of the Tribe of Zebulun and Naphtali and together with Deborah pursued Sisera their Enemy Judg. 4.10 It is added in that Text Gen. 49.21 he giveth goodly words which they refer to the same History and that sweet Song of Barak and Deborah mentioned Judg. 5. Prov. 5.19 A good Wife is called a Hind of loves and a pleasant Roe so the Hebrew that is a Hind Beloved because men take a singular Delight in wild Beasts that are made Tame and Sociable c. A Horse and his Neighing Metaphorically denotes unbridled lust Jer. 5.8 See Ezek. 23.20 To Ride signifies to Rule or to be in an eminent Condition Deut. 32.13 Psal. 66.12 Isa. 58.14 Where it is ascribed to God is already shown A Bridle or to Bridle which properly belongs to Horses Jam. 3.5 by which they are restrained and guided Psal. 32.8 9. Metaphorically denotes the curbing and averting the violence of Enemies sometimes when attributed to the Tongue it denotes a Prudent and becoming Moderation Jam. 3.2 and 1.26 See Job 30.11 2 Sam. 8.1 Psal. 66.11 12. An Ass besides the place cited viz. Ezek. 23.20 is found in a Metaphor Gen. 49.14 Where the tribe of Issachar is called the ass of a Bone that is of big bones and so strong that though dull by Nature it shakes not off but bears what burdens are laid upon it hence it is subjoyn'd Couching down between two burdens for they were wont to Divide its load and place it in two bundles on either side the Explication follows ver 15. See Judg. 5.16 A Bull denotes a violent cruel and proud Enemy that abuses and infests the miserable Psal. 22.12 Psal. 68.30 Isa. 34.7 By the name of Kine the Grandees of the Kingdom are expressed Amos 4.1 about which see Chap. 10. where we have treated of the hill Bashan Isa. 15.5 An Heifer of three years old seems to be a Metaphorical Epithet of the City Zoar belonging to the Moabites the same we read Jer. 48.34 and that it was near the City Horanaim Upon which Texts some Expositors say that it denotes the Pride Luxury and Wantonness of the Moabites because when a Cow comes to be of that age it begins to grow fierce and wanton Others understand it of plenty of Pastures and other conveniencies with which that Land abounded as a Heifer or Cow of three years old gives store of Milk Hierome in his Comment on Isaiah says that we are to understand the Heifer of three year old of perfect and full age For as the thirtieth year compleats a mans strength so the third year does the the like in those Beasts Lyranus says that 't is so call'd because of its luxurious petulancy and that the feminine gender is used to denote their filthy Sodomy which is a far fetcht exposition Junius and Tremelius expound it of the Bawling Moabites who are so call'd by an emphatical Prosopopaeia when they labour'd to confirm their flying and despairing Friends For as a Heifer unaccustom'd to the Yoke is therefore more impatient and complains with louder and stronger bellowing at that Age so they impatient of servitude cry aloud c. Jer. 46.20 Egypt is call'd a very fair or beautiful Heifer but destruction cometh out of the north to it Here is a comparison of its present felicity by a Metaphor taken from a fatten'd and plump Heifer with its future Disgrace and Ruine Hos. 10.11 Ephraim or the People of Israel is called an Heifer taught or accustom'd loving to tread out the Corn. Which Metaphor Brentius thus Expounds this labour of treading out Corn was easie aad pleasing to the heifers for they were not bound nor yok'd nor burden'd but had a full freedom of dancing about and had food enough according to Deut. 25.4 So is Israel hitherto unaccustom'd to Banishments depredations and utter Devastations but dwelling in their own Kingdom under their own Vine and Fig-tree enjoying what they possest in peace c. A Yoke that Instrument whereby Oxen are tied to draw a Plough Cart or Coach c. Luk. 14.19 is used Metaphorically as 1. It denotes Doctrine and Institution for as Oxen are thereby ty'd up and appointed to some certain kind of labour to which in time they become accustomed so Christians are obliged to the practice of Divine Precepts Jer. 5.5 But these have altogether broken the Yoke and burst the bonds wherewith the Yoke was ty'd the Chald. renders it but these have altogether rebelled against the Law these have Departed from the Doctrine See Psal. 2.3 Matth. 11 29. Take my Yoke upon you ver 30. For my yoke is easie and my Burden is light That the Evangelical Doctrine of Christ our Saviour is to be understood is evident by the explication added learn of me for I am meek and lowly in heart and ye shall find Rest for your souls Now because the Gospel is the Doctrine or Word of the Cross 1 Cor. 1.18 Therefore is this Metaphorical phrase used by Christ. That there are three things comprehended here is plain from the Words 1. Faith in Christ begot by the word of the Gospel 2. A Pious Life conformable to the life of Christ in humility meekness and other fruits of the Spirit 3. Patience and Constancy in bearing his Cross. And where these are exercis'd the party shall find rest for his Soul Hence the Devil is call'd Belial which signifies without Yoke because that Apostate Spirit cast of his allegiance to the Laws of God 2. It
Eyes shall be red with wine and his Teeth white with milk In the last words of the Patriarch Jacob there are many things spoken Allegorically in this Chapter of which these words are most Emphatical which are spoke in the Blessing of Judah which the Rabbies and some Christians understand by an hyperbole of an Earthly Inheritance and the great plenty and faecundity thereof but ver 10. shews this to be a clear Prophecy of Shiloh or the Messiah to come of the Tribe of Judah and surely the Patriarch from so excellent a subject would not slip into the mention of those vain earthly things and what he says of the redness of eyes with wine it is reckon'd amongst wickednesses Prov. 23.24 because a sign of drunkenness which the Patriarch who severely taxt his sons sins ver 4 5. would not reckon among his Blessings This is therefore An Allegory and is to this effect expounded by the Learned Brentius Binding his Fole to a Vine this is a desciption of Peace and tranquility in the Kingdom of Christ. See Jer. 23.7 and Zach. 3.10 for in Wars they do not bind Foles or Asses to the Vines when men cannot dwell under their own Vine and Figtree which are destroyed which denotes the peaceable administration of Christ in his Kingdom See Isa. 9.5 This is not to be understood of external Tranquillity but partly because Christ establishes his Kingdom without warlike Arms by the Preaching of the Gospel and partly because it brings Peace and Tranquillity of Conscience He shall wash in Wine this is a description of abundance and the vile esteem of worldly things in the Kingdom of Christ. But we are to understand it of the abundance of spiritual things as Remission of sins Righteousness c. Matth. 6.33 Psal. 45.2 c. Some Expound this of the Passion of Christ The Vineyard of Christ is his Church Isa. 5.1 and 27.2 and 65.21 Matth. 20.1 and Christ is the Vine into which the branches are grafted John 15.1 4 5. and the meaning say they is Christ compares his Church because of its simplicity humility and the burdens of trouble which it is forc'd to bear in the World to an Ass which he will feed with most sweet grapes and spiritual Joy or inebriate it that being render'd couragious it should despise death Devils Hell and Persecutions and so Christ will wash his garment in wine and his Cloaths in the blood of grapes that is will pour his most precious blood upon his garments viz. his Flesh which his Deity puts on as a Cloathing which will afterwards be excellent spiritual Wine to comfort and refresh the faithful His eyes will be red with wine that is in his Passion for then he had no form nor Comeliness Isa. 53.2 viz. when Whipped Spit upon and Crowned with thorns and carried about in disgrace by Pilate's Order so he was deform'd for others sins But inasmuch as in him was found no spot nor was guile found in his mouth 1 Pet. 2.22 His Teeth are said to be white with milk ver 12. Whiteness signifies purity and Innocence c. See Isa. 63.1 2 3 c. Eccl. 12. There is an Allegorical Description of old Age and Death ver 2. By the Darkness of the Sun Light Moon and Stars the languishing and consumption of Vigor Strength and Judgment is denoted ver 3. By the trembling of the Keepers of the house and the bowing of strong men the weakness of the hands knees and arms is signified See Isa. 35.3 which are keepers of the body from hurt The ceasing of the grinders because few denotes the decay of the Teeth or their being almost gone The darkning of those that look out at the Windows betokens dimness of sight the Eyes being the windows of the Body ver 4. The shutting of doors in the streets betokens the contraction of the lips and tyresomness in speech The lowness of the sound of grinding signifies debility of Voice Rising at the voice of the Bird denotes want of sleep for old men scarce sleep half the night and are easily awaked by the Cocks crowing The bringing low of the Daughters of Musick denotes dulness of hearing and that those Ears that could Judge of Musick delight not in it See 2 Sam. 19.35 ver 5. To be afraid of high places signifies difficulty of going The flower of the Almond-tree shall flourish that is Gray Hairs The Grashopper shall be a burden that is the back-bone shall bend and grow weak so that it cannot bear any burden Desire shall fail that is Appetite to Meat and other things 2 Sam. 19.35 then follows a description of Death c. In the Book of Canticles there are many continued Metaphors or Allegories that are very Emphatical and obscure yet contains many deep Mysteries It being a spiritual Poem setting forth the love of Christ to his Church c. about which the Reader is referred to our English Expositors See other Allegories Isa. 28.20 Amos 3.12 Isa. 38.12 Jer. 11.6 12.5 Ezek. 16.3 Hos. 13.15 Zach. 14.3 4 5. c. In the Old Testament you may find these Allegories besides Deut. 32.13 15 22 32 33 41 42. 33.19 20 24 25. Judg. 8.2 14.18 1 Kings 12.11 14. 2 Kings 19.3 Job 4.10 11. 20.12 c. 27.20 c. 29.14 c. 38.9 10. Psal. 23.1 c. 51.8 9. 69.1 2 3. 75.8 9. 80.8 9 c. 110.2 3. 123.3 Prov. 3.8 9.1 c. Eccl. 11.1 c. Isa. 1.5 6 7 22. 66.6 7. 5. ult 14.29 30.33 32.23 36.6 42.3 45.8 54.11 12. 55.1 2 12 13. 59.5 6. Jer. 4.11 12. 5.6 6.28 29 30. 12 9. 50.17 Ezek. 13.10 c. 17.3 c. 22.19 c. 23.2 c. 29.3 c. 31.3 c. 32.3 c. 34. c. In the New Testament Matth. 3.10 12. 5.13 7.3 4 5 6. 9.15 c. 12.43 c. 15.13 Luk. 9.62 Rom. 11.16 17 18. c. 13.11 12. 1 Cor. 3.6 7 8 9 c. 5.7 8. 9.26 27. 2 Cor. 3.2 3. 5.1 c. 10.3 4 5 6. 11.2 Gal. 4.19 5.15 6.8 9. Eph. 6.11 c. The Explication of all which at least for the most part may be taken from our Treatise of Metaphors so that we shall leave them to be improved by the studious Reader Examples of an allusive Allegory PSAL. 11. Vpon the Wicked he shall Rain Snares or Coals Fire and Brimstone and the Spirit of Terrors the Portion of their Cup so the Hebrew This is an Allegorical Description of the grievousness of their Punishment by allusion to the destruction of Sodom as Isa. 34.9 10. c. See Psal. 20.3 where by an Allegory of Burnt-offerings c. Prayers are meant More Examples Psal. 50.3 55.9 Isa. 10.24 where he alludes to Moses his Rod. See ver 26. Isa. 24.18 with Gen. 7.11 Isa. 26.14 with Exod. 14.13 Isa. 30.32 with Exod. 15.20 1 Sam. 18.5 Psal. 68.25 26. with many others In the New Testament you have these Examples Matth. 5.22 which Allegory alludes to
one Heart for Sin and another for him he must have the whole Heart or he will have none of it Thou shalt love the Lord thy God with all thy Heart and with all thy Soul c. Conscience may be for Christ and his Ways and the Judgment may be much enlightned when the Will may be opposite and the Affections set chiefly upon Sin and the Vanities of this World Their Heart is divided now shall they be found faulty XVIII Jesus Christ met with greater Opposition and fought more sore and fearful Battels than ever any did for the Sinner's sake as witness his Conflict with Satan that strong Man armed with Sin and Wrath and last of all with Death it self over all which Enemies he gloriously triumphed and got a perfect Conquest XIX Jesus Christ will not take into Covenant or make a Contract of Divine Love or Grace with a Person that is not dead to the Law We must see the Insufficiency of that and of our own Righteousness and have no confidence in the Flesh if we would win Christ. Wherefore my Brethren ye also are become dead to the Law that ye should be married to another even to him that is raised from the Dead that we should bring forth Fruit unto God XX. When Jesus Christ by his Word and holy Spirit hath brought over all the Faculties of the Soul unto himself finding the Person dead to Sin Self and to this World and all things being removed which obstructed this happy Contract he then proceeds and takes the Soul into Union with Himself But according to that holy Order and Decree of God no Soul is espoused by Christ but such as is given to him by the Father All that the Father hath given me shall come unto me XXI No sooner is a Sinner converted by Faith united or espoused to Jesus Christ but there is great Joy amongst the Angels of God in Heaven and amongst the Saints of God on Earth Likewise I say unto you there is Joy in Heaven in the presence of the Angels of God over one Sinner that repenteth And so in the case of the Prodigal at his return The Father said to his Servants Bring forth the best Robe and put it upon him and put a Ring on his hand And bring hither the fatted Calf and kill it and let us eat and drink and be merry And they began to be merry XXII Jesus Christ settles upon each Soul he espouses a very great Inheritance he makes over a Jointure of an inestimable value a Kingdom of Glory a Crown that fadeth not away even everlasting Blessedness XXIII Jesus Christ leaves his Church and each believing Soul whom he takes into Union with himself in this World for a while and doth not immediatly take them to himself or carry them to Heaven his own Habitation XXIV Jesus Christ delighteth greatly in his Church and in every sincere Member thereof hence Zion is called Hephzibah And as the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee XXV Jesus Christ discharges his Saints and People from all those Debts that bind over to eternal Wrath. Sinners were miserably indebted to the Law and Justice owed ten thousand Talents but had not a Farthing to pay liable every day to Arrests and to be sent to the dark Shades of eternal Night or Prison of utter Darkness under the Wrath of the incensed Majesty having whole Mountains of Sin and Guilt lying upon them running every day into new Scores adding Sin to Sin one heavy Debt upon another O how great is the Guilt of sinful Man and how unable to satisfy Divine Justice How then shall these Debts be paid all these Sins expiated and the Guilt taken away Justice calls for full Payment it 's Language is Pay or perish yet we cannot make the least Reparation nor right God for the Wrong we have done him by offending the Eyes of his Glory But now by a Marriage-Covenant with Jesus Christ all is at once discharged and the Sinner acquitted there being Riches and Worth enough in him who hath fully satisfied the Demands of Law and Justice and by Union with him the Sinner comes to be interested into all He was made Sin for us who knew no Sin that we might be made the Righteousness of God in him The Lord hath laid on him the Iniquities of us all O how happy is that Soul that is espoused to Jesus Christ XXVI Jesus Christ confers great Honour on those that are espoused to him The Church is called a Queen and how comes that to pass but by means of this Contract and Marriage with Christ Vpon the right hand stands the Queen with Gold of Ophir Believers are called by Christ's Name have the Attendance of his Servants the holy Angels The Angels of the Lord encamp round about them that fear him He hath given his Angels charge concerning thee Saints lie in the Bosom of Christ's Love and Mercy XXVII Jesus Christ supplies all the Wants and makes blessed Provision for his Saints They that fear the Lord shall not lack any good thing Whether it be Grace or Peace either Food or Physick they want they shall have it from him all is in Christ In him all Fulness dwells and in him so as to be let out and communicated to his Saints XXVIII Jesus Christ sympathizes with his Saints In all their Afflictions 't is said he was afflicted And in another place 't is said His Soul was grieved for the Misery of Israel He himself hath suffered Being tempted he is able to succour them that are tempted We have not an High-Priest that cannot be touched with the feeling of our Infirmities He that toucheth you toucheth the Apple of mine Eye Cast thy Burthen upon the Lord and he shall sustain thee XXIX Jesus Christ requires Obedience of his Church and of every Member thereof hence Paul saith The Church is subject unto Christ. The Lord Jesus is exalted above all Principalities and Power Might and Dominion and every Name that is named not only in this World but also in that which is to come and is given particularly to be Head over all things to the Church Call ye me Lord saith Christ and do not the things that I say XXX Jesus Christ reproves his Saints for their Evils and Transgressions out of his great Love As many as I love I rebuke and chasten XXXI Jesus Christ covers the Weaknesses and Infirmities of his People He covers our Sins doth not upbraid us with our Faults but forgives our Iniquities and remembers our Sins no more Tho his Saints have many Spots and Blemishes yet he through his great Grace overlooks them all and will not expose them to Reproach here nor hereafter for them XXII Jesus Christ gives Counsel and Instruction to his People I counsel thee c. What heavenly Instruction hath he left in his Word