the Measure of your Fathers viz. of the sins of your Fathers as Erasmus paraphrases it go on imitate your Ancestors and what they wanted of extreme cruelty do ye make it up they killed the Prophets and you him by whom and of whom they Prophesied The highest pitch of villany is noted by this phrase beyond which there is no further progress and makes ripe for Divine Vengeance and severest punishment which certainly follows it as payment follows things fully measured and sold. See the examples of the Amorites Gen. 15.16 Of the Sodomites Gen. 18.20 c. Of the Amalekites Exod. 17.14 1 Sam. 15.2 c. 3. Because there is a mutual equality and proportion in giving and restoring therefore it is metaphorically said in a Proverb with what measure ye mete it shall be measured to you again which we find three times with a different or diverse scope 1. Denoting just Retaliation either with respect to reward or punishment Matth. 7.2 Luke 6.38 Relating to our Neighbour 2. A legitimate and saving handling of the Word of God Mark 4.24 As Euthymius says as ye attend the Word so ye shall profit in knowledge Or 3. As Piscator says If ye communicate the word of God liberally God will communicate the knowledge of his Divine Mysteries more liberally to you and augment your Gifts c. For this heavenly Talent is improved and multiply'd by communicating it to others A Razor which shaves off hair is put for the King of Assyria Esa 7 2O Denoting that God would permit him to destroy Israel 'T is called hired with respect to the fact of Ahaz who hired the King of Assyria to assist him against the King of Syria 2 Kings 16.7 8. Moab is call a wash pot by David Psal. â—â—0 9 denoting the baseness of those people and that they were only fit for the vilest Offices 2 Sam. 8.2 A Burthen denotes things troublesom and difficult Exod. 6.6 Psal. 55.22 Esa. 9.4 and 10.27 14.25 Matth. 23.4 c. Weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the greatness of heavenly glory 2 Cor. 4.17 frequently Trouble and Misfortune Matth. 10.12 Acts 15.28 Gal. 6.2 1 Thess. 2.6 Rev. 2.24 See Prov. 27.3 Sin is called heavy Heb. 12.1 because it is an impediment in our heavenly race or course to heaven Of a Seal we have treated before A Looking glass denotes an imperfect knowledge of the Mysteries of God in this Life 1 Cor. 13.12 because it gives but an imperfect reflection of the figure or object compared to the object it self And because some Looking-glasses reflect the rays or beams of the Sun when it shines on them to an object The Apostle elegantly says uses the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beholding in a Glass for the light of Divine knowledge 2 Cor. 3.18 But we with open face beholding as in a Glass the glory of the Lord are changed into the same Image that is are eminently illuminated and communicate light to others from Glory to Glory as by the Spirit of the Lord. Spoils taken from an Enemy denotes Christs Victory over Satan Esa. 53.12 Luke 11.22 Col. 2.15 a mans life is said to be to him for a prey which denotes deliverance from present Death as he that takes a booty exposes his life to Danger Jer. 21.9 and 38.2 and 39.18 and 45.5 Stipend or wages given to a Soldier is attributed to Sin Rom. 6.23 whose due wages is death Eternal A Table is attributed to the heart when it is fixed upon any thing Prov. 3.3 Jer. 17.1 A Cover or Covering denotes ignorance because if a thing be covered we cannot see it Esa. 25.7 2 Cor. 3.14 15 16. Lam. 3.65 A Sheath or Scabbard is put for the body because the Soul lodges there as a Sword in a Sheath Dan. 7.15 A Vessel is put for a mans body 1 Sam. 21.5 1 Thess. 4.4 Paul calls himself and his Collegues Earthen Vessels 2 Cor. 4.7 because of the Contempt Calamities and Hazards that they were expos'd to in the World as Earthen Vessels are more despised and more obnoxious to be broken than such as are made of Silver and Gold 1 Pet. 3.7 Peter calls a Woman the weaker Vessel because more subject to weaknesses and infirmities than men Paul is called a chosen Vessel by Christ Acts 9.15 that is a most choice and excellent instrument whom he would use to Convert the Gentiles Vessels of Grace or Honour are such as are saved by Grace and Vessels of Wrath and Dishonour such as rejected and damned for their Infidelity and Contempt of the Messiah Rom. 9.21 22 23. See 2 Tim. 2.20 21. Where there is an express comparison See Esa. 22.8 c. A Garment which covers the body defends and adorns it yeilds a double Metaphor 1. It denotes Salvation by the application and appropriation of the great benefits of Christ as well in this life as in that which is to come Psal. 45.8.13 14. Esa. 61 10. Rev. 3.18 and 7.14 and 16.15 The reason of the Comparison is excellent 1. From the hiding of indecenâ—â— nakedness of which Psal. 32 1. Rom. 4.6 7. 2. Because thereby the body is defended from Cold and other noxious things Matth. 2â—â— 12 Rom. 8.30 c. 3 Because it adorns and beautifies Psal. 110.3 c. See the Parables Ezek. 16.10 c. Math. 22.11.12 Luke 15.22 The Typical Visions Zach. 3.3 c. Rev. 7.13 14. and 19.8 and 21 2. The Typical Actions Gen. 3.21 and 24.52 The Putting on and constant keeping of this spiritual Garment is primarily by Faith in Christ Rom. 13.14 Gal. 3.26 and 27. And consequently by the Renovation of Holy Spirit and the Conversation of a Holy Life Rom. 13.12 Eph. 4.24 Col. 3.10 12. 1 Pet. 3 3 4. Contrary to this is the Garment spotted with the Flesh Jude ver 23. The defiling of Garments Rev. 3.4 which is the old man Eph. 4.22 Col. 3.8 See Esa. 59.5 6. c. 2. With respect to outward Conversation Sheeps Cloathing is attributed to the False Prophets and False Teachers in the Church Matth. 7.15 Which denotes any outward things which are specious and made use of craftily to acquire authority and popular favour as when men make use of a dissembling personated or hypocritical sanctity as a Cloak to inveagle and deceive others When they pretend to be called of God Jer. 23.25 30. 1 Kings 13.18 Matth. 7.22 When they make a flourish about the knowledge of Tongues Universal Learning great Eloquence and other acquired Ornaments Rom. 16.18 1 Cor. 13.1 2. and gifts especially the working of Miracles whether truly done or by meer Imposture Deut. 13.2 Matth. 7.22 2 Thess. 2.9 See 1 Tim. 4.1 2 3. 2 Tim. 3.5.6 Col. 2.18 To this Sheeps Cloathing is fitly oppos'd A Wolfish mind denoting 1. The quality of their Doctrine viz. it was damning and a Wolf is a destroyer of Sheep 2. Their bloody principles that would cruelly Lord it and Tyrannize over mens Consciences
13 44 10 7 161 11 15 10 James 1 17 82 1 Peter 1 9 24  20 70 1 John 3 1 7  20 81 Revelations 1 4 8 70  10 2 3 5 5 77 11 4 139 21 22 88 22 16 86 ERRATA SVch Escapes of the Press as injure not the sence as Mis-Pointings and litteral Errors are left to the Readers Candor to Correct or Pardon some few of such as misrepresent it he is desired to mend thus In the Epistle page 2. line 11. for found read framed l. 19. r. Carneades p. 3. l. 32. r. whole man p. 5. l. 1. for any asserting r. an assertion p. 6. l. 10. for Received r. Believed First Book p. 35. l. 48. r. Michal p. 54. l. 48 49. for grief Orphans r. grief breaks out p. 92. l. 5. dele for things l. 8. r. yours l. 20. r. Tract 2. l. 47. r. rather then p. 94. l. 46. for seems r. serves l. 49. for alive r. a line p. 99. l. 36. for look r. took p. 100. l. 9. dele in p. 135. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 182 l. 30. dele says Book 2. p. 107. l. 9. for E. D. r. T. D. The rest are obvious to common capacity Poems on the Bridegroom p. 107. On the Rose of Sharon 202. On the Vine p. 226. of the Second Book by T. D. On the Light p. 16. by B. K. On the Plough p. 66. Of the Third Book by Mr. Flavel Philologia Sacra OR The TROPES and FIGURES in SCRIPTURE Reduced under their proper Heads and Classes with a Brief Explication of each c. SCripture Rhetorick or Sacred Elocution may be reduced to two principal Heads or Chapters 1. The first of Tropes 2. The Second of Figures First Tropes Which concern the Sense of Words viz. When they are drawn from their proper and genuine signification to that which is different or Contrary which the Etymology of the word shews for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying verto muto to turn or change Second Figures Which the Greeks calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Habit or Ornament of Speech do not alter or vary the Sense of Words but imbellish beautifie or adorn them Of the first we will Treat under two heads 1. The Kinds Of Tropes 2. The Affections Of Tropes The Kinds of Tropes are four viz. Metonymie Ironie Metaphor and Synechdoche which order depends upon Logical Topicks from whence Tropes are deduced As 1. Metonymie from Causes and Effects 1. From Subjects and Adjuncts 2. Ironie from Contraries 3. Metaphor from Comparates 4. Synechdoche from the distribution of the whole into its Parts 2. Of the Genus into its Species Genus is a more general Title which comprehends some things more special under it as substance which comprehends 1. Living Creatures 2. Mettals 3. Elements c. Species is a more special Title attributed to diverse particulars under it as a Man to John Peter James or any other individual The Affections of Tropes are Three 1. Catachresis 2. Hyperbole 3. Allegory Of which there are certain Species As 1. Paraemia or a Proverb and 2. Aenigma Of These with Gods help we shall Treat in Order CHAP. I. Of a Metonymie of the Cause A Metonymie is a Trope when a Cause is put for the Effect or the Effect for the Cause the Subject for the Adjunct or the Adjunct for the Subject There are four kinds of Metonymies Answering to the four kinds of Causes Viz. 1. Efficient 2. Material 3. Formal 4. Final A Metonymie of the Cause is used in Scripture when 1. The Person acting is put for the thing done 2. When the Instrument by which a thing is done is put for the thing effected 3. When a Thing or Action is put for the effect produced by that Action of which in Order 1. The Person Acting for the thing Acted or Effected 1. THE HOLY SPIRIT is put for its Effects and Operations as 2 Cor. 3 6. Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth Life Where by the term Letter we are to understand the Law written in Tables of Stone which required perfect obedience and which no man can perform because of Corruption therefore that Law can pronounce nothing but a sentence of Death But by Spirit is meant the saving Doctrine of the Gospel which derives its original from the Spirit considered as a most merciful comforter who sets it home upon the Soul fitting and preparing it thereby for Eternal Life sutable to John 6.63 The Words that I speak are Spirit and Life that is they are from the Spirit of God and being received by Faith confer Salvation through the grace of God Rom. 8.2 By the Law of the Spirit of Life as Illyricus says is meant the Doctrine of the Gospel because it is a peculiar instrument or means of its operation which by a Divine efficacy changes the heart and writes his Law there which now is not only inscribed in Tables or Parchments but penetrates the inward parts quickning the soul to spiritual Motions and Actions See Gal. 3.2.5 Isa. 11.4 2 Thes. 2.8 Isa. 42.1 and 61.1 2. John 3.34 c. 2. THE HOLY SPIRIT is put for Regeneration Psal. 51.10 Renew a right Spirit within me Ezek. 36.26 A new Spirit will I put within you hence the Apostle says be ye renewed in the Spirit c. Eph. 4.23 Which is expounded Rom. 12.2 Be not conformed to this World but be ye transformed by the Renewing of your mind c. Hence arises an opposition of Flesh and Spirit John 3.6 That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit where by Flesh is meant man defiled by sin and by Spirit the grace of Renovation or which is the same thing the Regenerate man The Apostle 1 Thes. 5.19 Exhorts not to quench the Spirit that is the Gifts of the Spirit as Illumination and Renovation suitable to 2 Tim 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscitare instar ignis Donum Dei stir up as Fire or Coals are stirred up for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the gift of God which is in thee for true Faith and Godliness may be resembled to a little Flame kindled by the Spirit in the hearts of Believers which the Devil and Carnal Corruptions endeavour to smother but is to be cherished and stirred up as fire is by more fewel this feeding and quickning fewel is the Word of God In this sence the Soul is distinguished from the Spirit in man For Spirit denotes a Divine Power and Energy in a Regenerate and Sanctifyed soul by which it is carryed to and united to God as Luke 1.46 47. My Soul doth magnifie the Lord and my Spirit rejoyced in God my Saviour expounded 1 Thes. 5.23 The very God of Peace sanctifie
It carries the notion of Love because of Conjugal embraces Deut. 1â—â— 6 and 28.56 Eternal Life is called the Bosome of Abraham Luk. 16 22. Upon which Brentius in his Commentary By the Bosome of Abraham you are not to understand a certain corporal or external place in this World but either the promise of Christ made to Abraham In thy Seed shall all Nations be blessed or Christ himself who came of the Seed of Abraham for in this sense all the Godly that sleep in the Lord are reposited or rest in Christ himself till in the last day they rise together with their bodies Acts. 7.59 Phil. 1.23 Therefore when Lazarus is said to be carried by Angels into Abrahams Bosome we are to understand that he was in the enjoyment of supreme felicity in Christ in the latter day shall be revealed c. Abraham is proposed as the Father of all believers Rom. 4.11 12. Because such as follow his steps and constantly persevere in Faith and Godliness to the end shall as our Saviour shews be gathered together in Immortal Life For tender Children are wont to be carried and cherished in the Bosome of their Loving Parents Ruth 4.16 1 Kings 17.19 This Term denotes the condition of Eternal Life for the carrying of Infants in the Bosome of the Parent denotes love and intimate good Will so in the heavenly Life there is most pure love from whence arises true Joy In the Bosome of the Parent the Infant finds rest and defence so in heaven there is certain security and a most quiet tranquillity c. A Bosome by a Metonymie signifies a Garment that covers it which being loose is convenient to receive and carry things Prov. 6.27 and 16.33 Therefore metaphorically it is put for the retribution of reward or punishment Of Reward as 2 Sam. 12.8 Luk. 6.38 Of Punishment as Psal. 79.12 Esa. 65.6 7. Jer. 32.18 To Strengthen feeble Knees signifies to comfort such as are cast down by anguish or sorrow of mind and confirm them by Instruction and Counsel Job 4.4 Esa. 35.3 Heb. 12.12 The metaphor being taken from outward perils which invade upon a sudden in which the knees of an affrighted and fearful man are weakned because the strength of the Nerves and Muscles by the terror of sudden danger leaves its operation which for bearing the body resides in the knees Hence a sudden or pannick fear is expressed by the weakness or beating together of the Knees Psal. 109.24 Ezek. 7.17 Dan. 5.6 Nahum 2.11 The Feet are metaphorically as well as by another Trope taken divers ways Of which take some of the Chief 1. With respect to Externals Job says chap. 29. ver 15. That he was Feet to the Lame that is he relieved the miserable as the Feet help men to get out of danger See Gen. 30.30 noting the marginal reading The Foot of Pride Psal. 36.11 denotes the violence of proud Enemies The slipping halting c. of the Feet c. denotes danger and Calamity Job 12.5 Psal. 38.17 and 116.8 and 140.4.11 c. See Jer. 30.16 On the contrary to deliver the feet from falling denotes divine protection against any malignant Enemies Psal. 56.13 and 18.36 and 91.12 Psal. 121.3 c. To tread with the feet denotes to disgrace or to insult upon one as an Enemy Psal. 7.5 and 91.12 13. Ezek. 34.18 19. Matth. 7.6 Luke 10.19 Heb. 10.29 Lameness or Halting which is a disease or accidental hurt of the Feet denotes Calamity Affliction and Dangers Psal. 35.15 In mine halting we translate it adversity they rejoyced Psal. 38.18 Jer. 20.10 Mich 4.6 7. Zeph. 3.19 In which two last places the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Feminine alluding to the voice of a sheep upon which Illyricus says That it is a speech taken from Sheep For many of them in the Summer especially those of hotter Countries do halt or go lame or else it may relate to the People and Church of which the Scripture speaks in the Feminine Gender as before 2. With respect to Internals and spirituals because the Life of man and the exercise of Godliness is compar'd to walking or running and so the Feet translated to the mind signifie desire and a holy endeavour as the outward running or hastning to a place is performed by the Feet Psal. 17.5 and 119.59 105. with ver 32. Prov. 4.26 27. Eccl. 4.17 The Beautifulness of the Apostles feet Esa. 52.7 Rom. 10.15 is not to be understood of their bodily Feet but of the interior and Divine as well with respect to their Mission or being sent as also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fervor in teaching as a footman in an Errand of great concern performs his Journey speedily Nahum 2.1 Some interpret it thus It is not prancing Horses Cathedral Seats costly and magnificent Vestments Cardinals Hats and other precious worldly accoutrements that are commended but simply the feet which denotes the humility of their Apostolical legation or Embassy and all their Successors are exhorted to the same vertue 1 Cor. 2.3 4. Gal. 4.13 14. c. Eph. 6.15 The Feet are said to be shod upon which a learned Expositor says the feet signifie the Ministry of the Gospel which must be shod that is defended with Boots or Shooes from Thorns Bryars and Dirt that is that they may be able to go through all Dangers in Teaching and Confessing the Gospel See Ezek. 16.10 What we translate uprightly Gal. 2.14 is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recto pede incederent that is walk with a right foot viz. according to the rule and measure of the Gospel See Heb. 12.13 Hitherto we have treated of the dissimilary parts of a humane Body The similary parts yeild but few Metaphors The biting of the Flesh Job 13.14 is transferred to the mind why should I take away my Flesh with my Teeth that is consume my self with Cares See 1 Sam. 19.5 Eccl. 4.5 Blood in a Metaphor as Illyricus says Cl. Script Col. 1083. signifies spiritual Death or Eternal Destruction Ezek. 3.18 and 33.8 Acts 18.6 and 20.26 c. Of Metaphors from such things as concern the Life of Man TO the Body and its Members aptly succeeds its Vnion with the Soul whence Life proceeds The word Soul has no metaphorical notion except when attributed to God which belongs to an Anthropopathy as was before expounded Life is used metaphorically as Living waters are put for such as flow briskly and plentifully Gen. 26.19 Prov. 10.11 Jer. 2.13 and 17.13 c. Time is said to live and a Building to be quickned of which before chap. 9. Sect. 4. See Hab. 3.2 To Live and Life are put for happiness strength and health 1 King 1.25 Psal. 69.32 33. Eccl. 6.8 Health or Soundness is put for the Word or Doctrine of God and Eternal Life the consequence of receiving it 1 Tim. 1.10 and 6.3 2 Tim. 1.13 and 4.3 Tit. 1.9.13 and 2.1 2 8. Hereby is denoted the condition and quality
as well as the fruit and efficacy of both c. To Cure or Heal metaphorically signifies a deliverance or Restauration from Calamity Adversity or Trouble Exod. 15.26 2 Chron. 7.14 and 36.16 John 13.4 Prov. 3.8 and 12.18 and 13.17 and 14.30 Esa. 3.7 and 58.8 Jer. 8.22 and 30.13 14 17. Lam. 2.13 Hos. 14.5 And when Translated to the Soul it denotes the free Pardon and Remission of Sin that disease of the Soul through the merits of our Blessed Redeemer Psal. 6.2 and 41.4 and 147.3 Esa. 6.10 and 19.21 and 30.26 and 53.5 Jer. 3.22 Malach. 4.2 Matth. 13.15 with Mark 4.12 John 12.40 Act 28.27 1 Pet. 2.24 c. And in Regard the knowing and manifestation of the disease and its Cause is the beginning of a Cure therefore this term is Elegantly transferr'd to the Ministers of the Word whose Office it is to shew people their sins and rebuke it Jer. 6.14 They have healed the bruise of the Daughter of my people slightly that is did not reprehend as much as need was To Health are oppos'd in general Diseases Griefs Pains Wounds Stripes c. In which there is a Metaphorical Translation 1. To Inanimates 2 Kin. 3.19 And ye shall grieve or pain every good peice of land with stones that is cover corrupt or mar it It denotes the irruptions of Enemies to annoy the whole Jewish Polity Deut. 29.22 23. Isa. 1.5 6 7 8. 2. To Man denoting his depraved Nature Jer. 17.9 Psal. 38.3 5 7 8. Isa. 53.4 Matth. 9.12 13. Mark 2.17 Luk. 5.31 32. 1 Tim. 6.4 a corrupt captious wrangler about words and questions is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick about questions to which is elegantly oppos'd ver 3. of the wholsome words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sound speeches of our Lord Jesus Christ. All humane Calamities which afflict a man like a Disease are represented by this similitude Psal. 77.10 Jer. 10.19 Job 9.17 Eccl. 5.12.15 and 6.2 Isa. 1.6 and 30.26 Jer. 15.8 and 30.12 14 15. Lam. 2.13 Hos. 5.13 Wounds denote sharp reprehension Prov. 27.6 See Psal. 141.5 More specially what are adverse to health and Metaphorically used are Brands or Marks or scars of Wounds are put for persecution for the confession of Christ which Paul gives an account of with respect to himself as you may see by their Catalogue 1 Cor. 4. 2 Cor. 6. and 11. What a seared Conscience is we have before spoke in Metaphors taken from fire Leanness Thinness c. are put for Calamities Punishments and Anguish Isa. 17.4 and 24.16 Ezek. 33.10 Zeph. 2.11 Psal. 73.8 it is spoke of Tyrants Rottenness of bones denotes dolors and terrors of Mind Prov. 14.30 Hab. 3.16 Prov. 12.4 To Rot is to Perish Prov. 10.7 c. The Plague denotes a very mischievous and destroying man Act. 24.5 where Paul was accounted by the wicked Jews a Pestilent fellow Poyson a very killing and fatal Ingredient that commonly destroys men unless expelled by very Soveraign and powerful Antidotes denotes devilish Doctrine as also the malice and malignity of the VVicked who as far as they can destroy the Souls Bodies and Good Name of honest pious men Deut. 32.33 Psal. 58.4 Rom. 3.13 To Life is oppos'd Death which is either the privation of Natural Life because of the separation of the Soul from the Body or the privation of spiritual and heavenly life because of the separation of the Soul from God through sin Both these not Metaphorically but properly are to be understood Gen. 2.17 But To Dye is used Metaphorically when Believers are said to Dye to sin Rom. 6.2 7 11. that is to renounce it and to be idle and unfruitful with respect to it as a Dead man naturally neither Acts nor Operates But To be Dead in Sins and Trespasses is quite another thing Eph. 2.1 5. for that denotes spiritual Death when men by sin separate themselves from the Grace of God and the hope of Eternal Life when their sins are not remitted In which sense Matth. 8.22 Joh. 5.25 1 Tim. 5.6 are taken Paul asserts himself to be Dead to the Law Gal. 2.19 that is the accusation or curse of it for he could not by that be Justified nor did he depend upon works but upon free Grace and so was Dead as to that hope viz. of a legal Justification as a Dead man has not the power of operation See Rom. 7.4.10 To be Dead from the Elements of the World Col. 2.20 is to be freed by Christ from the observation of the difference of Levitical Meats and the Mosaical Ceremonies this was the Jewish Paedagogy by which God inform'd the world Gal. 4.3 And Col. 3.3 see 1 Joh. 3.1 Believers are said to be Dead to the World c. which denotes an abrenunciation of its depraved concupiscences and mad pleasures the Text says for ye are Dead and your life is hid with Christ in God that is as Erasmus sayes in his Paraphrase ye seem Dead to this World because ye do not relish the Glories thereof nor are moved with those vanities which the worldings admire Therefore you do not live here so as to attract the splendid Notice of Men but you live in Christ with God altho' your life is hid according to the Judgment of the World c. Death is attributed to Seed or Corn cast into the Earth Joh. 12.24 1 Cor. 15.36 not because it perishes but because of its change it becoming the root of much fruit In the first text it tacitly denotes the Death of Christ and in the second the Death of Believers whose Resurrection is also denoted by this similitude or Metaphor of a Corn or grain Of Metaphors from Humane Sense GEnerally feeling sense or the Instrument of sense call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are transferr'd to the Mind which Metaphor is frequent among the Latines Luk. 9.45 that they may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feel it that is understand it as it is expounded Chap. 18.34 Phil. 1.9 what we translate Judgment in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense viz. a lively faith in Christ. Tit. 1.1 2. Joh. 17.3 Isa. 53.11 See Rom. 5.1 5. and 8.16 17. and 14.17 See also Heb. 5.14 with 1 Cor. 2. 13.15 Sight or Seeing denotes experience or enjoyment Exod. 20.18 Num. 20.23 Psal. 4.6 7. and 16.9 10. and 27.12 13. and 34.12 13. and 49.10 11. and 60.4 5.89.48 49. Psal. 90.49 50. and 91.15 16. and 98.2 3. and 128.6 Eccl. 8.16 where to see sleep denotes to sleep so to see corruption in Death Psal. 16.9 10. Eccl. 9.9 Isa. 44.16 Jer. 17.8 and 43.14 Lam. 3.1 Luk. 2.26 where to see Death signifies to Dye Luk. 17.22 Joh. 8.51 56. Rev. 18.7 c. Especially the Verb to see is used to denote a real experience of Promises of great things Isa. 53.11 and 60.5 and 66.14 and of Punishment under Comminanation Isa. 26.11 2. It is transferred to the Mind and Intellect and
his protection like a refreshing shade is round about them Thou hast been a shadow from the heat II. God is the Souls chief and only Sanctuary When I am afraid saith David I will trust in thee that is as the Emphasis of the word bears I will retire into thee my blessed Habitation for thou art a strength to the poor and needy and a refuge from the storm When the blast of the terrible one is as a storm against the wall c. In the strangest Convulsions of State Revolutions of Kingdoms and Epidemical Calamities that afflict the World the Inhabitants of this blessed Mansion are sure to enjoy certain safety and tranquility III. Such as dwell in this heavenly habitation are preserved from a dead frozen and benummed frame of spirit they are made zealous and warm for God fervent in spirit serving the Lord inflamed with a divine fervour by the influence of the holy Spirit which is called Fire animating them with courage and resolution to stand for God and his ways against all opposition IV. God is a good mans chief comfort he is the joy and delight of his Soul for as he is the summum bonum in himself so all good things are radically and originally derivative from him therefore such as would partake thereof must have recourse to him In him is the Saints treasure laid up with him is the most desirable Communion Whom have I in heaven but thee and there is none on earth that I desire besides thee says David V. Such is God to the Soul thither is the weary and heavy laden sinner invited in order to receive rest there 's eternal repose after the troublesome Pilgrimage of the flesh in reversion for all that die in the Lord Return unto thy rest O my Soul saith David c. VI. God is a Christians Home one may be said to be absent from God when he strays abroad giving the full Reins to a loose carnal and dissolute mind pursuing the vanities and follies of the world neglecting the solid comforts and delights of his proper home exposing himself to the hazards and disorders of a strange and dangerous entertainment among his Soul-Enemies whereas to live with God in a way or spiritual Love and Communion is to dwell in God and makes way for a more immediate and personal participation of his glory after death which made the Apostle desire to depart Phil. 1 21 22 23. Because death was gain to him inasmuch as it was to state him in his blessed and eternal home VII The Lord Jesus is the way that leads to this heavenly habitation I am the way the truth and the life no man cometh to the Father but by me he is a Priest to attone a King to govern and a Prophet to teach and direct his people VIII God is a Sanctuary to his Saints and a safe retreating place from the assaults of Satan sin and in-bred corruption From these Enemies there is no safety but by flying to the mercy of God in Christ. IX Christ is the Door that lets into this heavenly habitation this Door is always open to such only as are his known and approved Friends I am the Door by me if any man enter he shall be saved No man knoweth the Father but the Son and he to whom the Son shall reveal him X. This heavenly habitation is furnished with all those glorious Ornaments that are needful for spiritual profit or delight Gospel Institutions and Ordinances are by Expositors understood to be the Galleries of this habitation where the King is held In all places where I record my Name I will come unto thee and I will bless thee The blood of Christ is a Fountain of life Rev. 21.6 A Fountain opened for sin and for uncleanness Zach. 13.1 His Church is his Garden A Garden inclosed is my Sister my Spouse Cant. 4.12 His word as a green and pleasant pasture Psal. 23.2 and his Spirit the Spring that waters every plant and flower I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy seed c. Isa. 44.3 XI 'T is an Interest in God that makes a Soul to value him at so high a rate Thou art my God I will praise thee Thou art my God I will exalt thee Psal. 118.28 The Lord is my portion therefore will I hope in him XII To this heavenly habitation friends are solemnly invited Hoe every one that thirsteth come ye to the waters and he that hath no money come come ye buy and eat yea come buy Wine and Milk without monâ—â—y and without price Now hath God granted to the Gentiles who were Strangers and Aliens repentance unto life This is the receptacle of poor hungry souls where a plentiful relief is daily given and freely distributed XIII He that dwells not in God through Christ is in a very sad and dismal condition being exposed to the cursâ—â— of the Law and divine wrath upon the wicked he shall rain snares fire and brimstone and an horrible tempest XIV The glorious Attributes of God are as so many retiring Rooms and places of security and repose to which the Saints must have recourse in times of danger Come my people enter thou into thy chambers and shut thy doors about thee hide thy self as if it were for a little moment until the indignation be overpast More particularly inasmuch as he is Omniscient he knows what 's best for us and we ought to acquiesce in his will He is all wise and therefore orders all things to work for our spiritual good He is Almighty and can accomplish or effectually bring to pass whatsoever his knowledge dictates for our good He is faithful and therefore whatsoever he has promised shall be certainly fulfilled He is good and merciful which is a great encouragement to sinners to make application to him and commit themselves to his protection When I am afraid saith David I will put my trust in thee He is eternal and therefore an Everlasting Salvation c. METAPHOR I. A Habitation or house though never so stately and magnificent is yet the work and contrivance of a humane Architect and is composed of perishing materials II. Habitations here below serve only to accommodate the body the Rich Man in the Gospel that fared sumptuously every day had no Habitation for his Soul but Hell verse 23. III. A Habitation may be overthrown by an Earthquake blown down by a Storm demolished by an Enemy consumed by fire or the decays of time c. IV. A House may secure from some but not all dangers for Thieves may rob us of our Treasure or an Enemy if stronger may dispossess us and strip us of that and all our Estate V. A Habitation in its circumference and dimensions is limited and may be easily filled neither is any so compleat but may admit of further improvement or
If thou dost well shalt thou not be accepted of If thou followest on to know the Lord then shalt thou know him Seek and ye shall find Believe in the Lord Jesus Christ and thou shalt be saved XII Christ's last Will and Testament is the godly Man's Title Whoever he be that Christ hath bequeathed such and such a Blessing or Promise to he is sure enough of it from the Nature of the Covenant and from the Provision that is made by Christ the Testator for the fulfilling and accomplishing thereof My People shall be willing in the day of my Power Christ makes the Condition easy to his Elect. XIII Christ hath resigned this great Trust of fulfilling of his Will into the hands of the Father and the Holy-Ghost who are not only faithful Executors of this his Testament but able to supply the Wants of every one and helps all those to whom the Covenant doth belong Holy Father keep through thine own Name those whom thou hast given me I will pray the Father and He shall send you another Comforter who shall abide with you for ever XIV Christ's Will and Testament being confirmed and ratified by his Blood as He will not alter it himself much less may any Man or Angel presume to do it If We or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed If any Man shall take away from the Words of the Prophecy of this Book God shall take away his part out of the Book of Life If any Man add unto these things God shall add unto him the Plagues that are written in this Book XV. Christ by dying opened a way and gave Legacies to Sinners to have his Testament executed if the Testator had not died there had been no room nor access to them that are called to receive the Eternal Inheritance Testator I. THe Death of a Testator amongst Men makes only his own Will valid cannot make and confirm the Will of another II. A Testator amongst Men cannot be a Witness to the Will he ratifies and establishes III. A Testator among Men bequeaths or gives Legacies comparatively but to a few IV. A Testator among Men cannot enjoy or possess that Kingdom Estate or Inheritance himself after he hath given it away to others and settled them in possession V. A Testator amongst Men commits his last Will and Testament to Men to be fulfilled VI. The best Legacies Testators among Men bequeath are but earthly and temporal things Disparity I. CHrist did not only give force and value to his own Will but to the Will of the Father also II. Christ is not only a Testator but a Witness of the same Testament as 't is the Father's He is given of God as the great Evidence of Covenant-Love and of all the choice Favours and Good-will to Sinners God so loved the World c. And secondly he is given as the great Covenant-Interest and Relation betwixt God and Sinners He testifies that all that is contained in the Covenant is true and the absolute Will and Pleasure of God He said these things are true and faithful Who is it that affirms and testifies this Jesus Christ who is the true and faithful Witness III. Christ gives Legacies to Thousands and Ten Thousands no Godly Man hath nor ever shall have any spiritual good thing but what was bequeathed to him by Christ's Will and Testament IV. Christ the spiritual Testator tho he hath given away all that he hath and gives the possession to Believers by his last Will and Testament yet is Co-heir of the same Kingdom and Glory and shall possess it together with them V. Christ the spiritual Testator surrogates his Spirit in his absence and after his Death to see his Will executed in all points and to give real and actual possession of all his Covenant-Blessings unto them to whom they are given VI. The Legacies Christ bequeaths are spiritual things of a high and most sublime Nature As all things are given to Christ the Mediator so all that he is or hath he parts with freely to his faithful Followers the Graces of the Spirit Adoption Pardon of Sin Peace of Conscience precious Promises in a word all things that appertain to the Life that now is and to that which is to come All is yours and ye are Christ's and Christ is God's Inferences 1. THis exceedingly shews forth the Grace and Love of Christ to Sinners in that he should assume Man's Nature and become liable to Death and Mortality what marvellous Condescension is here that he should act or do any thing in contemplation of Death and be a Testator and yet could not see Corruption the Grave could not keep him and yet refused not to submit unto Death that thereby through the Spirit he might convey a legal Right and Possession to us of eternal Life 2. From hence we may also see how firm and sure the Covenant of Grace is made to all the true Seed and faithful Children of God 3. And let all the Friends and Legatees of Jesus Christ know that their Right and Title to spiritual and eternal Blessedness is of absolute Grace and meer Pleasure of the Testator 4. And what cause have we to praise the Name of God in Christ who hath published and made known his last Will and Testament unto the Sons of Men We have the Mind of Christ. 5. And in that he hath left one to execute his Will and that it is put into the hands of the holy Spirit in Christ's absence who is able to do it effectually But the Comforter which is the holy Spirit whom the Father will send in my Name he shall teach you all things he shall testify of me 6. Moreover let all such tremble that adventure to alter add to or diminish from any thing that is left in Christ's last Will and Testament the Plagues of God without Repentance are like to be their Portion for ever 7. Furthermore from hence you may see what reason we have to examin what is preached for Doctrine or published by any Man as the Mind of Christ for if it be not written or found in his last Will and Testament we ought utterly to reject it tho an Angel from Heaven should preach it Whatever is affirmed to be an Ordinance of Christ's if it be not nor cannot be naturally inferred without Abuse or Wrong to the Text let it be abhorred and contemned by us 8. This affords much Comfort to the Godly whose Names are written in this Testament and in the Lamb's Book of Life You will there find exceeding great and glorious things bequeathed to you and let it be your care to sue for them according to the Will and Directions of the Testator 9. Also let them not forget their Friend nor neglect to keep up his Remembrance in those holy Signs of his Death and Suffering for their sakes
tasted that the Lord is gracious Therefore O taste and see how good the Lord is Experience worketh Hope This was that which Christ meant when he said Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you When you taste relish and experience the hidden Virtue that is in Christ the use of his Name the sight of his Person the hearing of him preached will do you no good XIII Christ is a free Portion a common Right to the Poor as well as the Rich he that will endeavour to get him that will labour for the Meat that perisheth not may have him He feeds the hungry with good Things None are forbidden to take of this Bread those that will not look out for it will certainly lose their Souls at last The Sloathful shall beg in Harvest and have nothing his Desires slayeth him We are to seek to ask to knock to strive to labour for the Meat that perisheth not Joh. 6.27 or perish for the want of it XIV Jesus Christ is absolutely necessary to Mens Happiness there is no Joy no Peace no Tranquility of Mind no Content or Satisfaction no Freedom from the fretting Humour of a distempered Mind from the hungry craving of a gall'd Conscience without him If Relations speak what is it if he cloath himself with Silver if he adorn himself with Jewels if his Rooms be hung with rich Tapestry if he stretcheth himself on a Bed of Ivory all is as nothing it will not stop the Mouth of Hunger nor minister one nights solid Content or Satisfaction the heighth of all his Happiness lyeth but in the Folly of Advancement that vanisheth upon the first opening of his Eyes and seeing himself lost and thâ—â— saddest case without Christ in the World He dreams he hath spiritual Food but when he awakes his Soul is hunger-starved and sinks within him he thinks he is full and needs nothing but is naked poor and miserable and wants all things And there can be none but miserable Comforters round about him that can say little more than there is no Help for him in his God because he hath neglected this spiritual Bread For he that hath not the Son hath not Life but the Wrath of God abideth upon him Joh. 3.36 XV. A true and real sence of the want of Christ will occasion violent Motions as it did when the Poor pressed into the Gospel The violent took it by Force The Blind-man cryed when forbidden the Woman came for Crumbs upon the sharp point of great Repulses and would have no Denial XVI Jesus Christ as he is the Bread of God the Bread of Heaven the Bread of Souls is comprehensive of the greatest Blessings when promised or injoyed he is the Light of our Eyes the Joy of our Hearts the Life of our Souls his approach to us far exceeds the Joy of Harvest to an Husbandman But the greatest of Judgments when denied there follows a lean miserable starved decayed sinking dying destroyed and damned Soul for ever and ever My Servants shall eat but you shall be hungry I will break the Staffe of Bread c. Metaphor I. BRead is an earthly Substance II. Bread is a dead Substance III. Bread properly is for the Body IV. Bread properly so called will perish as the Manna in the Wilderness V. Bread properly so called is literally eaten as the Fathers did eat Manna VI. Literal or corporeal Bread is given by the hands of Men as Parents give to their Children when they ask it Disparity I. BUt Christ is the Bread that came down from Heaven the second Man was the Lord from Heaven II. But Jesus Christ is living Bread was dead for a while but is alive and lives for evermore He ever lives to make Intercession dies no more c. III. But Jesus Christ is bread Meat Refreshing Life for the Soul Whosoever hath Christ shall have him for ever shall never die IV. But Christ is durable the same yesterday and to day and for ever Whom God would not suffer to see Corruption V. But Jesus Christ is eaten spiritually not as the Papists do imagine not to his Hurt or Punishment but to his Honour and Delight not as the Fathers eat Manna in the Wilderness VI. Christ is given by the hand of God and by the Ministration of the Spirit He shall take of mine and shew unto you Inferences IF this Doctrine be true as certainly it is which hath been discovered then it affords us matter of Instruction 1. It teacheth us God's great Goodness in providing such Bread for us that is so good in it self so necessary unto us that we die and perish without it II. It shews Jesus Christ's great Goodness in vouchsafing to become Bread and Food for us what manner of Love is this that the Son should undertake to feed and save 〈◊〉 c. 3. It shews the indispensible Necessity of Mens coming to Him their receiving and being Partakers of him All Soul-Bread is in him all Life yea all spiritual Life is in him Those that refuse him chuse Death The eternal Life that God gives is in his Son 4. It shews the Blessedness of those that are made Partakers of him Whosoever hath the Son hath the Father also And he that hath the Son hath Life and shall never come into Condemnation 5. It teacheth Good and Bad to pray The Good that God would evermore give them this Bread every day give them Bread Give us this day our daily Bread The Bad that God in Mercy would not let them die before they are made Partakers of Christ the true Bread the Bread of God the Bread of Life that whosoever dieth without dieth never to live again he dies the second Death O cry to God to the Lord of Life that whatsoever you want of this Life you may not eternally perish without Jesus Christ. Christ the Sun of Righteousness Mal. 4.2 But unto you that fear my Name shall the Sun of Righteousness arise with Healing in his Wings c. Psal. 84.11 The Lord God is a Sun and a Shield Which as Mr. Ainsworth noteth may refer to Christ Mal. 4.2 Observ. JESUS CHRIST is and may fitly be compared unto the Sun to the Sun in the Firmament the great Light of Heaven Metaphor I. THere is but one Sun to give Light to the Universe and from its Singularity it may take its Name Sol quia solus There are many Stars but one Sun II. The Sun is not only Light but a Fountain of Light the Eye and Soul of the World III. The Sun is a pure bright and spotless Creature the Beauty and Ornament of Heaven His Brightness is such that a Man cannot look upon it but it daâ—â—les and blinds his Eyes unless looking downwards and beholding it in Water which tho thick and gross yet is a proper Medium The Sun tho he looks as it
gather there drive away Darkness and clear the Sight And further saith Quid possit Vitis alia quae fundit sermone explicare nemo potest that no Tongue could sufficiently tell the Virtues of the Vine the like says Pliny Parallel I. JEsus Christ in his state of Humiliation did not appear in that outward Glory Pomp and Magnificence which the proud Grandees of the Earth glitter in he was not entertained with the Royalties of Imperial Palaces for his Kingdom was not of this World He was look'd upon in comparison of the Mighty Men who are compared to the Cedars of Lebanon and Oaks of Bashan as a poor mean and contemptible Shrub as the Prophet foretold He shall grow up before him as a Tender Plant and as a Root out of a dry Ground he hath no Form nor Comliness and when we shall see him there is no Beauty that we should desire him II. Jesus Christ hath a Name above every Name he infinitely excels whatsoever is good great and glorious in Angels Saints and Men. The spendor and Stateliness of Monarchs Courts is nothing in comparison of that unexpressible Lustre and Majesty that surrounds him The Heavenly Luminaries are dim to him he is the Royal Ofspring of Heaven of the sublimest Extraction When he bringeth the first begotten into the World he saith and let all the Angels of God worship him III. Christ when in his young and tender Age grew much in favour both with God and Man and when he was twelve years old disputed with the Learned Doctors hearing them and asking them Questions and all that heard him were astonished at his Vnderstanding and Answers c. IV. Jâ—â—sus Christ is full of Life and Divine Vertue the Treasuries of his communicable Graces are immense and unspeakable All Wisdom and Knowledg are hid in him In him all Fulness dwells his People mystically united to him are his Branches them he supplies with spiritual Quickning Nourishment and Growth and though scattered over many Kingdoms and Nations his Protection environs them round about provides a sufficient Supply for their spiritual Wants which is to be found no where else If a Man abide not in me saith he he is cast forth as a Branch that is withered c. V. Christ the Spiritual Vine is not only a green spreading and flourishing Plant but also exceeding fruitful he was so in his Life going up and down doing good both to the Bodies and Souls of Men fruitful in his Death In that Cluster there is much choice Fruit as Atonement Reconciliation Redemption Victory over Sin and Satan the abolishing of the Law and establishing the everlasting Righteousness he was fruitful in his Resurrection Ascention Intercession c. The Graces of the Spirit Holy Ordinances and Promises of Eternal Life are all Fruits of this heavenly Vine from him is all our Fruit found See Metaphor Light VI. The Lord Jesus brings forth the most pleasant and most desirable Fruit. I sate down under his Shadow with great delight saith the Spouse and his Fruit was pleasant to my Taste No Cup so refreshing as the Cup of Divine Consolation No Wine nourishes or quickens the Body so much as the Love of Christ Peace with God Reconciliation Pardon of Sin Justification Adoption c. These Blessed Fruits of this mystical Vine do chear feed and enliven a Drooping and Languishing Soul VII The Lord Jesus yields Fruit every way profitable All the Good that Soul or Body is capable to receive flows from him and is the Fruit of his Love purchased by his Death and communicated by his Word and Holy Spirit It warms supports and strengthens the Souls of his People His Grace is of a healing quickning and vivifying nature See Metaphor Wine and Ointment c. VIII Jesus Christ is a Shadow to his Church a hiding-place from the Wind and a Cover from the Tempest as the Shadow of a great Rock in a weary Land He defends from the Rage of Satan from Sin from the Fury of Man in the heat of Persecution yea from the wrath of God by which were it not for the interposition of this blessed Skreen or Shade we should be scorched burnt yea utterly consumed See Rock Apple-Tree c. IX Christ the Spiritual Vine being affronted rejected and abused by the rebellious obstinate and unbelieving Jews when he approached and beheld the City He wept over it was grieved for the hardness of their Hearts but more especially when he came under the execution of Divine Wrath for Mans sake and in his stead which he did willingly undergo how did his bruised and abused Body sweat as it were great drops of Blood until he yielded up his blessed Life and precious Spirit for us X. The Grace of Christ the Spiritual Vine is precious Eye-Salve which removes those thick Clouds of Darkness and Ignorance that are upon the Understanding by which a Soul spiritually comes to have a clear Prospect of those never-fading Glories of the other World and plainly discerns the gilded Follies and transitory Vanities of all things here below In a word no Tongue can sufficiently exalt the transcendent Virtues of this ever-blessed Vine Metaphor I. THe Vine is a Plant of an earthly Extract the choicest and goodliest are only the Plantation of Men. II. The Vine is not always green the Leaves fall off in Winter You may look for Fruit when the Vintage is gathered and find none III. The Fruit of the Vine taken to excess is offensive to God hurts and injures the Soul breeds Diseases and destructive Humours in the Body bereaves Men of Reason intoxicates the Brain c. IV. The Fruit of the Vine diminishes by gathering Cluster after Cluster you may soon strip it off all V. The Fruit of the Vine is only good for the Body VI. The Vine wants Support unless it be underpropt it falls being not able to bear the weight of its own Branches Disparity I. CHrist is of an heavenly Original and Extraction a Vine of God's own planting who prepared a Body for him and appointed him to the work of Redemption He is the true Vine and God the Father is the Husbandman no other could plant so Noble a Vine as Christ is II. Christ the Spiritual Vine perpetually flourishes always abounds with Fruit and knows no Winter he is the same from Generation to Generation yesterday to day and for ever without variation or shadow of turning there 's always a full Vintage that never diminishes withers nor decays never grows old but ever remains in its full growth and absolute Perfection III. The Fruit of Christ the Spiritual Vine never hurts any no danger of Surfeit here the more you eat and drink the better 't is here 's no fear of Excess The Wine of Consolation neither gluts nor inflames nor intoxicates but nourishes and feeds the Soul
and a great Favourite in the Court of Heaven II. Jesus Christ the Messenger of the Covenant or God's Embassador to Sinners is full of Wisdom and Skill in all the grand Affairs which concern the Glory of his Father and the Welfare of Sinners He knows how to end the Differences between God and Man and to make up that grievous and destructive Breach that hath been so long between them III. The Lord Christ hath in him all the Perfections of the glorious Deity He is called the faithful and true Witness Never did Embassador act with such Integrity to Prince and People as Christ doth between God and Sinners He would not have God dishonoured nor Man to miss of Pardon IV. Christ was chosen and appointed Messenger of the Covenant by the Determination Counsel Purpose and Foreknowledg of the King of Heaven hence is Christ said to be a Lamb slain from the Foundation of the World V. The Lord Jesus Christ when chosen to be sent on this great Embassy or Message of Peace to Sinners readily accepted it Lo it is written in the Volumn of the Book I come to do thy Will O God VI. Jesus Christ the greatest Embassador and Plenipotentiary of Heaven and Earth hath Matters of such weight and moment committed to his Trust that very far exceed those things that concern Peace and War amongst Men and Nations for they are Matters in which are wrapp'd up the spiritual and eternal Weal or Wo of all People and Nations of the World He is entrusted with those high and wonderful things that concern the Glory of God and the Peace and eternal Felicity of our Souls VII As Christ was chosen and ordained God's Messenger and entrusted with the great Concerns and sole Management of the Covenant of Grace so that he might every way be rightly constituted authorized and empower'd he received a special Commission from the Father He gave me Commandment what I should say and what I should speak I have a greater Witness than that of John for the Works which the Father hath sent me to do the same bear witness that he hath sent me VIII Christ that he might negotiate and fully accomplish and compleat the great and important Affairs of making Peace between God Almighty and poor Sinners left his own Kingdom and the Glory he had with the Father and came into this World When the Fulness of Time was come God sent forth his Son IX Christ Jesus the Messenger of the Covenant represents the Person of God himself so that whosoever reverences the Son reverences the Father also He that receiveth me receiveth him that sent me and he that rejecteth me rejecteth him that sent me The Father judgeth no Man but hath committed all Judgment to the Son that all Men should honour the Son as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him X. The Lord Jesus Christ did require and command nothing of Mankind but what was the absolute Will and Pleasure of the Father My Doctrine is not mine but the Father 's that sent me I lay down my Life that I may take it up again This Commandment received I of the Father c. XI Christ was sent to put an end to that dismal and desolating War which was occasioned by Sin and the horrid Breach of the first Covenant between God the Creator being offended and the sinful guilty and rebellious Creature God was in Christ reconciling the World to himself c. For if whilst we were Enemies we were reconciled to God by the Death of his Son much more being reconciled shall we be saved by his Life And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby And came and preached Peace to you that were afar off and to them that were nigh And to you that were sometimes alienated and Enemies in your Minds by wicked Works yet now hath he reconciled in the Body of his Flesh through Death XII Christ the Messenger of the Covenant offers gracious Terms of Peace and Reconciliation to Sinners Repent and believe the Gospel Believe and be baptized He that believeth and is baptized shall be saved Come unto me all ye that labour and are heavy-laden and I will give you Rest. O what sweet and easy Terms of Peace are these 'T is but to acknowledg our own Guilt and Vileness lay down our Arms and accept of Mercy by believing in the Lord Jesus Look unto me and be ye saved all ye Ends of the Earth Whoever will let him take of the Water of Life freely XIII Jesus Christ the Messenger of the great God was greatly grieved to see the Jews to whom he was first sent stubbornly to refuse and reject that glorious Salvation offered to them by himself When he came near the City he wept over it saying If thou hadst known even thou at least in this thy day the things that belong unto thy Peace but now they are hid from thine Eyes O Jerusalem Jerusalem how often would I have gathered thy Children together as a Hen gathers her Chickens and ye would not O that Israel had hearkned unto me XIV Jesus Christ hath many Servants who wait on him in the Accomplishment of this great and glorious Work viz. the holy Angels and the blessed Apostles and Ministers of the Gospel The Lord Jesus deserveth eternal Honour for this glorious Work Let the Angels of God worship him All ought to honour the Son as they honour the Father At the Name of Jesus every Knee shall bow XV. The Lord Jesus Christ ratified and confirmed the Covenant of Grace between God and Man by his own Blood and thereby opened a free Commerce with God For through him we have access by one Spirit to the Father Saints may with boldness come to the Throne of Grace by the Blood of Jesus XVI The Lord Jesus when he had done his Work returned home unto his Father and is highly honoured being cloathed with Glory and Majesty and is set down at the right hand of God on high far above Principalites and Powers XVII Those People and Nations that refuse the Offers of Grace and Peace made to them by Jesus Christ God proclaims War and eternal Death against them He that hath the Son hath Life but he that hath not the Son hath not Life but the Wrath of God abideth on him It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for that City If we sin wilfully after we have received the knowledg of the Truth there remains no more Sacrifice for Sin but a fearful looking for of Judgment and fiery Indignation that shall devour the Adversaries and all those that have stubbornly refused the free Tenders of Grace XVIII Jesus Christ was and is
THe People were stung with fiery Serpents and thereby mortally wounded II. Neither Moses nor the Law could cure the People that were stung with those fiery Serpents but the Brazen Serpent III. The Serpent of Brass was to be lifted upon a Pole IV. After many People died that were stung the Brazen Serpent was appointed to be lifted up as an Ordinance of healing V. A Serpent wounded and a Serpent healed The first that wounded had Poison in him but the second tho called a Serpent it was without Poison or Sting it had the Similitude of a Serpent but had no Venom VI. The Brazen Serpent was not forged by Man's Hand or Hammer but in a Mould in the Fire VII It was made of Brass and not of Gold which Metal besides that it is of a fiery Colour and so might resemble the colour of the Serpent it 's also strong and durable Is my Strength saith Job the Strength of Stones or is my Flesh of Brass VIII They that looked up unto the Brazen Serpent tho never so greivously wounded or stung yet were healed and saved from Death IX They who looked upon their Sores to and grievous Wounds and not the sign that was erected by God's Appointment died notwithstanding the Serpent of Brass X. If they sought to Chirurgeans or Physicians or used any Salves or Medicines of their own or others yet they perished XI The Brazen-Serpent was an unlikely thing or way to Human Reason to heal such deadly Wounds XII He that had a weak Eye or Eyes and yet look'd up to the Brazen-Serpent was cured XIII It was a wonderful means of Cure and undeservedly appointed by God of his meer Pity against the Merit of those Murmurers Parallel SInners are stung with Sin that is like the sting of a Serpent The poison of Asps is under their tongue Sin wounds the Soul My Wounds stink and are corrupt II. So neither the Law nor Levite nor any Creature could cure Mankind nor redeem them from the sting of Sin and Death but only Jesus Christ. III. So Christ was lifted up upon the Cross and is lifted up in the Ministry of the Word and the Ordinances of the Gospel and thereby in the hearts of Believers IV. So after Mankind sinned and was brought under Death Christ came by the appointment of God to dy and be crucified or lifted up upon the Cross to heal and recover us of our Wounds V. So saith Mr. Guild as the first Adam lost Mankind the second Adam redeemed Mankind The first had Sin and venomous Poison in him by means of his harkening to the old Serpent the second tho called a Sinner and made to bear our Sins and had the Similitude of of a sinful Man but yet without Sin VI. So Christ was not begotten by Man but conceived by the Holy Ghost in the Womb of the Virgin VII So was Christ sent not with outward Glory or worldly pompous Shew but mean and humble in outward Appearance Brass being strong c. in this respect it might figure out the Strength of Christ who is able by the power of the Godhead to endure and overcome all his Tribulations VIII So they who look up to Christ by a true Faith tho never such great Sinners shall be healed and saved from eternal Death By recovery of natural Lifeâ—â— in the Israelites was figured Eternal Life by Christ. IX So they who are bitten and grievously wounded with Sin if they fix their Eyes thereon and grieve and mourn in the sight of it and do not look unto Christ by believing they despair and dy eternally notwithstanding the blessed Saviour X. So whosoever seek to any for help but Christ or endeavour by their own Works or Reformation of Life to have Peace with God or trust to and rely upon the bare Mercy of God considering his Justice and do not come to Jesus Christ and look up to him as crucified to satisfy for their Sins are like to perish for ever Let the Men that talk of the Light within look to this XI So Christ crucified is to the Jews and many others in the World an unlikely way to save Mens Souls We preach Christ crucified unto the Jews a Stumbling-Block and to the Greeks Foolishness but unto them that are called Christ the Power of God c. XII So he that hath but a weak Faith yet looks up unto Christ shall be saved We read of three Degrees of Faith in the Gospel and yet the weakest obtained Help and Cure from Christ. First one comes to him and saith If I can but touch the Hem of his Garment I shall be whole The second saith Lord if thou wilt thou canst make me whole The third said If thou canst do any thing have compassion on us and help us One would think the last had no Faith at all it seemed so weak he questioned the Power of Christ. A weak Faith if true will justify and save the Soul as well as a strong Faith XIII So is the Death of Christ to sinful and rebellious Mankind an admirable Work of unmerited Mercy infinitely above what we deserved it was not only above but against our Merits God so loved the World c. Behold what manner of Love is this c. Type THe Brazen Serpent cured only the Wounds of the Body and saved thereby only from Temporal Death II. The Brazen-Serpent retained not always its Virtue to cure also it was not to be worshipped it was gross Idolatry so to do and when in the days of Hezekiah it came to be that way abused it was destroyed and broken in pieces Disparity CHrist cures all the Diseases and Wounds of the Soul and thereby saves from Eternal Death See Physician II. Christ the Anti-type of the Brazen-Serpent retains the like Virtue and Efficacy to save that ever he had ought to be worshipped is the same yesterday to day and for ever Inferences THis shews not only the Necessity of a Saviour but also of Faith in him None were healed but those that look'd up to the Brazen Serpent so no Man shall be saved but he that looks up by Faith to Jesus Christ. 1. Look up timely 2. Look up daily for Sin daily wounds thee 3. Look up with a fixed or single Eye Christ is All and in All. Col. 3.11 Where there is neither Greek nor Jew Circumcision nor Vncircumcision Barbarian Scythian Bond nor Free but Christ is All and in All. NOw to conclude with this second Head of Metaphors Similies Types Parables and other borrowed Terms concerning the Lord Jesus I may well infer from the whole of what hath been said That Christ is All and in All. The Words are a Proposition in which you have 1. The Subject But Christ. 2. The Predicate He is All and in All. Christ is All in all things that are necessary to Salvation and that to all Persons that do believe on him Christ is a
METAPHOR AN Earnest among Men is usually a certain Sum either more or less of Gold or Silver which are but corruptible and earthly Things II. The best and greatest Purchase an Earnest among Men is given for consists but of temporal things that pass away and perish as all Sublunary Things do III. Sometimes among Men a Person who has given Earnest for such or such a Commodity does afterwards recant his Bargain IV. Sometimes the Purchaser loses his Earnest by flying from the Bargain and so never has the Inheritance V. Amongst Men the Earnest of an Inheritance is given by the Purchaser to the Seller and he expects something of equal worth for that he parts withal for it VI. An Earnest among Men is given by the Purchaser with an intent or design to advantage himself thereby 't is chiefly his own Interest and Profit which he aims at in this Action Disparity THe Earnest of the Saints Inheritance is of an inestimable value being of an heavenly and sublime Nature the holy blessed and eternal Spirit of God in the Operations Gifts and Graces thereof II. The holy Spirit is the Earnest of an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us Be thou faithful unto Death and I will give thee a Crown of Life III. There never will be any recanting about giving or receiving this Spiritual Earnest God will never repent that he gave his Spirit to his faithful Children it being bestowed upon them as the Result of his eternal Purpose in Jesus Christ. And Believers have no cause to recant their Bargain in yielding themselves up to God both Body and Soul all they are and are capable to do for the Glory of Free-Grace for their Gain will be unspeakable thereby Godliness is profitable to all things having the Promise of the Life that now is and that which is to come it is great Gain IV. God will never can never lose those Souls for whom he gave his Son as the Price of their Redemption and his Spirit as an Earnest to make sure of them My Father which gave them me is greater than all and none is able to pluck them out of my Father's hands V. The Spiritual Earnest is given by the Father upon the account of Christ's Purchase unto Believers The Lord Jesus bought the Inheritance and received the Earnest of it for us as Mediator who freely gives it to us out of his own good Will he bestows it upon us as an Assurance of the full possession of eternal Life VI. The Lord giving his Spirit as the Earnest of future Blessings designs 't is acknowledged his own Glory thereby but chiefly the Profit will be ours 'T was our Good our Advantage Christ designed and aimed at in dying for us and in giving his Spirit to us Inferences WHat admirable Grace and Favour is here Did God give Christ to die for us to redeem us from Sin and Wrath to come and did he receive the holy Spirit as Mediator to give it unto us the Earnest of that purchased Possession Let this be to the Praise of his Glory Christ purchases that we might possess Others purchase that they might inherit themselves and give Earnest to make sure the Estate to themselves but the Lord Jesus needed not to do so he was Heir from everlasting and all that he did as Mediator was for us to enrich and make us happy and blessed for ever 2. If God hath given to Believers the Holy Spirit as the Earnest of their Inheritance let them take heed they do not go about to defraud him of his Bargain They are not their own they are bought with a Price and they have consented to this holy Contract by taking an Earnest from his hand 'T is great Injustice to deprive or keep back any part of a lawful Bargain from the Buyer especially when he hath given Earnest for it 3. This shews what certain Hopes and good Assurances a godly Man hath of eternal Life 'T is bought or purchased for him 't is given by Promise to him the Promise is sealed nay more than this he hath received a Pledg or Earnest of it What little ground is there then for any Soul to despond or doubt of the eternal Inheritance The holy God deals with us after the manner of Men about the great Concerns of another World the bare Promise of God would be Security enough we need not require a Seal and an Earnest of him O how doth Divine Goodness condescend to poor Creatures that the Heirs of Promise might have strong Consolation 4. From hence Believers may learn how to repell and withstand the Temptations of Satan Simon saith our Saviour Satan hath desired to have you c. But might not Simon and so consequently every true Christian say I am not mine own thou comest too late Satan I have received Earnest of a better Estate of a better Kingdom than thou hast I have given up my self to Jesus Christ and he hath taken possession of me by his Spirit that I might possess and enjoy him to Eternity 5. And let Sinners who would have an Interest in God and enjoy this eternal Inheritance learn from hence the ready way to come to it First They must believe The Saints that are sealed with the Spirit which is the Earnest of the purchased Inheritance are said to trust in God after they heard the Word of Truth the Gospel of their Salvation In whom saith the Apostle after that ye believed ye were sealed with that holy Spirit of Promise which is the Earnest of our Inheritance until the Redemption of the purchased Possession to the Praise of his Glory Secondly As they must hear attend upon the Word go out of themselves to Christ rely upon him and trust in him believe and receive the Record God hath given of his Son so they must submit to his Ordinances The Spirit is promised to those that keep his Commandments John 14.15 16. If this be done in Truth and Sincerity you shall certainly receive the Earnest of future Happiness as well as others 6. Those that would have a Trial of their Estates and Conditions who desire to know whether they have received the Spirit of God or not may read the Metaphor where the holy Spirit is compared to a Seal Nothing is more needful all may see from hence to make sure of the Spirit take heed you be not mistaken about it c. And let them that have received it live upon it Such need not fear wanting any good thing this Earnest-Penny will as hath been shewn already defray all their Charge whilst they are in this World 'T is a great Sum God gives like himself and answerable to that Inheritance prepared and purchased for Believers 7. What Fools are they that slight and despise this Earnest God offers Men in the Gospel everlasting Life and to assure them of it promises them if they will come to his
held forth in the gospel touching his Deity to be Equal with the Father yet this doth not must not lessen or diminish the Fathers glory all are to honour the Son as they honour the Father but not above the Father nay what can or ever did demonstrate or greaten the honour which is due to God the Father like the honour and adoration ascribed and given to him by the Lord Jesus as Mediator O how did he strain to set out and promote the Glory of God the Father My Doctrine is not mine but the fathers that sent me As the living father sent me and I live by the Father c. My father is Greater than I I Honour my father but ye dishonour me for I have not spoken of my self but the Father which sent me he giveth me commandment what I should say and what I should speak VVherein doth the gospel manifest the Fathers glory The Fathers glory shines forth therein to Admiration in respect of his infinite Grace Love and Rich Bounty to poor perishing men 1. Whatever Relief succour and saving Benefit any sinners do Receive in this world or have the promise of Receiving in the world to come the Gospel wholly ascribes it in the first place to God the Father his Compassion his Bowels and his Love and Bounty is set forth in the gospel to be such to his poor Creatures that no tongue is able to Express it He is great and glorious Alexander is said to give like himself be sure the Father hath hath out done him and Araunah too He gives not to Kings but like a King yea like the King of Kings he is wonderful in grace and rich bounty he is wonderful II. Consider what it is he hath given what he hath parted with for and to poor sinners has he not parted with his Choicest Jewel his best and Choicest treasure God so loved the world that he gave his only begotten son that whosoever believeth in him might not perish but have everlasting life If it had been a Servant his Noah his Abraham his Moses his David his grace and bounty had been great but alas they could not Redeem us none were found worthy to open the Book nor loose the Seals thereof amongst all the Children of men or Saints of God that ever lived Or had it been an Angel one of the glorious Seraphims or Cherubims the favour had been unspeakable considering what we were but to think it was and must be his Son his only begotten Son that lay in his Bosom his dearly and welbeloved Son in whom he was well pleased a Son that never offended a glorious Son the Joy and Delight of his heart III. Consider whether he sent this his dear Son and wherefore 1. He sent him into the World 2. Into a sad World into a strange Country where he was not known 3. He sent him amongst Enemies amongst wicked men such that hated him and his Father 4. Nay amongst Devils 5. He sent him to be Abased he was Vilified Contemned and Spit upon He was despised and rejected of men 6. Nay he sent him to Die to pour forth his Soul to Death to become a Ransom for many he commanded him to lay down his Life IV. Consider for whose sake he sent him to suffer all this 1. Was it for his Friends such that he was beholden to 2. Or was it for some dear Relation 3. Or was it for some worthy or deserving Creature that had Merited such Favour and Grace from him No it was for such that were his Enemies who Deserved nothing but Hell and Eternal Wrath for ever V. And Lastly Consider what was his great and glorious design in all this 1. Which was to make peace God was in Christ Reconciling the world to himself 2. To Espouse and Marry poor Sinners to himself for ever 3. To Convey a gracious and Legal Pardon to them and to wash them from their sins in the blood of his Everlasting Covenant 4. To bestow the blessing of Adoption upon them i. e. to make such his own Children by Favour and Grace who were his Enemies and Children of Wrath by nature 5. To Purchase a Kingdom for them 6. To save them from Eternal wrath and death and to bestow upon them Eternal Life And thus the glorious Mercy of God the Father shines forth in the gospel for these things fully set forth that the Father is gracious And in the next place let me speak a little of his Justice also for his glorious Justice as well as Mercy shines forth in the Gospel First It must be considered that Justice as well as Mercy is in God as his Mercy is Infinite so is his Justice Secondly It must be granted also that Justice was injured by the Fall and Sin of Man and called for Satisfaction which was signified 1. By the Execution of the Sentence pronounced upon the account of Mans Disobedience 2. By turning him out of the Garden 3. By the flaming Sword 4. By the Law upon Mount Sinai 5. By many severe expressions and fearful Threatnings mentioned in the holy Scriptures God is angry with the wicked every day his Soul lothed them he has whet his Sword c. Thirdly In the next place consider Justice must be satisfied or we must be Damned that God will not save in a way of Mercy to the wronging of his Justice Fourthly It behoveth us therefore to know what will satisfie Gods Justice and appease his wrath And indeed nothing less will do this than perfect and compleat Obedience to the Law for the time to come and a plenary compensation for the wrong done in time past Thou must be holy pure without sin in thine own person or have such a Righteousness by Faith imputed to thee What will the sinner now do may be he will say I will cast my self upon the Mercy of God that is thy only way but if thou hast not an eye to the Attonement and Satisfaction made by Christ Jesus thou wilt Perish notwithstanding for he that said he was Gracious Merciful abundant in Goodness and Truth said also he would by no means acquit the Guilty The gospel shews Gods Wrath must be appeased and that it must be appeased by Sacrifices but if we should Sacrifice a 1000 Rams or 10000 Rivers of Oyl nay do as the Gentiles did Sacrifice our Children or cause them to pass through the fire as the Jews did to Moloch and give the fruit of our Body for the Sin of our Soul it will not be accepted And as a Child cannot by being Sacrificed make an attonement for Sin neither can any mans Brother do it for him they that trust in their wealth and boast themselves in the multitude of their Riches none of them can by any means Redeem his Brother nor give to God a Ransom for him for the Redemption of their soul is precious c. What will the
Firr-trees shall be terribly shaken 'T is put for Musical Instruments 2 Sam. 6.5 And David and all the House of Israel played before the Lord on all Firr-wood so the hebrew that is as in our Translation on all instruments made of firr-wood as the following words shew viz. on Harps and on Psalteries and on Timbrels and on Cornets and on Cymbals Brass is put for Fetters or Shackles made of Brass Lam. 3.7 He hath made my Brass heavy that is my chain or fetters whereby my legs are shackled See Judg. 16.21 2 Sam. 3.34 Ezek. 24.11 and 16.36 You may see more Examples Psal. 68.30 2 Sam. 7.2 Jermiah 4.20 Habak 3.7 Gold and Silver are put for things made of them 1 Chron. 29.2 Psal. 115.4 Their Idols are Silver and Gold that is made of Silver and Gold 2. For Money or Currant Coyn Gen. 23.9 16. Gen. 24.22 2 Kings 5.5 1 Chro. 21.22 24. Gen. 20.16 Deut. 22.19 29. Caedar is put for Caedar-work or Tables made of that Wood Zeph. 2.14 Iron is put for an Axe 2 Kings 6.5 For Fetters Psal. 105.18 Corn is put for Bread Lam. 2.12 with Chapt. 4. verse 4. Wood and Stone are put for Vessels made of them Exod. 7.19 Stone is put for an Idol made of Stone Jer. 2.27 3.9 And for a pound weight Deut. 25.13 2 Sam. 14.26 Prov. 11.1 See more examples Esa. 34.11 Zach. 4.10 and 5.8 Gen. 28.18 22. with verse 11. Wood is put for a House made of Wood Jer 21.14 I will kindle a Fire in the Forrest thereof that is in the House of Jehovah In the House of the King and in the Houses of the Nobles which were built of precious materials brought from the Forrest of Lebanon Jer. 22.7 2 Kings 25.9 2 Chron. 36.19 Jer. 52.13 c. CHAP. II. Of a Metonymie of the Effect A Metonymie of the Effect is when the Effect is put for the Efficient Cause which is done three ways as 1. When the Action or the Effect is put for the Author or Person effecting 2. When a thing Effected by an instrument is put for the Instrument or Organical Cause 3. When the Effect is put for the thing or action Effecting 1. The Action or Effect is put for the Author or person Effecting AS Gen. 15.1 I am says Jehovah to Abraham thy exceeding great Reward that is I am a most liberal giver of Reward Deut. 30.20 He is thy Life and length of Days that is he is the Cause of it Gen. 49.18 I have waited for thy Salvation that is the promised Messiah the Author of Salvation as Luke 2.30 Where Simeon says Mine eyes have seen thy Salvation that is Christ. All flesh shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of God that is a Saviour See Esa. 49.6 c. Psal. 3.3 4. and 106.20 and 27.1 Thou art my Light Salvation Strength c. that is the Author and Cause of them so Psal. 18.2 and 22.20 and 33.20 and 46.2 Jer. 16.19 and 23.6 John 11.25 and 14.6 1 Cor. 1.30 Eph. 2.14 1 John 5.20 And Heb. 5.9 Rom. 15.5 13. 2 Cor. 1.3 Luke 1.50 Luke 11.14 And he viz. Jesus was casting out a Devil and it was Dumb that is he made the man in whom he was dumb or suffered him not to speak and so was the cause of dumbness See Matth. 9.32 33. and Mark 9.17 25. Luke 13.11 It is said Gen. 26.35 That Esaus wives were a grief of mind or as the hebrew says bitterness of Spirit unto Isaac and Rebecca that is the Cause of sadness and trouble of Spirit See Gen. 25.23 Nehem. 12.31 Rom. 13.3 Rulers are not a terror that is a cause of terror to good men 2 Cor. 1.14 we are your rejoycing as ye are ours the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies glorying or boasting that is the cause of your rejoycing or glorying inasmuch as we instructed you in the Gospel which is the way of Salvation and you likewise are our glory inasmuch as we have won you to Christ 1 Thess. 2.19 20. Rom. 5.2 2. When a thing Effected by an Instrument is put for the Instrument or Organical Cause GLory is put for the Tongue Psal. 16.9 My Heart is glad and my glory rejoyceth that is my Tongue because it is the Organ by which God is and ought to be gloryfied sutable to Acts 2.26 Therefore did my heart Rejoyce and my Tongue was glad See Psal. 30.12 13. and 5.7 9. Power is put for the Organ exerting power as Rom. 1.16 The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God unto Salvation to every one that Beleiveth that is the Gospel is the means or organ by which God exerts or puts forth the power of his Salvation to Beleivers Eph. 1.19 Victory is put for the Instrument of overcoming as 1 John 5.4 This is the victory that overcometh the world even your Faith that is the Instrument of victory Eph. 6.16 Life is put for the means of its preservation Deut. 24.26 No man shall take the nether or the upper Milstone to pledge for he taketh a mans Life or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul to pledge that is the Instruments that are necessary for the preservation of Life Prov. 7.27 Life is put for food or maintenance Luke 15.12 He divided unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Life that is his Estate or as we translate it his living Hesiod lib. 2. calls money the soul of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. When the Effect is put for the Thing or Action Effecting THis Species of a Metonymie is distinctly found in Nouns and Verbs as when the Effect is put for the cause materially as 2 Kings 4.10 There is death in the pot that is deadly poyson which will cause Death So Death is put for great perils and dangers troubles or Calamities which cause Death Exod. 10.17 Rom. 7.24 2 Cor. 1.10 and 11.23 And for the Plague Rev. 6.8 See Prov. 11.23 Jer. 3.24 Shame is put for an Idol Jer. 11.13 Hos. 9.10 The reason of the Name you may see Jer. 48.13 And Moab shall be ashamed of Kemosh as the house of Israel was ashamed of Bethel their confidence See Ezek. 44.18 Hosea 12.1 Ephraim dayly increaseth lies and desolation that is he commits such evils that nothing can be expected but Desolation and Calamity See more Examples Lam. 2.14 1 Cor. 12.6 8. 1 Cor. 14.3 He that Prophecyeth speaketh unto men Edification and Exhortation and Comfort that is an Edifying Exhorting and Comforting speech Sometimes the Effect is put formally for the Cause as Deut. 30.15 I have set before thee this day Life and Good Death and Evil that is I have clearly shewed and lay'd before thee what is the cause and original of each or for what cause and reason either of these was to come upon thee viz. To Love and obey God brings Life and Good but Rebellion Sin and Disobedience brings Death and Evil as the following
verses make evident This is called Jer. 21.8 The way of Life and Death See more Deut. 32.47 Prov. 19.3 and 20.1 Esa. 28.12 This is rest that is the Cause of rest or the way and manner of arriving to it Hosea 4.18 Their drink is sowre or gone that is their cause of recess from God or that which made them backslide as verse 11. Whoredom and Wine and New Wine take away the Heart Which words viz. take away the Heart are Emphatical for they denote that they were as it were wallowing in these Evils when they gave themselves to Whoredom and Drunkenness They saw and knew what was better and approved them but they followed the worse and so the Devil keeps them that are drowned in these Wickednesses as it were Captives 2 Tim. 2.26 for the hebrew word here is used when they speak of such as such as are taken and detained by force Gen. 14.11 12. Josh. 11.19 23 c. Micah 1.5 What is the Transgression of Jacob Is not Samaria And what are the High Places of Judah Are they not Jerusalem That is as Kimchi in lib. Radicum expounds it what was the Cause of the defection of Jacob Was it not the Cities of Samaria c. See Hab. 2.5 John 3.19 And this is the Judgment or Condemnation that is the cause of it John 12.50 And I know that his Commandement is Life Everlasting that is the Cause or Organ by which Everlasting Life is obtained for he speaks of saving knowledge by the Gospel Rom. 7.7 Is the Law sin that is the Cause of sin in or by it self So Rom. 8.6 For to be carnally minded is Death But to be Spiritually minded is Life and Peace that is the cause of Death and the Cause of Life and Peace as verse 10. See Phil. 1.13 Heb. 6.1 and 19. 14. and Rom. 6.23 In Verbs To JOY and REJOYCE are put for to be freed or delivered from Evil and to be or do well which is the Cause of Joy Psal. 70.4 Let all those that seek thee Rejoyce and be glad in thee that is let them be freed from all evil that they may have cause of Joy The Cause and Effect are joyned Psal. 5.11 12 13. To be Ashamed and Confounded signifies a falling into calamities and be exposed to violence which is the Cause of Confusion Psal. 25.1 2. and 3.19 20. and 31.1 2. and 119.115 116 c. To please signifies good behaviour and honest respect which is the cause of complacency as Rom. 15.2 Let every one of us please his Neighbour for good to edification See Erasmus upon the place 1 Cor. 10.33 Hast or Flight is put for Shame and Confusion Esa. 28.16 He that beleiveth shall not make hast that is he shall not be confounded as Rom. 9.33 and 10.11 1 Pet. 2.6 The Effect and Consequence of Confusion is flight or a hasty getting away from the sight of men This also signifies calamities and punishments as limited before See Psal. 74.15 Esa. 28.28 Eccl. 11.1 Job 28.5 Psal. 104. 13 14. Esa. 47.2 and 33.12 Josh. 11.8 and 13.6 CHAP. III. Of a Metonymie of the Subject THIS kind of Metonymie shall be handled under five Heads 1. More generally when the Recipient or receiving Subject is put for the Adjunct 2. More especially when the thing Containing is put for the thing Contained or Place for the thing Placed 3. When the Possessor is put for the thing Possessed 4. When the Occupant Object or Subject is put for that which it is concern'd about 5. When the thing Signed is put for the Sign 1. The Recipient or Receiving Subject is put for the Adjunct THE HEART is put for Wisdom where the Scripture tells us the seat of Wisdom is as Prov. 2.10 and 11.29 and 15.14 and 16.21 Prov. 6.32 Who so committeth Adultery with a Woman lacketh a Heart so the hebrew is that is lacketh Wisdom and Understanding See Prou. 7.7 and 9.4 16. and 10.13 21. In which places by the phrase wanting a Heart is to be understood of an unwise person or a fool by which words the Scripture expresses unbeleiving and Wicked men as Prov. 8.5 O yee simple understand subtilty and ye fools understand an Heart so the hebrew that is wisdom Prov. 15.32 He that heareth reproof possesseth or acquireth an Heart that is as the Chaldee renders it Wisdom See Prov. 28.26 He that trusteth in his own heart is a fool that is he that depends on or confides in his own understanding and prudence or he that is wise in his own Eyes as Esa. 5.21 So Hos. 7.11 and 4.11 The Heart and Reins are put for inward thoughts and affections Psal. 73.20 21. and 51.7 8. Prov. 23.16 God searches the Heart and Reins Psal. 7.9 10. and 26.1 2. Jer. 11.20 and 17.10 and 20.12 This is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.24 The knower of Hearts Matth. 20.21 'T is put for the desires of the soul expressed in Prayer as Psal. 62.8 Pour out your heart before him that is the desires of your heart Lam. 2.19 The New or inward man is put for the condition or state of the Converted or regenerate soul. And Old or outward man is opposed to it See Rom. 6.6 Eph. 4. 22.2 Cor. 7.1 Heb. 23.1 2 Cor. 5.17 Rom. 12.2 and 8.2 5. 2 Cor. 4.16 2. The Thing Containing is put for the Thing Contained and Place for thing Placed MOunt Carmel is put for the Trees there Jer. 46.18 As Carmel by Sea that is as the Trees of Mount Carmel are drawn by Sea so shall he lead them Captives So says Rab. Kimhi blessed be thy basket Deut. 28.5 That is the meat or provision in it A Desart is put for the wild Beasts there Psal. 29.8 with Deut. 8.15 A House is put for the Family Children and Domesticks Gen. 7.1 Come thou and all thy House into the Ark. 2 Sam. 7.11 The Lord telleth thee that he will make them an House that is give thee an off-spring or posterity to possesse the Royal Dignity 1 Chron. 10.6 Psal. 49.12 Luke 19.9 c. It is also put for a People or Tribe sprung from any Family as Exod. 2.1 Ezek. 3.1 and 27. 14. c. Islands are put for their Inhabitants and so for the Gentiles which possest all the Islands in the Mediterranean Sea Esa. 41.1 5. Keep silence before me O Islands The Isles saw it and feared c. See Esa. 42.4 The Isles shall wait for his Law Esa. 51.5 The Isles shall wait upon me The Sea is put for Maritine Inhabitants or Sea-men that dwelt near the shore Ezek. 26.17 How art thou destroyed that wast inhabited of the Seas so the hebrew So Esa. 60.5 The abundance of the Sea shall be converted unto thee that is the Gentiles which dwell near the Sea as the following words shew See Hag. 2.7 8. Deut. 33.19 They shall suck the abundance of the Seas that is Goods and Merchandize brought by Sea A Table is put for Meat Psal. 23.4
and defends them Psal. 31 20. Thou shalt hide them in the secret of thy presence Psal. 64.2 Hide me from the secret Counsel of the Wicked from the insurrection of the workers of iniquity Psal. 91.1 3. He is said to Wipe when he destroys 2 Kings 21.13 a Metaphor taken from Dishes which are VViped or made clean by rubbing with the hands He is said to Wipe away Tears from off their Faces when he Comforts and Rejoyces his People Esa. 25.8 Rev. 7.17 4. He is said To Gird with Strength when he Comforts and Supports as Psal. 18.32 and 30.11 12. 5. He is said to Build when he produces a being by way of Creation Gen. 2.22 And the rib which the Lord God had taken from man Builded he a Woman See Exod. 1.21 2 Sam. 7.11 6. He is said to Bind up Wounds when he spiritually heals men and secures them from mischief Job 5.18 Psal. 147.2 3. Esa. 61.1 Hosea 6.1 Come let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will Bind us up 7. He is said to Open the gates of Heaven when he bestows Divine and Miraculous blessings Psal. 78.22 23 24. Though he had Commanded the Clouds from above and Opened the doors of Heaven and had rained down Maâ—â—a upon them to eat and had given them of the Corn of Heaven c. And also when he sends down Rain Deut. 28.12 He is said to Open the door of speech when he affords a fit occasion and saving means to his Ministers of Preaching the Gospel 1 Cor. 16.9 2 Cor. 2.12 Col. 4.3 To Open the door of Faith when he calls and admits men to the Faith and Communion of the Church Acts 14.27 To Open the Heart and Mind when he gives the saving understanding of his word Luke 24.45 Acts 16.14 Psal. 119.129 130. 8. He is said to Hold the right-hand of Cyrus when he gave him a prosperous success in his warlike expedition against Babilon Esa. 45.1 9. He is said to Conclude men in Sin and unbelief when as a most just Judge he declares them obnoxious to sin and therefore liable to Eternal Damnation Rom. 11.32 Gal. 3.22 10. He is said to Try and Prove as Silver is Tryed after the manner of Goldsmiths or others concerned in Mettals when he Purifies and Tryes the Godly with Crosses and Afflictions Psal. 17.3 and 66.10 Zach. 13.9 So when he Purifies and Reforms Doctrines Mal. 3.2 3. Or Destroys such as are obstinately wicked Ezek. 22.18 c. 11. He is said to break with a rod of Iron when he Chastises and Destroys Psal. 2.9 and 3.7 Esa. 38.13 and Lament 3.4 c. 13. He is said to Sift in a sieve when he tryes his People by Calamities and yet preserves them Am. 9.9 and when he scatters or disperses his Enemies like chaff Esa. 30.28 To Sift the Nations with the sieve of Vanity that is they shall be cast on the Earth as through a sieve that so dispersed they should no longer appear He compares the multitude of the Gentiles by whom Jerusalem was to be distressed to dust or chaff which is easily blown away so that little will remain of a great heap 14. He is said to make Bald the Head when he despoiles men of their Ornaments Esa. 3.17 24. for the cheif adorning of Women was in their Hair as 1 Pet. 3.3 15. He is said to Blot out of the Book of Life when men are not accounted in the number of the saved Exod. 32.32 33. Psal. 69.28.29 He is said to Blot out sins when he remits or forgives them Psal. 37.2 3. For the Scripture speaks as if there were an account kept of them in a certain Written Book which because the Messias has made satisfaction are Blotted or crossed out See Col. 2.13 14. 16. He is said to Devour or Swallow when he totally destroys as Exod. 15.7 Esa. 25.8 1 Cor. 15.54 He is to said to make Room or enlarge when he vouchsafes Deliverance from difficulties and troubles Gen. 26.22 Psal. 4.1 2. Psal. 119.31 32. He is said to Direct or make plain the way when he gives a happy issue and conclusion to the endeavours of men as Psal. 5.8 9. Esay 45.2 13. To Lose or Vngird the Loyns when he makes men feeble and unarmed and so uncapable of defence or offence Esa. 45.1 To Pour out his Anger when he Punishes Psal. 79.5 6. Ezek. 9.8 and 20.13 21 33. To Pour out his Spirit when he largely distributes his gifts Joel 3.1 2. Zach. 12.10 Act. 2.17 18 33. Rom. 5.5 Tit. 3.5 6. To make Void Counsel when he disappoints and blasts the purposes of men Jer. 19.7 To Pour out a Blessing when he plentifully distributes his benefits Mal. 3.10 He is said to Hew by the Prophets when he terrifies men by fearful Admonitions and legal Threatnings as Hosea 6.5 and when he spiritually kills them as in the following verses He is said to Stretch out the line of Confusion and the Stones of emptiness when he leaves Kingdoms and Nations to the Desolations of the Enemy Esa. 34.11 This Metaphor is taken from Architects who use lines perpendiculars and little Ropes c. He is said to Bear or carry when he Preserves Sustains Supports and Governs his People as Deut. 1.31 Exod. 19.4 Esa. 46.3 4. Heb. 1.3 He is said to Break the Head when his Wrath falls heavy and destroys men Psal. 110.5 6. Hab. 3.13 He is said to Sling out the Souls of Davids Enemies as out of a Sling 1 Sam. 25.29 that is he will violently take it away as a stone out of a Sling flies with greater force a greater way without further regard of him that throws it The Metaphors is taken from the weapons of David which was a Sling c. On the contrary the Soul of David is said to be Bound up in the bundle of Life denoting Gods Fatherly care of him in securing him from Death which his Enemies designed and preserving him so safe that nothing could be forced away from him He is said to make Way to his Anger when with just Judgments he recompences the unjust stubborness and contumacy of the Wicked Psal. 79.50 He made Way for his Anger he spared not their Souls from Death but gave their Life over to the Pestilence He is said to Weigh the Mountains in Scales and the Hills in a Ballance Esa. 40.12 Which notes with what facility and ease the Lord can sustain and manage the whole Universe even as men do a small pair of Scales The Lord is said to Weigh Spirits Prov. 16.2 by which his most exact knowledge of our Minds and inward frames is noted this metaphor is taken from men who do with a great deal of exactness Weigh things that they may know their value See Prov. 5.21 and 21.2 and 24.12 God is said to
towards men and as accommodated for the profit of Believers that nothing which he does shall hurt them To this may be referred that speech of God which of all is most sweet and gracious and full of comfort inasmuch as it was spoken in the very swelling as it were of Anger When he speaks to Moses of the grievous sin and Apostacy of the People Exod. 32.10 Now therefore let me alone that my Wrath may wax hot against them and that I may consume them c. Jehovah speaks as if he had been bound and constrained by the Faith and Prayer of Moses so as that he could not destroy the People unless he had asked him leave as Psal. 106.23 Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his Wrath lest he should destroy them Of so great a vertue and efficacy are the Prayers of the just before the Lord James 5.16 See Gen. 32.28 Hosea 12.4 Josh. 10.12 13 14. c. Esa. 1.13 The calling of Assemblies I cannot away with or more properly I cannot bear it is iniquity This is expounded with respect to the sanctity of God and his abomination of iniquity as verse 14. Your New Moons and your appointed Feasts my soul hateth which is intimaâ—â—ed by these phrases of humane abhorrence Something also of loosned or disjointed Members after the manner of men is attributed to God as Jer. 6 8. Be thou instructed O Jesuralem lest my soul be loosned or disjointed from thee so the Hebrew that is lest after the manner of a member that is broken or out of Joynt it departs from or be separate from thee and thou as a strange member be cut off or divided from me Ezek. 23.18 She discovered her Whoredoms and discovered her nakedness then my mind was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disjointed from her By this phrase the Communion of God with Believers is most excellently expressed for if for their wilful and contumacious Rebellions God departs from them the head is as it were separated or pluckt off the putrified members as the Lord by a like metaphor speaks to the wicked Synagogue Jer. 15.6 For thou hast forsaken me saith the Lord thou art gone backward Therefore will I stretch out my hand against thee and destroy thee I am weary with Repenting Much and great was the forbearance and patience of God before this desertion which is indeed the filling the Measure of Iniquity spoken of Gen. 15.16 Matth. 23.32 To these privatives in man may be referred Diseases by which is signified the punishment of sin which Christ bore in our stead Esa. 53.4.10 Suitable to Hos. 13.14 I will ransome them from the power of the Grave I will redeem them from Death O Death I will be thy Plagues O Grave I will be thy Destruction Repâ—â—ntance shall be hid from mine Eyes Thus he speaks with respect to his Sacerdotal or Priestly Office as Heb. 2.14 Forasmuch as the Children are made partakers of flesh and blood he also himself took part of the same that through Death he might destroy him that had the Power of Death that is the Devil 2. With respect to his Prophetical Office 2 Tim. 1.10 Because by the Gospel he hath abolished Death and brought Life and Immortality to Light For he strongly defends his Church so as that the Gates of Hell shall not prevail against it and 1 Cor. 15.26 The last Enemy that shall be destroyed is Death Here is a most evident symbol of the Resurrection as Junius and Tremellius upon the place rightly conclude Paul upon these words of Hosea 1 Cor. 15.55 Thus speaks O death where is thy Sting O Grave where is thy Victory c. Of the second sort of mens Actions which are ascribed to God there may a distinction be made viz. Such as are internal and such as are external The internal are with respect to the diverse States Circumstances or Conditions of men and so God is said to be a Husbandman that is Synechdochically a Vine dresser John 15.1 The reason of the Comparison follows in the next verses and is largely expounded Esa. 5. and Matth. 20. c. Christ who is the hypostatical Wisdom of God and his Eternal Son calls himself a Workman when he speaks of the Creation Cant. 7.1 For by him were all things made and without him was nothing made that was made John 1.3 Col. 1.16 c. So God is said to be the Builder and Maker of a City which hath Foundations Heb. 11.10 that is the Cause Fountain and Author of Eternal Life and Heavenly Joy So he is called a Man of War Exod. 15.3 From that Almighty work of his of overwhelming and drowning Pharaoh with his Egyptian Host. Besides in Wars waged among men he is the chief General and Captain giving Victory to whom he pleases and scattering routing or destroying whom he pleases See Psal. 46. and 76. c. Christ is called a Counsellor Esa. 9.6 with respect to his most wise decree in restoring Salvation at whose disposal it was 1 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the world began Likewise with respect to his most Holy Office in manifesting the Divine will to our capacities in order to Salvation and his obedience to the Father c. The Lord is called a Phisitian Exod. 15.26 Because he frees men from all perils of Souls and Bodies which are frequently compared to Diseases Psal 147.2.3 c. This is peculiarly ascribed to Christ the Redeemer for the blessing of spiritual health which we receive from him Matth. 9.12 Mark 2.17 See Esa. 61.1 He is called a Shepherd Psal. 23.1 Which appellation is also peculiarly attributed to Christ with respect to his Office as a Saviour Cant. 1.7 and 2.16 and 6.2 Ezek. 34.23 and 37.24 Micah 5.3 and 7.14 Zach. 13.7 John 10.11 Heb. 13.20 1 Pet. 2.25 and 5.4 and elsewhere He is called a Father Deut. 32.6 Psal. 68.6 Esa. 64.8 Matth. 6.1 6 8 9. Rom. 8.15 Which term is most full of Comfort and Joy declaring the Love and Affection of the Omnipotent God towards men So he is called Father of spirits Heb. 12.9 c. Christ called the Everlasting Father or as in the Hebrew the Father of Eternity Esa. 9.6 Because he most sincerely loves Believers and Glorifies them in blessed Eternity The seventy have most elegantly translated this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater futuri seculi the Father of the Age to come He is called the First-born Psal. 89.27 Col. 1.15 18. Rev. 1.5 Jehovah and Christ are frequently called Prince Captain King Esa. 9.6 and 55.4 and 32.1 and 33.22 To denote their Majesty and celestial Dominion of which more elsewhere He is called a Bridgroom Matth. 9.15 and 25.1 Mark 2.19
10. Zach. 13.7 Munsterus upon Esa. 34. says that the Sword of the Lord is his Divine Decree which none can change Psal. 35.2 3. By these Weapons Divine Vengeance is metaphorically described See Rev. 19.15 21. The term Sword is applyed also to God with respect to its penetrating force of which more hereafter in its proper place A glittering Spear or lightning Spear is attributed to God Hab. 3.11 Stones Hail Thunder Lightning c. sent from Heaven are thereby noted as Josh. 10.11 When a Shield or Target is ascribed to God it is to be understood of his propitious Favour and Mercy to men through Christ becoming their defence protection and security warding as a Sheild does blows all assaults and violences of the Enemy and converting all into Good for his people Gen. 15.1 Deut. 33.29 Psal. 3.3 4. Psal. 18.2.3 Psal. 28.6 7. Psal. 84.11 12. Psal. 5.12 For thou O Lord wilt bless the Righteous With favour wilt thou compass them as with a Shield The Word of God is called a Shield Psal. 91.4 Prov. 30.5 Eph. 6.16 Because when it is received by Faith its vertue is exerted in the defence of Believers The Holy Spirit is called an Earnest given by God to Believers 2 Cor. 1.22 and chap 5.5 Eph. 1.14 The Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom the Greeks borrowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Arrhabo any thing that is given to confirm a promise or bind a bargain therefore some translate it a pledge According to Suidas Arrhabo or an Earnest is a piece of money given by the Buyer to the Seller to ascertain the payment of the residue Jerom says it is a certain Testimony Evidence or Obligation to secure the bargain made It differs from a pledge which is left as a security for the return of borrow'd money and upon payment is returned to the Owner The Holy Spirit is thus called because it assures believers that they shall obtain Eternal Life Some refer this metaphor to Nuptials or Marriage as the Bridegroom pledges his Faith to the Bride and gives her an Espousal token as a pledge to assure her that he will Marry her so when God Espouses himself to believers Hos. 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in Loving kindness and in Mercies c. But the Nuptials of the Lamb did not yet appear Rev. 19.7 Therefore God gives them a most noble Earnest viz. The Holy Spirit to comfort their Hearts and confirm their Faith that they shall in due season be admitted to the Marriage of the Lamb. It is said Psal. 75.8 For in the hand of the Lord there is a Cup and the Wine is red it is full of mixture and he poureth out the same but the dregs thereof all the wicked of the Earth shall wring them out and drink them by which the various kinds of Divine Afflictions are intimated The like Metaphor we meet with Esa. 51.17 22. c. Chariots are attributed to God by which either his Divine Magnificence is manifested to men as Habac. 3.8 Thou didst ride upon thine Horses and thy Chariots of Salvation or else it denotes those Myriads of ministring Angels mentioned Psal. 68.17 The Chariots of God are twenty thousand even many thousands of Angels The Wheels by which a Chariot or Cart moves are by an Elegant Metaphor attributed to God Psal. 65.11 Thy Cart-wheels drop fatness so the Hebrew that is thy Clouds distill down Rain and Snow which refresh and fertilize the ground so that with the blessing of God it produces various profitable and necessary fruits The Clouds are called the Chariots and Horses of God and Rain is said to make the Earth fat and fruitful Psal. 18.10 11 12. and Psal. 164.2 3. Esa. 19.1 Riches are attributed to God by which the abundance of his Divine Majesty and Glory as also his Mercy and Grace are noted Prov. 8.18 Rom. 2.4 9.23 10.12 11.33 2 Cor. 8.9 Eph. 1.7 8 18. 2.4 7. 3.8 16. Col. 1.27 Phil. 4.19 Such as receive these in true Faith are called Rich in God Luk. 12.21 and Jam. 2.5 Windows are ascribed to Heaven the Habitation of God out of which he has as it were a prospect and sends good or evil upon men Gen. 7.11 and 8.2.2 2 Kings 7.2 Esa. 24.18 Mal. 3.10 Deut. 26.15 Psal. 14.2 and 102.19 20. Lam. 3.8 50. A Furnace is attributed to God Esa. 31.9 by which the Divine Vengeance whereby God as it were in a fiery oven consumes the Enemies of his Church is intimated Esa. 30.30 33. Psal. 21.8 9 10. Lot Portion or Inheritance is attributed to God when it is said that the People and Land of Israel is his Heritage Deut. 32.9 Jer. 2.7 and 12.7 8. and 6.18 c. By which his great Love and singular Care and Providence is intimated See Exod. 19.6 Deut. 11.12 And when it is said of Christ that he is constituted Heir of all things Heb. 1.2 And that he hath by Inheritance obtained a more excellent name then Angels ver 4. it is with respect to his right of primogeniture and Divine title of Command over all things A Book is ascribed to God by which his most exact knowledge and Providence is noted the metaphor is taken from wisemen who are wont diligently to note down in their Books such Persons Things and memorable Actions which they would remember The Book of Gods Providence generally considered concerns every Creature as Psal. 139.16 To this belongs the Book of Life out of which to be blotted is death which we find mentioned Exod. 32.32 33. compared with ver 10. Numb 11.5 And sometimes more specially it concerns the Church and Believers Psal. 56.8 9. Mal. 3.16 The Book of life so often mentioned in Scripture as Esa. 4.3 Dan. 12.1 Psal. 69.28.29 Phil. 4.3 Luke 10.20 Rev. 3.5 and 13.8 and 17.8 and 20.12 15. and 21. ult is nothing else but the singular knowledge God has of such as shall be saved of which See 2 Tim. 2.19 The Lord knoweth them that are his c. Or as it were a Catalogue which God keeps of those who by Faith in Christ are elected to Everlasting Life In the vision of Daniel chap. 7.10 and John Rev. 20.12 We find Books of Judgement mentioned by which that Divine and most exact knowledge of mens Deeds and Words are symbolically denoted And whereas the Scripture uses a plural expression Jerome and others do understand that there are two Books of Judgment one for Believers the other for Vnbelievers for the World is wont to be distinguished into these two sorts John 3.18 â—â—6 c. To this relates that saying Esa. 65.6 Jude 4. viz. Behold it is written before me I will not keep silence c. Oyl or Annointing is attributed to God Psal. 45.7 Thy God hath Annointed thee with the Oyl of gladness above thy Fellows
Morning when it goes abroad to feed lye in wait for take and slay so Christ with his Disciples going abroad in Judea in the morning season that is in the beginning of his Kingdom or the first beamings of his Divine and Evangelical light to the pastures of Life not so much to feed himself as to administer to others was hunted by the Devils and by their setting Dogs the Jews and his Apostles being as Hinds dispersed he was at last taken and slain by them which seems to be intimated ver 16. For Dogs have compassed me the assembly of the wicked have inclosed me they peirced my hands and my Feet To this phrase some apply the search that Herod made for him even in his Infancy and his being driven into Egypt Matth. 2.14 15. And the gathering together of the Chief Priests Scribes and Elders of the People early in the Morning to condemn Christ as Mark. 15.1 And as the Morning Hind is not taken and slain meerly to destroy it as Wolves are wont to be killed but that it may serve for pleasant food So Christ in the sacrifice of his Cross and Death becomes most sweet food of Life and Salvation for us to be sacramentally and spiritually eaten Upon which Musculus says thus O Flesh of Christ truly like that of a Hinds but more exceedingly sweet to the faithful Soul then any things the Nobles of this World tast in their delights And that there may be nothing wanting to give it a delicate savour and relish he was not meerly slain but well turmoiled hunted and tyred before as our great men are wont to do in hunting and agitating their Deer before they kill it that the Flesh may become more sweet tender and delicate c. Adding and see how agreeable this comparison is to the Death of Christ for as the side of the pursued Hind is exposed to the Hunters dart Christs side was upon the Cross pierced with a spear Psal. 22.6 Christ calls himself a Worm with respect to his debased state and the extream contempt to which he was exposed in the World Upon which Eranzius in the aforesaid Book pag. 826. says Sicut vermis habetur pro vilissimo excremento c. As a Worm is accounted a most vile excrement which men will not so much as handle or if they do will wash their hands after it and if they see them lye upon the Earth will remove them from the sight of men So was Christ treated with extream contempt when he hung upon the Cross. It may not be amiss here to insert the paraphrase of Weidnerus upon Prov. 30.19 Difficilia mihi sunt ista tria cognoscere Viam Aquilae in Coelo h. e. Viam Christi ascendentis in caelum cum carne assumpta c. Those three things are difficult for me to know The way of an Eagle in the Air that is the way of Christ ascending into Heaven in his humane Nature The way of a Serpent upon a Rock that is the way of Christ from the Cross to the Sepulchre which was cut out of a Rock and from whence he rose the third day whence Christ himself says as Moses lifted up the brasen Serpent c. The way of a Ship in the middle of the Sea that is the way of Christ passing through the World in Tempests and Storms The way of a man with a Maid that is the way of Christ in his incarnation in the Womb of a Virgin c. It is added ver 20. Of the way of an Adulterous Women that is the Treacheries and Machinations of the Synagogue against Christ See Burgensis upon Esa. 7. Addit 5. fol. 21. What is spoken of the Eagle by Gregor Nazianz is accommodated to the Diety of Christ which is ineffable as D. Franzius cites it page 327. c. 2. Some Actions of Living Creatures are ascribed to God AS Roaring which is the property of Lions Joel 3.16 Amos 1.2 By which the Power and Efficacy of his Anger and his Word is intimated See Amos 3.8 Hosea 11.10 Esa. 5.29 c. Upon which Illyricus says it is a Metaphor for as the voice of a Roaring Lion is terrible to all other Living Creatures so men ought to be moved and tremble when the Divine Majesty speaks to them from Heaven by Thunder and and Lightning Jer. 25.30 The Lord shall Roar from on high and utter his voice from his Holy habitation Roaring he shall Roar upon his habitation that is like a Lion ready to seize upon his prey he shall thunder horribly See ver 38. In all this speech to the end of the chapter God is compared by an Allegory to a Lion Kings and Princes to Shepherds the People to Flocks and the Nations to Pastures and Sheepfolds Job 37.4 Roaring is applyed to Thunder which is called the voice of Cod. To the cry of Christ Psal. 22.1 Why art thou so far from my Salvation or helping me and the words of my Roaring See Heb. 5.7 and Psal. 38.8 God is said to Fly 2 Sam. 22.11 Psal. 18.10 Because of the most swift and impetuous motion of the Wind and sudden Tempests of which he there speaks The Spirit of God is said in the first Creation to move or rest upon the Waters Gen. 1.2 While by its operative and vital power it cherishes and as it were made the waters apt for the production of all things together with Heaven and Earth which then were mixt together A metaphor taken from Birds who sit upon their eggs and by their vital heat bring their young to maturity and perfection Some Members or Parts of a Living Creature are ascribed to God AS the Horn of Salvation 2 Sam. 22.3 Ps. 18.2 To Christ Luke 1.69 For as a Horn defends Beasts and thereby their strength is exercised so God is the most strong defence of the Godly Chemnitius on Luke 1.69 By the word Horn strength and Power is understood as Psal. 75.10 and 112.9 Lam. 2.3 By the word lifting up is described its solid strength and invincible stability against which even the Gates of Hell not prevail It is called the Horn of Salvation that is it is salutiferous obtaining victory against the Enemy and bringing safety to Captives c. As Bulls or Cows strike gore or push down their Enemies so we by Faith in the Mediator are sufficiently armed against the power of the Devil Wings are attributed to God by which that singular defence patronage care and protection which he affords his people is signifyed Psal. 9.4 He shall cover thee with his feathers and under his Wings shalt thou trust whence it is called the shadow of his Wings Psal. 17.8 and 36.7 and 57.1 and 63.7 The Covert of his Wings Psal. 61.4 A metaphor taken from Birds or Fowl especially Hens who gather their Chickens under them cherish them and protect them from being seized upon by Kites or other Birds of prey The whole similitude is to be read
inanimate things in Nature and transferred to God do belong either universally or severally to those things To the former Classe belongs When there is a certain Dimension ascribed to the Infinite and Unmeasurable God and a comparison with this whole Universe whereas betwixt Finite and Infinite there is properly no proportion Job 11.8 It is viz. Jehovah the heights of Heaven The Deeps which is the perfection of God as ver 7. beyond Hell what canst thou know ver 9. The Measure thereof is longer then the Earth and broader then the Sea By which the infiniteness and immensity of God and his Wisdom is intimated of which ver 7. Canst thou by searching find out God others render it canst thou find out the Depth viz. of the Wisdom of God Canst thou find out to the perfection of the Almighty others say canst thou find out the end of Almighty Wisdom To this belongs that Sacred Mathematical expression of Paul speaking of the Love of God and our Saviour Christ Eph. 3.18 That ye may be able to comprehend with all Saints what is the breadth the length and depth and heigth viz. Of the Love of Christ as verse 19. Which passeth knowledge shewing by an Anthropopathy the unmeasurableness and immensity of that Love as if he had said it is higher then the Heavens deeper then the Sea larger then the Earth longer then any time enduring even to all Eternity Upon which place Osiander says the sence is I pray God that ye may be able with other sincere Christians after a certain manner to comprehend the unmeasurable Love of Christ towards you which that I may use a Metaphor extends it self to all Dimensions And Hyperius in his Comment very excellently The sence is says he My prayer is that you may have a full certain and absolute knowledge of the Love of Christ in all its parts Geometricians are wont to observe these differences of Dimensions when they inquire into the magnitude of solid Bodies Such therefore as belong to coporeal things the Apostle artificially compares with things incorporeal and spiritual and signifies that he earnestly desires that they should arrive to an equal certainty and perfection in the knowledge of spiritual things chiefly of the Love of Christ as Mathematicians do in the measure of solid bodies c. Here we are to note that when Magnitude is attributed to God not the quantity of a corporeal or bodily size and bigness but the very infiniteness of his Essence and essential proprieties is to be understood Exod. 15.16 and 18.11 Numb 14.19 Deut. 3.24 Exod. 5.8 Psal. 48.1 2. and 147.4 5. Jer. 32.17 18 19. Dan. 2.45 Mal. 1.14 c. Job 33.12 There is a comparison of God with man with respect to greatness whereby the unsearchable Immensity of God is intimated as if he had said God not only in Majesty and Power but also in Truth Justice VVisdom and Mercy infinitely excells all Mortals therefore thy presumption is unjust to contend with him 1 John 3.20 It is said that God is greater then our Hearts when the Speech is of a guilty Conscience as if he had said if Conscience which in many is blind convinces us of Hypocrisie how much will God who is the greatest of all things and infinite in knowledge charge us in his Judgment 1 John 4.4 God is said to be greater then him that is in the World that is Antichrist as ver 3. Whom believers by the power of the infinite and invincible God dwelling by grace in them do overcome John 10.29 God is said to be greater then all that is that he beyond comparison excells the whole Universe in Power and Majesty By the same reason a discretive quantity or plenty is ascribed to God as Psal. 86.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much or plentiful in Mercy and Truth Psal. 103.8 Great or plentious in Mercy Psal. 130.7 With him is plenteous Redemption by which is noted the infiniteness of God and his attributes as it is described Psal. 147.5 Great is our Lord and of great Power and of his understanding there is no number So the Hebrew See Psal. 36.6 Rom. 11.33 1 Cor. 2.1 In Speaking of things inanimate severally we will distribute them 1. Into things Celestial And 2. Things Elementary To the first kind belongs when God is said to look down from Heaven and sit in or inhabit Heaven as his Throne Of which before Also when God is called Light 1 John 1.5 By which his Majesty Holiness Perfection and Blessedness is noted as when celestial Light is transmitted to us there is nothing Fairer Clearer Purer or more comfortable whence it is said Eccl. 11.7 Truly the Light is sweet and a pleasant thing it is for the Eyes to behold the Sun The Greeks had an Adagy or Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulce lumen solis sweet is the Light of the Sun 1 Tim. â—â— 16 God is said to dwell in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucem inaccessibilem inaccessible or unapproachable Light or as our English Translation renders it The Light which no man can approach unto that is to act with that Glory Majesty and Felicity which no Creature either can have or comprehend Upon which Chrysostom says The Apostle says that God dwells iâ—â— inaccessible Light which is more then if he had said incomprehensible for that which by inquiry and search we cannot find out we call incomprehensible but that which prohibits all essay of search and to which none can come near we call inaccessible Some with inaccessible Light compare an opposite phrase where the difficulty of fully knowing God in his Majesty and Essence is described by his dwelling in Mists and Clouds for every corporeal Light which for its exceeding brightness cannot be beheld may be truly stiled a Mist and therefore inaccessible c. To this is referred where God Jam. 1.17 is called the Father of Lights with whom is no variableness nor shadow of turning in which phrase is denoted his essential Majesty and Immutability in acting Some and very fitly judge that the phrase Father of Lights is a Periphrasis of the Sun attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after the manner of men For as that super-celestial Sun is distinguisht from the corporeal and visible Sun it is added that with him is no variableness nor shadow of turning When the Sun is in the opposite Hemisphere it leaves ours darkned and obscure which vicissitude of darkness and light agrees not with God for he is never the Cause of Sin and Death which are noted by the term darkness but always the Authors of Good and Life noted by the term Light and this is the scope of the Apostle as ver 13. Let no man say when he is tempted I am tempted of God For God cannot be tempted of evils neither tempteth he any man c. Salmeron upon the words says in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz shadow of turning he alludes to the
which were the object and scope of desire And Adultery 2 Pet. 2.14 and Compassion as when the Eye is said to pity Deut. 13.8 Esa. 13.18 c. And Hope or Expectation Psal. 119.82 123. and 145.14.15 vid. Gram. Sacr. p. 282. 2. Words are used of Brutes which properly belong to man as Job 12.7 But ask now the Beasts and they shall teach thee and the Fowls of the Air and they shall tell thee or speak to the Earth and it shall teach thee and the Fishes of the Sea shall declare unto thee To ask and speak in this place signifies to meditate search into or contemplate for the teaching telling or narration of Beasts Fowls the Earth and Fishes intimates that they are a real Testimony and Evidence of the wisdom of the Creator What he said ver 2. that he had understanding and skill in what his Friends discoursed of he prosecutes here as if he had said ye have talkt much of the Wisdom and Power of God and that he creates and preserves all things as if they were unknown to me but the very Creatures tacitely inform me of that See Job 9.10 Rom. 1.20 Job 41.29 He the Leviathan or Whale laugheth at the shaking of a spear that is he cares not for it Prov. 30.25 The Ants are a people not strong c. ver 26. The Conies are but a feeble people c. Joel 1.6 For a Nation is come up upon my Land strong and without Number c. The speech here is of Canker Worms Locusts or Caterpillars mentioned ver 4. and which by the same Metaphor are called the great Army of God chap. 2.11.25 By the same reason the multitude of Locusts are represented as an Army Prov. 30.27 Neh. 3.17 Hieron upon Joel 2. thus writes This we saw lately in this Province viz. Palestine For when whole Troops of Locusts came and filled the Air between Heaven and Earth they flew with so great an order by the disposal of God who commanded them so that like square stones placed by the hand of an Artificer in a pavement they kept their places that not one was observed to incline to the other by any transverse or irregular motion This was a great punishment upon enormous sinners which Moses in Gods stead threatens Deut. 28.38 39. and Salomon prays against 1 Kings 8.37 And Pliny himself a Heathen Writer lib. 11. cap. 29. acknowledges the Anger of the Gods by the multitude of these Insects Some with these words of Scripture parallel Virgils words of Bees Lib. 4. Georg. Magnanimosque Duces totiusque ex ordine gentis Mores studia et Populos et praelia dicam And of Ants. It Nigris Campis Agmen praedamque per herbas Convectant calle Angusto pars grandia trudunt Obnixe frumenta Humeris pars agmina Cogunt Castigantque Moras c. lib. 4. Aeneid To this Classe may be referred when the word Son is ascribed to Beasts as Exod. 29.1 Take a young Bullock the Son of a Cow so the Hebrew that is a sucking Calf or one not yet weaned Gen. 49.11 The * Son of an Ass is put for its Colt or Foal Zach. 9.9 A Colt the * Son of Asses that is one of the she Asses according to the Idiotism of which see the Book cited in the Margent By another Reason Rams are called the Sons of Bashan Deut. 32.14 that is fat Rams of the breed of Bashan because that was a good place for Fatning A hand is attributed to a Dog Psal. 22.20 To a Lion and a Bear 1 Sam. 17.37 In general a Hand is ascribed to every Beast Gen. 9 5. In which places power and strength is to be understood especially and more eminently in the last See Gram. Sacr. p. 138. It is said Prov. 30.28 The spider taketh hold with her hands that is with her feet which are on either side so pliable as a mans hand to spin their web and seize upon their prey Junius 3. Some things are spoken of things growing out of the Earth which properly belong to man as Levit. 19.23 And when ye shall come into the Land and shall have planted all manner of Trees for food then ye shall count the fruit thereof as uncircumcised three years shall it be as uncircumcised unto you it shall not be eaten of The meaning is that the fruit of the three first years shall be accounted unclean and rejected as an uncircumcised man was accounted unclean before God and was not to be received among the People And in the fourth year that fruit was to be offered to God as a sign of Thanksgiving ver 24. but the fifth year the common use of it was allowed ver 25. Job 14.7 8 9. Hope Old Age Death the scent of Waters are applyed to the Bough of a Tree which is cut off and buds again and compared to a man once dead cannot return or revive again viz. into this Life which was the scope of Job as chap. 7.7 9 10. and 13.15 16. and 19.25 26 27. Where he evidently declares the Resurrection of the dead to the enjoyment of Everlasting Life Psal. 78.4 Killing and Death is attributed to Plants as he killed so the Hebrew their Vines with Hail and their Sycomores with great Hail Stones Contrary to this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zoopoiesis quickning or living of the seed cast into the Earth by which its budding or growth is noted as in the following verses Ezek. 31.9 Envy or Emulation ver 14. Exalting or Elevation of heart and drinking of Water ver 15. mourning or grief of mind ver 16. Consolation or Comfort are attributed to Trees by a certain Prosopopeia and in a way of comparison of a goodly Tree with the King of Assyria See Hos. 9.6 Joel 1.10 The New Wine is ashamed or blushed that is there is so bad a Vintage or Wine Harvest that it is ashamed because it did not answer the peoples expectation In the same verse languishing or a disease is attributed to Oyl which properly belongs to man Psal. 6.2.3 But metaphorically denotes a spoil and devastation of the fruit of the Earth as Esa. 16.8 c. It is said Habak 3.17 That the labour of the Olive shall lie so the Hebrew when it answers not the desires of men but fails their expectation of much fruit which is also ascribed to New Wine Hos. 9.2 It is said Psal. 58.9 Before your pots can feel the Thorns he shall take them away as with a whirlwind that is before your pots grow hot with a fire of Thorns which were wont to be used for that fire lasts but a little while and will not boyl the Flesh so shall they quickly perish c. 4. Some things are spoken of Inanimate Creatures which properly belong to a living man or more generally to living Creatures As 1. Of Dead men Gen. 4.10 The Voice of thy Brothers bloods cryeth unto me from the ground Here a voice and crying is attributed to
Calamity Esa. 13.10 Ezek. 32.7 Joel 2.10 as was said before of the Sun and Moon The brightest Star that shines in our view is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phosporos in Latine Lucifer both which words signifie a bringer of light in Hebrew 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halal which signifies to shine and is metaphorically translated to describe the unexpected ruine and overthrow of the King of Babylon Esa. 14.12 How art thou fallen from Heaven O Lucifer Son of the morning That Star is called Son of the Morning because while it accompanies the morning it seems as it were to be born of it It s course is perpetual and constant so that it was not feared that it should fall from Heaven And therefore to appearance it seemed impossible and incredible that so great a King illustrious and splendid in power and Majesty beyond other Kings as the Morning Star is before other Stars should fall from his lofty and magnificent grandeur Pope Gregory upon Ezekiel and other School Doctors expound this of the Devils fall because the Prince of Devils is called Lucifer But this Epithet does not belong to that malignant spirit in this place for God himself confirms our explication ver 4. saying thou shalt take up this Parable Proverb or Taunting speech for so the Hebrew is against the King of Babylon not against the Devil c. Where Christ our Saviour is called Lucifer is expounded before in the chapter that treats of an Anthropopathy Besides the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after proinos stella matutina the Morning Star is a symbol of the glorious light in Eternity Rev. 2.28 See also Dan. 12.3 1 Cor. 15.41 42. Metaphors taken from Light THere are two principal effects of the Luminaries and ornaments of Heaven viz. to give light to the World and distinguish times In Metaphors taken from light we will distinctly treat of Nouns and Verbs which are sometimes joyned together Generally light is taken 1. For Life it self Job 3.20 Wherefore has God given light to the miserable so the Hebrew the explication follows and Life to the bitter in soul ver 21. Which long for Death but it cometh not Hence comes the phrase to see the Light that is to live or be born alive Job 3.16 To walk in the light of the living that is to act amongst the living or to live either a corporal or spiritual Life in God Ps. 56.13 So David prays Ps. 13.3 Lighten mine Eyes lest I sleep the sleep of Death 2. For any prosperity and joy of mind arising from thence Esth. 8.16 The Jews had light and gladness and Joy and Honour where the synonymous terms make out that it signifies the eminency of the Jews prosperity and joy for their Divine deliverance Job 29.3 By his light I walked through darkness that is being free from Calamities I led a happy Life ver 24. The light of my countenance they cast not down that is they grieved me not but studied to please and gratifie me in all things Psal. 97.11 Light is sown for the Righteous the explication follows and gladness for the upright in heart The word sowing is also emphatical as if he had said 't is reposited and hidden as seed is in the ground but in its own time it will certainly come forth See Esa. 61.11 Col. 3.3 4. It is sow'n with the seed of the heavenly word and a most full and bright harvest of this celestial seed will follow in the Resurrection to eternal Life So light is also taken Psal. 112.4 Pro. 13.9 Esa. 45.7 and 58.8 and 59.9 The Reason of the comparison in this and the forgoing passage is to be fought in the profitableness and pleasure of light Eccl. 11.7 c. 3. For the open and manifest state of things Matth. 10.27 What I tell you in Darkness that speak ye in the light another Metaphor of this publication follows and what ye hear in the ear that Preach ye upon the house tops The sence is you are therefore called by me that you may Preach publickly to the whole World what you privately heard from me So Zeph. 3.5 John 3.21 1 Cor. 4.5 4. For Grace Benevolence or Favour Prov. 16.15 In the Light of the Kings Countenance is Life the exposition follows and his favour is as a cloud of the latter Rain So t is taken of God as was said in the chapter of an Anthropopathy More especially the mystery of Regeneration Renovation and Salvation is frequently expressed by the metaphor of light and that respecting 1. The Organical cause which is the word of God which is frequently called so by a Reason deduced from the quality of light which represents the difference and knowledge of things to the Eyes Psal. 43.3 Prov. 6.23 Esa. 2.5 5.20 2 Cor. 4.6 1 John 2.8 Thus the Apostles because of their Preaching the word of God are called the light of the World Matth. 5.14 and their light is said to shine before men ver 16. that is the light of Doctrine by diligent Preaching as also the light of a good life and example 2. The Formal Cause which is the saving knowledge of Christ and true Faith manifested by love and good Works Act 26.18 Eph. 5.8 1 Pet. 2.9 1 John 1.7 Hence believers are called Sons of light Luke 16.8 Eph. 5.8 1 Thes. 5.5 And good works the Armour of light Rom. 13.12 3. The Final Cause and the last scope and effect of Faith which is life eternal often noted by the term of Light Esa. 60.19 20 John 8.12 Act. 26.23 2 Tim. 1.10 c. From these there may be an easie Judgment made of certain Verbs belonging to light Psal. 13.3 Lighten mine Eyes lest I sleep the sleep of Death He prays for the light of heavenly wisdom from the Word of God also the light of watchfulness and circumspection whereby he may avoid the snares of the Adversary He alludes to humane sleep which easily overcomes those that sit in darkness or shut their Eyes whereas if the light shines in our Eyes we can hardly sleep Psal. 19.8 The Commandement of the Lord is pure enlightning the Eyes that is the mind by giving understanding and knowledge as well of the Divine Will as of our own corruption and prudence in the management of affairs that a man may not belike a brute which is void of rational intellectuals Psal. 34.6 They looked on him and were enlightned that is believers were made glad by the Lord by his gracious and saving deliverance lest they should be dejected and derided by the wicked See Prov. 4.18 19. Eccl. 8.1 with 2 Cor. 3.18 Esa. 60.5 John 7.37 38 39. John 1.9 That viz. Christ was the true light which lighteth every man that cometh or coming into the World Upon these words Erasmus very fairly paraprases In this darkness of the World men eminent for holiness shined as little Stars in the thick obscurity of night and as
Its Adjuncts or Qualities 4. It s Operations or Actions 1. As to what concerns the first in Waters two things are especially remarkable viz. First Their Plenty Multitude and Depth in which respect they are oftentimes prejudicial and hurtful Secondly Their Profit and Usefulness So that the metaphors deduced from Water signifie sometimes good and sometimes hurt or evil In the latter sence 1. It signifies a strong and numerous People especially such as invade a Country in an hostile manner ravaging and spoiling it Esa. 8.7 Behold the Lord bringeth up upon them the Waters of the River strong and many The Chald. An host of many people like a rapid and strong River The interpretation follows even the King of Assyria and all his power The Allegory is continued And he shall come up over all his channels and go over all his banks ver 8. And he shall pass through all Judah he shall overflow and go over he shall reach even to the neck that is the King of Assyria with his numerous Armies like swelling and strong waters shall over-run and destroy all first the land of Israel and afterwards the Land of Judah in which those waters are said to overflow even to the Neck that is even to Jerusalem wherein was the head of the Kingdom by a Prosopopoeia whereby a Kingdom is compared to a humane body c. Jer. 47.2 Thus saith the Lord Behold waters shall arise up out of the North and shall be an overflowing flood and shall overflow the Land and the fulness thereof Chald. Behold a people shall come from the North and shall be as a strong flood and shall prey upon the Earth The Hosts of the Babylonians are meant See Esa. 17.12 13. Ezek 26.3 19. Where an Hostile people are expresly compared with Water Also Rev. 17.1 15. The Vision of a multitude of waters signifies many people 2. It denotes any great Calamities and Tribulations 2 Sam. 22.17 Psal. 18.16 and 32.6 and 66.12 and 124.4 5. and 144.7 Esa. 28.17 and 43.2 Lam. 3.54 We are also to note that the most bitter and exquisite passions of our Saviour are metaphorically compared to Deep and overflowing Waters Psal. 69.2 3 14 15. See Psal. 40.2 See also Psal. 73.10 Some by the Waters of a full Cup would have the same thing understood but the usual exposition is that it rather gives a description of the wicked who enjoy Prosperity and Plenty And this leads us to the acceptation of water wherein it signifies good in which as in the foregoing particular we must consider it 1. As it refers to Men. 2. To things themselves 1. Water metaphorically signifies posterity which is propagated from its own stock or head as water flows from a Fountain Num. 24 7. He shall pour the water out of his Buckets that is God shall so bless the people of Israel represented by Jacob that they shall have a numerous off-spring and increase into a great posterity Another metaphor taken from water follows And his Seed shall be in many waters which the Chaldee expounds of peoples according to the above signication thus he paraphrases a King shall spring up who shall be magnifyed by his Sons and he shall rule over many people But R. Salomo says that this signifies prosperity as Seed increases best that 's sown besides the waters To this sence we are to refer Esa. 48.1 Hear ye this O house of Jacob called by the Name of Israel and are come forth out of the waters of Judah that is such as are descended of Jacob and Judah as from a Fountain as Deut. 33.28 and Psal. 68.26 2. By the metaphor of waters the blessings of God and our Saviour are often noted as in the chapter of an Anthropopathy 2. The Subjects or things containing Waters are various The chief is the Sea which for the plenty of waters the violence or impetuosity of its VVaves and Storms metaphorically denotes a multitude of Enemies Jer. 51.4 The Sea is come up upon Babylon She is covered with the multitude of the waves thereof Chald. The King with his numerous Hosts in plenty like the Sea came up against Babylon So it is to be understood Psal. 65.7 and 89.9 and 93.3 4. See also Esa. 17.12 13. and 57.20 Jer. 6 23. and 50.42 Where there is an expresse comparison When our iniquities are said to be cast into the depths of the Sea Micah 7.19 It signifies a total remission and utter oblivion of them Waves of the Sea denote Calamities and Punishments because they rush upon us and are noxious as the Waves are troublesome to Ships and Seamen Psal. 42.7 and 88.7 To which that phrase Lam. 1.20 and 2.11 Relates Psal. 3. Esa. 57.24 Jude ver 14. Raging Waves of the Sea foaming out their own shame This is spoke of unquiet untamed vagabonds or impetuous violent men who possessed with a spirit of giddiness by false Doctrine and wicked lives disturb the Church and raise scandals A Metaphor taken from a turbulent and frothing Sea See the express similitude Esa. 57.20 21. To which place the Apostle seems to have respect Fluctuating or being tossed to and fro Eph. 4.14 is attributed to men unstable in the profession of Christianity See Jam. 1.6 A Stream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nachal which runs in a Valley which is also denoted by the same Hebrew word and suddenly increases in tempestuous Rainy weather and brings not only terror but loss and dammage to men and other Creatures metaphorically signifies great Afflictions Terrors and Dangers Psal. 18.4 The flouds of Belial terrifyed me Chald. The multitude of oppressors made me afraid Junius and Tremellius The flouds of wicked men affrighting me he compares the persecutions and violence of the wicked who would prosecute him even unto Death to flouds which violently and ere we are aware break upon us Musculus upon the place This flood of the wicked rightly agrees with the valley of Kidron that is the Kingdom of darkness Psal. 110.7 He shall drink of the Brook in the way This is diversly expounded but most fitly of the passion of our Saviour Christ which is elsewhere compared to Drinking for the drinking of his Cup is in this place called a drinking of the Brook in the way By the Brook or Torrent the multitude and bitterness of Christs sufferings are noted and also their Shortness For these torrents or streams quickly pass away because they have not their source from a lasting Fountain but from showers and snow And therefore it is added therefore shall he lift up the head that is he shall be gloriously delivered from Death and Passion or Suffering and shall most eminently triumph in the Resurrection And the Prophet says that Christ should drink in the way by which the course of this Earthly Life is signified which is called the day of the Flesh Heb. 5.7 Elias when banished and persecuted and dwelling in a Desart drank of the Brook by the Command of God 1 Kings
and Denotes consternation and fear Deut. 20.3 Job 23.16 Jer. 51.46 Isa. 7.4 Also contrition and Repentance 2 Kin. 22.19 with Ezek 36.26 By the softness or Effeminacy 1 Cor. 6.9 is meant those impure Wretches that unnaturally abuse themselves or others as Illyricus says 2. To speech as flattery Psal. 5.9 and 12.3 and 55.21 Prov. 2.16 7.5 26.29 28.23 and 29.5 In which places the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 molle mild or soft is used for flattery Sometimes it notes mildness and humanity joined with Prudence Prov. 15.1 and 25.15 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used See Job 40.22 Sleep the Cessation of the Senses by which is signified 1. Security as that of Faith by those that depend upon and acquiesce in the Lord Psal. 3.5 and 127.2 Ezek. 34.25 Sometimes it denotes the carnal security of wicked and unbelieving men Rom. 13.11 Eph. 5.14 1 Thes. 5.6 7. Hence it is said Isa. 29.10 He hath poured on them the spirit of Deep sleep c. 2. Sloth Laziness or sluggishness which sleepy persons are very subject to Prov. 6.9 10. and 24.33 Isa. 56.10 Nah. 3.18 Isa. 5.27 2 Pet. 2.3 c. 3. Death and destruction Job 3.13 and 14.12 with 16.22 Psal. 13.3 and 76.6 Jer. 51.39 Hence the Prophane Authors call sleep the Image of Death Homer calls Sleep and Death Twins and Hesiod calls sleep the Brother of Death Believers are said to sleep when they Die a Corporal Death Matth. 27.52 Joh. 11.11 13. Act. 7.60 and 13.36 1 Cor. 15.18 20 51. 1 Thes. 4.13 14 15. The Reasons are elsewhere given the Substance of which is that their Souls have blessed Rest with God and their Bodies have rest in the Grave Isa. 57.1 2. In the certain hope of a future Resurrection Act. 2.26 Rev. 14.13 Psal. 17.14 15. Sleep being a representation or figure of both in which there is rest from Labour and a refreshing of strength c. To sleep is opposed Watching therefore the Reason of it in signification is opposite with Respect to sleep 1. As sleep denotes carnal security so watchfulness signifies true Repentance and a serious and diligent exercise of Piety Matth. 24.42 and 25.13 Mark 13.35 Luk. 21.36 1 Cor. 16.13 Rom. 13.11 1 Cor. 15.34 Eph. 5.14 and 6.18 Col. 4.2 1 Thes. 5.6 10. 1 Pet. 5.8 Rev. 3.2 3. and 16.15 c. 2. As sleep denotes sloath and laziness so watchfulness signifies alacrity diligence and prudence in the management of Duty or Office Psal. 127.1 Act. 20.31 Hab. 13.17 3. As sleep denotes Death so watchfulness denotes Life both are joyn'd together 1 Thes. 5.10 See Rom. 14.8 more comparisons might be made but they are obvious Metaphors from the various Differences of Mankind WE will consider the Differences of humane kind with respect 1. To Sex 2. Age. 3. Relation 4. Country or Family And although some of these belong to the head of Adjuncts yet for more commodious order we will place them here 1. As to Sex they are Man and Woman A Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphorically denotes a Stout Couragious Eminent Person 1 Sam. 26.15 In that Irony of David Art not thou a Man that is hast thou not behav'd thy self gallantly Jer. 5.1 Seek in the Broad places thereof that is Jerusalem if ye can find a man that is a wise man c. 1 Kin. 2.2 3. Psal. 49.2 3. 4.3 118.5 6. 144.2 3. 82.6 7. 1 Cor. 3.21 7.23 16.13 c. A Woman on the Contrary denotes one that is timorous weak and dispirited Isa. 3.12 Jer. 51.30 Nahum 3.13 See Jer. 48.41 Isa. 19.16 Hence a sort of men are call'd effeminate c. The Church is likned to a chast Virgin 2 Cor. 11.2 See Hosea 2.19 This Metaphor alludes to the legal type of the high Priest who might marry none but a Virgin Lev. 21.14 See Cant. 1.3 Zach. 9.17 Rev. 14.4 To which Spiritual Whoredom and Adultery is opposed 2. The Age of man may be thus distinguished viz. Infants Boyes Youths Men old Men. A sucking Infant and Boy Metaphorically denote 1 True Believers Psal. 8.2 3. Matth. 11.25 Luk. 10.21 See Matth. 18.3 4. 1 Cor. 14.20 1 Pet. 2.1 2. c. 2 Such as are ignorant in the Faith Rom. 2.20 1 Cor. 3.1 2. Heb. 5.12 13 14. Gal. 4.3 3 Fools and wicked men destitute of the knowledge of Truth Isa. 28.9 and 65.20 Eph. 4.14 Sucking is attributed to the Church Isa. 49.23 and 60.16 2 Cor. 8.1 2 3 4. The Consolation of the Gospel which the faithful enjoy in the Church is compar'd to sucking Isa. 66.11 12. When the term Boy or little one is attributed to Princes or Magistrates it denotes Folly and lack of Prudence Eccl. 10.16 17. Isa. 3.4 12. Childhood signifies the time of Israels departure out of Egypt Jer. 3.4 Thou art the guide of my childhood See Hos. 2.15 and 11.1 Ezek. 23.19 It denotes spiritual strength Psal. 103.4 5. Manhood Eph. 4.13 denotes the perfection of Wisdom and knowledge in Believers viz. so much as is attainable in this World to which childhood is oppos'd ver 14. Old Age Sometimes has the notion of Wisdom Hence the term Elders is apply'd to Senators in whom not always Age but Prudence is respected 2 Kin. 10.1 c. Hence also the term is used of the Chief Officers of the Church 1 Tim. 5.1 17 19. Tit. 1.5 Heb. 11.2 Jam. 5.14 1 Pet. 5.1 and 5.5 3. The Relations which afford any Metaphors are A Spouse Husband Wife Widdow Father Mother Son Brother Sister Lord Servant Master Scholar By the Metaphor of Espousals which is the most pleasant Metaphor of all the Spiritual Union between Christ and the Church is expressed Hos. 2.19 20. Matth. 22.2 and the following verses Joh. 3.29 2 Cor. 11.3 Rev. 21.2 9.10 c. See the Metaphor of a Bridegroom in the second Book where the Parallel is Run From the Names of Husband and Wife a few Metaphors are taken as Isa. 54.5 where God calls himself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 husband of the Church The text is word for word for word from the Hebrew thy makers are thy husbands which plural phrase denotes the Mystery of the Trinity Hence the Land of Sion that is the Church is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beulah that is Married Isa. 62.4 c. Widdowhood denotes desolation Isa. 47.8 9. Hence 't is said Jer. 51.5 Israel hath not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widdowed or left a widow nor Judah of his God A Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect to Diverse attributes yeelds divers Metaphors 1. With respect to begetting and production he is put for the Author of any thing Gen. 4.20 21. Job 38.28 John 8.44 2. With respect to the Education of his children he is put for a Doctor Teacher or Master Judg. 17.10 2 Kings 2.12 hence comes the appellation of Children of the Prophets 2 Kings 6.1 and elsewhere by which
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
thirty two Cubits broad and all Stumbling-Blocks and other Impediments taken thereout XIII The Ways to the Cities of Refuge were made easy to find at every Partition or cross Turnings they set up a Writing Refuge Refuge XIV The Man-slayer was to flie with speed to the City of Refuge lest the Pursuer overtook him XV. The Man-slayer was not only to flie to the City of Refuge but to get into it and abide there till the Death of the High-Priest then living XVI Those that were got into the City of Refuge before the Avenger of Blood overtook them were safe and delivered from Death Parallel I. SInners nay the Godly themselves are oft-times in great Danger and Distress In my Distress I called upon the Lord. II. God is the only Refuge who is fit and capable to relieve them that flie to him III. Those who would have God for their Refuge in the Day of Trouble ought to know or understand what a God he is God is known in her Palaces for a Refuge And they that know his Name will put their Trust in him IV. God is near to all that call upon him that call upon him in Truth Not only a God afar off but a God at hand V. God is a Refuge infinite in Strength able to save all to the uttermost who by Christ Jesus flie to him VI. God secures his Church and People from innumerable Multitudes of Infernal Internal and External Enemies Edom the Ishmaelites of Moab the Hagarens Gebal Ammon Amalek with the Inhabitants of Tyre were all confederate against God's Israel yet by being in this glorious Refuge they were safe VII God secures his People from the Wrath of the King of Darkness who goes up and down like a roaring Lion seeking whom he may devour and from the Wrath of Antichrist that bloody-Beast and First-born of Hell And were it not for this Refuge we had long ago been destroyed VIII God being the Saints Refuge greatly animates encourages and fortifies their Minds against all the dreadful and amazing Dispensations of God When there are Signs in the Sun and in the Moon and in the Stars and on the Earth Blood Fire and Vapour of Smoke When there is Distress of Nations with Perplexity the Sea and the Waves roaring and Mens Hearts failing for Fear and for looking after those things which are coming upon the Earth For the Powers of Heaven shall be shaken In such a Day as this the Godly are secured and with David say Vnder the shadow of thy Wings will I make my Refuge until these Calamities are â—â—ver-past I will both lay me down in Peace and sleep for thou Lord makest me to dwell in Safety IX God as a Refuge preserves the publick Prosperity and Weal of his Church and People from the Envy of Devils and other implacable Enemies Lâ—â— thâ—â— Kings were assembled they passed by together saith David they marvelled and were troubled Fear took hold on them Why what is the Matter Because God discomfits them They are broken in pieces and cannot destroy the Joy of Mount Zion How comes this about God is known in her Palaces for a Refuge X. God is a Refuge who saves from Death and secures our Lives from the Destroyer and bloody-minded Men. Bâ—â—bylon always thirsts after and is ready to spill the Blood of God's Children and were it not that they are preserved under the Wings of the Almighty or secured by his glorious Arm they had been cut off Root and Branch before now XI Jehovah is a Refuge in and through Christ against Conscience Wrath and the Law who accuse and pursue poor Sinners and this by the Appointment of God Neither is there Help or Succour for them any where else XII There is a plain Way made to God the Father this blessed Refuge for Sinners through the Blood of Jesus all Stumbling-Blocks and Obstructions being removed See Christ the Way XIII God hath made such Provision and laid down such clear Directions leading to himself in the holy Scripture that no wise and wary Man can mistake or lose his Way XIV Those that would find Refuge in God must not neglect flying to him by Faith and Regeneration How shall we escape if we neglect so great Salvation XV. Those that would find Refuge in God must not abide without in a visible Profession and go no further but get a Dwelling in the Almighty and there abide as long as they live See God a Habitation XVI Those that get into God by the Blood and Mediation of Jesus before Wrath and Vengeance overtake them or Death cut them off are safe and graciously delivered from eternal Death There is no Condemnation to them that are in Christ Jesus c. Metaphor I. OTher Refuges save or secure only from human Violence and Danger II. Other Refuges may not be ready at hand nor quickly found in Time of Calamity III. Other Refuges may not be out of the Reach and Attack of the Enemy nor be strong enough to secure against Assaults IV. Many Men flie to Persons and Things for Refuge which greatly deceive them They sometimes make Gold and Silver their Hope trust in their Trades Friends Princes Parliaments and Potentates of the Earth but in vain alas is Salvation hoped for from such Hills and Mountains I looked on my right hand and behold there was no Man would know me Refuge failed me and no Man cared for my Soul How have many been undone in former and latter Days by flying to false and deceitful Refuges expecting they would be Fathers and Nourishers to them There is no Trust to be put in the Sons of the Mighty The Pope and his Cardinals have a Proverb amongst them Mercatorum est non Regum stare Juramentis 'T is for Merchants not for Princes to stand to that which they have sworn V. The Cities of Refuge under the Law were only for the Man-slayer who by Chance or Casualty kill'd a Man not for wilful Murtherers Disparity I. GOD is a Refuge that saves and delivers from Spiritual and Eternal Dangers II. God is a Refuge that is always at hand and to be found by all such as seek him timely before the Day of Grace be over III. God is a high and strong Refuge Hence David resolved to make his Refuge under the Wings of the Almighty by which Phrase as some observe he compares the Lord to an Eagle to which he is resembled in Deut. 32.11 and himself to one of the Eagle's Young The Eagle mounts aloft dwells on high No Man saith Pliny can reach or touch the Eagle's Nest being made upon or rather in the Clifts of the inaccessible Rocks She abideth as saith Job on the Crag of the Rock and strong Place There she hides her young Ones who are safe enough But a godly Man who makes his Refuge in the Rock of Ages under the Wings of God's Providence and
we come to Heaven XXI Christ and the Bread of Life is only given to Believers XXII Those that will receive saving Benefit by Christ must receive and eat him spiritually by Faith XXIII Christ was promised seasonably and came seasonably into the World in the very nick of Time In due time Christ died for the Vngodly We had perished else for ever XXIV Christ is glorified in Heaven in his human Nature at the right-hand of God and abides there for ever for the Faithful XXV Jesus Christ in his Word Ordinances and Administrations is loathed by carnal and ungodly Men yea and many account Christ's good Word light Bread XXVI Christ now before the last day the beginning of the true eternal Sabbath is more fully revealed that so poor Saints might be provided for before the everlasting Rest and End of Time comes Type I. THe Manna was Food for the outward Man for the Body only II. Manna was eaten by many that were wicked tho of the National Church of the Jews III. Manna did corrupt and putrify IV. Manna was only found at some certain times it melted away when the Sun rose V. Those that did eat of Manna in the Wilderness are dead they perished VI. The Manna that was reserved in the Holiest was spoiled and did perish Disparity I. CHrist is Food for the Soul II. Christ is not Food for nor received by any but those who are truly godly and Israelites indeed He that eateth me even he shall live by me He that eateth my Flesh dwelleth in me and I in him III. Christ the true Manna can never corrupt but abideth for ever IV. Christ is ever the same and always to be found by those that seek him aright both in Prosperity and Adversity to his Elect. V. Those that eat of the spiritual Manna shall never die He that believeth is passed from Death to Life and shall not come into Condemnation This is the Bread that came down from Heaven that a Man may eat thereof and not die VI. But our heavenly Manna abides still in the holy Place See Christ the Bread of Life Christ a King Rev. 7.14 And the Lamb shall overcome them for He is Lord of Lords and King of Kings See 1 Tim. 6.15 Rev. 19.16 BY the Lamb is meant JESVS CHRIST which is evident and indisputable the Dignity to which he is advanced is the highest among the Sons of Men Potentate Son or Man of Power King of Kings c. There is no higher Name or Title to set forth Dignity amongst Men than Kings or mighty Potentates 'T is one of the Titles of the Most High the God of this Blessed Lamb and indeed it originally belongs to him but he is pleased to bequeath it unto Men for which reason they are called Gods on Earth I said ye are Gods but you shall die like Men and fall like the mortal Princes God is in the Congregation He judgeth among the Gods This King invisible immortal the only wise God hath chosen a Vicegerent to represent him to his Subjects hath placed his Name in him not only Wonderful Counsellor and the Man that is his Fellow but as King the chief of Titles in this lower World By this the Royal and most renowned Branch that ever sprang from the Loins of Jesse and David is set forth Upon which we note That JESVS the Lamb of God is compared to and represented by the most magnificent Title of King the highest and chiefest of Kings And indeed there is nothing doth more fully set forth the Glory Power and Splendor of Christ than this as will appear if we consider these following Particulars Metaphor I. A King is usually very highly descended comes to his Dignity by Inheritance is the Son of a Noble II. A King hath or ought to have great Qualifications having the advantage of such Education to his natural Wisdom is added Skill in Politick Affairs even the Knowledg of the Laws of his Kingdom III. Kings are sometimes chosen or appointed as Solomon was by David his Father or as Alexander by Philip his Father or else by the People as was David and many others IV. Kings are anointed as well as chosen Samuel anointed Saul 'T was a Divine Ceremony much in use at the consecrating of Kings in the Kingdom of Israel V. Kings are proclaimed at their Instalment Samuel said to all the People See him whom the Lord hath chosen And all the People gave a Shout and said God save the King VI. A King after he is anointed and proclaimed enters upon his Government VII Kings de jure have a Palace by Right belonging to them whether they are in immediate possession or not VIII Kings have great Attendants belonging to their Courts tho they be not visible in all parts of their Dominions IX Kings are invested with Power they have sometimes some of them less at the first entrance upon their Kingdom than afterwards as David's was who had but two Tribes at his entrance X. Kings have many Subjects who subscribe to their Power XI Kings have Laws and Rules to govern by XII Kings tho they rule well are not loved and honoured by all are often troubled with Rebels and Sons of Belial XIII Great Kings have large Dominions as Nebuchadnezzar the Golden Head who was over an hundred and twenty seven Provinces XIV Kings have a Prerogative in their own Dominions to make Peace and War when they please XV. Kings have a Crown to wear a Scepter to wield and a Throne to sit upon XVI Kings have the Privilege of a Grand Council to advise with in Matters of Importance XVII Kings have the Privilege and high Prerogative of sending Embassadors to treat with States and Kingdoms about Affairs of Publick Good XVIII A King ordains and constitutes Officers or makes Substitutes to whom he doth delegate Power to execute his Will and Laws to all his Political Body XIX Kings do vouchsafe Security and Protection to their Subjects sometimes by good Counsel and eminent Acts of Providence XX. Kings have Courts of Judicature both high and inferior for the Punishment of Offenders according to their Rank and Degree XXI Kings have many and great Prerogatives Rights Privileges and Excellencies pertaining to them as to receive Petitions and pardon Offenders to confer Honour and give Commissions to have Tribute paid and keep an Exchequer to shut out and scatter wicked Persons and thereby become a Terror to them that do evil and a Praise to them that do well Parallel I. THe Lord Jesus Christ our great King comes to this Dignity by Birth he is eldest Son to a mighty Emperor and so right Heir to Kingship When he bringeth the First-begotten into the World c. He is the First-born of every Creature and thereby Heir of all things He hath by Inheritance obtained a more excellent Name than they viz. the Angels II. The Lord Jesus Christ hath glorious Qualifications He is not
a Priest for ever the Rhemist Annotators are greatly at a loss about concluding that it makes against the Jews and Aaron's Priesthood which worthy Cartwright learnedly answers to whom we refer you For clear it is that what the Papists affirm concerning their Priest and Mass to be a propitiatory Sacrifice for the Quick and the Dead is detected from hence to be a blasphemous execrable and pestilent Error and by no means are they able to make the Offerings and Sacrifices made by their Priests as Christ's Successors to hold good in any case or consonant to God's Word Which further to evince we shall here cite a Page of Dr. Owen's on Heb. 7.24 and so conclude this of Christ's Priesthood The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church and they may well be so seeing undoubtedly they are irreconcileable Some of them say That Peter succeeded unto Christ in his Priesthood as Eleazar did unto Aaron so Ribera Some of them deny that he hath any Successor properly so called Successorem non habet nec ità quisquam Catholicus loquitur si benè circumspectè loqui velit saith Aestius But it is openly evident that some of them are not so circumspect as Aestius would have them but do plainly affirm that Peter was Christ's Successor A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron because Eleazar had the Priesthood in the same degree and dignity with Aaron and so had not Peter with Christ but yet that he had the same Priesthood with him a Priesthood of the same kind he doth not deny That which they generally six upon is That their Priests have not another Priesthood or offer another Sacrifice but are Partakers of his Priesthood and minister under him and so are not his Successors but his Vicars which I think is the worst Composure of this Difficulty they could have thought upon For 1. This is contrary unto the Words and Design of the Apostle for the Reason he assigns why the Priesthood of Christ doth not pass from him to any other is because he abides himself for ever to discharge the Office of it Now this excludes all Subordination and Conjunction all Vicars as well as Successors unless we shall suppose that although he doth thus abide yet he is one way or other disabled to discharge his Office 2. The Successors of Aaron had no more another Priesthood but what he had nor did they offer any other Sacrifice than what he offered as these Priests pretend to offer the same Sacrifice that Christ did So that still the case is the same between Aaron and his Successors and Christ and his Substitutes 3. They say That Christ may have Substitutes in his Office tho he abide a Priest still and altho the Office still continue the same unchangeable So God in the Government of the World makes use of Judges and Magistrates yet is himself the supreme Rector of all But this Pretence is vain also For they do not substitute their Priests unto him in that which he continueth to do himself but in that which he doth not which he did indeed as a Priest ought to do but now ceaseth to do for ever in his own Person for the principal Act of the Sacerdotal Office of Christ consisted in his Oblation or his offering himself a Sacrifice of a sweet-smelling savour unto God This he did once and ceaseth for ever from doing so any more but these Priests are assigned to offer him in Sacrifice every day as Partakers of the same Priesthood with him which is indeed not to be his Substitutes but his Successors and to take his Office out of his hand as if he were dead and could henceforth discharge it no more For they do not appoint Priests to intercede in his Room because they grant he continueth himself so to do but to offer Sacrifice in his stead because he doth so no more Wherefore if that be an Act of Priesthood and of their Priesthood as is pretended 't is unavoidable that his Priesthood is passed from him unto them Now this is a blasphemous Imagination and directly contrary both unto the Words of the Apostle and the whole Design of his Argument nay it would lay the Advantage on the other side For the Priests of the Order of Aaron had that Privilege that none could take their Office upon them nor officiate in it whilst they were alive but altho Christ abideth for ever yet according to the Sence of these Men and their Practice thereon he stands in need of others to officiate for him and that in the principal part of his Duty and Office For to offer himself in Sacrifice unto God he neither now doth nor can seeing henceforth he dieth no more This is the Work of the Mass-Priests alone who must therefore be honoured as the Successors of Christ or else be abhorred as his Murtherers for the Sacrifice of Him must be by Blood and Death The Argument of the Apostle as it is exclusive of this Imagination so it is cogent unto this purpose for so he proceedeth That Priesthood which changeth not but is always vested in the same Person and in him alone is more excellent than that which was subject to change continually from one hand to another for that Transmission of it from one unto another was an Effect of Weakness and Imperfection And the Jews grant that the Frequency of their Change under the second Temple was a Token of God's Displeasure But thus it was not with the Priesthood of Christ which never changeth and that of Aaron which was always in a transient Succession And the Reasons he gives of this contrary State of these two Priesthoods do greatly enforce the Argument For the first Priesthood was so successive because the Priests themselves were obnoxious unto Death the Sum and Issue of all Weaknesses and Infirmities But as to the Lord Jesus Christ his Priesthood is perpetual and unchangeable because he abideth personally for ever Being made a Priest according to the Power of an endless Life which is the Sum of all Perfection that our Nature is capable of Christ a Prophet Mat. 13.57 A Prophet is not without Honour save in his own Country Luke 7.16 And they glorified God saying That a great Prophet was risen among them John 4.19 The Woman said unto him Sir I perceive thou art a Prophet Acts 3.22 For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you like unto me c. IT is a common and received Principle amongst all that are truly godly that Jesus the Son of the Highest stands in a capacity of King Priest and Prophet to his Church and so is to be received by all that will on good grounds receive benefit by him Having spoken somewhat of his Kingly and Priestly Office somewhat relating to Him in
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
satisfying Fruit no other Fruit can satisfy not only good for Food but choice and satisfying Food 5. There is store of Fruit on this Tree see how the Tree hangs the Boughs thereof are wonderfully loaden the Plenty is great in this 't is like the Tree spoken of by Daniel 6. It s Fruit is lovely and delightful to the Eye do not the Looks of these Apples invite you 7. It s Fruit is durable cannot corrupt nor decay 8. 'T is the Tree of Life Eat of this Fruit and thou shalt not dye but live for ever Such are past from Death to Life and shall not come into Condemnation Joh. 5 2â—â— 9. 'T is Fruit that those that eat thereof shall be made wise by it 10. It yields a sweet Smell comforting under Faintness 11. It is medicinable the Fruit of this Tree will purge out the evil Venome and horrid Poison that came into our Natures by old Eve's eating of the forbidden Fruit contrary to the Command of God 12. It s Shadow is most excellent for refreshing it gives great Consolation yea the greatest Consolation to poor fainting wearâ—â—ed Souls that willingly sit down under this Tree 1. He shelters from the scorching heat of God's Wrath due for Sin 2. He shelters or is a Covert from the hurt and heat of Persecutors or Rage of such 3. 'T is a delightful Shadow Refreshing to the weary Soul and in a troublsome Land a sweet Resting-place 4. 'T is a Shadow that yields full Content and Satisfaction I sat down in the Text signifies her acquiescing there or making her Abode under the same she desires no better nor no other Happiness seeks noâ—â— to Angels to Saints nor to her own Works 1. I sat down with Delight now this Delight is neither carnal nor sinful but 't is spiritual 2. 'T is great Delight which the Church has even ravishing Joy 3. 'T is abiding and lasting Delight increasing it will be more and more as it is said of the Light of the Righteous it shines more and more to the perfect Day 4. This Delight is an Earnest of that Delight which the Soul shall have in Heaven 5. 'T is a compleat and perfect Shadow it answers all Needs a Shadow for the Head Heart and every part and at all times From hence we infer 1. What great cause have we to admire the Goodness of God tho he denied us in Adam to eat of that Tree of Life after the Fall yet hath he provided us another Tree of Life to make us immortal 2. What Fools are all those who refuse to eat and live for ever 3. Let us also learn from hence when we are faint and weary to seek to none but Christ the Tree of Life for Refreshment 4. How happy are Believers who sit under the Shadow of Christ's Protection his Ordinances and Divine Doctrine Christ an Embassador Mal. 3.1 And the Lord whom ye seek shall suddenly come into his Temple even the Messenger of the Covenant whom ye delight in c. THe Words Embassador Legate or Messenger are synonimous Terms properly such as are commission'd or deputed betwixt distant Parties to transact Affairs of moment The Term is applied to Christ who is the Angel Messenger or Embassador of the Covenant who not only transacted but compleated the Work of Redemption thereby reconciling God and Man who were before at variance and Enmity Which shall be further manifested in the following Parallel Metaphor I. AN Embassador or Messenger of Peace is an honourable Person and usually a great Favourite to the King II. An Embassador is a wise Person skilled in State-Affairs and knows how to adjust National Differences or to make up a Breach or Breaches that may be between one Kingdom and another III. An Embassador must be of known Integrity and Faithfulness as well as of Ability great Trust being reposed in him IV. An Embassador is appointed and made choice of to this great Employment and Place of Trust by the determination and decree of the King V. A Person that is chosen to go an Embassador must accept of the Place and Work before he takes his leave of the Court. VI. An Embassador is entrusted with Matters of great weight and moment things that concern Peace and War the Weal and Wo of Kingdoms and Nations VII An Embassador as he is chosen and entrusted with Matters of great consequence so likewise that he might be invested with a Legal Power he receives a special Commission from the Prince or State he represents which does authorize him to that Work and Office VIII An Embassador having received his Commission leaves his own Kingdom and goes into that Country to which his Prince hath ordered him there to negotiate the Affairs that are committed unto him IX An Embassador of Peace represents the Person of the Prince or State that sent him so that the same Honour and Dignity or Indignity that is shewed to him is shewed thereby to the Sovereign whom he represents And it is easy to guess how much they esteem the Prince by the Respects they pay to his Embassador X. An Embassador is strictly tied to the prescribed Rules Precepts and Directions which are delivered to him and doth not must not proceed contrary unto them XI An Embassador is oftentimes sent to prevent or put an end to War that thereby great Effusion of Blood Ruin and Desolation might be stopp'd and prevented XII An Embassador offers Terms or makes Proposals to the adverse Party thereby finally to conclude and make a lasting Peace XIII An Embassador that hath a tender Heart is greatly grieved when he sees his Mediation and merciful Terms of Peace to be slighted and rejected and from the consideration of the woful Misery and Calamity that is like to follow he is the more importunate using many Arguments to cause Compliance XIV An Embassador hath many Servants or a great Retinue waiting upon him and is a Person deserving much Honour in discharging his Trust with very much Awe and Fidelity to his Prince XV. An Embassador hath Power given him to ratify and confirm Articles of Peace between Kingdoms and Nations who are at variance that so there may be Commerce between them in future Times XVI A faithful Embassador is received with abundance of Joy at his return home and is highly preferr'd as a Testimony of great Favour for his Works sake XVII An Embassador not having success in his Business in bringing the Adversary to amicable Terms of Peace and Reconciliation many times against those Nations or People that refuse bloody War is proclaimed and great Desolation follows XVIII An Embassador is oftentimes an Instrument to save Thousands and Ten Thousands of Souls from Death and Kingdoms from Fire Sword and Destruction and thereby he raises Trophies to his Fame and Glory Parallel 1. CHrist the Embassador or Messenger of the Gospel of Peace is a most noble honourable and renowned Person Lord of Lords most excellent in Worth and Dignity one near-allied
its Article in the Greek No Man cometh to the Father but by me Christ is the Way wherein the Truth whereby and the Life whereunto we walk Christ is the Way without Error the Truth without Falshood and the Life without Death Truth lies between Way and Life as if the Way to Life were through Truth 3. Christ is all with the Father I know thou hearest me always Christ hath God's Ear at all times He is the Object of the Father's Delight This is my beloved Son in whom I acquiesce so the Greek It is an emphatical Word and signifieth an infinite Affection 17. Christ is all in all in respect of Merit He hath merited all for us and conveys all to us As we have all propter Christum so we receive all we have per Christum through Christ. He is not only the Fountain but the Medium or Conduit-Pipe 18. Christ is all in all or the Sum of the whole Gospel all the Good here or the promised Good we shall receive hereafter is through him he is virtually every thing unto us in every Condition 1. Art thou sick Christ is thy Physician and thy Physick too 2. Art thou poor Christ is thy Riches 3. Art thou weary Christ is thy Rest I will give you Rest. 4. Art thou in Trouble Christ is thy Peace This Man shall be our Peace when the Assyrian comes into our Land 5. Art thou a Stranger He is thy Way and the End of thy Journey 6. Art thou despised and contemned by Men Christ is thy Honour To you that believe he is precious in the Greek He is an Honour Quest. Who is he that makes Christ his All Answ. 1. He makes Christ his All that owns him believes in him obeys worships and adores him as God over all Rom. â—â— 5 2. He that loves him above all 3. He that denies himself of and forsakes all for Jesus Christ's sake and follows him 4. He that aims at Christ and exalts him in all he is hath doth or undergoeth Yea doubtless I account all things but Loss for the excellency of the Knowledg of Jesus Christ my Lord for whom I have suffered the Loss of all things and do account them but Dung that I may win Christ. 5. He makes Christ his all that wholly lives by him for him and to him 6. He makes Christ his all who cannot be satisfied with any thing this World affords or can afford without him 7. The Man that makes Christ his all will not take any of his Right and Honour from him he will not diminish his Glory or ascribe that to the Creature which belongs to Christ. 8. He that makes Christ his all will not be contented in any Ordinance or Duty if he have not his influencing quickning and comforting Presence 9. He makes Christ his all who when it comes in competition will let all go even his own Life before he will part with him 10. He that makes Christ his all likes and loves him in all He loves not the Saints chiefly because they are of his Opinion in every thing but for that of Christ he sees in them 11. He makes Christ his all that longs above all things to be like him and to have his Image implanted in his Heart Quest. Why doth a true Christian make Christ his All 1. Because he is God over all it were a Sin thus to exalt him were he not God 2. Because he hath a Name given him above all above every Name At the Name of Jesus every Knee shall bow c. 3. Because Christ hath suffered and done all those things for us which we should have done and suffered 4. Because a Believer sees himself unable to do any thing without him 5. Because he is made of God all in all things to them 6. Because nothing is of any worth in a Saint's eye without Christ. 7. Because in having Christ he hath all Application IS Christ all then this reproves them that esteem of any thing here in this World above him 1. It reproves such as esteem the Pleasures Honours and Profits of the World above him 2. It reproves and may eternally shame them that esteem of their Sins and base Hellish Lusts more than him Many will adventure the Loss of Christ rather than forego their evil Courses 3. It reproves them that esteem and exalt Christ in some things only he is not all in all to them 4. How then doth it reprove them that make Christ nothing at all who wholly cast him away and build their Hopes of Salvation upon another Foundation Secondly Be advised from hence whosoever thou art to make Jesus Christ thy All. Motives 1. Thou hast nothing that will stand thee in any stead till Christ be thy all 2. If thou hast not Christ to be thy all thy Knowledg and Profession of him will not prove to be worth any thing at last 3. If thou hast not Christ for thy all when Death comes what will become of that thou hast Thou wilt then have nothing Quest. How shall a Person come to have Christ to be his All Answ. 1. He must let all his Sins 〈◊〉 2. He must let all Consultings with Flesh and Blood go 3. He must let all his own Righteousness go so as not to rest and depend upon it for Salvation Thirdly This affords much Comfort to the Godly 1. Is Christ thy All Thou hast a great All what can there be more Thou mayest say with Jacob I have enough the word is all 2. Thou canst never lose thy All because thou canst not lose thy Christ. 3. Thou canst never be undone tho thou losest all thou hast in this World for Christ's sake because to thee Christ is All and in All. THE Third HEAD OF Metaphors Allegories and Similes With other borrowed Terms Respecting the HOLY SPIRIT OR THE Third Person of the Blessed Trinity The Holy-Ghost a Comforter John 14.16 And I will pray the Father and he shall give you another Comforter that he may abide with you for ever Vers. 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things c. THE Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ—â— the Advocate He shall give you another Comforter The Word Paracleâ—â— in the Greek comes from a Word of a large Signification and consequently may be rendred Advocaâ—â—e Exhorter or Comforter METAPHOR A Comforter implies one or more to be in Trouble and Disâ—â—ress or attended with Sorrow and Affliction A Man that is not in any Trouble stands not in need of a Comforter II. It implies or holds forth that those who are troubled and in a sorrowful condition are capable of Relief and Succour III. Comforter is a Name or Appellation belonging to a Person or a personal Appellation IV. A choice and true Comforter takes care to come unto a Person he loveth at the greatest time of need when he is most cast down and
and powerful sharper than any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and Intents of the heart 'T is a hard matter for a Man tho' never so wicked to shut out or Prevent the Light of Gods Word from darting into and piercing of his Evil and accusing Conscience 3. The Word and blessed Gospel of Christ is so Great a Light that it makes wonderful Discoveries to the Children of Men. 1. It makes Manifest not only that there is a God but also what a God he is Not only his Being but also his manner of Being 2. It Discovers the Creation of the World 3. The State of Man before he fell and after his Fall 4. The horrid nature of Sin 5. The secret Counsel and Eternal Love of God to lost Man together with the severity of God towards the fallen Angels 6. It makes known the Lord Jesus Christ and his Blessed Design in coming into the World his Incarnation Nativity Life Death Resurrection Ascension and Intercession c. 7. It Discovers how God is to be Worshipped all his Laws Ordinances and Institutions are revealed by it 8. It discovers the True Church which otherwise cannot be known 9. Lastly It makes manifest whatsoever is needful or necessary to be known believed or practiced in order to Salvation 4. The VVord of God Directs and Guides Men in the Right way Hence David saith Thy Word is a Lamp unto my feet and a light unto my pathes God is Gracious to mankind in this respect viz. he leaves them not at an uncertainty without an infallible Guide in matters of Religion Take away this Unâ—â—erring Rule and what confusion would the Christian VVorld be in one Man might say this is the way and another that I walk saith one by the Guidance of the Spirit and so saith another that teacheth quite Contrary things Saith a third you are both out of the way 't is I alone that am led by Inspiration and ye are in Darkness Others plead for the Pope and General Counsels which have been miserably Contradictory one to another and none of these can Give better Demonstrations touching the truth of what they Preach or Practice then the Rest being not able to Confirm their Doctrine by Miracles and so consequently how shall a poor doubtful Soul be directed in the way to heaven by either or any of them For were not the holy Scriptures the Rule but Contrariwise the Light within or Inspiration c. then must a Man be able to Confirm and Prove what he sayeth in such a way or by such means that no Deceiver or Impostor can pretend unto or do the like But is not the Spirit of God above the Scriptures which you call the VVord did not the Spirit give forth the Scriptures if so sure then that is of the Greatest Authority and only Light that can best Direct men Into the right way That the holy Spirit or third Person of the holy Trinity is a Greater Light then the holy Scripture is not Denied by vertue of which holy men of old were Inspired that gave them forth yet the Question is VVhether any Man now hath such a measure of the Spirit in him which is a greater Light than the written word and to whom others are bound to adhere and be directed by for 't is this only which is Denied 5. The word and Gospel of Christ hath a Chearing and Quickning Vertue This is my comfort in my affliction thy word hath Quickened me And in another place I will never forget thy precepts for with them thou hast Quickend me As 't is grevious to be Spiritually blind or in the Dark Region and Dungeon of Idolatry Sin and Unbelief so on the other hand how comfortable is it to enjoy the blessed word and Gospel of Jesus Christ. 6. The VVord and Gospel of Christ hath a Cleansing Purging and purifying Vertue in it Wherewith shall a young man cleanse his way by taking heed thereto according to thy word Now ye are clean through the word which I have spoken unto you The Gospel and word of God Disperseth and Scattereth all the Fogs and Mists of Darkness and Error It is the refining-pot of Truth VVhat an unwholsome Pesthouse would the VVorld be in a Spiritual Sence were it not for the Light and Excellent Vertue of Gods holy VVord 7. The VVord and Gospel of God is very pure and of an undefilable Nature what filthy sinks hath it past through and what means hath been used by the Popish Adversaries and others to Corrupt and Polute it and yet no defilement cleaveth to it it remaines unmixed and pure still shining forth Gloriously such is the Excellent nature of it it purifieth the hearts and lives of men and nothing can fasten upon it to polute it 8. The VVord and Gospel of Christ is called by the Apostle The Glorious Gospel the Gospel is exceeding full of Glory There is nothing in it but that which is very Glorious Here you have a Resplendency and Shining forth of the Sun of Righteousness Gloria quasi clara saith Aquinas because Glory is the bright shining forth of Excellency now its transcendent Excellency and Splendor shines forth as may be demonstrated many wayes 1. It s Glorious in Respect of the Author and Fountain from whence it proceeds 2. 'T is Glorious in a Comparative sence 3. 'T is Glorious in respect of it Self First As light is Glorious because it is the most Excellent Rayes Resplendency and Shinings forth of the Sun so is the Gospel because 't is the glorious shining forth and resplendency of Jesus Christ the Sun of Righteousness Secondly 'T is glorious in a comparative sence it Excells the Law hence called a better Testiment tho' that was glorious yet it had no glory in this respect by Reason of the glory that Excelleth I. The Gospel excels the Law in respect of the names of the one and the names of the other 1. The Law is called the Letter the Gospel the Ministration of the Spirit 2. The Law is called a Ministration of death the Gospel a Ministrator of life II. The gospel excels in glory above the law 1. In regard of the light and perspicuity of it the law was full of obscurity clothed with many Ceremonies and mysterious Sacrifices 2. They were at a great loss touching the main drift and end thereof 2 Cor. 3.13 God spake as it were under a Vail III. The gospel is clear and plain Christ beheld heard handled c. the Mysteries long hid open'd and explained fully we behold with open face c. IV. The law was appointed to be but a leading Ministration and in subserviency to the gospel our Schoolmaster to bring us to Christ. V. The gospel more glorious or excels the law in respect of the strength of the one and weakness of
other things of the like nature that are in some Countries 4. Others are more pleased with such Histories that treat of things different to all these Now the Gospel of Christ contains variety of matter upon every Respect what is there Famous Rare Delightful or Marvelous but 't is out done here First concerning Love what history may Compare with the Gospel in this respect here you have an account of a mighty King whose Dominions Power and Glory was Infinite who was higher than the highest and Rul'd over all who had but one Son and he most Dear to him and lay in his Bosom the Joy and Delight of his heart the very express Image of the Father whose Beauty Lovelyness of his Person and other Personal Excellencies and Perfections had we the tongue of Men and Angels we could not set forth the Thousandth part thereof This Glorious King had a mind to dispose of his Son in Marriage and to this end very early proposed the matter to him and whom he had Chose for him As also the way means and manner how or what he must do in order to obtain her for himself To which the Son with abundance of Joy consented to And so it had fell out that the Person agreed upon to be the Intended Spouse was once in great favour with this mighty King and a near dweller to him in Eden but for horrid Rebellion and Treason was banished his presence and was fled into a far Country And now there was no ways for the glorious Prince to accomplish his business but he must suit himself in a fit Equipage and take a Journey into that Country where this Creature was astrayed away 1. Now were the nature and glory of the Kingdom considered which Jesus Christ left or the place from whence he came 2. The greatness of his glory there and excellency of his Person 3. The length of that Journey he undertook 4. The nature of the Doleful and Miserable place or Countrey into which he came 5. His great abasement or manner of his coming 6. What he met with or how entertained at his first Arrival 7. VVhat the quality and condition of the Creature was for whose sake he came 8. VVhat he suffered and underwent from the greatness of that precious Love he bore to the said Creature 9. And how after all this he was slighted and rejected by this Rebellious one and of his much Patience and Long-suffering before he took his last Denial together with the powerful arguments and wayes he used and doth use to obtain the Souls affection If these things I say were Considered this history will appear to every Discerning Person the most pleasantest and glorious for Love that ever Mortal heard See Metaphor Bridegroom Secondly Should we speak of warlike Atchievements what history in this respect can compare with the history of the gospel was there ever such a Champion as Jesus Christ or such terrible Battles fought as were fought by him as witness that glorious battle of his with Satan the mighty King of the bottomless Pit also those conflicts he had with sin and wrath in the Garden and last of all with Death the King of terrors over all which he obtained a perfect Conquest Thirdly As touching great Rarities and wonderful things which some histories abound withal none afford such wonders as doth the gospel is it not marvellous that a VVoman should compass a Man that he that made the world should be born of a VVoman that the Ancient of Dayes should become a Child that Death should be destroyed by Death and many other like Mysteries the Gospel abounds with Secondly As the word and gospel of God is glorious in respect of the historical part thereof so its glory appears in Respect of those Titles or Epithets given to it I. 'T is called the word of Reconciliation 1. Because it shews how Peace and Reconciliation is made between an offended God and offending Creatures 2. Because by it terms of Reconciliation are offered to poor sinners 3. Because 't is the medium or means God offered to remove the Enmity that is in sinners hearts II. 'T is called the gospel of the grace of God and may well be so termed 1. In respect of the Testimony that is born therein of Gods great grace and favour to men in giving Jesus Christ for them 2. In respect of its being the clearest discovery of Gods grace that ever was afforded to the Children of men 3. Because 't is the Instrument or Means by which God works grace or makes the Souls of Men gracious who were once void thereof and ungodly so that Faith comes by hearing and hearing by the word of God 4. Because 't is the way by which God increaseth strengthens and perfects his blessed grace in the Soules of his Elect. III. The gospel is called the gospel of Peace 1. It is a message of Peace Peace peace to him that is a far off and to him that is near And came and preached peace to you which were afar off and to them that were nigh 2. Because it is that which being received alone pacifies the Conscience of a wounded sinner He sent his word and healed them 3. Because as an Instrument it brings the Soul into a state of Peace and Friendship with God and reconciles men one to another IV. It is called the gospel of the Kingdom 1. Because it discovers the gospel Church which is called often in the holy Scripture the Kingdom of God 2. It shews the way into this Kingdom of God 3. It fits and prepares men and women for Christs Spiritual Kingdom 4. It contains all the Laws Ordinances and Customs of the Kingdom 5. It inriches all the true and sincerce Subjects of the Kingdom 6. In it is contained all the priviledges and immunities of the Kingdom 7. It shews men the Ready way to the Kingdom of Glory and from hence may fitly be called the gospel of the Kingdom V. The gospel is called the word of Life 1. Because it shews who is our Life 2. It shews the way how we come to be made alive viz. by Christ Receiving the Spirit of Life for us as Mediator and laying down the price of his own blood he died that we might live I am come that you might have Life and that ye might have it more abundantly 3. The gospel may be called the word of Life because by the help of the Spirit it works life in us 't is hereby we are quickened and raised from death to life the Dead saith our Saviour shall hear the voice of the Son of God and they that hear shall life 4. 'T is by the Word and gospel of God life is maintained in us 't is the support of our spiritual live Man Lives not by Bread alone but by Every word that proceeds out of the mouth of God 5. It leads to Eternal Life all those who beleive
Eternity he is God and so all things in heaven and earth are his all things that the Father hath are mine saith Christ Joh. 16.15 2. He is Rich as Mediator so it pleased the father in him all fulness should dwell he was made heir of all things 3. The gospel shews the father hath given all things to him he came by them as the free Donation of the Father 4. Christ obtained his Riches also by Conquest he has recovered them for us by overcoming his and our Enemies all the Riches Christ hath as Mediator he got by quest as Israel got Canaan Sin and Satan those spiritual Thieves had Robbed us of our Riches but Jesus Christ hath rescued or recovered them again out of the hands of these Robbers 5. Christ the gospel shews hath obtained his Riches by purchase Grace is purchased gifts are purchased glory is purchased the Church which is called his Inheritance is purchased Heaven is purchased How do you make it appear that Jesus Christ is gloriously Rich 1. Because he had enough to pay all our debts yet never a one of us owed less than Ten Thousand Talents 2. Christs Riches were glorious Riches because they will satisfie glorious Justice which no other Riches could do no not the Riches of Ten Thousand Worlds nor all the worth and Riches of the Angels of Heaven 3. Because he provides for and maintains all in heaven and earth at his own charges and as all have their beings from him so likewise they are fed and sustained by him they all eat at his Table none keeps such a house hath such a family as Christ he has a good stock great comings in that thus abundantly layeth out 4. Christs Riches are glorious Riches appears in that he hath enriched so many Men and women since the World begun and not only so but also with variety of Choice and precious Riches oh what abundance of Souls hath the Lord Jesus enriched thousands and ten thousands how many before the Law and under the Law and under the Gospel who can account or reckon up their number John declares the number of them that he beheld Round about the Throne to be ten thousand times ten thousand and thousands of thousands how many hath he made great Advanced on high honoured greatly on earth bestowed vast Treasures and Riches upon how many Millions hath he Adorned and gloriously Dect with Jewels Precious Stones and Pearls of an inestimable value and yet never the poorer 5. Christs glorious Riches appears in that he is generally Rich Rich in all things all the gold and silver and precious stones in the world are his he is the proper Proprietor of them the earth is the Lords and the fulness thereof The Cattle upon a thousand hills The Wool Flax and Oyl are his nay moreover all Divine vertues and spiritual gifts are his he is Rich in wisdom and knowledge in grace and glory 6. Christ is gloriously Rich appears in that he has a Kingdom yea a glorious vast and splendent Kingdom and Crown to give to every one of his faithful followers Every Saint shall have a Kingdom and Crown that fadeth not away Be thou faithful unto Death and I will give thee a Crown of Life 7. Because his Riches are of such an Excellent Nature that they enrich the Soul of Man other Men may have vast Riches may have store of gold and silver and other good things and yet none of these Riches can enrich their Souls spiritually they may be poor and miserable notwithstanding their great abundance 8. Christ is gloriously Rich appears in that he hath enough to enrich all come who will thousands and ten thousands yea millions of thousands if they come to him he has Riches of grace and glory for them all Oh there is abundance yea a redundancy of grace and Riches in Christ he is as fall of grace as the Sea is full of water or the Sun is full of Light 9. Christ is gloriously Rich because his Riches are Incomparable in respect of their nature and quality Happy is the man saith Solomon that findeth wisdom and the man that getteth understanding for the merchandize of it is better than the merchandize of silver or the gain thereof than fine gold she is more precious then Rubies and all the things thou canst desire are not to be compared unto her A little Faith tho' it be but as a grain of Mustard seed is worth more then Thrones Crowns and Kingdoms of the earth one dram of grace is better then all the gold of Ophir 10. Christs Riches are glorious Riches because they cannot be spent Christs Treasury is inexhaustible it can never be drawn dry Christ gives abundantly out but never wastes his Stores nor hath a farthing the less the Riches of Christ are unsearchable O the height the depth the breadth and length of Christs Riches who can find out the bottom of his Rich love and grace the bottom of his Rich wisdom and knowledge we may well cry out upon this account with the Apostle O the depth of the Riches both of the wisdom and knowledg of God how unsearchable are his Judgements and his ways past finding out 11. Christs Riches are glorious riches because his riches are harmless as a Divine well observes they are riches that will not hurt nor harm the Souls of such that possess them never were any made worse by being spiritually Rich. The riches of the World have undone many they have been as Thornes to them by which they have been peirced through with many sorrows Many will one day curse the Day that ever they had such store of earthly riches Riches are a snare to the Possessors hence Christ saith 't is hard for a Rich man to enter into the Kingdom of Heaven 12. Christs riches are glorious riches because they are satisfying riches Silver and Gold will not satisfie he that loveth silver shall not be satisfied with silver nor he that loveth abundance of Increase he that has Christ and his riches has enough nay he has all he has Pardon and Peace of Conscience what can he desire more that has God and Christ and a Title to Heaven Hence the Scripture saith he shall abide satisfied such thirst no more their Inordinate desire after the world is allayed 13. Lastly Christs riches are glorious riches because they are Permanent they are lasting yea everlasting riches Other riches fly away like smoke they are here to day and gone in a moment with one spark of fire or with one blast at sea but Christs riches are durable riches and honour are with me yea durable riches and righteousness Thirdly Why is Christ held forth in the Gospel to be thus gloriously Rich 1. That the Doubts and Scruples that are in sinner hearts might be removed is there enough in Christ is there enough Grace enough Pardon enough Strength c. 2.