16. 1 Pet. 2.5 9. Rev. 1.6 5.10 20.6 because they Sacrifice spiritually to him The Ministry of the Gospel is expressed by the Name of the Levites Isa. 66.21 Jer. 33.18 21 22. Paul is said Rom. 15.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacra operari vel sacerdotio fungi to act the Priesthood whence the Papists infer that he said Mass which is a ridiculous and false conclusion for he adds immediately the Gospel of God so that the term is Metaphorical and signifies the preaching of the Gospel as ver 19 20. Upon which Illyricus well says If the Apostle had not spoke so clearly of this Metaphorical Sacrifice of Preaching the Adversaries would by any Means from thence endeavour to confirm their Mass c. Secondly Sacred Actions have either God or Men immediately for their Object Of the first kind are Sacrifices offer'd to God according to his VVord This word Metaphorically denotes the whole Obedience Passion and Death of Christ and so his satisfaction for the sins of the VVorld Eph. 5.2 Heb. 9.23 26 28. and 10.10 12 14. Of which the old sacrifices were Types and Shadows Then the whole worship of Christians is call'd a Sacrifice Isa. 19.21 and 56.7 and 60.7 1 Pet. 2.5 More particularly by the word Sacrifice is expressed serious Contrition of heart Psal. 51.18 19. Faith and Holiness Mal. 1.11 Rom. 15.16 See Rom. 1.5 Phil. 2.17 New Obedience and Mortification of the Flesh Rom. 12.1 See Psal. 4.5 Sacrifice the sacrifices of Righteousness Devout Prayer is called a Sacrifice Psal. 141.2 Isa. 50.7 So is glorifying of God Psal. 50.14 107.22 Hos. 14.3 Heb. 13.15 Helping our Neighbour Phil. 4.18 Heb. 13.16 Martyrdom for the Truth Phil. 2.17 2 Tim. 4.6 Gods vengeance on his Enemies Isa. 36.6 The offering of first Fruits mentioned Lev. 23.9 10. Numb 15.20.21 Deut. 2â—â— 2 c. yeilds some metaphors 1 Cor. 15.20 It is said that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First Fruits of them that sleep that is of the Dead that shall rise again ver 23. For as a plentiful Harvest followed the offering of First-fruits so shall an universal Resurrection in due season succeed or follow the Resurrection of Christ. Some observe from Lev. 23.11 That the First-fruits were to be offered to the Lord on the Morrow after the Sabbath that is our Christian Sabbath or Lords-day vulgarly after the custom of the Heathens call'd Sunday and that in that very year wherein Christ suffered the day of offering First fruits fell on that day wherein our Lord rose from the Dead so making an excellent congruity with this allusive metaphor which Paul used 2. Beleivers are said to be First fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aparche that is selected from the whole lump of mankind and consecrated to himself into the Adoption of the Sons of God as the First fruits were separated from the rest of the fruits and consecrated to God The glorified Saints in heaven are so called Rev. 14.4 Beleivers are said to have the first fruits of the spirit Rom. 8.23 For as the Israelites by the oblation of first Fruits had hopes to receive the remaining part in due season by the blessing of God So Beleivers by those gifts they receive in part of the Holy Spirit have hopes of a fulness of Joy and a full Harvest of Glory Some understand this of the Apostles only who received the First-Fruits of the Spirit miraculously Acts 2. But the former explication is more conformable to the scope of the Text. 3. It is said of the Jews Jer. 2.3 That they were the First-fruits of his increase that is chosen out of and before all other people of the World and consecrated to him The metaphor is continued All that devour him shall be desolate that is because as any that converted the sacred provision of offerings to their own use against Gods order were guilty and punished Lev. 5. so the People that would eat that is make Israel desolate shall themselves be destroyed Rom. 11.16 If the First-fruit be holy the lump is also Holy and if the Root be Holy so are the Branches that is as the whole lump was holy according to the Law when the first-fruits were offered so whereas the Patriarchs and Elders of the Jews were holy unto the Lord or a people peculiarly separated from all people to him this prerogative shall not expire with respect to their posterity but these also shall enjoy the participation of heaven and blessedness provided they believe the Gospel and heartily embrace it Neither does the Apostle speak of a spiritual but of a legal Holiness Sacred Actions of the latter kind which have men immediately for their Objects although primarily directed to the Worship of God are these Circumcision the peculiar Character of the people of God is put for Regeneration called the Circumcision of the Heart Deut 10.16 and 30.6 Rom. 2.28 Of which there is a fair Periphrasis Col. 2.11 In whom also ye are Circumcised with the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made without hands in putting off the body of the sins of the Flesh by the Circumcision of Christ and ver 12. adjoyns baptism a principal medium of Renovation c. As the Jews were metonymically called the Circumcision of which we have spoke in the chapt of that Trope so Christians are metaphorically so called Phil. 3.3 And the prophane and wicked are called the Vncircumcision Lev. 26.41 Esa. 52.1 Jer. 4.4 And 6.10 And 9.26 Ezekiel 44.9 Acts 7.51 Col. 2.13 Moses is said to be of uncircumsed Lips Exod. 6.12.30 that is dull of speech or not Eloquent Of the Circumcising of Trees we have treated before Sprinkling upon the people either by Blood as Exod. 24.8 and 29.21 Lev. 14.7 c. Or by water mixt with the ashes of a red Heifer Num. 19. Heb. 9.13 c. Because it was a Type of Cleansing by Christ from sin is metaphorically put for it Esa. 52.15 Heb. 10 2â—â— and 12.24 1 Pet. 1.2 In this are three things remarkable 1. The Satisfaction and merit of Christ called the blood of Sprinkling Heb. 12.4 compared Heb. 9.13 14. 2. The Evangelical Word of Christ which is as it were Hyssop Psal. 51.7 which the Priest sprinkled upon unclean things as the Chaldee paraphrases it See the foregoing and following verses is sprinkled as it were upon the soul in order to its cleansing from sin See Romans 16.25 26. c. Gal. 3 2 5. c. 3. True Faith which is that very sprinkling of the blood of Christ by the Holy Spirit or the application of his Merits and satisfaction therefore they are joyned together Heb. 10.22 Annointing or Vnction because it was used to Kings 1 Sam. 10.1 and 16.13 1 Kings 19.16 To the Cheif or High Priest Exod. 40.12 c. And to Prophets 1 Kings 19.16 Metaphorically denotes any that have a singular call or Consecration to God who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed Psal. 105.15
Sin is put for Sinners Isa. 1.18 Though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as wool that is the sinners by having their iniquities pardoned shall be cleansed and purified from the guilt and condemnation of sin for Sin properly and in it self cannot be made clean Psal. 51.9 Matth. 8.3 his Leprosie was cleansed that is the Leprous man was healed Ps. 25.11 Exod. 14.4 Gen. 34.29 Deut. 8.17 Job 15.29 Prov. 31.29 Esa. 10.14 and 30.6 Rev. 18.3 Prov. 15.6 Jer. 20.5 c. Job 6.22 Prov. 5.10 c. 2. The thing Contained is put for the thing Containing and a thing in a Place for the Place GEN. 28.22 And this stone which I have set for a Pillar shall be Gods House that is this Place where I have erected a statue of Stone Josh. 15.19 Give me springs of water that is some portion of Land where there may be springs of water for 't is added that he gave her the upper springs and the nether springs that is a Field in which there were Springs in the higher and lower part See Ezek. 26.5 14. Hosea 9.6 Amos 8.5 Math. 2.11 They opened their Treasures and offered him Gifts that is they opened their Cabinets for so says Kirstemius upon the place the Arabick word signifies or Purses where their Treasure or precious things were kept See Psal. 135.7 Matth. 12.35 Matth. 22.13 Cast him into outer Darkness that is Hell the place of Darkness See more examples Matth. 25.10 They that were ready went with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the marriage that is into the place where the Marriage was to be celebrated It is said in the same Chapter v 21 23. Enter thou into the Joy of thy Lord that is into the place of joy the Coelestial Kingdom Mark 3 1â—â— And unclean Spirits when they saw him fell down before him viz. Jesus that is men possessed with unclean Spirits Luke 21. For all these have of their abundance cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the gifts of God that is into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gazaphylacium the place where those offerings were put which were bestowed upon God It is therefore called Corban i. e. a Gift Matth. 27.6 See more Acts 16.13 16. where Prayer is put for the place of prayer as also Luke 6.12 Heb. 12.1 Let us run with patience the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen Strife or race that is set before us that is our course in this place of strife or racing Rev. 8.3 And another Angel came and stood at the Altar having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Golden Incense that is a Golden Censor as we translate it See verse 5. To this kind of Metonymie may be referred when the Wind is put for that quarter of the World from whence it blows 1. Chron. 9.24 Jer. 49.32 and 52.23 Ezek. 5.12 Matth. 24.13 And where any River is put for the bordering Country by which it runs Esa. 23.3 Jer. 12.5 Zach. â—â— 3 See also Jer. 2.18 where it is with all a Metaphor 3. Time is put for things done or existing in Time THIS is to be understood of the word Time it self as also of Names which expresse Parts of Time whether it be naturally or by institution divided Time 1 Chron. 12.32 And the Children of Issachar which were men that had understanding of the times to know what Israel ought to do that is they were skilful and well instructed in prudence whereby they knew what to do and when to do it and therefore went before the Israelites 1 Chron. 29.30 With all his Reign and his viz. Davids might and the times that went over him and over Israel and over all the Kingdoms of the Countries that is the various Negotitiaons and Chances whether prosperous or adverse which in any of those times happened to them Esâ—â—h 1.13 Then the King said to the wise men which knew the Times that is who knew past transactions which happened in the respective times or who knew how prudently to manage and act all things in season Job 11.17 And thy time shall arise above the Noon day so the hebrew that is thy Meridian prosperity shall be clearer then the light or most illustrious Psal. 31.15 My times are in thine hands that is my Life Health and the whole state and course of my Life for whaâ—â—soever changes come thou governest them by thy providence See Ps. 139.1 â—â— 3. c. 2 Tim. 3.1 c. An Age which is a part of Time as Heb. 1.2 By whom also he hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ages that is the world which endures for Ages and therefore all things existing in time So Heb. 11.3 This signification comes from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both Ages and World Rom. 12.2 Be not conformed to this Age that is the impiety of this World or the wicked men living in this Age. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Matth. 13.22 Mark 4.19 Luke 16.8 2 Cor. 4.4 Gal. 1.4 Eph. 2.2 and 6.12 2 Tim. 4.10 c. Years Prov. 5.9 Lest thou give thine honour unto others and thy years unto the Cruel lest thou give thy Life unto a Jealous Husband who will kill thee whereas otherwise thou mayst be safe and secure See chap. 6.32 33. c. Dayes Deut. 4.32 Ask now of the Days that are past which were before thee c. that is the histories and Transactions of former times search the Annals 1 Sam. 24.19 Wherefore the Lord reward thee good for this day which thou hast done unto me so the original that is for the benefit and good I received from thee this day Mark 13.19 Those days shall be such an affliction as was not from the beginning that is what shall come to pass in those days or in that time This denotes such prodigious Calamities as if that time were even Misery it self 1 Cor. 4.3 But with me it is a very small thing that I should be judged of you or of mans day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as we translate it mans Judgment because there are certain Days allotted for Judgments Eph. 5.16 Redeeming the time because the days are evil that is very many evils scandals and sins are perpetrated in these times The Books of Chronicles are called the words of days that is a repetition narrative or rehearsal of the gests and transactions of those times The Days of any one in Scripture phrase is called that time wherein any signal thing for good or evil happens to him For Good as Hosea 1.11 Luke 19.42 44. For Evil as Iob 18.20 Psal. 137.6 7. Eccle. 5.19 Jer. 17.16 with Jon. 1.3 and 3.10 and 4.1 5 9 10 11. Jer. 14.7 20 21 c. Ezek. 21.19 and 22.4 Obad. 12. Micah 7.4 Psal. 37.12 13. With respect to the Effect Calamities and Misfortunes are called the days of the Lord because he justly punishes men for
their malignity and wickedness Job 24.1 Esa. 13.6 Joel 1.15 and 2.1 2. Amos 5.20 Zeph. 2.2 and 1.14 15 16 18. By way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Judgment when God shall reward every man according to his works is called the day of the Lord Joel 2.32 Act. 2.20 1 Cor. 1.7 1 Thess. 5.2 c. The day of the Son of man Luke 17.24 26. is expounded verse 30. to be the day wherein the Son of man shall be revealed That appellation by an Antanaclasis is taken otherwise verse 22. The days will come when ye shall desire to see one of the days of the Son of man and ye shall not see it Brentius upon the place says The sence is because things are now in tranquility the Son of man is despised and rejected But so great calamities shall come upon Judea that men shall desire but for one day to see me and enjoy my help but shall not compass their desires Illyricus says ye shall desire to see that is enjoy for a small season those good things and that good state you are in whilst I am present with you but c. See verse 23. and Matth. 24.21 23. c. Christ calls his day the season of his coming into the Flesh in the fulness of time John 8.56 Your Father Abraham rejoyced to see my Day and he saw it and was glad that is he saw it by a peculiar appearance and believed upon which D. Franzius says None may doubt but a prospect of the face and person of Christ was shewn and exhibited to Abraham in his Divine vision viz. As he was born of a Virgin come of Abraham's seed beginning with miraculous ministrations exalted from his passion to the right hand of the Father and to come in the last day and Crown him in another Life The Day of the exhibition of Christ in the flesh is called Mal. 4.5 The great and terrible day of the Lord or as others render it honourable and fearful as Jacob adorn'd the place where the heavenly Manifestation was made with the same Epithete Gen. 28.17 How dreadful is this place This is no other but the House of God and the gate of Heaven This day viz. the manifestation of the Messiah is dreadful or terrible to Devils because by his power their Kingdom is destroyed John 12.31 1 John 3.8 As also to the Impious and Rebellious Enemies of Christ See Malachy 3.2 and Matth. 2 3. An Hour Mark 14.35 He that is Christ prayed that if it were possible the Hour might pass from him that is that most bitter passion the thoughts of which at that time troubled and oppressed him John 12.27 Father save me from this hour that is from the Anxiety and Agony which I shall suffer in the time of my passion Christ spoke of the time of his Passion and Death at the thoughts of which as a true and real man he seemed to be in a great trembling and consternation The End or last time is put for reward which is wont to be given when one has done his work as Prov. 23.18 Prov. 24.14 20. Jer. 29.11 So 1 Pet. 1.9 Receiving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of your Faith even the Salvation of your Souls which the Syriack renders Reward or Retribution But this Reward given by God is not a debt but of free Grace and Mercy because a merited reward or wages must bear proportion to the service done but no service of ours can bear proportion to Everlasting Life and Happiness so that it necessarily follows that the reward is purely of Grace Feast is put for the Sacrifice which is offered upon the Feast day as Exod. 23.18 Thou shalt not offer the blood of my Sacrifice with leavened Bread neither shall the fat of my Feast remain untill the Morning that is the fat of the Lamb to be sacrificed or of the sacrifice of my Feast as Junius and Tremellius render it As also the Chaldee So Esa. 29.1 Let them kill Feasts that is as we translate it sacrifices See Mal. 2.3 Psal. 118.27 Bind the Feast so the hebrew with Cords even unto the horns of the Altar that is the sacrifice of the Feast or Festival day c. The Passeover is put for the Lamb which was slain and eaten on that Festival in memorial of the Deliverance from Egypt Exod. 12.21 And kill the Passeover that is the Paschal Lamb. 2 Chron. 30 17. Mark 14.12.14 Matth. 26.17 18 19. Luke 22.8 11 13 15. Summer is put for Summer Fruit Esa. 16.9 Jer. 40.10 Amos 8.1 2 Sam. 16.2 For in these places the hebrew is only Summer Harvest is put for Fruit gathered in the time of Harvest Exod. 23.10 Deut. 24.19 Esa 16.9 Joel 3.18 'T is also put for the Reaper Esa. 17.5 Which we translate Harvest-man 4. The Opinion of Men is put for the Thing it self IN Holy Scriptures sometimes things are named and described according to appearance or mens Opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are in their own Nature This happens 1. In single words as Nouns and Verbs 2. In a Conjunct phrase In Nouns 1 Sam. 28.14 15 16 20. That Diabolical spectrum or Apparition rais'd by the Witch of Endor in the likeness of Samuel is called Samuel because he falsly gave out that he was Samuel and the deluded spectators thought him so Hananiah is called a Prophet Jer. 28.1 5 10. Not that he was truly so but so reputed 'T is said Ezek. 21.3 I will cut off from thee the Righteous and the wicked where by Righteous is meant persons that were only so in appearance having an external form of Righteousness which begat the good opinion of men but with respect to Gods notice that knows the inward frame of the Heart to be unsound there is to be unrighteous Matth. 8.12 The Jews are called the Children of the Kingdom because they seemed to be such and Christ says Matth. 9.13 I am not come to call the Righteous viz. such as are so in their own eyes but sinners to Repentance Luke 18.9 Rom. 10.2 3. c. Luke 2.48 Joseph is said to be the Father of Jesus and verse 41. he is said to be his Parent because he was thought to be so by men which is expresly said Luke 3.23 See John â—â— 42 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that beleive verse 25. Because the foolishness of God is wiser then men c. Where Preaching of the Gospel c. is called foolishness not that it was really so but because the worldly wise reputed it so as verse 18. viz. To teach Salvation by the Cross to seek Life in Death and Glory in Disgrace which the Carnal Worldling thought folly as verse 23. The Devil is said to be the God of this World 2 Cor. 4.4 because he boasts that the Kingdoms of this World are at his disposal Matth. 4.8 9. Luke 4.6 7.
who think Christ Jesus will never appear as a Lion but always shew himself in his Lamb-like Disposition Christ is a Lion as well as a Lamb and will ere long rise up to the Prey 2. What will become of the Murtherers and Destroyers of his Church in the Day of his fierce Wrath when he comes to make Inquisition for Blood 3. O that Sinners from hence would learn to prostrate themselves at his feet 4. This speaks much Comfort to the Godly He is full of Bowels and like a Lion able to defend and deliver them 5. By Faith and Prayer let us strive to rouze up this Lion of the Tribe of Judah to tear in pieces all his implacable Enemies Christ the true Manna John 6.50 This is the Bread which cometh down from Heaven that a Man may eat thereof and not die Rev. 2.17 To him that overcometh will I give to eat of the hidden Manna CHRIST and the Graces of Christ are called Manna the Antitype of that Manna that fell in the Wilderness Exod. 16. Manna in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah preparare to prepare because it was Food prepared from Heaven for the Israelites in the Wilderness Flacc. Illyricus and others say That when the Israelites saw it like congealed Dew or small Hail or Snow lying up and down about the Camp they asked one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 's that what 's that And because of frequent Repetition that it might be more easily pronounced they added the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pronounced Manhu whence they retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man Manna Type I. MAnna was a strange and mysterious thing at first to the Israelites they knew not what it was II. Manna was Food prepared from Heaven III. Manna came down or descended from Heaven IV. Manna was white it was a pure fair and bright thing V. Manna was round in Form and Figure VI. Manna was a Gift it was given to Israel freely it cost them nothing VII Manna was given to all to the Poor as well as to the Rich none were forbidden to partake thereof VIII Manna was pleasant it had all the Taste and Relish of Sweetness in it IX Manna did nourish well and was given in great plenty X. Manna was to be bruised in a Mill that so it might become more useful for Food XI Manna was given equally to all the Israelites they had all a certain measure not one more than another were all Fellow-commoners every Man had his part his Omer XII Manna was a small and little thing unto the Eye like to a Coriander-Seed XIII Manna came down with the Dew it was covered or hid as it were with Dew XIV Manna was not given to the Israelites whilst they were in Egypt XV. Manna fell round about the Camp of Israel and in no other place XVI Manna was given to Israel in the Wilderness it was their only Food whilst they remained in that desert State XVII It was gathered daily except on the Sabbath then there was none to be found XVIII They went out of their Tents to gather it XIX If Manna was kept or received otherwise than God ordained and appointed it stank and bred Worms XX. Manna ceased when Israel came into Canaan XXI Manna was only given to the Israelites XXII Those that would receive the Benefit of Manna were to eat it XXIII Manna came very seasonably to Israel they had else starved XXIV Manna was to be kept and put in a Golden Pot before the Lord to remain in the Holiest for ever XXV Manna was loathed by those evil Murmurers on whom the Wrath of God fell they esteemed it light Bread XXVI In the day before the Sabbath in the night Manna fell abundantly that so they might gather it on that day to provide Food for the Sabbath Parallel I. JEsus Christ is the Wonder of Men and Angels and when He came into this World yea to his own they knew him not II. Christ had a Body prepared of the Father that he might be Food for Believers III. Christ is the true Bread or Manna from Heaven IV. Sic Christus describitur Apoc. 1. So is Christ described without Sin V. Christ respecting his Divinity is infinite perfect and entire no beginning no end VI. Christ is called a Gift the choicest Gift that ever God bestowed given freely for the Life of the World VII Christ is sent to all to Jews and Gentiles to the Small as well as the Great to the Poor as well as the Rich none are excluded VIII Whatsoever is pleasant sweet and delicious in a spiritual sence is found in Christ his Word is sweet as Honey or the Honey-Comb O taste and see how good the Lord is IX Christus sufficit ad omnes c. Christ is very sufficient and plentiful there is in him enough to nourish and feed all What Soul is there but may be filled to the full if he comes to Christ X. Christus ut animis nostris cibus esset doloribus mortis in Cruce contundebatur Christ that he might be Food for our Souls was bruised It pleased the Father to bruise him XI All true Israelites have their equal Share in Christ a whole Christ is given to every Saint they have all one Portion one Husband one Kingdom and Crown that fadeth not away XII Christ was little low and contemptible in the Eyes of the World of no reputation XIII Christ came down with the Dew of the Spirit being baptized or covered therewith hence called as some conceive hidden Manna XIV Christ who is the true Manna is not given to Unbelievers that remain in Bondage and Slavery under the Power of Sin and Satan XV. Christ is conversant within the Limits of his Church The Graces of the Spirit fall upon Mount Hermon the Dew descends upon the Mountains of Zion There God commanded the Blessing even Life for evermore Christ walks in the midst of the Golden Candlesticks XVI Christ and the Blessings of Christ are given to us who are in the Desert or Wilderness of this World We have no other Food for our Souls but are to live upon Christ by Faith so long as we are in this howling Wilderness XVII Those that would have Christ must seek him in the Time God hath appointed In the Day of the glorious Rest or Sabbath that remains to the People of God there will be no Christ no Manna for Sinners XVIII We must go out of the old Man and sensual Rests and Love of this World if we would participate of Christ. XIX The Sacrament of the Lord's Supper or any other Institutions of Christ made use of or received in other manner than Christ hath ordained and appointed it stinks in the Nostrils of God and is abhorred by good Men. XX. Living by Faith and our being fed by Ordinances will cease when
He is both King of Saints and King of Nations 1. He is Lord over Angels he is Head of Principalities and Powers Thrones and Dominions He hath Power and Authority over the good Angels these are part of his Inheritance Let all the Angels of God worship him 2. He hath Preheminence and Dominion over the evil Angels they fly before him He hath spoiled Principalities and Powers c. Col. 2.15 3. He is the Head and hath Preheminence over Men He is Lord both of the Dead and Living all the Elect are given to him they are his in manifold respects Children Servants Brethren Disciples Subjects Spouse c. 4. The Power and Headship of Christ as Heir of all things extends to all Mankind universally all owe him Homage and shall submit and bend their Knees to Him He hath an absolute unlimited and Universal Power may pull down and set up at his pleasure kill and make alive all mighty Monarchs are but Tenants at Will to him 5. He hath Power and Headship in an especial manner over all things to the Church Frist Judaical or Old-Testament things Secondly Christian or New-Testament things Christ being Heir and Lord of all things whatever the Soveraign Disposer of all those Rites and Ordinances of Worship about which the Jews contended must needs be in his Hand to change and alter them as he saw good The Son of Man is Lord of the Sabbath and as he is Head over all things He hath Right and Soveraignty to make ordain or appoint Laws Ordinances and Institutions and to prescribe Rules how and after what manner God is to be worshipped belongs only to Christ the Heir of all things and Head of the Church VI. Christ distributes in a glorious manner to others he gives large Portions to the Saints whom he is not ashamed to call Brethren He that doth the Will of my Father the same is my Brother Sister and Mother Regenerating quickning sanctifying assisting comforting and sealing Grace is bestowed and freely given to Believers with Pardon Peace Sonship and eternal Life yea all things are given that appertain to Life and Godliness to such that are Heirs and Joynt-Heirs with him when he ascended on high he gave Gifts unto Men. Eph. 4.8 VII Christ the Heir of all things when he first came into the World was proclaimed by the Angels of God as the rightful Heir of the Crown and Scepter of both Worlds He shall be great and shal be called the Son of the Highest and the Lord God shall give unto him the Throne of his Father David And he shall reign over the House of Jacob for ever and ever and of his Kingdom there shall be no end His Right was often asserted by himself as Mat. 28. Joh. 13.3 and by others his Apostles c. VIII There was a set time agreed upon when Christ as Mediator should come to his Inheritance who is appointed Heir c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote either those special Acts whereby he came into the full Possession of his Heirship or it may be extended to other Preparatory Acts that long preceded them especially if we should take it to be of the same Importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second Aorist In the former sence it denotes the glorious Investiture of Christ in the full Possession of his Kingdom after his Resurrection with the Manifestation of it in his Ascension and token of its stability in his sitting down at the Right-hand of God By all these God made him placed Him with solemn Investiture Heir of all The Grant was made to him upon his Resurrection Mat. 28.18 and then fully declared to others The Solemnization of it was in his Ascension all was sealed and ratified when he took Possession of the Throne by all which he was made and declared to be Lord and Christ the true Heir of all things And such weight doth the Scripture lay upon the glorious Investiture of Christ in his Inheritance that it speaks of his whole Power as then first granted unto him Rom. 14.9 Phil. 2.7 8 9 10. and the reason of it is because he had then actually performed that Work and Duty upon consideration whereof that Power and Authority were eternally designed and originally granted unto him God's actual committing all Power over all Things and Persons in Heaven and Earth to be executed and managed for the ends of his Mediation declaring this Act Grant and Delegation by his Resurrection Ascension and sitting at his Right-hand is that which this Word denotes Notwithstanding the time of the visible Possession of his Right is not yet come he will take unto him his great Power that is the visible Exercise and Execution of it and Reign Wilt thou at this time restore the Kingdom to Israel And he said unto them It is not for you to know the Times and Seasons which the Father hath in his own Power Metaphor I. AN Heir many times is one that succeeds in the Possession of the Right and Goods of one deceased and till then cannot possess the Inheritance II. An Heir is many times disinherited of his Right cut off excluded and utterly deprived of his Crown and Kingdom by an usurp'd Power III. An Heir among Men hath comparatively but small Possessions Disparity I. CHrist enjoyes all as he is Heir of all things with the Father who dyeth not but is like the Son immortal eternal not subject to any Change The Son being Heir doth not eclipse nor diminish the Glory of the Father II. Christ shall not cannot be disinherited Tho wicked Men take Counsel together to obstruct and hinder his visible Exaltation yet all is in vain He that sits in Heaven shall laugh The Lord shall have them in Derision and will set his King upon his holy Hill of Zion I will make my First born higher than the Kings of the Earth III. Christ you hear is Heir of all things He is Head and Chief Lord over Angels and Men over all Ranks and Degrees of Men Emperours Kings and all the Nobles of the Earth over all Persons Civil and Ecclesiastical over Devils and all the Powers of Darkness He is Heir of the World to come the new Heaven and Earth and of all the Glory of it as of the Earth or the Kingdoms of this World Inferences I. FRom hence we may perceive how exceedingly God hath honoured the Lord Jesus Christ as Mediator He hath a Name above every Name in this World or that which is to come II. Moreover it is evident from hence Christ is very Rich. Who would not marry such an Heir or choose the Lord Jesus for their Husband The Riches of his Kingdom the good things of his House the Revenues of his Dominion are infinite and inexhaustible and he is very gracious and bountiful in his Communication of them unto all that take hold of him III. 'T is easy to conclude from hence that those that
well that which is written in the Heart of Man as that which was written in Tables of Stone and then as to the Law of the Gospel that is called the Law of Christ because he gave forth all the Precepts contained thereâ—â—â— 2. The Lord Jesus Christ is full of Goodness full Proofs of which he gave before his advancement to his Dignity He is not forward to accuse is free from Anger not subject to take advantage by the Weakness of an Offender but ready to pity and forgive if the Circumstances of the Cause will bear it An Instance of which we have in what Christ said to the Woman taken in Adultery He that is without Sin let him cast the first Stone c. 4. The Lord Christ is a Man of Justice that will not be flattered with fair Words His Impartiality appeared in the days of his Flesh. He told Nicodemus a great Ruler that he must be born again called Herod the King a Fox He told the Rulers of the Jews that they should hereafter see the Son of Man sitting at the right hand of Power and Glory that is as a Judg to arraign them for their Injustice Cruelty c 5. The Lord Jesus tho he be a Lamb for Meekness and a Dove for Innocency yet he is a Lion for Boldâ—â—ess and Courage and in his time will shew himself so to be to all the Ungodly of the Earth whether Kings Captains or mighty Men They shall cry to the Rocks to fall upon them and Mountains to cover them to hide them from the Face of him that sits upon the Throne and from the Wrath of the Lamb. III. The Work assigned to the Lord Jesus as a Judg is grounded upon the highest Reason 1. The Authority of God the Father who hath committed all Judgment into the hands of the Son 2. The Reasonableness of his Authority He gave to all their Being and therefore may challenge a Right more than earthly Sovereigns to sit as Judg over them 3. The Equity of his Laws which are holy just and good there is nothing amiss no fault can be found in them 4. In respect of his Subjects God is not unrighteous to forget their Work of Faith and Labour of Love c. of the Godly And 't is a righteous thing with him to recompense the Ungodly according to their Deeds He shall render unto every Man according as their Works shall be IV. The Lord Jesus Christ is appointed to take the Place and Office of a Judg He acts not of himself but by Commission from the great and mighty Potentate of the whole Universe God judgeth no Man but hath committed all Judgment to the Son 'T is he that is ordained of God to be the Judg of the Quick and Dead He hath appointed a Day in which he will judg the World in Righteousness by that Man whom he hath ordained It is appointed unto Men once to die and after Death the Judgment to which end Christ shall appear the second time V. In like manner is there a set Time a certain Day limited for the Lord Jesus the great Judg to keep a general Sessions and hold a solemn Assize for the Honour of the eternal God called the Day of Judgment It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for that City VI. The Lord Jesus as Supreme Judg by virtue of his Authority and Commission when the set Time is come will summon the whole World even all Offenders to appear before his Judgment-Seat The Time is coming when all that are in their Graves shall hear his Voice and come forth The Trumpet shall sound and the Dead shall be raised incorruptible There shall be a Resurrection from the Dead both of the Just and Vnjust The Lord shall descend from Heaven with a Shout with the Voice of the Archangel and the Trump of God and the Dead in Christ shall rise first We must all appear before the Judgment-Seat of Christ c. VII The Lord Christ immediatly after Summons upon this great Appearance before his dread Tribunal enters upon his last and great Work First to open the three great Law-Books that Men have lived under viz. 1. The Law of Nature 2. The Law of Moses 3. The Gospel-Law The Judg being set the Books are opened next in Order the Witnesses appear and first those that gave the Laws and they are of three sorts 1. God that wrote the Law of Nature after an invisible manner on the Hearts of Men I will come near you to Judgment and be a swift Witness against you saith the Lord. 2. Moses that delivered the Law to Israel There is one that accuses you even Moses in whom you trust 3. The Apostles that published the Gospel-Law not to Jews only but to the Gentile World These will appear not only to judg the twelve Tribes of Israel but the Gentiles whose Persons and Works also must be tried by Christ as well as the Jews He shall judg the Secrets of all Men. VIII Jesus Christ will judg the World viz. all Men both Jews and Gentiles according to their Works God shall bring every Work into Judgment with every secret thing whether it be good or whether it be evil The Necessity of which appears in these four Cases 1. The Scripture will not else be fulfilled and made good which doth fully assert the bringing to Light the hidden things of Darkness and making manifest the Counsels of the Heart 2. The Ungodly will not otherwise be convinced of all their ungodly Deeds and all their hard Speeches which ungodly Sinners have spoken against the Lord. 3. The Judgment will not otherwise appear just upon which the Glory of the Judg doth so much depend 'T is for his Glory to overcome when he judgeth And unless Matter of Fact be charged due Proportions will not be weighed out and awarded according to Desert with clearness and satisfaction either in a way of Mercy or just Severity to all Spectators Therefore the Gentiles shall be charged with Matter of Fact against the Law of Nature Whâ—â—remongers and Adulterers God will judg The Jews shall be charged for rejecting Moses and killing the Prophets The Jews and Gentiles jointly that they have neglected Faith and Charity under the Vouchsafement of the Gospel He shall judg the Secrets of Men by Christ Jesus according to my Gospel The fore-mentioned Witnesses are sufficient to prove Matter of Fact both in point of Number and Capacity The first and chief Witness will be God himself who knew all things and there can be nothing hid from him The second Witness will be Conscience which was and is with Men in all Places and Actions which Man could never leave at home nor shun his Company when he went out or when he came in He is with him in his most secret Retirements and has often told him
Gospel to whom the Name Gentiles is ascribed Rom. 11.13 and other places The Term Desire is sometimes put for the Affection of Love for to be desired signifies to be loved and esteemed by a Metonymie of the effect for the Cause for as much as love begets desire after the thing beloved of which you have Examples In Gen. 27.15 Psal. 19.10 11. with 119.126 127. Prov. 21.20 Cant. 5.6 Esa. 1.29 and 32.12 and 44.9 Jer. 3.19 Lam. 1.7 10. and 2.4 Dan. 9.23 and 10.11 19. Hosea 9.6 Amos 5.11 Zach. 7.14 c. Fear is put for God who is feared Gen. 31.42 The Fear of Isaac that is the God whom Isaac Feared and Worshiped So verse 53. Junius and Tremellius think this phrase alludes to that Fear by which God as it were with a bridle restrained Isaac from revoking or recalling that blessing he gave to Jacob Chap. 27.35 c. Esa. 8 13. Let him be your fear and let him be your Dread that is let God be Feared and Dreaded by you Fear is put for the Evil feared Psal. 53.5 They feared a fear where no fear was that is they feared where there was no evil nor danger which is the object and cause of Fear Prov. 1.26 I will mock when your fear cometh that is that which you fear and tremble at as verse 27. When your Fear cometh as desolation and your destruction cometh as a Whirlwind when distress and anguish cometh upon you See Prov. 3.25 c. 2 Cor. 5.11 Knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of the Lord that is the terrible judgment of the Lord. An Action is put for its Object Exod. 15.2 The Lord is my strength and praise that is the God whom I praise and who is the scope or argument of my Song the like we have Psal. 118.14 expounded ver 15 16 Jer. 17.14 The Prophet calls the Lord his praise that is the Object of his praise and thanksgiving for his great goodness See Deut 28.8 and 12.7 c. 1 Sam. 1.27 And the Lord gave me my Petition that is the thing I asked So Job 6.8 2 Thess. 1.11 Heb. 11.13 Act. 1.4 Wait for the promise of the Father that is the Holy Spirit promised by the Father 6. The Sign is put for the thing signified IN Nouns Gen. 49.10 The Scepter shall not depart from Judah that is the Royal Authority So Esa. 14.5 Zach. 10.11 c. A Throne is also put for Regal Authority Psal. 89.4 And a Crown or Diadem Psal. 89.39 Ezek. 21.26 c. Vnction is put for the Priesthood Numb 18.8 Altars for Divine Worship 1 King 19.10 Psal. 23.4 Thy rod and thy staff comfort me that is thy Care and Love towards me for a rod and staff were a sign of Pastoral Care and Office of the Shepherd to his Flock this is withal an Anthropopathy whereby God is represented as a Shepherd and things relating to a Shepherd attributed to him Psal. 140.8 Thou hast covered my head in the day of Arms so the hebrew that is in the day of Battel and Adversities which Hostility brings the signs and Instruments whereof are Arms Psal. 44.6 For I will not trust in my Bow neither shall my Sword save me that is my Military skill Fortitude Prudence or Stratagems of which the Signs and Instruments of exercise were a Bow and a Sword to which the Divine strength and goodness is opposed verse 7. But thou O Lord hast saved us from our Enemies So elsewhere a Sword is put for War and Hostile violence Exod. 18.10 Esa. 1.10 and 2.4 2 Sam. 12.10 Lam. 5.9 Ezek. 21.3 4 9. c. In which there is also a Metonymie of the Organical or instrumental Cause as before See other Examples Psal. 144.11 and Matth. 10.34 c. Matth. 23.2 The Scribes and the Pharisees sit in Moses Chair The Chair of Moses Metonymically denotes the power of Teaching Judging and Ruling the People of which it was a symbol which things are expressed by the Name of Moses who was instructed by God to Teach and Govern and who â—â—xercised both by the Authority of God and left the Rules in Writing for the posterity of the Jews to observe The term to sit also aptly notes both for the publick teachers for the most part sate Matth. 26.55 Luke 4.20 John 8.2 Acts 22.3 The Judges also sate in a Chair or Tribunal Exod. 18.13 Judg. 5.10 Matth. 27.19 From whence to sit is put for Ruling and Judging Psal. 29.9 10. and 110.1 See 1 Cor. 15.25 2 Thess. 2.4 And whereas the Preists Scribes and Pharisees sate in the seat or chair of Moses and did conform to the way of teaching and Government of the People according to the rule of the Divine Law given by Moses Christ ver 3. Commands Obedience to them but gives a caution to take heed of their Leaven that is their false Doctrines and feigned Traditions as Matth. 16.6 12. For that did not belong to the seat of Moses but to the seat of the scornful or chair of Pestilence as Jerome renders it Psal. 1.1 the throne of Iniquity Psal. 94.20 c. Rom. 3 30. and 15.8 Col. 3.11 The Jews are called the Circumcision because that was the sign whereby they were distinguished from other Nations And the Gentiles are called the uncircumcision because it distinguished them from the Jews Gal. 2.7 8. Eph. 2.11 Rom. 2.26 27. and 3.30 â—â—al 3.11 c. In Verbs Sometimes to hide signifies to protect and put in a safe place sometimes to leave or depart from another for hiding is a sign of both Of the former we have examples Job 5.21 Psal. 27.4 5. and 31.20 21. and 64.2 3. c. Where there is also an Anthropopathy when the speech is of God Of the later we have examples Gen. 31.49 When we are hid one from another so the hebrew that is when we depart or are absent from one another Deut. 22.1 Thou shalt not see thy Brothers Ox or his Sheep go astray and hide thy self from them that is thou shalt not go away and let them alone but bring them back So Esa. 58.7 To Sleep is put for to be secure because sound and pleasant sleep is an evident sign of security Psal. 3.5 and 4 8. Puffing is put for Contempt for a slight puff of the Mouth denotes when a matter is despised as an inconsiderable thing Psal. 10.5 and 12.5 To kiss signifies Love Obedience Obsequiousness and Submissive Respect of which in antient times a kiss was a sign as Gen. 41.40 1 King 19.18 Psal. 2.12 To this some refer that phrase Matth. 5.47 Heb. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osâ—â—ulo salutare for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to salute with kissing and embracing and so is put for a receiving or embracing in Love or Faith and Hope To Laugh is put for to be joyful which is the sign of Laughter Job 8.21 Psal. 126.1 2. Gen. 21.6 Luke 6.21 25. And to be secure Job 5.22 To Stand is put
for to Minister Ezek. 8.11 Zach. 3.1 For it is the sign of a Servant to stand See Deut. 10.8 To Annoint signifies to make a King or cheif Lord Judg. 9.8 For Vnction was in times past the Rite and Symbol of the Solemn Inaugurations of Kings as in many places of the Old Testament appears In Conjunct Phrases To shut and open none resisting signifies a full and free power of Administration Esa. 22.22 To speak with a stiff-neck signifies proudly to resist and Blaspheme God Psal. 75.5 For an erected neck is the indication of a proud mind To give cleanness of Teeth signifies Famine Amos 4.6 Because in Eating something of the meat sticks in the Teeth For where that uncleanness of Teeth is not found it signifies that there was no meat eaten or a defect of Aliment To lift up the Eyes signifies Worship and Adoration Psal. 121.1 and 123.1 Ezek. 18.6 For whom we Reverence and Worship we attentively behold To lift up the Head signifies an erection of mind animosity and joy as Judg. 8.28 Psal. 83. 1 2. Luke 21.28 c. The face waxing pale denotes fear for shame causes one to blush and then for fear the blood retires from the outward parts to the heart as Esa 29.22 Jacob shall not now be ashamed neither shall his face now wax pale See Job 9.24 To have a whores forehead notes impudence for the indications of that appear in the face as well as modesty and bashfulness Jer. 3.3 To bow the Knee signifies Subjection and Obedience or Divine Worship Esa. 45.23 Phil. 2.10 Eph. 3.14 Of which genuflexion is a sign To give the hand sometimes notes voluntary subjection as 1 Chron. 29.24 2 Chron. 30.8 Where the hebrew signifies to give the hand as in the margent of our Bibles Sometimes it notes begging and imploring as Lam. 5.6 Sometimes Confederacy as Jer. 50.15 She that is Babylon hath given her hand that is she hath confederated with Cresus King of the Medes and Persians as Herodotus lib. 1. says See Ezek. 17.18 Levit. 6.2 with Gal. 2.9 Job 17.2 To put the hand upon the head signifies Greif Calamity and Sadness Jer. 2.37 That being a sign of it as 2 Sam. 13.19 To put a hand upon the mouth signifies silence or that one cannot Answer Job 40.33 Micah 7.16 c. See other examples 2 Kings 3.11 Exod. 28 41. and 29.9 and 32.29 Num. 3.3 Jud. 17.12 To lift up the hand is put for swearing Exod. 6.8 so the hebrew Psal. 106.25 26. and elsewhere because such as swore lifted up their hands towards Heaven as Virgil says 12 Eneâ—â—d Deinde Latinus Suspiciens Caelum tenditque ad sydera Dextram Haec eadem Aenea Terram Mare Sydera Juro Sometimes it signifies to pray as Psal. 28.1 2. Psal. 68.31 32. Psal. 141.2 1 Tim. 2.8 And to bless Psal. 134. For by that Ceremony they used to bless of Old Also to indicate or give notice Esa. 49.22 To this may be referred where Eating and Drinking is put for Health and Life as Exod. 24.11 See Gen. 16.13 Psal. 2.3 Let us break their bands asunder and cast their Cords from us that is let us remove this troublesome servitude which by Bonds and Cords as by certain signs is noted See Psal. 46.9 He breaketh the bow and cutteth the spear in sunder he burneth the Chariot in the fire verse 10. Be still and know that I am God that is he puts an end to Wars and tameth the Enemy of which viz. Hostility these things were dismal signs See Psal. 58.10 and 69.11 See Job 16.15 Psal. 35.12 Joel 1.3 Amos 8 10. c. Esa. 2.4 And they shall beat their Swords into plâ—â—w shares and their Spears into Scyths or pruning hooks that is there will be a Constant Peace of which there is not a more certain sign then when Arms are turned into rustical or Country instruments which are useful in the time of Peace And because the Prophet speaks of a spiritual peace in the time of the Messiah here is also a metaphorical Allegory Esa. 49.23 They shall bow down to thee with their face toward the Earth and lick up the dust of thy Feet that is they will give thee Honour and Reverence for the sake of Christ thy head who dwells in thee For this speech is of the New Testament Church See Psal. 72.8 9. c. Jer. 31.19 After I was instructed I smote upon my thigh that is after my sin was shewn unto me I was affected with grief of mind For smiting the thigh was an indication of grief as Homer Iliad Î says of Achilles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had smote his Thighs he had spoke to Patroclus Odyss 5. He crys out O miserable and struck his Thighs c. Lam. 2.10 Lam. 2.10 The Elders of the Daughter of Sion sit upon the ground and keep silence they have cast up dust upon their Heads they have girt themselves with Sackcloath the Virgins of Jerusalem hang down their Heads to the ground By these signs a most extream grief is described Jon. 4.11 That cannot discern between their right hand and their left hand that is that are not come to the years or Age of discretion The signs and effects of reason and Judgment are said to be wanting yea even Judgment it self and the use of Reason and convenient Age for the Exercise of it In intire Speech Hither may be referred that Custome of speaking in Sacred Scripture whereby in Commands or Promises such things are put which men were wont to do and are only the signs of those things which are intended and understood by that speech as when the Prophet Elisha Commands Gehazi his Servant 2 Kings 4.29 And Christ his Disciples Luke 10.4 To salute no man by the way by which is intimated that they were with all expedition and dispatch to do their errands and to avoid all interruptions by the way For it is a sign of great hast among men if they are so intent upon the end of their Journey or business that they take no notice of any body they meet so as to salute him or discourse with him Otherwise mild courteous and civil salutations are reckoned amongst Christian Duties c. Jer. 9.17 Thus saith the Lord of Hosts consider ye and call for the Mourning Women that they may come and send for cunning Women that they may come and ver 18. And let them make hast and take up a wailing for us c. The Lord does not approve of the dissembled wailing-women in mourning at Funerals but speaks according to the vulgar custome denoting by this and informing the People of the bitterness of the present Calamities See Amos 5.16 c. Jer. 10.17 Gather up thy wares out of the Land O Inhabitant of the Fortress that is bundle and bind up your precious things together as verse 9. The sense is that they were not to remain there but to be led into Captivity as chap. 18. where the reason of this
understood For as man lives and operates by the Soul so God in himself is Essential Life and a most pure act My Soul shall not abhor you Lev. 26.11 The wicked his Soul hateth Psal. 11.5 See Esa. 1. â—â—4 and 42. 1. Jer. 5.9.29 Matth. 12.8 Heb. 10.38 Hence the Lord is said to swear by his Soul Jer. 51.14 Amos 6.8 that is by himself as our Translation renders it and agreeable to Esa. 45.23 Jer. 22.5 Heb. 6.13 Where it is expounded A Body by reason of his incorporeal Essence is no where attributed to God but 't is ascribed to our Saviour Christ in a twofold respect 1. As opposed to the Shadows Figures and Types in the Old Testament the Truth Complement or Fulfilling of the things prefigured by these Shadows being held forth in him Col. 2.17 Which are a shadow of things to come but the Body is of Christ that is the Truth and Complement is in Christ. And Col. 2.9 It is said that in him dwelleth all the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily that is most really perfectly and solidly not in a Typical or shadowy manner as God manifested himself in the Old Testament 2. The Church is called the Body of Christ Eph. 1.22 23. And God gave him to be the Head over all things to the Church which is his body the fulness of him that filleth all in all It is called his Body because he Rules it giving Sense Life and Spiritual motion to it as a mans head does to his body It is called his fulness because though Christ is absolutely perfect in himself and has no need of us his Love is so great to his Church that he will not be without it any more then a head would be willing to want his members Father I will that they also whom thou hast given me be with me where I am c. John 17.24 Eph. 4.12 15 16. So much for Christs Mystical Body As for the humane Body of our Lord it being really and not metaphorically such it concerns not this place God is called the Head of Christ. 1 Cor. 11.3 1. With respect to his humane Nature for in that sence Christs says the Father is greater then he John 14.28 2. With respect to his Office as Mediator and Redeemer for all the actions of Christ were done by the Will Order and Commission of the Deity The Apostle by the figure Climax or a certain Gradation in the same text calls Christ the head of the Man because he chose that Sex when he took humane Nature upon him so becoming the firstâ—â—born among many Brethren Rom 8.29 He also calls man the Head of the Woman because of the preheminence of Sex and being ordered her Lord and Superior In these places the Word is Metaphorical in respect of eminency because the head in the natural body is seated highest excelling the whole body in dignity of sense and reason 3. In respect of Rule and Government the natural body being ruled by it c. More generally Christ is called the Head of the Church Eph. 1.22 and 4.15 Col. 1.18 c. In which sence man has no prerogative over the Woman as to the participation of the benefits of Christ and Mystical Union with him Gal. 3.28 Neither Male nor Female for ye are all one in Christ Jesus Hence it is said Eph. 1.10 That he might gather together in one head all things in Christ both which are in Heaven and which are on Earth which Chrysostom well interprets viz. It is done by the mystery of Redemption that Celestial and Terrestrial things that is Angels and Men should have one head that is Christ whereas before by reason of mans sin heavenly things were separated from Earthly A Face Is attributed to God by which the manifestation of himself to Angels and Men and the various workings of his Providence is to be understood for so God is known to us as one man is known by his face to another the Face of God signifies manifestation 1. In the blessed state of Eternity Psal. 16.11 With thy Face is fulness of Joys so the Hebrew and Psal. 17.15 I will behold thy Face in Righteousness I shall be satisfied when I awake in thy likeness Matth. 18.10 Their Angels do always behold the Face of my Father which is in heaven In this sence no man can see Gods Face and Live Exod. 33.20 23. For now we see through a glass darkly but then Face to Face 1 Cor. 13.12 c. 2. In the state of Mortality when God in any measure reveals himself As 1. By the Face of God his presence and propitious aspect is noted as Exod. 13.21 The Lord went before them by day in a pillar of a cloud and by night in a pillar of Fire Exod. 33.14 My Face so the Hebrew shall go with thee and I will give thee rest and verse 15. Moses said If thy Face go not with us cause us not to go up hence c. that is if you be not present as heretofore in the pillar of a Cloud and Fire Hence that appellation given to Christ is deduced Esa. 63.9 The Angel of his Face or presence because by the pillar of a Cloud and Fire in a visible manner he led the Israelites of old and made the Face of God as it were conspicuous to them others say it is because he is the image of the invisible God by whom we know the Father as one man is known by his Face to another Col. 1.15 John 14.9 10. which cannot be said of any other The Face of God signifies also that glorious appearance of God to the people on Mount Sinai Deut. 5.4 And that more illustrious manner of his Revealing himself to Moses above any other Deut. 34.10 See Numb 12.6 7 8. c. Sometimes the Face of God is put for the place where God reveals himself and where the Ministry of the word flourishes or as Jehovah himself words it Exod. 20.24 Where he Records his Name c. Thus Cain is said to go forth from the Face of God Gen. 4.14.16 that is from the place where his Parents worshipped him and Jonah rose up to flee from the Face of the Lord that is left the Church and People of God to go to Tarshish among Infidels not but that he knew that none can so fly from the Face of God as to be unseen by him but he thought that there was no place for Divine Revelations besides the Holy Land and therefore hoped that in those strange places God would no longer trouble him nor impose so hard a Province upon him as to Preach against Ninive c. See Exod. 23.15 and 25.30 Psal. 100.1 2 3. and 104.4 2 Sam. 21. 1. Psal. 139.7 Lev. 17.10 Psal. 9.4 c. Sometimes wrath and divine punishment is noted by the Face of God as Psal. 68.1 Let them that hate him flee before his Face Jer. 21.10 I have set my Face against this City
11. And it came to passe that when Moses held up his Hand that Israel prevailed and when he let down his Hand Amalek prevailed c. It is said John 3.35 The Father loveth the Son and hath given all things into his Hand denoting a communication of the fulness of the Godhead to his humane nature See Matth. 11.27 and Col. 2.9 A Right hand is ascribed to God by which his Divine Power is understood or indeed the omnipotent God himself as Exod. 15.6 Thy Right hand O Lord is become glorious in power thy Right hand O Lord hath dashed in peices the Enemy Psal. 77.10 I will remember the years of the Right hand of the most high Psal. 118.15 16. The Right hand of the Lord doeth valiantly The Right hand of the Lord is exalted the Right hand of the Lord doeth valiantly Psal. 139.10 Even there shall thy Hand lead me and thy Right hand shall hold me that is thy power which is unlimited and diffus'd every where Esa. 48.13 More especially the Right hand of God notes his power which he exerts in Mercy and Bounty to Believers Psal. 20.7 and 18.36 and 44.4 and 63.9 and 8â—â— 16 18. Sometimes his wrath and vengeance to his Enemies as Exod. 15.6 12 c. The Phrase of Christs sitting at the Right hand of God being exalted in his humane Nature as Psal. 110.1 Matth. 26.64 Mark 16.19 Act. 2.33 34. and 7.55.56 Rom. 8.34 Col. 3.1 c. is not to be understood properly as if there were a local situation in a certain place of Heaven but by an Anthropopathy or Scripture way of speaking and is to be understood of a Dominion and Power most powerfully and immediately operating and governing as it is explained 1 Cor. 15.25 Eph. 1.20 21 22. and 4.10 Heb. 1.3 4. and chap. 8.1 A Finger is ascribed to God by which likewise his power and operating vertue is noted as men work by the help of their Fingers Exod. 8.19 and 31.18 Psal. 8.3 When I consider thy Heavens the work of thy Fingers c. Some apprehend that there is a metaphorical emphasis in this place because the Heavens were created with extraordinary facility by God and built very artificially as the finest and most precious sorts of workmanship are wrought by excellent Artists not by strength of body nor with their Arms and Hands but by the dexterity of their Fingers By the Finger of God the Holy Spirit is understood if you compare Luke 11.20 with Matth. 12.28 because it respects the vertue and power of its operation as Act. 10.38 c. If a mans Fingers be contracted it is called the Hollow of his hand if extended a Span which by an Anthropopathy are ascribed to God Esa. 40.12 Who hath measured the Waters in the Hollow of his Hand And meted out the Heavens with a Span c. that is to say the Lord hath done it denoting how easie it is to create all things and most powerfully to support and govern what he has Created For as men by Engines and Devices do lift up and advance huge weights c. so it is much more easie for God to rule and dispose the whole Universe at his pleasure Prov. 30.4 c. Esa. 48.13 c. A Heart is attributed to God by which either his lively Essence is denoted as the heart in man is judged to be the principle or beginning of Life Gen. 6.6 It greiv'd him at the Heart that is in himself or else his Will and Decree as Gen. 8.21 the Lord said in his Heart that is he decreed and appointed Chald. He said in his Word Jer. 19.5 It came not up into my Heart so the Hebrew that is I did neither Will nor Command it For the Scripture makes the Heart the seat of the soul whose property it is to think will and discern More especially it signifies the good pleasure and approbation of God 1 Sam. 13.14 The Lord sought him a man after his own Heart that is his favour or good will So Act. 1â—â— 22 c. Jer. 32 4â—â— I will plant them in this Land assuredly with my whole Heart and with my whole Soul that is with greatest benevolence regard and good Will Bowels are attributed to Cod by which his Mercy and most ardent love is expressed Esa. 63.15 Where is thy zeal and thy strength the sounding of thy Bowels and of thy Mercies towards me Jer. 31.20 My Bowels are troubled for him that is for Ephraim Luke 1.78 Through the Bowels of the Mercy of our God whereby the day-spring from on high hath visited us Hence comes the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia commoveri to be moved with Compassion which is frequently said of Christ as Matth. 9.36 and 14.14 and 15.32 Mark 1.41 and 6.34 c. See Gen 43.29 1 King 3.26 Psal. 51.3 See Esa. 63.7 c where the Hebrew word that signifies Bowels and Compassionate love is ascribed to God Illyricus upon the place says that this Metaphor is deduced from the love of Mothers to their Children which they bear in their Wombs the same Hebrew word signifying Bowels and Womb because the seat of affection is in the Bowels and so Metonymically the thing containing is put for the thing contained or the Cause or Instrument for the Effect agreeable to Esa. 46.3 Which are born by me from the belly which are carryed from the Womb which the Chaldee expresses You who are beloved by me beyond all people and dear beyond all Kingdoms Others by the term womb would properly understand the time of Conception and Nativity so denoting Gods Constant care and preservation even from the very birth A Bosome is in three places attributed to God Psal. 74.11 VVhy withdrawest thou thy hand even thy right hand Pluck it out of thy Bosom that is suffer thy right hand to be no longer idle but employ it as if it were drawn from thy Bosome in finishing thy glorious work against thine and our Enemies See Prov. 19.24 and 26.15 Rabbi Kimchi by the Bosome of God understands a Sanctuary which is as it were a certain hiding place for God as a mans Bosom Esa. 40.11 He shall feed his flock like a Shepherd he shall gather the Lambs with his Arm and Carry them in his Bosom and shall gently lead those that are with young This is spoken of the Messias who is here compared to a Shepherd and his tender care of the Sheep and Lambs Metaphorically sets forth his extraordinary Philanthropy or Love Mildness and Compassion to miserable sinners who are broken under the sense of Gods Wrath and weak in Faith Shepherds are wont to bear their little and weak Lambs gently in their bosom as they carry the great Sheep upon their backs or shoulders c. So does Christ in a spiritual sence c. John 1.18 The only begotten Son which is in the Bosom of the Father This phrase metaphorically sets forth the
And God said let there be light and there was light suitable to 2 Cor. 4.6 where 't is written and God who said or Commanded the light to shine out of Darkness verse 6. And God said let there be a firmament in the midst of the Waters and verse 9. And God said let the Waters under the Heaven be gathered together c and verse 11. And God said let the Earth bring forth Grass c. verse 14. And God said let there be lights in the firmament of the Heavens and verse 20. And God said let the Waters bring forth abundantly the moving Creature and verse 24. And God said let the Earth bring forth the living Creature c. Rab. Mos. Maimon says that this phrase in the Creation and God said is to be under stood of the Will and not of Speech because speech by which a thing is Commanded must of necessity be directed to some being or object capable to execute his Commands but no objects of such a capacity had then being therefore of necessity it must be understood only of Gods Will. Masculus in his Comment says that Moses speaks of God after the manner of men not that God spoke so For by his word the vertue and efficacy of his Will is expressed c. for what we would have done that it might be understood believed or done we express our selves by the prolation of a word and when Gods Will is expressed it is called a word God is a Spirit and uses no corporeal or Organical Speech no transient voice nor Hebrew Greek or other Idiom unless in some temporary dispensation he was pleased to utter himself Organically which has no place here c. So the appellation of Names given to the Creatures verses 〈…〉 10. which is ascribed to God notes only his decree and divine Constitution 〈◊〉 men should so call them So the blessing of God to Fishes Fowl c. ver 22. denotes his real appointment of the multiplication of their respective kinds upon which Musculus very well says if you consider that God speaks to a quatiles or watry Creatures you will judge it a wounderful kind of speech But he speaks not to their Ears but to their Natures to which by the vertue of his word he hath given a power and efficacy to propagate their own kinds From this description of the Creation the Divine force and efficacy of Gods Will in the Creation and Conservation of the Creatures which is so conspicuous is called the Word of God Psal. 33.5 6. Psal. 107.20 Psal. 147.15 18. Heb. 1.3 and 11.3 2 Pet. 3.5 7. c. So in other decrees of the Divine Will God is said to speak Gen. 8.21 And the Lord said in his heart I will not again Curse the ground that is he so constituted and decreed it that by Noah it should be so manifested unto the World Psal. 2.5 Then shall he speak to them in his Wrath that is he will crush his Enemies with horrible Judgements and Punishments Sometimes the Decrees and Appointments of the Trinity by way of Dialogue or Colloquy among the Divine persons as Gen. 1.26 And God said let us make man in our likeness or Image c. and chap. 2.18 And the Lord said it is not good that the man should be alone I will make him an help meet for him and Gen. 3.22 And the Lord God said behold the man is become as one of us c. Gen. 11.6 And the Lord said behold the People is one and have one language go to let us go down and there confound their Language By this deliberate way of expression the Decrees of the Holy Trinity and their effectual power of operation are noted Psal. 2.7 I will declare the Decree the Lord said unto me thou art my Son this day have I begotten thee ask of me and I will give thee the Heathen for thine Inheritance Psal. 110.1 The Lord said unto my Lord sit thou at my right hand c. These phrases signifie the most Holy and most efficacious discerning and efficiency of Gods VVill. To this speaking of the Father answers the hearing attributed to Christ John 8.26 40. and 15 15. And to the Holy Spirit John 16.13 For this cause among others the Son of God is called the VVord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by him a manifestation of the internal speech of the Holy Trinity that is their Divine Decrees for mans Salvation is made unto us John 1.1 13 14 c. So much of speech in general More particularly Rebuking or Chiding is attributed to God by which its real effect or destruction is noted of which you may see examples Psal. 18.15 2 Sam. 22.16 VVhere Tempests Earthquakes c. are said to be at Gods Rebukes and Psal. 104.7 that at his rebuke the waters fled that is were separated from the Earth Gen. 1.9 To Rebuke in proper speaking two things are requisite 1. That that which is reprehensible may be chekt 2. That it may be corrected or amended these may be aptly applyed to Gods Creating VVord for when he said Let the waters under the Heaven be gathered together into one place and let the dry Land appear In the first the indigested confusion of things is reprehended and in the second they are corrected and rightly disposed off into their proper places Musculus on this place annexes this marginal note that it is an invincible Argument of Christs Divinity that at his rebuke the Winds and Seas were obedient Mark 4.39 Luke 8.24 See Psal. 9.5 and 76.6 and 68.30 Esa. 17.13 Zach. 3.2 Rebuke signifies destruction Deut. 28.20 Calling when ascribed to God signifies its real product or effect as 2 Kings 8.1 The Lord hath called for a Famine and it shall also come upon the Land for seven years Psal. 105.16 Rom. 4.17 Gods Commanding inanimate or irrational Creatures denotes a direction for some certain work to be done or omitted as Esa. 5..6 I will also Command the Clouds that they Rain no more upon it See Esa. 45.12 Answering is attributed to God when he is said to Answer mens Prayers 2 Sam. 7.9 Psal. 3.4 5. Esa. 58.8 c. Illyricus says that in hearing God answers in a threefold manner 1. By the very hearing for every man that prayes earnestly requests that 2. By some Testimony of his Spirit that we are heard 3. By granting the petition which is the most real and apparent answer Contrary to this is Gods Silence when his people pray by which his delay in comforting and helping them is noted as Psal. 28.1 Vnto thee O Lord do I Cry be not deaf toward me c. So Psal. 83.1 And God is said to answer when he takes pleasures in man Eccl. 5.20 and 9.7 The Lord is said to be a Witness when he declares the Truth of a thing in fact or justly punishes Lyers 1 Sam. 12.5 Jer. 42.5 Malach. 3.5 c. The Lord hath been a VVitness between
meant To this passage the Apostle Paul alludes Rom. 16.20 And the God of peace shall bruise Satan under your Feet shortly c. Such a treading under Foot as is used in a Wine-Press is ascribed to God Lam. 1.5 By which the extream Oppression and Affliction of men is noted To this may be refered that emphatical phrase Esa. 63.3 I have trodden the wine-press alone c. which is spoken of Christ who by his Merit and satisfaction freed us from our Enemies whom he crushed under his Feet Hitherto of Actions which concern the rational Soul and such as concern the animal faculty follow which are threefold as it respects the present purpose 1. The Actions of the External senses which are five 2. The Actions of the Locomotive faculty or which respect motion and local situation 3. Actions procreating or generating which Physitians calls vegative but we reduce it to the Animal for vegetatives are comprehended under it Seeing or Sight is attributed to God by which as was said before when we treated of Eyes his most exact knowledge is intimated Exod. 32.9 I have seen this People and behold it is a stiff-necked People that is I very well know how wicked they are 1 Sam. 16.7 A man looketh on what 's before his Eye but the Lord sees to the Heart that is he hath an exact prospect into the very thoughts of the Heart and the whole inward frame of the mind and accordingly Judges Psal. 11.4 The Lords Eyes behold his Eye-lids try the Children of mens 't is a singular passage which we find John 5.19 Where Christ says of himself Verily verily I say unto you the Son can do nothing of himself but what he seeth the Father do for what things soever he doth these also doth the Son likewise Here the Sight of Christ is equal with the Omniscient Fathers and consequently his Omnipotence is equal and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 energy or power in operation Upon this and the following verse Erasmus thus paraphrases I affirm it again and again that the Son who wholly depends on the Father can of himself do nothing forasmuch as he is not of himself but what he sees the Father do the same does he their Will and Power is the very same with the Father there is Authority and whatsoever the Son is or can do is derived from him Whatsoever therefore the Father hath done the same in the like manner is wrought by the Son because of the equality of the Communicated power Amongst men the Sons oftentimes degenerate from the Fathers neither have they always the same Will and Faculty but the matter is otherwise here the Father loves the Son alone and begot him most like himself and transfer'd an equal power of operation into him shewing him all things that are to be done by himself he is sent forth as the great exemplar by him in all other matters the operation of each is common c. 2. By the Sight of God his Providence over his Creatures is to be understood sometimes denoting his approbation favour Grace and good Will as Gen. 1.4 And God saw that the Light was good c. So verses 10 12 18 21 25. After which is annexed a general sentence verse 31. And God saw every thing that he had made and behold it was very good Which signifies his Divine approbation of his created works and his sanction of the duration of Natures order to the end of the World See Psal. 104.30 31. c. Hence comes that form of Speech when God is said to See denoting his Providence of certain persons or things under his immediate Care and Government as Gen. 16.13 Thou God Seest me that is thou providest for me And Gen. 22.8 God will See that is provide himself a Lamb for a Burnt-offering It is not to be understood that Abraham knew before hand that he should find a Ram to offer for a Sacrifice to God instead of Isaac but that he would quiet his Son by that kind of answer he being solicitous and inquisitive for the Lamb that should be offer'd for a Burnt-offering therefore he intimates that Isaac should leave it to the Care of Divine Providence and as Abraham spoke the event happ'ned for he lifted up his Eyes verse 13. and beheld the Sacrifice to be offered and so he gave the place a Name viz. Jehovah-jireh that is God shall see verse 14. c. So 1 Sam. 16.1 I have Seen me a King among his Sons that is as our Translation has it I have provided and chosen me a King More specially the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respicere or Seeing or respect of God as it concerns men denotes his Approbation Mercy Care and Help Of which Illyricus in Clave There is in this a twofold figure viz. An Anthropopathy in as much as Sight is ascribed to God then a Metalepsis or Metonymie because the external motion of the Eyes the Effect being put for the Cause signifies the inward affection of the Mind For it takes in the external help which is the consequent of the internal affection and the external motion of the Eyes so that here is a third Trope Gen. 4.4 And the Lord had respect unto Abel and to his Offering and verse 5. but unto Cain and his Offering he had not respect that is he accepted and approved of the one but not of the other See Num. 16.15 1 Sam. 1.11 Psal. 9.13 14. and 10.13 14. Psal. 84.9 10. Psal. 102.17 18. and 74.19.20 Psal. 113.6 Esa. 66.2 Lam. 4.16 and 5.1 Jon. 3.10 Luk. 1.25 48. c. Deut. 26 15. Psal. 80.14 15. Psal. 102.20 Lam. 3.50 c. Hitherto the phrase of Gods Seeing or Respecting denotes his Favour and Love which is sometimes directed to the object as when he is said to have respect to the Man or his Offering sometimes to an internal Cause as when he is said to have respect to his Covenant that is the declaration of his Mercy and Grace that way expressed to man Psal. 74.19 20. Likewise when he is said to look upon the Face of his Annointed that is Christ who is our Mediator and Saviour for whose sake David Prays for a blessing calling him the Servant of the Lord 2 Chron. 17.19 And the Word of the Lord 2 Sam. 7.21 See 1 Chron. 17.17 2. It denotes Evil as Wrath Vengeance and Punishment as Exod. 14.24 And it came to pass that in the morning Watch the Lord looked unto the Host of the Egyptians through the pillar of Fire and of the Cloud and troubled them c. 1 Chron. 12.17 Psal. 104.31 32. Jer. 3.8 Lam. 3.36 Ezek. 16.50 c. Hearing is attributed to God in which likewise his Grace and Benevolence in satisfying the desires of his People and in a ready hearing their Prayers and Sighs is denoted as Gen. 16.11 The Lord hath heard thy Affliction Exod. 2.24 And God heard their groaning 2 King 20.5 I have heard thy Prayer
c. So Psal. 4.3 4. and 5.1 2 3 4. and 130.1 2. Esa. 65.24 1 John 5.14 c. Thus God is said to Hear the Heavens Hos. 2.21 When he gives the blessings as Paul mentions Act. 14.17 of Rain from Heaven and fruitful Seasons are granted which Heaven as it were silently desires and begs God for The Scripture uses the term of Gods attention Hearkning as it were to the Prayers and Desires of the Godly by way of illustration of the greatness of his Compassion Psal. 10.16 17. and 66.18 19. and 130.1 2. c. On the contrary â—â—od is said to shut Prayers Lam. 3.8 And to cover himself with a Cloud that Prayers could not pass through verse 44. When he rejects the petitions of any See Esa. 1.15 and 59.2 c. Smelling is attributed to God but which in like manner his Complacency and Grace is noted as a man is refreshed and pleased with a sweet smell as Gen. 8.21 And the Lord smelled a savour of rest so the Hebrew The Chald. says and the Lord received their sacrifice very pleasingly Upon which place Luther says thus As Physitians sometimes recover fainting or swounding Persons by the fragrancy of of Odors and on the contrary as a horrible stench does vehemently offend Nature and sometimes makes men faint so God may be said to be offended with the ill savour of impiety and to be delighted and as it were refreshed when he sees Noah provide himself to Sacrifice as a specimen of his gratitude and by a publick example manifest himself not to be wicked but a true and cordial Worshipper and Reverencer of God which was the proper end of Sacrifices Musculus in his Comment upon the place says very excellently that Moses by an Anthropopathy ascribes the faculty of Smelling to God and writes not of the Sacrifice of Noah for it is not said that the Lord smelled the Odor of the Burnt-Offering but a sweet savour for God smells not by the Organ of Nostrils as man does for it was not the smell of the Sacrifice of Beasts that yeilded that fragrancy such being in themselves rather nauseous then sweet Hence we learn that our Works of what kind soever they be have a certain Smell which ascends to the Nostrils of God and is either approved by him as sweet and pleasing or disapproved as noysome and unsavoury This Odor is not what our external works represent to sence but what results from the spirituality of our Hearts for good Acts proceeding from a good and pious intention smell sweetly but bad ones the contrary In the Sacrifice of Noah there was a Corporal and external Savour which was obvious to the notice of men but the piety of his Heart was pleasing to God whilst in the sincerity and faithfulness of a pious mind he acknowledged and celebrated the goodness of his Lord c. To this may be referred several other places where this phrase of a sweet smelling savour is sound as Exod. 29.18 25 41. Levit. 1.9 and 2.12 and 3.16 and 8.21 Num. 28.2 Ezek. 20.28 41. c Doubtless in these places respect is had to the Messias whom the Sacrifices of the Old Testament typified as Eph. 5.2 Christ Jesus also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour So Esa. 11.3 Where it is said that he shall make him of a sent or a smell so the Hebrew in the fear of the Lord which is expounded of the propitiatory Sacrifice of Christ and his Obedience to the Father even unto Death which the Prophet calls the fear of the Lord according to 2 Cor. 2.15 For we are made of God a sweet savour of Christ that is our Ministry to God through Christ is as it were accepted as a sweet Sacrifice See Rom. 15.16 Psal. 45.8 9. Cam. 1.3 c. Tasting and Touching are ascribed to God of which there are not many examples Psal. 104.34 My meditation shall be sweet to him so the Hebrew that is grateful and acceptable Hosea 9 4. They shall not offer Wine offerings to the Lord for they shall not be sweet unto him that is not pleasing nor accepted See Mal. 3.4 Jer. 30.21 Psal. 40.8 9. John 4.32 34. It is said Psal. 104.32 He Toucheth the Hills and they smoke as if it were said by his Touch only he can destroy the loftiest and most firm things So some say that the phrase Psal. 144.5 alludes to the smoking of Mount Sinai at the promulgation of the Law Exod. 19. and 20. Also some phrases may be reduced hither that are mentioned where a hand is attributed to God as before So much of the external Actions of Sense whose Affections are Sleep and Watchfulness for as in Sleep the actions of sense are still and quiet so in Watchfulness they are provoked to their respective Operations as Aristotle says Both these are by an Anthropopathy attributed to God Psal. 44.23 24. Awake why Sleepest thou O Lord cast us not off for Ever Psal 78.65 Then the Lord awaked as one out of Sleep Jer. 31.26 Vpon this I awaked and beheld and my Sleep was sweet unto me by the former a delay of Divine help is noted by the later his strength and power against his Enemies and his Favour and Grace towards his Church after that delay Awaking without the mention of Sleep is expressed Psal. 35.22 23. Esa. 51.9 c. It is said Psal. 121.3 4 He that keepeth thee will not slumber Behold he that keepeth Israel shall neither slumber nor sleep by which phrase the absolute and undoubted certainty of Divine help is declared So Watching is attributed to God and denotes his assiduity or dispatch in inflicting Punishments or granting benefits Jer. 31.28 and 44.27 Actions of the second kind as local motion are ascribed to God by an Anthropopathy as Coming unto Believers whereby the exhibition of his Grace and Blessings is to be understood Exod. 20.24 John 14.23 There is also a Coming to Judge and Punish Esa. 3.13 14. To which belongs that in Hos 11.9 I will not come or enter into the City that is in an hostile manner or to destroy it as Sodom Walking is attributed to God whereby his gracious presence and help is signifyed Levit. 29.12 And I will Walk in the midst of you that is ye shall have my present help and protection So Deut. 23.14 2 Cor. 6.16 Levit. 26.24 It is said then will I also walk contrary to you and punish you that is without distinction of persons I will let the Reins of mine Anger loose upon you God is said to Come down from Heaven when he takes apparent and especial cognizance of the actions of men and that sometimes out of grace and favour as Exod. 3.8 or to punish in Wrath and Anger as Gen. 11.5 7. and 18.21 Psal. 18.9 10. Esa. 64.1 c. The Son of God is said to Come down from Heaven when
and knowledge of him then the Saints on Earth can have by reason of their dwelling in so gross a habitation Likewise Polanus The Scripture oftentime says that God dwells in the Heavens not that he is there included but to intimate that he is above all in Majesty Power and Operation so as that he cannot be hindered by any on Earth as also that our minds may be elevated above the World so as that we may have no low or carnal or worldly thoughts of God c. To this may be also referred when it is said That the Holy Ghost doth rest upon any as Num. 11.25 26. 2 King 2.15 By which the distribution and energy or power of his gifts is intimated This Spirit is said to rest upon the Messiah Esa. 11.2 and 61.1 which is to be understood of the Communication of his gifts in their absolute fulness to Christ according to his humanity Psal. 45.7 8. John 3.34 The visible symbol was the resting of the Holy Spirit upon Christ in the likeness of a Dove Matth. 3.16 c. Time is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of humane speaking but is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of divine Dialect of his absolute Eternity-Sometimes the description of Gods Eternity is taken from the Names and Differences of Seasons as Years are ascribed unto God which nevertheless are said to be throughout all generations Psal. 102.24 And shall have no end verse 2â—â— That he is the same and that his years shall not fail Heb. 1.12 And that the Number of his Years cannot be searched out as Job 36.26 Dayes are also attributed to him whence he is called the Ancient of Days Dan 7.9 which are called the Days of Eternity Micah 5.1 2 Pet. 3.18 Eternity is described by eternal time or times Rom. 16.25 2 Tim. 1.9 Tit. 1.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula Ages by which term properly times and things done in time are noted Eph. 3.9 Col 1.26 c. Sometimes two or three differences of time that Eternity which wants Beginning Interruption and End may be expressed Heb. 13.8 Jesus Christ the same that is always like himself invariable and immutable yesterday to day and for ever that is from Eternity to Eternity Rev. 1.4 Grace be unto you and Peace from him which is and which was and which is to come or will be that is who is the Eternal God so in the 8th verse there is another symbol of Eternity I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alpha and Omega the first and last letters of the Greek Alphabet which denote the beginning and end of any thing which are the bounds and notes of time brought to express him who is the beginning without beginning and the end without end that is who is indeed absolutely Eternal so Christ speaks chap. 21. and 22.13 as is apparent from the context To this may be referred where the Scripture uses words concerning God which respect the time to come whereas in Eternity there is not properly any time past or to come as Psal. 139.2 Thou understandest my thought a far off that is long before it came in my mind as verse 4. For there is not a word in my Tongue but lo O Lord thou knowest it altogether It is said Rom. 8.29 For whom he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknow he also did predestinate c. Rom. 11.2 God hath not cast away his people which he foreknew c 1. Pet. 2. Elected according to the Foreknowledge of God the Father c. D. Mylius upon Rom. 8. says thus God is said to Foreknow such as he foresaw would believe in his son not that there is any future time properly ascribable to God in whom no accident condition or circumstance of time and place can be admitted but these things are spoken of God by an Anthropopathy that is after the manner of men This Prescience of God inasmuch as it is certain and never failes therefore such as he Foreknew he also predestinated for this Foreknowledge is never without predestination Ambrose confirms this interpretation in these words Those whom God Foreknew would embrace the Faith he elected them to the promised rewards that they that seem to believe and either are not really such as they pretend to be or forsake the Faith may be excluded for such as God hath elected to himself do remain his 1 Pet. 1.20 'T is said of Christ the Lamb of God and the Redeemer of the World that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foreknown before the Foundation of the World that is he was ordained by the Eternal Decree of God to be offered as a sacrifice for the sins of men Hitherto of inseparable Adjuncts the separable are various we shall recite some Armour and Weapons are attributed to God for he is sometimes said to be clad in Arms to denote the exertion or execution of his Wrath and Vengeance Psal. 35.2 3. Take hold of Shield and Buckler and stand up for mine help Draw out also the Spear and stop the way against them that persecute me c. Esa. 59.17 18. For he put on Righteousness as a Breast-plate and an Helmet of Salvation upon his head and he put on the Garments of Vengeance for Clothing and was clad with zeal as a Cloak c. Jer. 50.25 It is said The Lord hath op'ned his Armory and hath brought forth the weapons of his indignation for this is the work of the Lord God of Hosts in the Land of the Chaldeans when by the Enemy he brings punishment and a general destruction upon a people thus the King of Babylon is called Gods battle axe and weapons of War for with him will he break in pieces the Nations and with him will he destroy Kingdoms Jer. 51.20 Because by him and his Host the Lord did afflict and make desolate several Countries More especially a Bow Arrows and strings are attributed to God Psal. 21.12 Lam. 2.4 and 3.12 He hath bent his bow like an Enemy he hath set me as a mark for the Arrow By which the effects of his Divine wrath against the wicked are noted By the Arrows of God are meant swift and unlookt for Calamities sent for sin Deut. 32.22 23 24. I will heap mischiefs upon them I will spend mine Arrows upon them Job 6.4 Psal. 38.2 3. and 64 7 8. Zach. 9.14 Lam. 3.13 And more particularly the Arrows of God are said to be Hail-Stones Thunder Lightnings Coals of Fire c. Psal. 18.13 14. and 144.6 Hab. 3.11 Sometimes the inspired efficacy of the Gospel in saving the Godly and Judging and Condemning the wicked Psal. 45.5 Esa. 49.2 John 12.47 48. 2 Cor. 2.15 16. A Sword is ascribed to God by which likewise is intimated his Wrath and Vengeance of which that is an index and symbol Deut 32.41 Judg. 7.20 Ps. 17.18 Esa. 27.1 and 34.5 6. Ezek. 21.8 9
God who in his Creation of light and other great works gave himself to be seen as it were by men See Esa. 51.9 and 59.17 For in these places certain Garments are ascribed to God in his execution of Vengeance against his Enemies by an elegant Hypotuposis The metaphor is taken from a Warrior compleatly armed who comes into the field to encounter his Enemy In both places Christ the Captain of our Salvation is to be understood by the Analogy of the Text He is said to be the arm of the Lord because he is the Power of God 1 Cor. 1.24 And Esa. 59.14 It is said that there was no intercessor of the race of man that was dead in sin that could free him from the power of Satan which is a plain intimation Christ himself would be the intercessor the Conqueror of Satan and Death and our Saviour See ver 20 21. Where the promise of the Redeemer is plainly given And the Redeemer shall come to Sion and unto them that turn from transgression in Jacob saith the Lord c. Psal. 45.8 The Mystical habit of Christ the Coelestial Spouse is described upon which place Brentius thus paraphrases All thy Garments smell of Myrrhe and Aloes and Cassia out of the Ivory Palaces whereby they have made thee glad that is all the Garments wherewith thou art apparelled and which can be produced for thy use are not composed of wooden or vile materials but brought from Ivory and most precious Repositories for these are called the Houses or Palaces of Garments they yield no other Odor but Myrrh Aloes and Cassia that is a most fragrant and odoriferous scent of which thou takest pleasure that is that most sweet fame which Christ himself and his Apostles by Preaching the Gospel have spread not only in Judea but in all parts of the World Luke 10.17 18 19 c. 2 Cor. 2.15 16. Christ is said passively to be put on by Believers Rom. 13.14 Gal. 3.27 When he dwells in their hearts by Faith Eph. 3.17 and makes them partakers of his Celestial benefits The Apostles are said to be endued with strength from on high Luke 24.49 When they receive the gift of the Holy Spirit as it is expounded Act. 1.8 On the other side a man is said to put on the Spirit of God when it powerfully speaks or operates in or by him as a man that goes forth in order to any work amongst men covers himself with a Garment Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 Moses calls Jehovah A Banner when he gave the Altar he erected a Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah nissi The Lord my Banner Exod. 17.15 That is the Lord is my helper both now and hereafter against the Amalekites and all other Adversaries Esa. 11.10 it is said the Messiah shall stand for an Ensign or Banner of the People by which his Kingly Office is noted as this passage is quoted Rom. 15.12 He shall rise to Reign over the Gentiles For a Banner or Trophy is a sign of Victory Superiority and Lordship inasmuch as the People are said to act under the Banner of the Prince Christ is the only Asylum or Refuge where such as fly to him by Faith are protected and kept safe from the spiritual Enemy as the Souldiery repair to the Standard of the General where they are secure See Cant. 2.4 Psal. 60.4 Thou hast given a Banner to them that fear thee that it may be displayed because of the Truth Which may be truly applyed to Christ upon these words Ainsworth says that the word Banner is applyed to the Flag or Ensign of the Gospel Esa. 11.12 and 49.22 and 62.10 Here to David and his Victory to be high displayed or to use for a Banner which hath the name of lifting high Esa. 59.19 The Spirit of the Lord shall lift up a Standard against him that is he shall bring to passe that Christ shall be that Standard or Banner of the People for as Souldiers aggregate or repair to the Military Standard so the Saints are gathered together by the knowledge of Christ the Captain of their Salvation A Rod and Staff is attributed to God and our Saviour Christ Psal. 23.4 Thy Rod and thy Staff comfor me of which we have spoke in the Metonymie of the sign for the thing signified Psal. 45.6 Psal. 110.2 Heb. 1.8 The Rod or Scepter of Christ signifies his saving word whereby he directs his Church and People See Esa. 2.3 The Rod of God signifies also Castigation and Punishment Job 9.34 and 21.9 In both which places the Chaldee renders it a Stroke The King of Assyria is called the Rod of Gods Anger Esa. 10.5 Because by him as with a Rod he was to chastise the People and declare his Wrath against sin See verse 24. The Word has almost the same signification Psal. 2.9 Where the epithete of Iron being added it is a symbol of a more grievous and severe punishment Thou shalt break them with a Rod of Iron viz. Such contumacious and stubborn Enemies that despise thy Kingdom whether they be Jews or Gentiles as ver 1 2. These are prophetical words of God the Father respecting Christ his only begotten Son who was constituted King of Sion and as it were inaugurated to the sacred Offices of Judge and Redeemer See Act. 4.25 26 27. All those were to be broken with and Iron Rod by Christ the Judge who would not submit to the Scepter of his saving Grace Psal. 45.6 7. and 110.6 Esa. 2.3 but stubbornly resisted him and therefore by the Sword of his Anger which is that Iron Scepter or Rod as of a severe Judge they were to be destroyed To this place of the Psalmist there seems to be an Allusion Ezek. 21.10 13. In our Translation thus A Sword is sharpned to make a sore slaughter it is furbished that it may glitter Should we then make Mirth It contemneth the Rod of my Son as every tree or as in the marginal reading the Rod of my Son despiseth every Tree and verse 13. What if the Sword contemn even the Rod c. Where an obscure Periphrasis in the original Hebrew has begot diverse Interpretations What seems to me to be most proper and suitable I will lay down and submit it to the Judgement of the Godly and Learned 1. It is certain that the Prophets do frequently cut off their speech introducing even in the very context then this and then another speaking upon which Jerom says that the change of persons especially in the Writings of the Prophets makes the Text difficult to be understood which if delivered with a clearer distinction of places causes and times would render those things plain which seem to be obscure Nahum 2. Hence the Prophets are so obscure because when one thing is treated of there is suddenly a change to another thing or person as Psal. 2.1 The New Testament is introduced as speaking and complaining of Christs Enemies See Acts 4.24
Deut. 32.11 Esa. 31.5 Matth. 23.37 As to Exod. 19.4 I bare you on Eagles Wings See Gram. Sacr. p. 483. There are some Metaphors taken from Plants and attributed to God as A Branch Esa. 4.2 Esa. 11.1 Jer. 23.5 and 33.15 Zach. 3.8 and 6.12 Which places by the Chald. Interpreter are elegantly expounded of Christ the Messiah Here principally his temporal Nativity or Pedigree according to the Flesh is noted as a Branch derives its original from the Earth and having that as it were for its Mother It intimates also the greenness felicity and perpetuity of his Kingdom as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germinavit crevit he hath budded grown or increased is used of the Kingdom of Christ and the blessings thereof Esa. 43.19 and 61.11 12. Psal. 85.11 12. Zach. 6.12 The Messiah is called the fruit of the Earth Esa. 4.2 With respect also to his Original as to his humanity Psal. 67.6 Then shall the Earth yield her increase or fruit This whole Psalm treats of the blessings and benefits that will accrue to believers from Christ. Luke 23.31 Christ calls himself a Green-tree opposing to himself a Dry-tree by which we are to understand the Wicked If they do these things in a Green-tree what shall be done in the Dry that is if God suffers me that am innocent and like a Green and Fruit bearing Tree to be so grievously afflicted and cut down as a dry or barren-Tree how much more grievously will he permit you to be afflicted who are guilty persons and sinners and like dry trees that will bear no Fruit. Some by the tree of Life Rev. 20.7 and 22.2 14. understand Christ others Life it self and Eternal happiness which is almost the same that consisting solely in Christ 1 John 5.11 12 20. Christ is called The Root of Jesse and David Esa. 11.10 Rom. 15.12 Rev. 5.5 and 22.16 Which some expound by a Metonymie as the Root is put for that which springs from the Root as Esa. 11.1 Others say 't is spoken with respect to his Divinity Bernard says it is not said that David is his Root but he the Root of David because he bears and is not born by any Fitly therefore O Holy David dost thou call thy Son thy Lord because you did not bear the Root but the Root thee Some derive the Reason of this appellation from these Places Esa. 14.30 I will kill thy Root with Famine the Chald. renders it thy Son the Septuagint thy Seed Mal. 4.1 He shall leave them neither Root nor Branch the Chald. renders it neither Son nor Sons Son or Nephew whence it appears that a Son especially the first born is as it were the Root of the Family from whom such as are sprung are like Branches Hence the Patriarchs from whom the People of Israel sprung and with whom God first entered into Covenant are called a Root and their posterity Branches Rom. 11.16 Christ is therefore called the Root of Jesse and David because he is that first-born Psal. 89 27. Also I will make him my first-born higher then the Kings of the Earth issued as to his humanity from the family of Jesse and David and was the Foundation or Root of all the spiritual Family of God whence he is called the first born among many Brethren Rom. 8.29 Which Reason seems to be hinted Esa. 11.10 Where he is said to stand for an Ensign of the People to which the Gentiles shall seek by which the Call and Conversion of that People is described and the Constitution of the New Testament Church four fold which is like a fruit bearing tree standing upon Christ as a Root drawing Juice Nourishment and Life from him Christ is called a Vine John 15.1.5 By which metaphor principally his most strict and close Union with his Disciples and all Believers is intimated hence they are called Branches ingrafted in him verse 2 4 5. The Vine is homogeneal or of the same Nature with the Branches so is Christ according to his humanity with Believers Eph. 5.30 Heb. 2.14 The Vine imbibes or drinks in a copious humor and plenty of moisture which it after Communicates to the Branches So of the fulness of Christ we all receive grace for grace John 1.16 By a vital jujce derived from the Vine the branches are animated vegetated and fertiliz'd so as to bear sweet fruit By the vertue of Christ and his Spirit given to Believers they are inlivened quickned and made apt to bear the fruits of Piety to God which fruit cheareth God and Man Judg. 9.13 but in the manner of this conjunction there is a diversity or difference For Branches grow upon the Vine naturally but Believers are ingrafted in the true Vine Spiritually c. This is the primary Reason of this metaphor but by way of inference other things are intimated viz. The meanness of the Vine as to outward aspect Ezek. 15.2 3. Quadrates very well with Christ in his state of Humiliation Esa. 53.2 3. The dignity of the Vine before other Plants the delicate smell of its flowers and the excellency and preciousness of its fruit c. with other things may be congruously applyed to Christ the true and Celestial Vine Christ is called A Bundle of Myrrhe Cant. 1.13 Of which abundance grows in Arabia Myrrh is indeed bitter but most fragrant and of singular profit in cleansing and healing of VVounds in expelling corrupt humors out of the Body in easing pains or griefs in comforting the heart and most effectual in preserving the body from putrefaction All which may be most fairly accommodated and improved in paralells applyed to our blessed Saviours passion most holy Merits and their fruit and efficacy to the Saints when improved in Faith Exod. 30.23 There is mention of the Myrrhe of Liberty so the Hebrew the Chald. pure incorrupt our Version pure Myrrhe of which was made the Holy Oyntment with which the chief Priests were wont to be Annointed Which prefigured the Holy Unction of Christ the Sacrifice of whose Death is that Myrrh of Liberty affording a heavenly deliverance from Satan Death Sin and Hell John 8.36 c. He is also called a Cluster of Camphire Cant. 1.14 This Tree is said to be odoriferous bearing Clusters of an exceeding greatness Plin. lib. 12. cap. 24. Some interpret it Cypress for its sweetness fragrancy and plenty of glorious Fruit which things also may be attributed by way of improvement to Christ. Some Paraphrase it thus Jesus is Myrrhe to me in his bitter passion and a cluster of Camphire in his glorious Resurrection He is called the Rose or flower of Sharon and the Lilly of the Vallies by which his true humanity his purity and sanctity as also the amability of his Office and blessings he bestows are intimated as shall be treated of elsewhere more large See Dâ—â— D. Gerhard Meditat. in Postilla Salomonea Dominic quinquages fest purific 17. post tr fest What Metaphors are deduced from
built upon a Rock are said by a metaphor which is taken from the firmness strength or solidity of the Rock not from any Rule or Government it has for there is no such thing in it and denotes a solid stedfast and immovable Foundation but what needs any further explication when Paul an undoubted interpreter says 1 Cor. 3.11 For other Foundation can no man lay then that is laid which is Jesus Christ but upon this Rock are laid other Rocks or Stones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an appellative signifies a Stone not a Rock cut out of the Living Rock which being single are not foundations but many being joyned cemented or united constitute or make a secundary foundation Rev. 21.14 And the wall of the City had twelve Foundations and in them the Names of the twelve Apostles of the Lamb Eph. 2.20 And are built upon the Foundation of the Apostles and Prophets c. 1 Cor. 10.4 Christ is called the spiritual Rock of which the Israelites did drink in the Desart that Rock being a Type of him Exod. 17. See Gram. Sacr. p. 504.551 God is called a Secret or Hiding place Psal. 91.1 Psal. 119.114 also a Covert Refuge or Hiding Esa. 4.6 By which his gratious defence against all hostile violence is intimated For the same Reason he is called a Munition which signifies a Fortification or Strong-Hold Psal. 31.2 3 4. Psal. 71.3 Psal. 91.2 9. Psal. 144.2 He is called a Wall of Fire Zach. 2.5 Where the Epithete of Fire is added to shew that he is not only the defender of his Church but also a most terrible avenger that will consume its Enemies as Fire does combustible matter He is called a Strong Tower Psal. 61.3 Prov. 8.10 Because of his Divine protection also for as in high and well fortified Towers we are safe from the assaults of the Enemy so much more eminently does Jehovah place them in safety who trust in him 2 Sam. 22.51 He is the Tower of Salvation says David of God which is called great deliverance Psal. 18.50 The Tower is Fortified 1. With warlike Engines which are his Divine vertue and power and all the Creatures which he makes use of to the Destruction and overthrow of his Enemies Psal. 148.8 Fire and Hail Snow and Vapor stormy Wind fulfilling his Word 2. With Provision as the Bread and Drink of Life Psal. 36.8 9 10. They shall be abundantly satisfyed with the fatness of thy house and thou shalt make them Drink of the Rivers of thy Pleasures c. 3. With a Garrison or brave Defendants which are the Holy Angels Psal. 91.12 Dan. 7.10 So that this Tower is impregnable c. The Lord God Almighty and the Lamb are called the Temple of the Heavenly City Rev. 21.22 By way of opposition to the outward and Earthly Temple as if he had said in Eternity there will be no need of those visible and external signs by which God manifested himself to his people under the Old Testament dispensation in the Temple and in the Ark of the Covenant for God will exhibit himself to be seen by his elect face to face that in this spiritual Temple they may give him Eternal and Celestial praise celebrating a festival of Everlasting Joy c. John 14.6 Christ calls himself the Way viz. by which there is a passage to the Father as ver 2 3 4. The words of the verse are I am the Way and the Truth and the Life no man cometh unto the Father but by me that is you say you know not the way to the Father and heavenly felicity why I my self whom you know am the Way by which you can arrive there nor am I only a way but a guide also by the Truth which I teach and together with the Father am the end of your Journey that is Life which the blessed enjoy Calixt in Harmon Evangel John Husse as VVolfius cites him Tom. 1. lect Memor p. 750. says Let the humble passenger behold Christ who says I am the Way the Truth and Life here is a way for him that will go for Christ is the way A way whither he would go for Christ is Truth And where he would tarry for Christ is Life Tho. a Kempis lib. 3. de Imit Christi cap. 56. I am the way Truth and Life none can Go without a Way nor Know without Truth nor Live without Life I am the way which you ought to follow the truth which you ought to believe and the life which you ought to hope for I am the inviolable way the infallible Truth and indeterminable Life I am the most right way the most supream truth and most certain blessed and increated life If thou tarry in my way thou shalt know my truth which shall deliver thee and in it thou shalt find Eternal life The light and truth of God leads us Psal. 43.3 Which Christ applies to himself John 8.12 and 14.6 For he leads us to himself who is Eternal Life 1 John 5.11 12. In whom we have all things Rom. 8.32 How he leads to the Father is fairly expounded Heb. 10.19 20. c. 1. The Way of the Lord God signifies his heavenly Doctrine Psal. 5.8 Psal. 25.4 9 10. Psal. 67.2 Psal. 119.3 14 2â—â— 30. c. Esa. 2.3 Hos. 14.10 Matth. 22.16 Act. 13.10 and 18.25 c. Hence comes the phrase to keep the ways of the Lord Psal. 18.21 that is to lead his life according to his Word and precepts 2. His Providence and Divine Government more generally as the whole Course of his VVill Counsels Endeavours and Actions as Psal. 25.10 Psal. 77.13 Esa. 55.8 9. Hab. 3.6 More particularly it signifies some singular actions of God Exod. 33.13 Psal. 103.7 Job 40.14 Prov. 8.22 John Baptist is said to prepare the way of the Lord Mal. 3.1 Luk. 1.76 that is to bear a serious Testimony of his speedy coming by preaching the VVord and administring the Holy Ordinance of Baptism A metaphor taken from great men at whose coming the ways are wont to be made plain and level See Esa. 40.3 4. c. God is called a Shade Psal. 121.5 The Lord is thy Shade upon thy right hand which denotes his heavenly protection which he affords believers as a Shade refreshes and defends from the scorching heat of the Sun hence such are said to abide under the Shadow of the Almighty Psal. 91.1 VVhen it is said the Shadow of his VVings the metaphor becomes double and more emphatical for he is not only a pleasant Shade in dry and torrid places but such a nourishing protecting Shade as the Hens wings are to her Chickens and so denotes a singular Love and Care VVe read also of the Shadow of Gods hand which also denotes a strong protection against all Enemies for a hand when attributed to God denotes so much Of which before There is an eminent emphasis in that Text Luke 1.35 And the Angel answering and said unto
87 376. But metaphorically this Name is attributed to Creatures also As 1. To Angels who are endued with more eminent power and more abundant happiness then any other Creatures as Psal. 8.5 Thou hast made him a little lower then Elohim the Angels as the Chald. the 70. Interpreters Pagninus and our Translation render it But we have a most certain interpreter Heb. 2.7 viz. the Apostle who expressely quoting this text says but thou hast made him a little lower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ti par Angelous than the Angels see ver 9. Where the same is repeated In both places it is spoke of Christ with respect to his state of humiliation an evident specimen is the Angels comforting him in his Agony in the Garden Luke 22.43 So Psal. 86.8 and 97.7 9. where the word Elohim is put for Angels as it expresly appears Heb. 1.6 The meaning is that there is no power so sublime but must be subject to the soveraignty of Christs Kingdom 2. To Men of eminent dignity and his substitutes on Earth by whom God Governs Judges Informs and Helps men as if he had metaphorically call'd them Divine men Gen. 6.2 The Sons of God saw the Daughters of men c. The Chald. renders it Sons of great men or grandees Pagninus the Sons of Princes Brentius in his Comment upon the place thus expounds it The Sons of God are the principal Sons and Heroes of the Patriarchs in whose hands because of the right of primogeniture and other gifts of God the chief authority was lodged and who in Doctrine and example ought to go before others as the Princes and heads of the People as Judges and Princes are in other places of Scripture called Gods But the Daughters of Men were either women of the Families of the Canaanites or without difference any Maids or Women of the common and vulgar sort that you may understand that the Princes who ought to be an honest example for others look to themselves at their pleasure any that they met and liked what ever they were whether Kinswomen or such as were of Affinity to them whether Honest or Dishonest These things were wickedly done for here was a neglect of Consanguinity which the Law of Nature commands contempt of Parents and Superiors and an indulgence of Polygamy or having many wives and rash and causeless Divorces c. Exod. 4 16. He shall be to thee a Mouth and thou shalt be to him a God we translate instead of a Mouth and instead of a God the Chald. renders it for a Prince or Captain that is thou shalt be his chief Magistrate telling him what he shall say to the People So God speaks to Moses Exod. 7.1 See I have made thee a God unto Pharaoh the explication follows ver 2. Thou shalt speak all that I command thee and Aaron thy Brother shall speak unto Pharaoh Moses is called a God because of the Commission or Embassy he had to perform in those wonderful works before Pharaoh So Judges are in the Hebrew called Gods Exod. 21.6 and 22.8 9 28. So 1 Sam. 28.13 That spectrum or apparition in the likeness of Samuel is so called Psal 82.1 He judgeth among the Gods that is among the Judges See ver 6. I have said ye are Gods from which Christ argues John 10.34 35 36. that he was much more the Son of God See Psal. 138.1 4. Psal. 119.46 I will speak of thy Testimony before Kings and be not ashamed which Kings are elsewhere called Gods c. It is also attributed to Idols Exod. 23.24 Esa. 36.18 But 't is by a Metonymie of the Adjunct by which the opinion of men is put for the thing it self as chap. 4. before-going For Idols are really things of no value as Lev. 19.4 Psal. 97.7 Esa. 10.10 and 19.3 Yea no Gods 2 Chron. 13.9 1 Cor. 8.4 an Idol is nothing in the World but they are Worshipped by Idolaters as Gods or at best by them they pretend to Worship God Hence they are called Gods with the addition of another word as Exod. 20.3 Strange Gods Deut. 5.7 Josh. 23.16 Gods besides the Lord Exod. 22.20 Molten Gods Lev. 19.14 New Gods Judg. 5.8 The Greek name of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theos which is metaphorically ascribed to the Devil 2 Cor. 4.4 The God of this World hath blinded the minds of them which beleive not c. For as the the true God administers the Kingdom of Grace to such as believe in him and is by them religiously Worshipped So Satan infuses his malignity into unbelievers Eph. 2.2 3. who obey his Will Command and Seduction Upon which Erasmus in his Annotations says thus The Devil is not really a God but he is so to them who prefer him before Christ just as to covetous men their Money or Mammon is a God and to their Heirs their Luxury is a God and homo homini Deus a man is a God to a man as the proverb runs And in his paraphrase Whatsoever any person hearkens to obeys or prefers before or more then God makes that his God This name is also attributed to the Belly Phil. 3.19 Whose God is their Belly that is such as account their cheif good and felicity to consist in the satisfaction of the desires of the Flesh and prosperity in this World without suffering any persecution for the sake of Christ. Whatsoever any person puts the chiefest value upon is to him a God if he slights the true God In the New Testament also the Name of God is attributed to Idols Act. 7.43 14.11 by a metonymie as was said of the Name Elohim by the opinion of men as Gal. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me phusei ontes theoi qui natura non sunt Dii who by nature are not Gods but by the depraved imagination of Idolaters 1 Cor. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legomenoi Theoi who are called Gods by Idolatrous men but are not really so And to these that one and true God is opposed ver 6. So much for the Name of God To which metaphor some refer when the Names of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El are added in the room of an Epithet for Divine Chief or most Excellent vid. Gram. Sacr. p. 58. seqq As to the Actions of God the word Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara properly signifies to make any thing of nothing which God alone can do But metaphorically it is Translated to the other great works of God as Exod. 34.10 I will do marvels which were not created in the whole Earth c. That is such wonders and so many as never yet were done in the World Numb 16.30 If the Lord will create a Creation so the Hebrew that is if he will afford a New and Unheard of miracle such as was the swallowing up of the Earth which then happened to the seditions See Esa. 45.8 More especially it is
the pleasure of a lovely day-spring Such as neglect or reject this Word walk in darkness and are involved in errors and perish everlastingly The other Interpretation in substance agrees with this Noon is taken for things most evident Deut. 28.29 The Latines have a Proverb meridiana lux Noon light which is put for a most clear and evident thing There is a comparison with the Noon time when there is mention made of the light and splendor of felicity Job 11.17 And thy time shall arise above the Noon day so the Hebrew that is thy most illustrious Glory shall shine all round or about thee See Psal. 37.6 The Evening is elegantly opposed to the Morning when the speech is of the vicissitude of Calamities and Comforts which God observes in Believers Psal. 30 5. Weeping may endure for a night or as the Hebrew may lodge for an Evening but joy cometh in the Morning that is the Godly are compelled to weep in the darkness of the Cross and Sufferings but the most joyful morning and light of Divine help will come again See John 16.20 22. Psal. 126.5 6. So the word Vesperascens drawing towards an Evening is used for ceasing Esa. 24.11 The Sun-setting in the Evening leaves the darkness of night to succeed it so when joy ceases it leaves Calamity and Mourning To the day is opposed Night by the same Reason almost as darkness is which in a Moonless Night and cloudy sky invade us Job 17.12 They change the Night into day The light they said is near because of darkness he speaks of his thoughts which ver â—â—1 he called the possessions of his heart because of his hope and expectation of good as Christ commands us Luke 21.19 In patience and hope to possess our souls Therefore he said that his Thoughts or Possessions of his heart were broken of denoting that all hope of good perished and then adds that the same cogitations turned night into day and that light was near with respect to those dark dispensations that is he certainly hoped that those Calamities which he compares to an obscure night should be turned into prosperity which he shews by the word Day and that the light of long expected peace is near This explication agrees with what follows ver 13. If I wait the Grave is mine house c. ver 15. And where is now my hope As for my hope who shall see it ver 16. They shall go down to the bars of the pit when our rest together is in the dust As if he had said my expected hopes together with my body shall ere long be carried to the Grave and expire with this Life Job 35.10 But he said not where is God thy maker Who giveth Songs in the Night that is who in adversity giveth help and deliverance for which Praise and Glory becomes due to him See Micah 3.6 c. Sometimes the Night signifies the Reign or Dominion of Impiety and Hell Rom. 13.12 But what we find 1 Thes. 5 7. For they that sleep sleep in the Night and they that are drunken are drunken in the Night is understood by some of natural sleep and night but others interpret it of spiritual sleep that is carnal security in wickedness Rom. 13.11 Eph. 5.14 and the night of infernal power Erasmus in his paraphrase elegantly joyns both and thus unfolds this Apostolical text The Day of the last Judgment is to be dreaded by those who are blinded by vice and lead a life like Nights But you that are Brethren are not to fear it because it shall not find you unprovided for all you that follow Christ do not belong to the Kingdom of darkness but to the Kingdom of light and God especially if in piety and reality ye walk close to the rule of your Profession and so live as that it may appear that ye watch in the light and not snort in darkness There if we would not be oppressed let us not sleep as others do who have not known the light of Christ But let us be watchful and sober having always a circumspect mind that we admit not any thing through incogitancy which may prove offensive to the Eyes of God or men For as such as sleep a natural sleep do it by night and such as be drunk with wine are usually so in the night so they that sleep in sin are involved in darkness of mind and such as are drunk with carnal desires and delights so called are entangled in the mists of a dark mind But it becomes us to whom the light of the Gospel day hath shined to be sober and watchful c. Metaphors taken from Fire SO much for Heaven and what belongs to it We shall now treat of the Elements which are four viz. Fire Air VVater and Earth and produce what metaphors are taken from them The Metaphors taken from Fire shall be considered with respect to its quality and effects viz. 1. It s clearness purity splendor and other Attributes and in that respect it is translated to Angels Psal. 104.4 Heb. 1.7 Fire in its efficacy of acting and penetrating in agility and celerity is eminent before other Creatures of God which qualities may be fitly applyed to those holy Ministers of God The Fire always moves upwards So all the actions of Angels tend to the Glory of God By a flame of Fire Charity or Love is signified Eccl. 8.6 Angels are wholy inflamed with a Divine Love From Fire Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphim that is flaming or fiery from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saraph in Latin incendit cremavit in English he burnt Arias Montanus says that Seraphim signifies purity from any spot filth or heaviness for so Fire is and therefore those Ministers of God which Esaias saw to have a purging and purifying efficacy in their divine ministrations for the profit of men Esa. 6. ver 3.6 7. In that Vision one of the Seraphims exercised his purifying vertue by applying the external symbol of a live Coal to the Prophets Lips Musculus in his Comment says That this Vision of Angels standing about the Lord sitting in his Throne was in Fire that they may be called burning Seraphims which is very suitable to the thing in agitation The Lord was angry with his wicked and rebellious people To judge whom he sate in his judicatory Throne And therefore as that great Session and Tribunal is an argument of his wrath so the fiery appearance of his ministring Angels betokens his dreadful Anger for that conflagration which was to consume the wicked was then and there a burning 2. Fire also denotes the Word of the Gospel of Christ published among the Gentiles Luke 12.49 In treating of this we must have respect to the vertue and efficacy of Fire as well to its shining and enlightning quality wherein it agrees with what we said about light which betokens conversion and the mystery of Salvation as also its kindling quality for the Word of Christ
kindles the Love of God Holiness and heavenly desires in the Hearts of men to which is referred Jer. 20.9 Luke 24.32 And the appearance of the Holy Spirit in the likeness of Fire Acts 2.3 Matth. 3.11 And lastly its consuming and destroying quality For the Word of Christ shall consume all its adversaries Judge Condemn and Destroy them John 12.48 To which may be reduced Jer. 5.14 and 23.29 To this Divine Fire there seems to be another strange Fire opposed as in the Type Lev. 10.1 viz. of false Doctrine and humane Traditions Esa. 50.11 Behold all ye that kindle a Fire that compass your selves about with sparks walk in the light of your Fire and in the sparks that ye have kindled c. Junius and Tremellius upon the place say That Christ in this place convinces the proud Spirit of the Pharisees and almost the whole Jewish Church of impiety because in their spiritual darkness they went about to kindle lights for themselves neglecting the light of Gods Word and that Gospel illumination which Christ offered them c. They esteemed that a profitable Fire and light which really brought the Fire of divine Wrath and Eternal Damnation upon them 3. Because of its burning quality Fire is attributed to them who bring perdition hurt loss or utter destruction hence Fire is said to be before God the just Judge and avenger of his Enemies Psal. 50.3 and 97.3 Esa. 26.11 and 29.6 and 30.33 and 66.15 16 24. 2 Thes. 1.7 8. But there is no doubt but in these and other places respect is had to Hell-fire of which Illyricus says in the description of Hell and Eternal punishments the Scripture frequently inculcates that there is an Eternal and unquenchable Fire or Brimstone whether there be really any material Fire or that something bitter and direful is metaphorically signifyed is left to inquiry because in this Life there is nothing more violent more tormenting or more terrible then a raging and prevailing Fire But it is far better to endeavour the avoiding of that hellish Fire then in a Spirit of Contention to be too curiously inquisitive into its Nature Hither must be referred those places where by the term Fire we are to understand invading Enemies and desolating Wars Psal. 78.63 Esa. 42.25 Jer. 48.45 and 50.32 Ezek. 21.32 and 30.8 in which place the Chaldee for Fire puts a people strong like fire Amos 1.4 7 10 12 14. and 2.2 5. Some think there may be a Synecdoche because Wars for the most part are managed by Fire and Flame It is also attributed to other things by means of which terror hurt and death are brought upon any as Judg. 9.15 20. Esa. 33.11 12. Obad. ver 18. James 3.5 6. Jude ver 23. See Prov. 26.23 and compare Jer. 51.58 Heb. 2.13 Joel 1.20 together 4. It agrees to this that Fire generally denotes any adversities which are the effects of Divine Wrath as also Calamities and Afflictions as Psal. 66.12 and 140.10 Esa. 9.18 19. and 10.16 and 24.6.15 and 43.2 Lam. 1.13 and 4.11 By which signification sometimes respect is had to the purifying quality of Fire for God tries and cleanses believers by Crosses and Calamities as Gold is tryed in the Fire Zach. 13.9 1 Pet. 4.12 See also Psal. 17.3 and 66.10 1 Pet. 1.6 7. To this also are the two following texts referred Mark 9.49 For every one shall be salted with Fire and every sacrifice shall be salted with salt The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kai and is frequently put for as or even as It is therefore an inversed similitude which is to be resolved in this sence As every sacrifice in the Old Testament was wont to be salted with salt by the appointment of God Lev. 2.13 So every man that would avoid sin or offences and Hell-fire the consequence of it as appears by the foregoing verses which have a co-herence with this must be salted with a certain wholesome Fire that is seasoned by Crosses and Afflictions Or this Fire will have the same efficacy on him as salt has on flesh viz. to preserve him from the putrefaction of security in sin Elegantly therefore is salting attributed to Fire and both are joyned to denote the Mystery of the Cross Because there is an agreement betwixt those two both causing pain and both abstracting and consuming that which is corrupt or putrifyed as also because they were joyned together in sacrifices Scaliger in his notes thinks that this should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is every sacrifice shall be salted that it may be the same with what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every oblation shall be salted with salt because Lev. 2.13 There is a Repitition of the same The other place is 1 Cor. 3.13 14 15. Upon which Chemnitius thus expresses himself There is a Fire of probation or tryal sent by God either by outward Troubles or inward Temptations or by a clearer manifestation of Truth by the Word that they should not remain in the darkness of Error and Ignorance who hold the fundamental Articles of Truth but that such opinions as are disagreeable to the Foundation shall be purged away either in Life or at the hour of Death Some by the terms Day and Fire understand Truth shining from the Word of God by the Holy Spirit and enlightning the mind Mal. 3.3 But others the Day and Fire of the last Judgment 2 Thes. â—â— 8 Of which obscure place we are not concern'd here to treat much But the Reader may peruse Tom. 8. locorum Theolog. Dn. D. Gerhardi de morte Sect. 254. seqq To the Element of Fire belong other things which bear Analogy or Relation to it as well Nouns as Verbs Of Nouns a Flame by a metaphor signifies a bright and shining blade or plate of that form as Judg. 3.22 1 Sam. 17.7 where what we Translate Spearshead is in the Hebrew spears-flame So Job 39.3 The flame of the Spear we Translate it the glittering spear So also a Flame is attributed to the Sword which turned every way with which the Cherubims which were the keepers of Paradise were armed Gen. 3.24 See Esa. 13.8 Cant. 8.6 Love is called the flame of the Lord that is such as the Lord by the light of his Spirit kindles so as that it shall last perpetually And for its continual energy because it always tends upwards and darts its splendor and increases that way what are the properties of a natural Flame of Fire agree also to Love Esa. 47.14 A Flame signifies most heavy punishments inflicted by God Lanthorn Candle and Lamp 1. Denote Prosperity and a happy success of things Job 29.3 Psal. 18.28 Hence the extinction or putting out of a Candle or Lamp signifies approaching adversities Job 21.17 Prov. 13.9 20.20 2. It more especially denotes the happiness of a Kingdom or Government 2 Sam. 21.17 Thou shalt go no more out with us to Battel that thou quench not the Candle or Lamp of Israel the
Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeid and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atmis signifies a vapor or exhalation but metaphorically denotes Calamities and Destruction because such things as evaporate may be said to perish or be reduced to Nothing Or as others say because vapours cause darkness and obscure the splendor and shining of the Sun or lastly because vapors beget a certain sweet Dew commonly called Mill-dew which is very hurtful to Corn and Plants So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeid a vapor is put for vengenance or destruction Deut 32.35 Job 18.12 21.30 and 30.12 and 31.3 23. Psal. 18.18 Prov. 1.26 and 6.15 Jer. 18.17 and 46.21 and 49.8.32 Act. 2.19 c. So it is put for a thing that is frail and vanishing Jam. 4.14 What is your Life It is even a vapour that appeareth for a little time and then vanisheth away See Psal. 144.4 A vapour and smoke ascending into the Air at length vanishes and perishes hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnolah to ascend sometimes signifies the same with perishing and Death Deut. 46.4 49.4 Psal. 102.24 Jer. 48.15 c. Clouds because of their Diverse attributes have also different metaphorical notations as 1. Calamities and Ruine because men are deprived of the light and spendor of the Sun and Firmament by them and Cloudy days make men dull and Melancholy Lam. 2.1 How hath the Lord covered the Daughter of Sion with a Cloud in his Anger Some think that by a tacit Antithesis allusion is made to the Cloud of Glory which first appeared in Jerusalem at the Dedication of the Temple 1 Kings 8.10 to which this Cloud and Fog of present Calamity is plainly contrary Hence a day of Clouds or a cloudy day is put for times of calamity Ezek. 30.3 and 34.12 Joel 2.2 Zeph. 1.15 By which metaphor the Poet said Tempora si fuerint nubila solus eris that is if times be Cloudy thou shalt be alone because seeming Friends will then forsake the distressed 2. Because of the Number and multitude of the Clouds for in tempestuous weather a great plenty of thick Clouds appear Heb. 12.1 VVherefore seeing we also are compassed about with so great a Cloud of Witnesses c. that is so numerous a company of Witnesses which are like a thick Cloud He speaks of those Holy men of God mentioned particularly chap. 11. who by their own example are Testimonies that we are justifyed and please God by Faith Clouds are likewise used in Comparison Jer. 4.13 Behold he shall come as Clouds that is his Army will make a vast appearance The targum says as a Cloud which comes up and covers the Earth See Ezek. 38.9 In the same sense the Chaldee interprets that passage Ezek. 30.18 A Cloud shall cover her viz. Egypt thus it renders it A King with his Hosts shall cover her as a Cloud which comes up and covers the Earth This may be also referred to the first signification For by Clouds and darkness calamity is denoted whence it is said before at Tehaphnehes also the day shall be restrained that is his light 3. Because of their vanity and inconstancy as some Clouds seem to promise Rain but being chased away by the Wind give none 2 Pet. 2.17 These are Clouds that are carryed away with a tempest He speaks of False-Teachers who fluctuate or are uncertain in their Preachings and Confessions not affording the Rain of saving Doctrine and Consolation Jude ver 12. Such are called Clouds without Water The Apostle therefore has respect to those Clouds which seem to us to be Rainy but are condensed exhalations without water as chap. 4. Sect. 4. before For False-teachers seem to be Orthodox to many c. The other appellations in each text do confirm this Exposition 4. Their Celerity or Swiftness because we see the Clouds to be carryed under Heaven with very quick speed as if they did fly being hurryed on by the impetuosity of the Wind Esa. 19.1 Behold the Lord rideth upon a swift Cloud and shall come into Egypt that is he will speedily and unexpectedly punish the Egyptians as if he did fly upon the Clouds See Esa. 60.8 Psal. 104.3 Nahum 1.3 Some think that the Prophet used this phrase because the Egyptians lookt upon Clouds of this kind to be ominous whereas Egypt was not wont to be troubled with Clouds A Tempest which properly signifies a sudden and very strong Wind or Whirlwind sometimes accompani'd with Thunders Rain and Hail when attributed to God signifies that his dreadful Wrath and tremendous punishments shall be poured out upon sinners But if attributed to men it metaphorically denotes disturbance and violent invasions There are two principal words in the Hebrew which are sometimes joyned together as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whirl-wind or Tempest which denotes the Wrath of God and Punishment Job 9.17 Psal 83.15 Esa. 41.16 Jer. 23.19 and 30.23 Ezek. 13.11 Amos 1.14 Job 27.21 Psal. 50.3 and 58.9 Zach. 7.10 The Church is said to be tossed with Tempest or overwhelm'd with whirlwind Esa. 54.11 that is it was afflicted and destitute of comfort The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same signification Psal. 83.15 Esa. 29.6 Hosea 8.7 Nah. 1.3 Amos 1.14 c. And Storms or an horrible or burning tempest Psal. 11.6 Whence comes terrors or storms of Famine Lam. 5.10 that is a most vehement Famine by which men are cruelly agitated and consumed as if it were by a Whirlwind or Tempest But if the word be attributed to men it denotes confusion of mind as the Air is disturbed and troubled with whirlwinds and storms 2 Kings 6.11 and an hostile attaque or ruinous invasion Dan. 11.40 See Psal. 55.3.8 Thunder to which Lightning is joyned because they terrifie penetrate and sometimes destroy the Creatures is only attributed to God and by a metaphor signifies 1. His Majesty and Glory Psal. 81.7 I answered thee in the secret place of Thunder The Chald. in a hidden place in the house of my Majesty where the spheres of Fire resound before me Illyricus The sence is in my hidden Seat or hiding place in a thick Cloud I heard thee in the Red Sea terrifying the Egyptians with Thunder and Lightning See Exod. 19.16 18. Psal. 77.18 19. 2. His Wrath and Punishment 1 Sam. 2.10 The Adversaries of the Lord shall be broken to pieces Out of Heaven shall he Thunder upon them that is in his Anger he will grievously punish and destroy them See Esa. 29.6 Psal. 18.8 and the following verses Rev. 16.18 21. 3. His Word because in old times Jehovah for the most part made known his Will by Thunder as in the promulgation of the Law Exod. 19. his manifestation to Job chap. 37.2 and 38.1 And his voice to Christ John 12.28 29. Thunder it self is often called a voice Exod 9.23 Jer. 10.13 Rev. 4.5 and 6.1 and 10.3 c. Sometimes the voice of the Lord Psal. 29.3 c. Thus the Word of God is stiled
and punishment or afflictions c. See examples Job 30.16 Lam. 2.11 12. Psal. 22.14 15.73.2 Ezek. 16.15 Sometimes it is taken in a good sence sometimes of God sometimes of Man Of God as when he is said to pour out his spirit and his grace when he plentifully bestows the gift of the Holy Ghost upon Believers and exhibits his grace Esa. 32.15.44.3 Joel 3.1 Zach. 12.10 Act. 2.17 33. Rom. 5.5 Tit. 3.6 See Psal. 45.3 1 Sam. 1.15 Psal. 62.8 9. Lam. 2.19 Job 3.24 To Wash and make clean which is wont to be done with water is often translated to signifie the Justification of sinful man before God and his sanctification and Renovation To be washed from sin as from most fordid filth is to obtain remission of sins through the Mediator Christ Psal. 51.8 9. Esa. 4.4 Ezek. 16.4 9. 36.25 Act. 22.16 1 Cor. 6.11 Heb. 10.22 Rev. 1.5.7.14 Or that which is always joyned with the antecedent benefit of God to abstain from sin and practise Holiness and purity of Life Job 9 30. Psal. 26.6 Psal. 73.13 Prov. 30.12 Esa. 1.16 Jer. 4.14 Jam. 4.8 c. Of Metaphors taken from the Earth IN the Globe of the Earth two things are to be considered which afford as many metaphorical acceptations 1. That it is opposite to Heaven with respect to quantity and qualities Hence as Heaven denotes the spiritual Kingdom of God and the state of eternal felicity so on the contrary the Earth denotes the state of Corruption and Sin in which man after the fall was involved John 3.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is of the Earth is of the Earth and speaketh of the Earth A very fair Antanaclasis The first phrase of the Earth is properly taken and denotes an Earthly original that is to be begotten by a natural man in a natural way to which is opposed that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from above and from heaven See 1 Cor. 15.47 The second phrase of the Earth metaphorically taken is to be carnally wise ignorant of Divine things lost in sin and an absolute stranger to heaven and the spiritual Kingdom of God which elsewhere is phras'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind that is only taken care for Earthly things Phil. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take care for those things which are of the Flesh Rom. 8.5 See John 3.6 1 Cor. 2.14 To which in this place of John viz. 3.31 is opposed that Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is above all that is the heavenly Lord and most Holy God void of all imperfection and worldly spot The last phrase to speak of the Earth is conformable to the first and is to speak those things which are contrary to the Kingdom of God erroneous and lying See 1 John 4.3 5. To which is opposed that Christ testifies that which he saw and heard and speaks the words of God which whosoever receives he Seals or Witnesses that God is true the like opposition Christ uses speaking to the carnal Jews John 8.23 2. Because the Earth affords men Houses and convenient Habitations in that respect Eternal Life and the heaven of the blessed is called a new Earth or Land Esa. 65.17.22 2 Pet. 3.13 Rev. 21.1 Because in it are those many Mansions which are provided by Christ for Believers John 14.2 In this sence some of the Fathers expound Matth. 5.5 Blessed are the meek for they shall inherit the Earth But this may be fitly interpreted of the Earth on which we dwell For this sentence seems to be borrowed from Psal. 37.11 The meek shall inherit the Earth and shall delight themselves in the abundance of peace The meaning may be they who do violence to none and when injur'd easily forgive who choose rather to lose their right then vexatiously to wrangle or contend who value Concord and Tranquillity of mind before great Estates to whom a quiet Poverty is more welcom then brawling Riches these I say will truly and with a mind full of tranquillity inhabit and possess this Earth and in it will enjoy the grace and blessing of God to them and their posterity whilst the Goods of the wicked are by divine Vengeance scatter'd as it were into the light Winds so that these viz. the meek are the true possessors of the Land and as it were the props or pillars that conserve it whereas the wicked together with the Devils are but possessors of a bad Faith and unjust Ravishers for whose malice every Creature groans and does as it were tacitly implore Deliverance of the great Creator Rom. 8.20 21 22. c. So much in general now we shall briefly shew what Metaphors are taken from the several parts of the Earth As 1. A Mountain or Hill being a more high and elevated part of the Earth metaphorically denotes 1. Heaven the habitation of God so called by an Anthropopathy as he is elsewhere said to dwell in the highest Psal. 3.5 I cryed unto the Lord with my voice and he heard me out of his Holy Hill that is from Heaven As if he had said I am cast out from the place of the Terrestrial Sanctuary appointed in Jerusalem but there is yet an open access to the Holy Hill of God his heavenly habitation where my Prayers shall be heard and shall implore the wished help against those rebellious and stubborn Enemies So Psal. 99.9 Psal. 121.1 and 123.1 and 15.1 18.8 2 Sam. 22.8 2. Kingdoms and Empires which like Mountains have a preheminence in the World Psal. 30.7 Lord by thy favour thou hast made my Mountain to stand strong that is thou hast given my Kingdom strength and tranquility Psal. 76.4 Thou art more glorious and excellent than the Mountains of prey that is the Kingdoms of the wicked who unjustly plunder and prey upon the World Jer. 51.25 Behold I am against thee O destroying Mountain saith the Lord c. Illyricus So he calls Babylon although it was situate in a plain because of the loftiness of its Dignity and Power by which as a very high Mountain it hung over other Cities and People But others think that by the vast circuit and thickness of its Walls it rise like a Mountain for Herodotus Strabo Pliny and Diodorus Siculus affirm that the Walls of Babylon were 50 Cubits thick and 200 Royal Cubits high And that which is added in the same place that Babylon should be made a burning Mountain is to be understood of the rubbish and ruinous heap which was left like a Mountain after the burning of that great City Hab. 3.6 The Everlasting Mountains were scattered and the perpetual Hills did bow that is the Kingdoms of the peoples were suddenly shaken and overthrown He speaks of the blessing of God which expelled the Canaanites and distributed their Lands to his people by his Ministers Moses and Joshua See Exod. 15.14 c. 3. Any proud Enemies of the Kingdom of God Esa. 2.14 The day of the Anger of the Lord upon all the High
Mountains and upon all the Hills that are lifted up that is upon all such as are proud and lifted up because of their power As appears ver 11.12 17. Also by the Cedars of Lebanon that are lifted up and the Oaks of Bashan ver 13. And the High-Towers and fenced Walls ver 15. Esa. 40.4 Every Valley shall be exalted and every Mountain and Hill shall be brought low c. This is a metaphorical description of the effect of John Baptists Preaching of which the Prophet speaks here Upon which Musculus The Doctrine of Repentance humbles Mountains and Hills and makes plain the uneven and crooked that is it brings down the proud depraved and wicked And the Consolation of the Kingdom of God which is joyned to the Doctrine of Repentance lifts up the Vallies that is it comforts and refreshes the humble the poor in spirit and the dejected The forerunner of the Lord did exactly prosecute both these parts in preparing the way for our Lord saying Repent for the Kingdom of Heaven is at hand Matth. 3. c. Esa. 41.15 Thou shalt thresh the Mountains and beat them small and shalt make the Hills as chaff that is thou shalt destroy thine Enemies though they be most proud and powerful notwithstanding thou dost seem but as a worm ver 14. He speaks by the Spirit to the Church of Christ which by vertue of the heavenly word works these things gloriously The Chald. renders it thou shalt slay those people destroy their Kingdoms and make them as chaff See Zach. 4.7 c. More especially there is mention of Bashan Psal. 68.15 which was a mountainous Country famous for excellent pasture the Beasts that fed there being very fat strong and great hence the Bulls Rams or Heifers of Bashan are metaphorically put for fat Deut. 32.14 which is also transferr'd to Men Psal. 22.12 Strong Bulls of Bashan have beset me round that is the Enemies of Christ who were strong and fierce c. See Amos 4.1 The Oaks of Bashan are used in the like sence Esa. 2.13 Zach. 11.2 Carmel was a Mountain famous for Fields Vines Olive-trees and Fruit bearing shrubs and is by a metaphor put for any good and fruitful Country Esa. 16.10 Jer. 2.7 Some think this Translation is made because of the Etymology of the Word that alledging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerem vinea a Vineyard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenus full that is full of Vineyards The Word is also Translated to spiritual things Esa. 32.15 and mention is made of it in the description of the New Testament Church and its vigor and glory Esa. 35.2 Lebanon a Mountain denotes the Grandees in the King of Assyria's Army because of the height statelyness and plenty of the Trees there Esa. 10.34 And Lebanon shall fall by a Mighty One that is even the stoutest and most valiant in that Army shall be slain by the Angel of the Lord. In the foregoing part of the verse 't is said and he shall cut down the thickets of the Forest with Iron where we are to understand the other part of the Army who together with their chief Captains and Champions were to be cut off Hill if added to Mountains is sometimes taken metaphorically in the sence given before Some by Everlasting Hills Gen. 49.26 Understand Patriarch Prophets and illustrious Saints who exceed others as Hills do Valleys but it is thought that the phrase unto the utmost bound of the Everlasting Hills is better expounded unto the end of the VVorld that is until the Hills be moved which are always immovable And by this reason also Esa. 54.10 The Covenant of Divine Grace is compared to Hills and Mountains immoveable A Rock which is a great Stone in height resembling a Mountain by a Metaphor denotes a firm stable or secure place from dangers and consequently Refuge and Protection Psal. 40.2 and 27.5 and 61.2 Esa. 31.9 and 33.16 Jer. 51.25 c. A Den is a Cavity or hollow place of Stones or great Rocks in which Thieves and Robbers hide themselves hence Christ calls the Temple of Jerusalem of a Den of Theives Matth. 21.13 Mark 11.17 Luke 19.46 which is taken from Jer. 7.11 because of their false Doctrine perverse lives oppressions unrighteousness c. Each of which is spiritual Robbery Neither is the allusion of a Den to that spacious and vast Temple insignificant for we find recorded by Josephus lib. 14 c. 27. and by Strabo lib. 16. that there were Dens in that Country so great and spacious that 4000 men may at once hide themselves in one of them A Valley because of its lowness and the obscurity of its shade which broken and hanging Hills and trees cause metaphorically denotes humiliation griefs and oppressions Esa. 40.4 Luke 3.5 Jerusalem is called the Valley of Visions Esa. 22.1 Because it was the seminary of the Prophets c. Psal. 23.4 Yea though I walk in the Valley of the shadow of Death I will fear no evil that is although I should fall upon the utmost perils of Death The metaphor is taken from Sheep who when they stray in those obscure and desolate Vallies are in danger to be destroyed by Ravenous beasts See Psal. 119.176 I have gone astray like a lost Sheep c. Psal. 84.6 Who passing through the Valley of Baca make it a well The Rain also filleth the Pools This text in the Hebrew is thus Passing through the valley of Mulberry-Trees they make him a well and the Rain with blessings or most liberally covereth them that is although the Godly whom ver 4 5. he calls blessed because they dwell in the House of the Lord still praising him and with a strong Faith cleaving to him c. should be involved in divers calamities which is metaphorically expressed by passing through the Valley of Mulberry-trees that being a barren and dry place Mulberry-trees usually growing in such ground 2 Sam. 5.22 23 24. yet they trust in God and make him their Well by whom as from the living stream of Health and Comfort they are abundantly refeshed raised up and comforted and as it were with a wholesome Rain made fruitful It follows ver 7. That they go from strength to strength that is by the Power of God they shall subdue and overcome all Enemies and Evils that annoy them It follows in the Hebrew thus The God of Gods shall be seen by them in Sion that is in the Church of Believers that is he will graciously manifest himself to them both by the Word of Life and by his excellent help Compare Psal. 50.23 with this text There are other vallies metaphorically made use of as Hos. 2.15 I will give the valley of Achor for a door of hope This is a Promise of Jehovah to the Church by which phrase the consolation of his spirit in adversity and the comfort of hope is understood Achor signifies perturbation or trouble and
Luk. 7.14 Sometimes men afflicted and penitent called a bruised Reed Esa. 42.3 viz. A Reed of its self frail and weak is much more weak if it be shaken and bruised Our Saviour therefore promises that he will not by any means break such but rather strengthen consolidate and heal them Sometimes it signifies men great indeed but unable to help that are more mischievous and naught on which some are apt to rely or depend though to their loss as such do who lean on a weak and broken Reed to their own destruction 2 Kings 18.21 Esa. 36.6 Ezek. 29.6 7. A Rush or Bulrush signifies men of the basest and lowest condition Esa. 9.14 19.15 Wormwood because of its ungrateful tast and extream bitterness is by a metaphor brought to signifie sometimes sin and evil Deut. 29.18 Amos 5.7 and 6.12 See Deut. 32.32 Esa. 5.20 Rev. 8.11 Sometimes punishment or torment Jer. 9.15 23.15 Lam. 3.15 19. See Prov. 5.4 So much of the Species of things growing out of the Earth which yeild any Metaphors to which we may fitly subjoyn where mention is made of the containing Subject Which is 1. A Wood. 2. A Garden A Wood inasmuch as it contains many barren Trees is a symbol of infidelity and impiety Esa. 32.15 And because it is full of Trees and Shrubs it carries the notion of an entire Army Esa. 10.34 Of both which we have spoke before in the 10th Chap. where we spoke of Carmel and Lebanon A Garden is the place of the most eminent and choicest Plants and Trees especially that first Garden which we call Paradise The Church of Christ Cant. 4.12 is called a Garden inclosed or barred A Garden because of its spiritual fruitfulness barr'd because hid to the World hid with Christ in God Col. 3.3 The World knoweth us not 1 John 3.1 The same Church with its fruits of the Spirit ver 13. is called Paradise Of which elsewhere Heaven or Eternal Life is called Paradise Luk. 23.43 2 Cor. 12.4 Rev. 2.7 The reason of the metaphorical Appellation being drawn from the extraordinary pleasantness of that Garden and the great plenty of good things there Of Metaphors taken from the Olive-Tree and its Fruit. AMongst the things growing in the Land of Canaan three are most eminent by which its Goodness Fruitfulness and other Excellencies may be known viz. The Olive which is a Tree The Vine which is a Shrub And Grain or Corn of all sorts All which are joyned together Deut. 14.23 18.4 Psal. 104.14 15 16. c. Jer. 31.11 Hos. 2.8 22. Joel 2.19 and in the common Version Gen. 27.37 Psal. 4.7 8. Where the Syriack Interpreter expresses all three From each of these and things that bear affinity or relation to them there are a great many delicate Metaphors deduced in Scripture The People of Israel are called an Olive because of the great dignity with which they were invested by God Jer. 11.16 The Lord called thy Name a green Olive-Tree fair and of goodly fruit as if he had said thou hast been like a green and leafy Olive which most beautifully flourishes giving extraordinary hope of its Fruit. But the Antithesis follows With the noise of a greà t tumult or tempests he hath kindled fire upon it aâ—â—d the branches of it were broken that is as Junius and Tremellius have interpreted it they shall be like encountring storms of Winds which rushing into this place shall shake down thy flowers break the branches that is they will destroy small and great Afterwards they will consume with fire the very Town as if it were the stump of a Tree That these things were transacted the last Chapters of the Kings Chronicles and Jeremiah do fully make it out ver 17. This Olive is said to be planted by the Lord c. Zach. 4. What are called the two Olives ver 3 11 12. are said to be the two Sons of Oyl so the Hebrew ver 14. that is two Oleaginous Olives plentiful fat having as it were a spring of Oyl continually flowing This Metaphor signifies the perpetual supplies of spiritual gifts to the Church through Christ who was beyond measure anointed with the Oyl of gladness Psal. 45.7 from whom believers have this unction 1 John 2.20.27 But this was spoken to in the Chapter of an Anthropopathy Rom. 11.17 The Church of Israel is called an Olive eminent for fatness whose root Abraham may be said to be with respect to the Covenant God entred into with him and the promise of a blessed seed divine benediction and Eternal Life made to his believing posterity that is his Sons by Faith who believe as he did such being only the Sons of Abraham whether Jews or Gentiles Gal. 3.29 This being observed it is easie for any one to understand why the Gentiles are compared to a Wild Olive and what this ingrafting into the Olive is and the partaking of its root and fatness that is the fatness proceeding from the Root and diffused to the Branches by the figure Hendiadys as also the cutting off of the branches Rev. The two Witnesses raised by God by whom those sincere few Teachers of the Church in the midst of the Antichristian Tyranny and fury preserved by God are understood expressed by the number two because in the month of two or three Witnesses every Truth shall be established Deut. 19.15 2 Cor. 13.1 are called two Olives and two Candlesticks standing before the God of the Earth In the former Metaphor we are to understand the consolation of the Word of God given by the Holy Spirit the Oyl of gladness as also fruitfulness in good Works as the Olive is a most fruitful Tree and Constancy and Perseverance in the Faith under persecutions as the leaves of the Olive do not wither but are always green and the wood of the Olive-Tree never rots through age In the latter Metaphor Divine Illumination from the Word of God is understood that this is taken from the fore-cited place of Zach. 4. is evident Oyl The Fruit of the said Tree is much valued and much used amongst all sort of People and Nations In Scripture Metaphors sometimes it denotes an abundance of pleasant and acceptable things Deut. 32.13 Job 29.6 Sometimes Joy and Refreshment of mind if considered with respect to the anointing Esa. 23.5 Psal. 92.10 and 141.5 Cant. 1.3 Esa. 61.3 The Reason of the Metaphor is taken from the fragrancy and wholesomeness of this fruit From hence we may in a manner give a reason for the Name of Christ and Christians it being derived from the Vnction or annointing of the Holy Spirit which is compared to Oyl Esa. 10.27 There is mention made of Oyl And it shall come to pass on that day that his burden shall be removed from off thy shoulder and his yoke from off thy Neck and the yoke shall be destroyed from the face of Oyl or from before the Oyl Which the Chald. expounds of the Messiah Junius and
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
Doctrine 1 Cor. 8.10 c. To War Fight c. is put for the spiritual fight of Believers against the Devil the World and the Flesh Esa. 40.2 2 Cor. 10.4 Eph. 6.12 1 Tim. 1.18 2 Tim. 2.3 4. and 4.7 Phil. 1.27 T is said of such things as disagree amongst themselves as Flesh and Spirit Rom. 7.23 Jam. 4.1 1 Pet. 2.21 Prayers are spiritual weapons Rom. 15.30 Col. 4.12 c. To Commit Adultery or play the Whore is put for Idolatry and Impiety of which there are abundance of examples in Scripture Exod. 34.15 16. Deut. 31.16 Jude 2.17 and 8.27.33 2 Kings 9.22 1 Chron. 5.25 Esa. 1.21 and 57.3 4. Jer. 2.20 and 3.1 6 8 9. and 13.27 and 23.14 Ezek. 16.15 2. and 23.3 Hos. 1.2 and 4.12 and 5.3 and 6.10 Nahum 3.4 Rev. 2.20.21 22. and 14.8 and 17.2 and 18.3 c. The Reason of the Metaphor is because God hath joyned and as it were espoused his Church to himself in a spiritual Contract or Covenant that thereby he may beget spiritual Children to be eternally saved If the Church therefore will basely forsake him and run to Idols without any respect to the violation of that Conjugal engagement it is spiritual Adultery and the Scripture so stiles it c. To Bewitch it put for to Seduce by wicked Doctrine Gal. 3.1 Apostates and such as persecute the Saints are said Heb. 6.6 To Crucifie the Son of God afresh In which sence Rome the seat of Antichrist is thus described Rev. 11.8 The great City which spiritually is called Sodom and Egypt where also our Lord was Crucified Which Periphrasis denotes the cruel persecution of true Christians with all the oppression and Massacres perpetrated by Rome and its Instruments where ever they have power to act For whatsoever injuries are offered to Believers are by the Holy Spirit said to be offered to Christ himself because none of the Members can be hurt but the head sympathizes and suffers with it as was said before Origen says By every Martyrs condemnation Jesus is condemned For if a Christian be condemned for this alone that he is a Christian it is Christ then that is condemned and so Crucifyed Metaphors taken from the Containing Subjects TO this belongs 1 Generally Place and its Dimensions 2. Particularly the Habitations of Men. To the Dimensions or differences of place belongs Altitude or height which when referred to the mind and understanding of man metaphorically denotes an abstruse thing or that which is difficult to be understood Prov. 24.7 Wisdom is too high for a fool that is he cannot attain it See Prov. 14.6 A Word that has affinity with this denotes the distraction of an irresolute mind by reason of divers cares and doubts Luke 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye not lifted up on high we translate it be ye not of a doubtful mind this metaphor is taken from Meteors and denotes a mind as it were hung up in the Air apt to be blown hither by every blast the meaning is be not distracted with various cares for your sustentation but acquiesce in the hope of Divine help Gen. 43.18 We are brought in that he may Roll himself upon us and fall upon us and take us for bondmen This is an elegant metaphor taken from the fall of a Body from an high place or precipice upon which Junius says Metaphora duplex a corporibus magnae ponderosae molis c. A double metaphor taken from bodies of a great and weighty bulk which by wheeling as it were are tumbled down from on high and the higher they are by so much the more violence do they fall As if he had said whereas he has no lawful cause of quarrel against us he will make us Captives or Bondmen by this pretext of money c. To go Backward denotes Apostacy Jer. 7.14 To turn their Hearts back again signifies Repentance and their abhorring Baal whom they thought to be a God 1 King 18.37 See Esa. 50.5 To turn to the Right Hand or Left Hand Gen. 24.49 signifies a desire what to do or not to do the metaphor being taken from such as are doubtful when they come to a parting way which to take and are wont to be directed by that phrase turn to the right or left hand This phrase is used with respect to Divine Obedience when men are commanded to walk neither to the Right nor Left hand that is to keep exactly to that rule and order with respect to Gods Worship which he hath set down in his Word Deut. 5.32 17.11 20. 28.14 Josh. 1.7 23.6 Prov. 4.27 Esa. 30.21 c. The Right side is a symbol of prudence circumspection and honesty and the Left of imprudence temerity and incogitancy Eccl. 10.2 c. Latitude or Largeness gives some metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatare to inlarge signifies a deliverance and help from Calamity Psal. 4.1 Psal. 18.19 and 31.8 9. Prov. 18.16 So Narrowness betokens Trouble and Affliction Psal. 25.16.17 31.9 138.6 7. Prov. 11.8 24.10 The Metaphor being taken from narrow places or men shut up besieg'd or surrounded by an enemy in a narrow Compass which exposes them to much distress and difficulties of deliverance A heart enlarged signifies Joy Psal. 119.32 Isa. 60.5 See 2 Cor. 6.11 12 13. c. This enlarging of heart denotes sometimes great wisdom and vertue 1 Kings 4.29 Sometimes Pride and Audacity Psal. 101.4 5. Prov. 21.4 and 28.25 See 1 Sam. 2.1 2 Cor. 6.11 Eph. 6.19 Psal. 81.10 11. 119.131 c. Of Places where men Dwell we will shew 1 Their parts 2 Their species or kinds The Parts from which Metaphors are taken are 1. Foundation in which we are to consider 1 Its Dignity being the principal part of the Edifice which supports the whole weight of the building Hence Christ is call'd a Foundation of the Church which is his spiritual house Isa. 28.16 1 Cor. 3.10.11 Eph. 2.20 See Matth. 16.16 18. 1 Pet. 2.4 5. Jude ver 20. Rev. 21.14 because from him and by him and in him are all things which are needful for the gathering preserving and saving of his Church 2 Its stedfastness stability and firmness which makes the whole building strong and durable Hence it is said of the Creation of the Earth that solid and immoveable body together with its parts Exod. 9.18 Job 38.4 Psal. 24.1 2. 104.5 Prov. 3.19 8.29 Heb. 1.10 Hence 't is put for the ground which we tread upon Hab. 3.13 by making naked the foundation so the Hebrew that is by clearing your land of its Enemies who so covered it as if they had taken a perpetual Root in it ver 6. More Metaphors you may find Prov. 10.25 2 Tim. 2.19 Joh. 6.27 Isa. 14.32 Eph. 3.18 Col. 1.23 'T is put for to Consult or Deliberate because every Design must have a beginning Psal. 2.2 31.13 14. and to appoint decree or ordain so as that a thing should be firm and certain 1 Chron. 9.21
c. Matth. 11.8 A man Cloathed in soft Rayment that is one given to pleasures as appears Luke 7.25 and withal a Court Flatterer who either approves of or at least connives at the sins or Debaucheries of Grandees and if he admonishes does it in fawning flattering expressions with all his artifice of extenuation Christ says that John is no such person but was very remote from the pleasures of the flesh living by a slender and course Diet Matth. 3.4 and 11.18 and was no Flatterer as appears by his reproof of Herod for his Incest Luke 3.19 Bonds and Ropes or Cords are metaphorically symbols of Oppression Calamity and Punishment Psal. 18.5 6. 116.3 Prov. 5.22 Esa. 28.22 and 49.9 and 52.2 and 58.6 Nahum 1.13 It denotes also a Covenant obedience and obligation prescribed by the Law Psal. 2.3 Jer. 2.20 Ezek. 20.37 God is said to lay bonds upon the prophet Ezek. chap. 4. ver 8. when he obliges him to a constant perseverance in his Prophesie See Ezek. 3.15 Charity is called the Bond of perfection Col. 3.14 by which is not meant that it makes us perfect in the sight of God but that the faithful are so joyned together by love as members of the same body which have a perfect harmony sympathy and concord towards each other The same is called the Bond of peace Eph. 4.3 See Zach. 9.12 Acts 20.22 Cords of Iniquity or Bonds of Iniquity Esa. 5.18 Acts 8.23 denote the conspiracy of the wicked and the spiritual Captivity of sin A Rod denotes any Castigation or correction Job 21.9 Esa. 9.4 1 Cor. 4.21 See Staff for the Hebrew word properly signifies both See also chap. 7. towards the End CHAP. XIII Of Metaphors taken from Sacred Persons and Things and whatsoever Relates to Divine Worship THese may be Reduced to three heads 1. Men. 2. Places 3. Customes Rites or Ceremonies Of which in Order Metaphors from Men Sacred to God MEn that belong to this are either Singular or Conjunct viz. The whole people Single or singular as David a man according to Gods own heart who is put for the Messiah Esa. 55.3 I will make an Everlasting Covenant with you the most sure Mercies of David R. Kimchi clearly asserts that the Messiah is to be understood here and it evidently appears from ver 4. Some understand by the Mercies of David the blessings that God promised David viz. That the Messiah and Saviour of the World should be born of his Race which is the same thing in effect with the former explication This Text is applyed to the Resurrection of Christ Acts 13.34 The Name of David and some of his attributes are ascribed to the Messiah Psal. 132.10 Jer. 30.9 Ezek. 34.23 24. and 37.24 25. Hos. 3.5 The Kingdom of David Typifi'd the Kingdom of the Messiah Esa. 9.7 Luke 1.32 33. See Esa. 11.1 2 Sam. 2.12 13 14. Heb. 1.5 Psal. 89.20 27. Col. 1.15 Amos 9.11 Acts 15.16 Psal. 18.50 Rom. 15.9 Hence the Royal Seat of David Sion and Jerusalem were Types of the Church of Christ Psal. 2.6 Esa. 2.2 3. c. That the Name of Solomon the Son of David is attributed to the Messiah plainly appears from Cant. 3.11 So in a certain and Mystical sence the promise made to David 2 Sam. 7. and 1 Chron. 17. is understood Zerubbabel the Son of Shealtiel was also put for Christ Haggai 2.23 as Interpreters shew because Christ came of his race Matth. 1.12 16. And because he was the Captain of the Jews Haggai 2.22 as Christ is the Prince and Captain of his People As he brought the people out of the Babylonish Captivity So Christ hath freed his people from the Devils Captivity c. Zerubbabel sounds as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the great or Master of Babylon or as others say qui dispersit Babylonem who hath scattered Babylon which name may be properly attributed to Christ who hath conquered the spiritual Kingdom of Babylon viz. of the Devil the World and Antichrist Shealtiel is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petiit he sought and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so Christ is passively for he receives the Petitions of all the Godly who by Prayer seek God and by his Merits renders them efficacious John the Baptist is call'd Elias the Prophet Mal. 4.5 as Christ himself Expounds it Matth. 11.14 and 17.11 12 13. Christ is called the Church which relates to a Metonymie of the Subject as Chap. 3. Sect. 3. There is a Metaphor taken from the Conception of Christ to denote that the Restauration of his Church and the Renovation of Mens hearts is only through him Gal. 4.19 See Rom. 6.4 5 6. Gal. 2.20 Col. 2.12 See also Col. 2.14 To Crucifie the flesh Gal. 5.24 denotes a subduing of its depraved lusts which is painful and unpleasing as if they were set upon a Cross. Paul says he was Crucified to the World and the World to him Gal. 6.14 that is he judged the world Condemned and the world had no better opinion of him he execrated the actings of the unconverted world and they likewise hated his Doctrine calling him pestilent fellow so that there was no concord between him and the false deluding pleasures of the World See Matth. 10.38 16.24 Mark 8.34 10.21 Luk. 9.23 and 14.27 John 19.17 Gal. 6.12 Where the cross is put for the afflictions or sufferings of Believers whereby their Faith is tryed and their Conformity to Christ is denoted c. The People of Israel and Juda are frequently put for the New Testament Church See Gen. 22.17 Jer. 23.6 30.10 33.14 16. Ezek. 37.23 28. Luk. 1.33 Rom. 4.13 17. Gal. 4.28.31 1 Pet. 2.9 c. The reason is because of the Old Covenant made with them which Typified the Kingdom of the Messiah Metaphors taken from Places sacred to God THE Land of Canaan where the Israelites dwelt because of its fruitfulness and the peaceable state of things there is frequently put for the Church Isa. 26.1 35.1 2. 57.13 60.13 65.9 10. Ezek. 37.25 Joel 3.23 Amos 9.13 14 15. Micah 4.4 Zach. 3.10 Jerusalem the Metropolis of Judaea metaphorically denotes the Church of Christ because God peculiarly revealed himself in that City and gave promises of the Messiah there Isa. 4.3 40.2 9. 52.1 2. Zach. 9.9 12.2 Gal. 4.26 Heb. 12.22 Sion was a Hill in Jerusalem upon which stood David's Royal Palace and is by way of Eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes call'd the Mountain of the Lord the holy hill c. Is propos'd Metaphorically as a Symbol of the New-Testament Church Psal. 2.6 68 15 16. 87.1 2 5. 132.13 14. Isa. 4.4 5. 11.9 28.16 40.9 49.14 56.7 59.20 62.11 65.25 Zach. 9.9 Heb. 12.22 2. It denotes the Church Triumphant in Heaven Psal. 15.1 24.3 Isa. 35.10 51.11 c. The Magnificent Temple Built by Solomon in Jerusalem is frequently call'd the house and habitation of God and
Matth. 3.5 Jerusalem and all Judea and all the Region about Jordan went to be baptized that is many men of those places More examples are Mark 9.23 Joh. 10.8 with ver 7. Acts 2.5 Eph. 1.11 Phil. 2.21 4.13 2. The word All or every is put for the kinds of singulars as Gen. 2.16 Of every tree of the garden thou shalt eat that is of every kind of fruit Gen. 24.10 All the goods of his Master were in his hands that is some of every sort See ver 52 53. so 2 Kings 8.9 Joel 2.8 with 1 Pet. 2.9 and Acts 2.17 Zeph. 2.14 Matth. 4.23 Luk. 11.42 Acts 10.12 Heb. 13.4 An Vniversal Negative is also sometimes to be restrained and understood by a particular Negative as Exod 20.10 No work to be done on the Sabbath that is servile or Mechanick as appears Lev. 23.7 8. Num. 28.18 See 1 Sam. 20.26 with 1 Kings 19.11 12. Jer. 8.6 Matth. 5.34 Ye shall not swear at all that is rashly and lightly Matth. 10.26 Luk. 7.28 John 1.31 3.32 33. 15.5 18.20 Acts 27.33 2 Thes. 3.11 Always is put for often Luk. 18.1 and 24.53 and every where for here and there Matth. 16.20 Acts 28.22 1 Cor. 4.17 Names of a larger signification are put for those which are of a narrower as Flesh is put for man all flesh that is every man Gen. 6.12 Psal. 145.21 Isa. 40.5 66.33 Matth. 24.22 Luke 3.6 Rom. 3.20 A Creature is put for a Man Mark 16.15 Col. 1.23 c. See Acts 12.7 Luk. 11.51 Job 14.14 Acts 10.12 c. A Common name is put for a proper hence God is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El which signifies strong and powerful and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency Gen. 14.22 and 21.33 c. So Christ is called Lord Matth. 21 3. John 11.3.12 c. and Master John 11.28 c. the Son of man Matth. 8.20 c. the Angel Gen. 48.16 c. the Angel of the Lord Exod. 3.2 Judg. 6.11 so the seed of the Woman Messiah Servant of God Prophet c. Moses is called a Prophet Hos. 12.14 c. The Plural Number is sometimes put for the singular as Gen. 21.7 Who would have said unto Abraham Sarah shall give Children suck that is one child as in the next verse Gen. 46.7 It is said that there went down with Jacob into Egypt all his daughters and all his sons daughters whereas as ver 15 17. appears he had but one daugher and one Neece or Sons Daughter See Acts 13.40 with Hab. 1.5 Matth. 2.23 c. Some General Verbs are put for special as To say for to command or admonish Rom. 12.3 to open is put for to plow Isa. 28.24 to be is put for to live Matth. 2.18 and to Dwell Ruth 1.2 To speak for Stipulation or Promise Deut. 26.17 c. CHAP. XV. Of a Synecdoche of the Species A Synecdoche of the Species is when the Species is put for the Genus or a particular for the Vniversal and its distinction is conformable to the former kind As The word many is put for all Dan. 12.2 compared with John 5.8 Isa. 52.11 See Matth. 16.28 and 26.28 Rom. 5.18 19. John 6.50 1. Words of a narrower or more special signification are put for those of a more large or universal signification The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir a man is the special attribute of the Male Sex yet is put for any man or woman Psal. 1.1 and 32.1 and 112.1 Jer. 17.5 7. Joel 2.7 8. c. Fathers are put for Ancestors Psal. 22.4 and 106.6 c. Father is put for a Grandfather 2 Sam. 9.7 and 19.18 Dan. 5.11 18. A Mother for a Grandmother 1 Kings 15.10.13 See ver 2. c. Brothers for Kinsmen Judg. 9.1 1 Chron. 12.29 Matth. 12.46 47. Jerom recites four kinds of Brothers or such as are so by Nature Gen. 27.11 by Country Deut. 15.3 by Kindred Gen. 13.8 by Affection or union of mind Psal. 133.1 Hence the Brotherhood of one faith in Christ Rom. 14.10 1 Pet. 2.17 c. Sons and Daughters for posterity Exod. 1.7 Jer. 31.29 A Son for a Nephew and a Daughter for a Neece Gen. 29.5 and 24.48 See Josh. 7.24 with ver 1. A Son for remote Posterity Hence Christ is called the Son of Abraham and David Matth. 1.1 c. See Luk. 19.9 c. 2. A Proper Name is put for a common as Abraham and Israel for the Patriarchs Isa. 63.16 Paul and Apollos for any Gospel Ministers 1 Cor. 3.6 See Rom. 2.17 and 9.19.20 1 Cor. 7.16 where a speech is directed to one that concerns all 3. The Species is put for the Genus as A Bow and Spear for all kinds of Weapons Psal. 44.6 46.10 Zach. 10.4 Gold for any gift Psal. 72.15 Isa. 60.6 A Lyon for any great Beast Isa. 15.9 A Command for any Doctrine 2 Pet. 2.21 and 3.2 Honey for any sweet thing Exod. 3.8 17. and many other places A Land flowing with milk and honey Ezek. 20.6 15. denotes abundance of good things Bread for any victuals Gen. 3.19 and 39.6 Matth. 6.11 Luk. 14.1 c. A Garment for any Necessaries Isa. 3.6 7. A Widow and Orphan for any in distress Exod. 22.21 Jam. 1.27 c. 4. A certain species of Number is put for an undetermined Multitude as two for many Isa. 40.2 and 61.7 Jer. 16.18 Zach. 9.12 Rev. 18.6 Twice for as often Psal. 62.11 Five words are put for a few 1 Cor. 14.19 and ten thousand words for prolix speech The Number seven is frequently put for an indefinite multitude Lev. 26.18 21 24 28. 1 Sam. 2.5 Sevenfold for a vast number Gen. 4.24 Matth. 18.22 Ten for many Gen. 31.7 Numb 14.22 A Hundred for many Eccl. 6.3 and 8.12 Prov. 17.10 Matth. 19.29 Thousands for very many Exod. 20.6 Myriads or ten thousands for a vast Number 1 Sam. 18.7 See Gen. 24.60 Numb 10.36 Dan. 7.10 Rev. 5.11 c. 5. The singular Number is put for the Plural Gen. 32.5 Exod. 10.12 Judg. 4.5 Job 14.1 Isa. 1.3 and 16.1 Jer. 8.7 Joel 1.4 Matth. 6.17 Rom. 2.28 c. 6. Special Verbs are put for General as to go in and out is put for the Actions of life or for life in general Num. 27.17 21. Isa. 37.28 Acts 1.21 c. To call upon God is put for Divine Worship Gen. 4.26 Isa. 43.22 John 4.23 24. with many others 7. The Scripture sometimes proposes any thing that 's general by some illustrious species for evidence sake as 1. In the Actions of men Deut. 19.5 The Example of the Ax slipping from the helve and killing a man by chance is put for any involuntary man-slaughter See Psal. 112.5 Prov. 20.10 Matth. 5.22 2. In Precepts and Divine admonitions Exod. 20. Honour thy Father and thy Mother denotes reverence to all Superiours See Exod. 22.22 26. Exod. 23.4 5. Deut. 22.3 c. Lev. 19.14 Prov. 25.21 Rom. 12.20 Luk. 3.11 John 3.14 The washing of feet denotes all
Holy-Spirit the Earnest of the Saints Inheritance Page 305 The Holy-Spirit compared to a Seal Page 309 The Spirit compar to a River Page 313 The Spirit compar to Water Page 319 The Holy-Spirit a Witness Page 321 The Holy-Spirit a Teacher Page 323 The Holy-Spirit compared to a Dove Page 326 The Holy-Spirit the Saints Guide Page 327 BOOK III. The Fourth Head of Metaphors Allegories Similies and other borrowed Terms in Scripture that relate to the most Sacred WORD of God THe Word of God compared to Light Page 1 Or the Gospel glorious Page 9 Kisses of Christ's Mouth Page 41 The Word of God compared to a Net Page 45 The Word of God compared to Gold Page 47 The Word of God called Milk Page 50 The Word of God compared to Strong Meat Page 51 The Word compared to Honey Page 51 The Word compared to Fire Page 53 The Word compared to a Hammer Page 58 The Word of God the Sword of the Spirit Page 59 The Word of God compared to Leaven Page 61 The Word of God compared to a Glass Page 62 Professing the Gospel compared to a Plough Page 65 The Word compared to Seed Page 67 The Word compared to Rain Page 70 The Word compared to the Dew of Heaven Page 73 The Gospel compar to Treasure Page 74 God a Father JOHN 20.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I ascend to my Father and to your Father 1 JOHN 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God THe Title of Father is attributed to God in a four-fold Respect 1. As he is the Eternal Father of our Lord Jesus Christ who is his only begotten Son John 1.14 Eph. 1.3 2. As he is the Father of Adam and all his Natural Off-spring in respect of Creation Luk. 3.38 3. As he is the Father of Mercies all flowing from his Bountiful Hand to the Creature 2 Cor. 1.3 Eph. 4.6 4. The Father of all Good Men in respect of Adoption and Regeneration wrought in them by the Power of his Grace Rom. 8.15 Gal. 4.6 The word Abba is a Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will or acquiesce It is only found in three places in Scripture as Mark 14.36 Rom. 8.15 Gal. 4.6 and in all those places the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father is joyned to it which intimates as learned men say that the Gospel-Grace belongs to the Greeks who were Gentiles as well as the Jews It is observed that this is the first word that usually Children speak which carries a Spiritual Allusion Whether it be read backwards or forwards it sounds Abba which by a sweet allusion seems to imply that God is the Father of the Faithful even when in their crosses and calamities he seems averse to them Others think that the Gemination or doubling of the word in Syriack and Greek carries an Emphasis signifying that God is always a Father and that the Invocations of his Children should be put up with earnest Geminations and vehemency of desire Hierom makes the later an interpretation of the former as Rev. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so and Amen where the first is the explication of the second being a Hebrew word In the ensuing Parallel we take the Title Father in the fourth respect above mentioned and so it may not unfitly be termed a Metaphor taken from a Natural or Earthly Father Because God has the same love to and care of his Spiritual or Adopted Children as Worldly Parents have of their Natural Off-spring and in what degrees of Paternal Eminence God excels them shall be shew'd in the Disparity METAPHOR I. A Father gives Being to his Children as Jacob begat the Twelve Patriarchs Hence his Posterity are said to proceed out of his Loyns and are called his Issue or Off-spring II. A Father makes provision for the nursing nourishment and bringing up of his Children III. Fathers Cloath their Children Jacob made Joseph a Coat of many colours they allow not only for necessity but also for Ornament that they may take the more delight in them IV. A Father dearly loves highly esteems and greatly pities his Children If they are sick or under any calamity his tender and compassionate Bowels yearn with pity and sympathy to them V. A loving Father protects and defends his Children from hurts injuries and abuses to the utmost of his power taking their part and vindicating their Innocency against all their Enemies whom he warns not to wrong them at their peril VI. The thoughts of a tender Father run out most towards their weakest Children who are least able to help themselves giving special charge to such as are intrusted to look after them to take particular care of them VII A Father provides Food and Physick for his Children If they ask Bread he will not give them a Stone nor a Serpent if they ask him a Fish How ready was the Noble-man to seek Jesus from place to place that he might heal his sick Son at Capernaum VIII A Father takes delight to hear his young Children learn to speak and is better pleased at their endeavour to express their minds though in a lisping stammering or inarticulate Language than in the most florid Rhetorick or quaint Deliveries of others and will answer their Requests before the most perswasive Oratory of Strangers IX A loving and discreet Father proposes himself as a patern and example of good to his Children and exhorts them to imitate hlm X. A Father loves those Children best that are most like him XI A Father takes care to educate his Children and instruct them in all points of manners and good behaviour in the various circumstances of their lives at home and abroad towards Superiours Inferiours and Equals towards Friends and Enemies and towards each other giving them Precepts of good learning and other qualifications suitable to their ranks and qualities XII Fathers are very ready to hear the humble suit and requests of their dear Children for such things as they stand in need of Isaac crys to his Father and he answered Here am I my Son XIII If a prudent Father grants not his Childrens request it is because he knows they ask things that are not good for them but such as would prove in conclusion hurtful and prejudicial XIV If a tender Parent sees his Children play with any hurtful thing or to be fond of that which may wound kill or destroy them he takes it away from them XV. Fathers take care of their Children and are mindful of their welfare when at the greatest distance XVI A Father overlooks the common weaknesses and infirmities of his Children and pardons them upon their humble applications for it XVII A loving Father is much griev'd if his Children prove wicked and rebellious and useth all
put them into a better Form I know that thou canst do every thing and that no Knowledg is hid from thee Corollaries 1. FRom these Particulars we may observe That if God be the Builder of all things then the Work must of necessity be very well done for no human Architect can mend it 2. That it is very rational that he should be acknowledged and praised by his handy Work 3. That there is good Reason that all should be at his disposal for he gave them Being 4. That Men have no cause to murmur because they have no greater part of this World than God allots for they ought to acquiesce in his Will 5. That in all our Wants we should apply our selves to Him that gives liberally and upbraideth not for we can have no Supply elsewhere 6. That in all Projects and Undertakings we should seek Counsel of this great and wise Master-Builder and observe his Leadings in all Enterprizes 7. That good Men have no reason to be troubled for worldly Losses for all is the Lord's and he will surely give them what is fit for them God a Man of VVar. Exod. 15.3 The Lord is a Man of War 1 Sam. 17.45 The God of the Armies of Israel Isa. 47.4 The Lord of Hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Exercituum Observation God is compared to a Warrior TO illustrate this Similitude we shall shew 1. What Wars the Almighty God engages himself in 2. What manner of Warrior he is 3. In what respect he is parallel with earthly Warriors 4. The Disparity betwixt them 5. Draw some Inferences or Corollaries from the whole 1. The Lord is engaged in a Spiritual War against the Ungodly that remain obstinate and rebellious against him He judges the Righteous and is angry with the Wicked every day If he turn not he will whet his Sword he hath bent his Bow and made it ready He hath also prepared for him the Instruments of Death he ordaineth his Arrows against the Persecutors If I whet my glittering Sword saith the Lord and mine hand take hold on Judgment I will render Vengeance to mine Enemies and will reward them that hate me I will make mine Arrows drunk with Blood and my Sword shall devour Flesh and that with the Blood of the Slain and of the Captives c. 2. The Lord is concerned and oftentimes engages himself in Temporal or National Wars and Battles 'T was He that led Joshua forth as an armed Man against the Canaanites Hence he is called the God of the Armies of Israel I know not saith an eminent Writer any one thing where the Providence of God is more fully set out in Scripture than in the Workings of it about Wars It was the Lord that brought up Nebuchadnezzar against the Cities of Judah and stirred up the Medes to destroy the Babylonians Q. But what manner of Warrior is God A. 1. He is a Righteous and Just Warrior The proud haughty Princes and Potentates of the Earth many times take up Arms upon unjust grounds and pick Quarrels for vain-glorious and ambitious Ends If they see their Neighbour thrive as if it were an Eclipse to their Glory they invade him and imbrue their cruel Swords in Blood and Slaughter sacrificing the Lives of many thousand Innocents to gratify their avaricious and damnable Lusts Whereas God never proclaims War nor draws the Spiritual Sword against any Soul People or Nation but when there is just cause and no other means will do Shall not the Judg of all the Earth says Abraham do Right 2. The Lord is a skilful and expert Warrior he knows how to marshal his Host and set his Battle in Array There is no Policy in War nor Stratagem in the Military Art but he understands it 3. He is a mighty and terrible Warrior He can shake the Heavens by his Voice and make the Mountains quake before him With him is terrible Majesty he is the Lord mighty in Battel He makes the Earth to fear and the Inhabitants thereof to melt so that the Men of Might shall not find their hands He can make Emperors as Stubble to his Bow and mighty Kings as Chaff before the Whirlwind He makes Beelzebub with all his Guards to tremble and fly into Darkness it self to hide themselves He cuts off the Spirits of Princes and is triumphant over the greatest and proudest Monarchs Alexander Pompey Caesar and Tamberlane have all yielded to this invincible Conqueror If he shews but a Finger on the Wall he makes proud Belshazzar quake and can employ inanimate Creatures to terrify and destroy Pharaoh and his Host. 4. The Lord is a victorious and prevailing Warrior when he rises up he devours at once He bears long before he stirs up himself like a Man of War he is not quickly provoked I have saith he for a long time held my Peace I have been still Now I will cry like a travelling Woman I will destroy and devour at once The Lord shall go forth as a mighty Man he shall stir up Jealousy like a Man of War He shall cry yea roar he shall prevail against his Enemies 5. He is a Kingly Warrior or General of a mighty Host All the Inhabitants of Heaven and Earth are at his Command Metaphor I. A Great and principal Warrior is dignified with a Title suitable to his Office as Lord General or his Excellency II. He trains up and disciplines his Army in the Military Art instructing them how to behave themselves in all Martial Engagements discovering the Enemies Stratagems to them III. A General or Warrior takes Counsel and Advice before he makes War IV. A Royal Warrior when engaged in War sends forth Commissions and levies an Army or Armies as the Kings of Israel did who were great Warriors and his Orders are obeyed V. A great Warrior opens his Armory and distributes Weapons and Martial Habiliments to his Souldiers VI. A Warrior sets up his Martial Standard or chief Ensign of War VII A Warrior causes his Trumpets to sound to make ready for the Battel VIII A Warrior when he musters his Army sets them in array assigning their proper Work and Stations for the respective Squadrons or Divisions IX A just and a generous Warrior sets forth his Declarations of the Equity of his Cause and the End of his Quarrel X. A great Warrior gives his Souldiers Banners to be displayed XI A Warrior before he fights animates and encourages his Souldiers and provokes them to valorous and undaunted Actions XII The General or chief Warrior marches in the Head of his Army and leads them on in Person to Battel XIII A prudent Warrior takes care not only of his Front but of the Rear of his Army he manages their Retreat as well as the Onset XIV A Royal Warrior is careful in providing Pay for his Souldiers at his own charge Parallel I. GOD has a Title that expresses his transcendent Excellency and Grandure he is
called the Lord of Hosts because all Creatures in Heaven and Earth are of his Army II. God teaches his People how to behave themselves in spiritual Conflicts and to fight under his Banner when he calls them forth He warns them of the Dangers of Enemies and discovers the Subtilties and Devices of their Soul-Adversaries III. God doth nothing rashly for in all Wars he engages in or Desolations that he brings He consults his own Wisdom and doth all by the Counsel of his own Will IV. God is invested with Power and supreme Authority to raise Armies at his Pleasure if he gives but the Word they immediatly rally together God will lift up an Ensign to the Nations from far and will hiss unto them from the end of the Earth and behold they shall come with speeed quickly And it shall come to pass in that day that the Lord shall hiss for the Fly that is in the uttermost part of the Rivers of Egypt and for the Bee that is in Assyria and they shall come c. All are ready when He gives the Summons Angels Men Dragons Beasts the great Deeps Fire Hail Snow Wind Frogs Flies Locusts Caterpillars c. let him but hiss as it were and they come to execute his Commands 'T is said of Pompey that when one of his Officers complained of the want of Men he should reply Let me but stamp with my foot upon the Ground of Italy and I shall have Men enough which was a Note of confident Pride in him for he was wholly defeated afterwards by Caesar Yet 't is always true of the Lord of Hosts for if he holds up his Finger all the Celestial and Terrestrial Host are ready to fight his Battels V. The Lord brings forth his Weapons out of his Armory He opened his Armory and hath brought forth the Weapons of his Indignation for this is the Work of the Lord c. Take to you the whole Armor of God c. VI. So does the Lord I will lift up an Ensign to the Nation from afar And when the Enemy comes in like a Flood the Spirit of the Lord shall lift up a Standard against him VII God commands the Trumpets to be blown that all might be prepared for the Day of his dreadful Controversy Blow the Trumpet in Sion and sound an Alarm in my holy Mountain Let all the Inhabitants of the Land tremble And the Lord shall he seen over them and his Arrows shall go forth as the Lightning and the Lord God shall blow the Trumpet and shall go forth with the Whirlwind of the South VIII The Lord musters his Armies The Noise of a Multitude in the Mountains like as of a great People A tumultuous Noise of the Kingdoms and Nations gathered together The Lord of Hosts mustereth the Host of the Battel In the Wars of his People Israel he gave directions for their Battel-Array and when to give the Assault IX God hath published in his Word the Reasons why he prepares for War against a People or Nation They have moved me to Jealousy with that which is not God they have provoked me to Anger with their Vanities and I will move them to Jealousy with those that are not a People I will provoke them to Anger with a foolish Nation For a Fire is kindled in mine Anger and shall burn into the lowest Hell c. I will heap Mischief upon them I will spend mine Arrows upon them 'T is because Men turn not from their Sins They profess to know God but in Works deny him setting up the Creature instead of the Creator For the Iniquity of his Covetousness saith God I was wroth Men slight the Offers and Tenders of the Gospel and tho they add Drunkenness to Thirst they think they shall have Peace and for that reason God proclaims War and saith he hath whet his Sword Wherefore was it that God brought his Sword upon Jerusalem and gave it into the hands of the Babylonians Was it not for rejecting his Word and despising his Messengers Hence his Wrath came upon them till there was no Remedy hence Jerusalem was given up again to be trod down by the Romans viz. because they rejected Christ and the Gospel X. God hath given a Banner to them that fear him that it might be displayed because of the Truth or as Ainsworth renders it to be high-displayed because of the certain Truth The word Banner or Ensign as Ainsworth upon the place says is applied to the Flag or Ensign of the Gospel Isa. 11.12 49.22 62.10 here to David and his Victory c. XI God animates and encourages his People as he did Joshua There shall not any Man be able to stand before thee all the days of thy Life As I was with Moses so I will be with thee I will not fail thee nor forsake thee Be strong of a good Courage c. Only be thou strong and very couragious For then thou shalt make thy Way prosperous and then thou shalt have good success XII God himself comes into the Field with his People How often doth he tell them that he is with them The Lord your God is he that goeth with you to fight He assists them directs them relieves them None can march under a better Commander and he is the best Helper The Lord is on my side I will not fear what Man can do unto me The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Fear thou not for I am with thee Be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the Arm of my Righteousness Lo I am with you always to the end of the World XII As the Lord goes before so he is the Rereward of his People Ye shall not go out with haste nor go by flight for the Lord will go before you and the God of Israel will be your Rereward He is in the Front in the Rear in the Middle and the Flanks therefore all is safe because he is invincible XIV God is a liberal Rewarder of his People tho his Royal Munificence is purely an Act of Grace not Debt or Obligation because we are his and when we have done all we are unprofitable Servants c. He that overcometh shall inherit all things Metaphor I. THe most renowned Conqueror or most successful Martialist on Earth is vulnerable and mortal Alexander would be thought the Son of Jupiter but Death soon convinced him II. Earthly Warriors are under certain Limitations for they cannot war as they please their Bounds being set by the Almighty III. There is no earthly Warrior tho never so redoubted but may be match'd and conquered too IV. Earthly Warriors know not the Success of their Arms before-hand nor foretell Events they may be baffled in their Hopes and made ashamed of their
Confidence V. Some Warriors invade their Enemies with sudden Irruptions not giving them Warning nor Time of Preparation VI. Worldly Men of War know not sometimes how to put a Period to a War when it is begun nor can tell when it will end VII Tho Earthly Warriors can kill yet they cannot make alive VIII Such cannot kill the Soul IX A Warrior may waste his Treasure and empty his Exchequer by long and chargeable Wars X. He makes his Subjects bear the Charge Disparity I. GOD the Spiritual Warrior is the Eternal Jehovah who formed Man and all things else Thou hast laid the Foundations of the Earth and the Heavens are the Works of thy Hands They shall perish but thou shalt endure yea all of them shall wax old like a Garment as a Vesture shalt thou change them But thou art the same and thy Years shall have no end II. God has an absolute Power and Sovereignty over Heaven and Earth whom he will he sets up and pulls down at his pleasure whom he will he kills and whom he will he saves alive He doth whatsoever he pleaseth and who can say unto God What dost thou III. But there is no Match for God in the World Who would set the Briars and Thorns against me in Battel I would go through them I would burn them together He is called a consuming Fire and the greatest of his Enemies are but as Stubble fully dry It was a Saying of Caesar Veni vidi vici and may truly be said of God for he never comes off with Loss IV. The omniscient God that knows all things cannot be baffled nor disappointed he knows who of either side shall fall and who shall be slain and who wounded before the Battel begins V. The Lord of Hosts before he takes up Arms or intends to destroy a single or a combined Enemy gives them timely Warning and Notice of it that so Sinners may be ready and prepare themselves This appears in respect of the Old World those vile Enemies of God the Lord gave them warning one hundred and twenty Years of his breaking in upon them before it came to pass So he likewise gave warning to Jerusalem by the Prophets before he brought the Babylonians in upon them And what warning did the Lord give to the People of the Jews before the Destruction came upon them by the Romans God shoots off his Warning-Piece before he discharges his Murdering-Piece VI. God can in a moment stop any Judgment he can stay the Sword from devouring and the Fire from consuming He knows when the Controversy he hath with any Nation or People shall cease VII The Lord of Hosts can kill and make alive and many times by killing brings to Life VIII But God is able to kill both Soul and Body and after cast them into Hell IX But God's Treasury can never be wasted nor his Store consumed X. But God bears all the Charge of his Wars himself See the Metaphor of Captain Corollaries 1. FRom the foregoing Particulars we may infer That such as fight against God's People fight against God himself he being their Head and General that bears the Charge of the War and will certainly vindicate his People 2. From hence all good Men may derive encouragement because they are under the Conduct of so Incomparable a Warrior that can in a moment destroy all their Enemies 3. We may infer that a Martial Employment is a very honourable and useful Employ viz. when the Cause is good when 't is for God's Glory and for the Honour and Safety of King and People God is called The Lord of Hosts the God of the Armies of Israel which puts a Lustre and Dignity upon this Title c. 4. If God's People be worsted by an Enemy we may infer that it is suffered by the Almighty as a Scourge and Punishment for their Sins This was Israel's Case very often 5. Let God's People when they go out against their Soul-Enemies go in the Name of the Lord of Hosts for 't is dangerous to face an Enemy unless God go with us In the Name of the Lord will we set up our Banners 6. We may infer the desperate Case of such as fight against God Who ever hardned his Heart against him and prospered Such as make a Tumult and hate him that lift up the Heod that take crafty Counsel against his People c. Such shall be made as Stubble before the Wind and their Confederacy laught at by him that sits on high c. The most steely and flinty in the World can no more stand before God than Briars and Thorns before a flaming Fire Whoever commences War with him does it to his own Ruine and Destruction c. 7. Hence let all the Enemies of God consider that it is their wisest and safest Course to lay down their Arms and make their Peace with God 1. Because he is a God of Might and Power 2. Of Terror and Majesty 3. Of Influence and Authority he commands all 4. Of invincible Resolution and Constancy 5. Of so great Valour and Generosity that as there is no fighting with him so honourable Terms may be made with him upon Submission That he is a God of Might and Power Terror and Majesty hath been shewn already therefore we shall proceed to the third Particular viz. 3. He is a God of Influence and Authority he commands all Nothing can stand when he commands a March The Frogs invade Pharaoh the Stars fight against Sisera an Angel fights the whole Host of Assyria the Watchers turn Nebuchadnezzar to Grass toss Belshazzar from the Throne and open the Gates of Babylon for Darius He brings forth his Angels by Troops and shews them in the Air to strengthen or amaze all mounted on Chariots and Horses Sends the Winds out of his Chambers to make Confusion both by Sea and Land which rolls up the great Waves and hurls the Ships against Rocks that overturns Houses pulls up Trees by the Roots enters into small Crannies and shakes the Foundations of the Earth shakes the Walls of Jericho makes the Ground open to swallow up Men alive Whoever he sets himself against they are undone for neither Riches nor Strength will save them Riches profit not in the Day of his Wrath Money cannot bribe him and by Strength can no Flesh prevail For he can smite blind and lame in a moment put in fear smite Hip and Thigh that they cannot move to run away from him break their Cheek-Bone that they shall not bite nor ask for Mercy Many have been overcome by him but never any prospered against him So successful hath he been in Battel that the Victory goes on his Side where-ever he undertakes the War He makes One chase a Thousand and Two put Ten Thousand to Flight As is his Power so is He. His Wisdom and Counsel is such that by one Act he knows the Strength of all his Enemies and the Counsel
they take in their Bed-Chamber the Thoughts they have on their Couches He always catches the Wise in their own Craftiness and brings their Devices to naught He scatters them with the Imagination of their own Heart and then laughs them to scorn He knows the right Season to fall upon them and makes them like Dust before the Whirlwind and in all things wherein they deal proudly shews himself still above them Has subdued mighty and great Kings for his Mercy endureth for ever Challenges the Force of all his Foes If their Hearts can endure or their Hands be strong in the Day that he shall deal with them Requires Babylon it self that mighty Queen of Nations to stand with her Inchantments Astrologers and Magicians and monthly Prognosticators He is cloathed with such Armor that none can hurt him he is mounted on such a Steed that none by Flight can escape him for he rides upon the Wings of the Wind He makes his Angels swift to pursue and his Ministers Flames of Fire He sends forth his Arrows in the Dark that none can escape them nor yet discern them 4. For his Resolution 't is invincible He is of one mind and none can turn him He will have his own Counsel stand and the Thoughts of his Heart performed to all Generations There is no putting of him in fear and so force him into a Compliance He always keeps his Ground till he hath done his Work and never yields or gives way in Battel He concludes before-hand that his Foes must fly so that Victory is more than half-gained before he begins to fight Send to Beelzebub and he will tell you that Legions of Angels are to Him as the lesser Flies are unto Armed Men that he doth scorn at Swords and laugh at the shaking of the Spear against him Let Beelzebub himself come forth and call all his Sons to his Assistance muster up both Pope and Turk in the Fulness of their Strength and Power send to China Tartaria Japan c. to fight this Man of War the Lord of Hosts and He will throw them as through the Thicket of a Forrest esteem all their Strength like Tow and rotten Wood burn them together speak in his Wrath and vex them in his sore Displeasure thunder out of Heaven upon them and break them all to pieces He can gather Heaven up in Folds as a Curtain and roll it together as a Sceoll of Parchment Break up the Fountains of the great Deep Open the Windows of Heaven drown them by a Deluge affright them by ratling Peals of Thunder rain down Hail and Thunderbolts Fire and Brimstone to disperse and consume them So that the best way is for Kings and Princes to be wise for Judges and Counsellors to be instructed to treat with him about Terms of Peace to lay down their Arms to set aside all open Defiance to bow to his Scepter to submit to Mercy within the Compass of the Time set them and they shall find this Man of War this Lord of Hosts this mighty God of Jacob as merciful and generous as ever they found him strong and resolved Tho they could not put him in fear by their Force they may win him to Favour by Entreaties and make honourable Terms with him First To have all their by-past Treasons Rebellions and Hostilities against him remitted and by an Act of Oblivion so razed off the File and obliterated as never to be produced against them any more He will forgive Offences not remember Iniquities be liberal in Favour will not condemn to Slavery to make Hewers of Wood and Drawers of Water but will promote to Dignity take into his Army put amongst his Children adopt to be his Sons his Heirs advance them to a Kingdom reward them with a Crown invest them with the Raiment of Princes cloath them in Robes place them upon Thrones that in Grandure of Kings they may live and reign with him for ever Fear not little Flock it is your Father's good pleasure to give you the Kingdom A Crown of Righteousness is from thenceforth laid up for them white Robes are given them They shall sit with him upon his Throne c. But if they come not he hath whet his Sword he hath bent his Bow he hath prepared his Arrows against the Persecutors When his Hand takes hold on Judgment he will render his Anger with Fury and Rebukes with Flames of Fire By Fire and Sword will he plead with all his Enemies to bind their Kings in Chains and their Nobles in Fetters of Iron He will bring those that would not that he should rule over them and destroy them utterly Cut them asunder and appoint them their Portion with Vnbelievers and Reprobates with the Devil and his Angels Beelzebub and his Army And thus shall it fare with the Enemies of the Lord of Hosts God a Strong-Tower Prov. 18.10 The Name of the Lord is a strong Tower the Righteous runneth into it and is safe Psal. 18.3 My high Tower Nahum 1.7 The Lord is good a Strong-Hold in the Day of Trouble THese Metaphors Refuge Hiding-Place Fortress Habitation Place of Defence Sanctuary Strong Tower High Tower Rock Have the same Import and Signification and plainly hold forth that God is the Safeguard Defence and sure Protection of his People Yet such of them whose Properties admit of Demonstration and Enlargement different from this are handled particularly to which the Reader is referred and for the rest the ensuing Parallel may serve To open this Metaphor we shall shew 1. What is meant by the Name of God 2. Run the Parallel 3. In what respects his Name may be called a Strong Tower with some short Application 1. By the Name of God we are to understand those apt Titles as God I am that I am Elohim Jehovah c. by which God calls himself to signify or set forth the Excellency of his Nature and Attributes as his Mercy Goodness Truth Faithfulness Omnipotence Omniscience c. 2. 'T is put for Aid and Help 3. 'T is put for Renown or Glory Gen. 6.4 Men of Name that is famous Men Eccles. 7.1 Prov. 22.1 Phil. 2.9 So vile Persons are called Job 30.8 Men of no Name Sine nomine Turba id est ignobilis Turba So particularly for the Honour of God Psal. 76.1 his Virtue and Power Mat. 7.22 his Will concerning Salvation John 17.6 4. For the Worship and Service of God 1 King 8.16 2 Chron. 7.16 Jer. 7.12 Lev. 20.3 See more in Wilson's Dictionary and Illyric in Clav. Script upon the word Name c. Metaphor I. A Strong Tower is furnished with a Magazine of Arms and Ammunition to supply the Souldiers with Armor and Weapons defensive and offensive II. A strong Tower or Garrison is furnished with plenty of Provision to supply the Souldiers when besieged III. A strong Tower is furnished with a resolute couragious Commander and well disciplined Souldiers whom the Captain animates and arms receiving his flying Friends into
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
the Kingdom puts a difference between Egypt and Israel secludes Hymeneus and Philetus Hypocrites and Hereticks and all unclean Persons that the Peace of the Family may be preserved hath threatned they that trouble it shall bear their Judgment whoever they be God divorced the Church of Israel c. XXVI God upon this Ground hath tho he account it his strange Work turn'd to be an Enemy to those â—â—f his own Houshold and hath not only cast them out but drawn his glittering Sword made sharp by whetting bent his Bow and prepared his Arrows upon the String made sick in smiting and utterly destroyed aâ—â— in the Case of Israel Judah and Jerusalem XXVII God sware in his Wrath that they should not enter into his Rest and left them to expectation of fiery Indignation XXVIII Thus God dealt with Israel and Judah gave Jacob to the Spoil and Israel to the Robbers and was so far from interposing between them and Danger that he gave them up to fearful Ruine from the Chaldeans and to the Romans in the Time of Josephus declaring that his Eye should not pity neither would he have Mercy And as to particular Persons David told Solomon that if he forsook God God would cast him off for ever Thus those are confounded even as Judas Iscariot was and as Jesus Christ speaks of the Branches that abide not They are cast off and Men gather them and they come to Burning and as Salt when good for nothing is cast to the Dunghill and trodden under foot XXIX God that he might be justified in all his Actions hath appointed a general Judgment to bring forth his Works and Actions that he may clear himself and overcome when he is judged Hence it is said He hath appointed a Day in which he will judg the World in Righteousness call all his Houshold to account before the Angels and there make his Justice shine as the Sun at Noon in respect of all his Providences and Dispensations XXX God certainly rewards all Men for well-doing both in this World and that which is to come Verily shall one say there is a Reward for the Righteous when there is a God that judges in the Earth The Righteous shall be recompenced in the Earth Godliness hath the Promise of the Life that now is and that which is to come Metaphor I. AN Housholder in this World hath but a small Family tho never so great a Person Solomon was the greatest we read of yet small in comparison c. II. An Housholder in this World is but a Steward under another c. III. An Housholder in this World wants Wisdom and may be defective in respect of Government over his Houshold IV. An Housholder cannot of himself make his Family V. An Housholder in this World cannot communicate Strength nor secure from falling by Sickness or Death till they have finished the Work which he hath committed to them VI. An Housholder in this World may be taken away from his Houshold by human Force or by Sickness and Death VII An Housholder in this World may be from home about other Business not all times doing his Family good VIII An Housholder in this World tho he be at home and well yet he may be asleep and Evil come in the same Instant IX An Housholder may be taken away captive or forced to flie from his Family tho as valiant as David as wise as Solomon as great and mighty as Belshazzar and Darius X. An Housholder cannot always preserve his Family in Peace nor give them everlasting Rewards Disparity I. GOD hath a very great Family as numerous as the Stars or the Sand of the Sea The God of the whole Earth shall he be called The Earth is the Lord's and the Fulness thereof The Fathers and the Children are all his and the whole World receives great Benefits by him c. He gives all their Meat in due season He makes the Sun to shine and the Rain to fall on the Just and Vnjust II. But God is absolute Head and Lord under no Commission neither in subjection to any III. God is infinitely wise and good perfect in Knowledg hath all Treasures of Wisdom and Knowledg hath Depths of Wisdom and Knowledg unsearchable and past finding out 'T is impossible for him to err or miscarry in any case his Way is perfect IV. But God is the Maker of his Family from the highest to the lowest Thou hast made us and not we our selves c. V. But God is able to make all Grace abound to make the Arms of their Hands strong to renew their Strength like the Eagle to make the Weak become as David and David as the Angel of God so as to run and not be weary to walk and not faint VI. God is always abiding as he hath no beginning of Days nor end of Life He is the eternal and ever-living God VII God is never from home about other Business cannot be out of the way of doing his Family good because every where present on Earth as well as in Heaven He fills his own Work therefore promised to be with them in the Fire and in the Water and promised never to leave them nor forsake them VIII But God the Keeper of Israel neither slumbers nor sleeps for Night and Day the Dark and the Light are alike to him and between the Land and the Sea there is no difference For his Ways are in the Dark in the Deep and his Footsteps are in the mighty Waters IX But God yea the Omnipotent God cannot be invaded nor carried away captive he keeps his Place and is immoveable None hath an Arm like God and by Strength nor no other way shall any prevail over him God is Omnipotent Powerful Invincible c. X. But God the Preserver of Men and of the Souls of his Saints can so preserve in Peace that none darâ—â—s approach to rob his Family of it God gives his Family Consolation and good Hope here and Reward or Inheritance hereafter which shall never fade away nor be taken from them Inferences 1. IF God be an Housholder we infer against Epicures that he is and must be concerned in the Affairs of this lower World why otherwise should all things look up to him as the Psalmist saith and how should they be cared for and provided for as Christ himself and St. Paul averr God gives not his Spirit once and no more but it is given to his People daily and hourly 't is that gives us our daily and common Bread and taketh care of us c. 2. We infer how greatly ignorant most of the World are in that they do not account it a great Privilege to be under the Conduct of God and enquire what they should do to please him 3. What a mighty Blessing and Privilege they have who are under his Conduct that is able to do all manner of Good for them in this World and reward with everlasting Life in the World to come
Metaphor I. THe Arm of a Man is an Arm of Flesh and consequently may decay grow weak or be withered II. The Arm of Man is short and cannot help at a distance such as is a Man such is his Arm and Power III. The Arm of Man is weak and may be beaten down by a greater Force cannot engage or encounter with the Powers of Hell IV. The Arm of a Man may be broke or cut off and so become useless V. The Arm of Man helps but for a time he lives not always and so cannot help always Disparity I. THe Arm of God is a spiritual Arm and so cannot decay all the Attributes of God abide and change not II. God's Arm is not short he can help and save afar off as well as near and Ten Thousands at once tho they live in so many Nations The Lord's Arm is not shortned that he cannot save III. God's Arm is very strong too strong for the Mighty of the Earth what is the Arm of Man to the Arm of God Alas what can they do He is able with his little Finger to crush and break them to pieces nay he is able to destroy all the Powers of Hell and Devils in a Moment IV. God's Arm cannot be broke nor cut off V. The Arms of God can help at all Times and in every Condition hence called the everlasting Arms. Application 1. IF God hath such a strong Arm let Sinners take heed how they provoke him against them it is a dreadful thing you may perceive from hence to fall into the Hands of the Living God Do ye provoke the Lord to Anger Are ye stronger than he 2. If God hath such an Arm Wo to the Enemies of the Church this may make Babylon tremble Her Plagues shall come upon her in one Day Death and Mourning and Famine and she shall be utterly burnt with Fire for strong is the Lord that judgeth her 3. If the Church of God hath such Arms as you have heard doubtless her Enemies shall never prevail against her it shews forth the Security and Safety of God's People God is able to save and deliver his Church when he pleases 4. Why should Saints be afraid of Man and tremble at the Arm of Flesh who have an Arm of God to help them Have Men an Arm like him Alas their Power is weak and vain There is no King saved by the Multitude of an Host a mighty Man is not delivered by much Strength As 't is a great Sin to trust in an Arm of Flesh Cursed is the Man that trusteth in Man So 't is a great Evil and Folly to fear what they can do What hurt can the Arm of Man do us They can but kill the Body that 's the most and so far they are not able to go neither unless God gives them Commission 5. How soon can God if he hath such an Arm break the Arm of the Mighty God can deal with the strongest Arm of Flesh. Son of Man saith the Lord I have broken the Arm of Pharaoh King of Aegypt and lo it shall not be bound up to be healed to put a Roller to bind it to make strong to hold a Sword When God breaks the Arm of an haughty King 't is beyond the Skill of his Chirurgeons to set the Bones and make it whole again The Horn of Moab is cut off and his Arm is broke A savage Beast saith one cannot hurt us when his Horn is broke no more can a cruel Tyrant when his Arm of Power is burst asunder 6. If this be so let us engage the Arm of God for us If we can but get the Almighty to be on our side wee 'l not fear what Hell or Rome can do unto us Let us humble our selves before him and depart from Iniquity let us trust in God alone and offend him as we have done no more 7. If God have such a mighty Arm then let us all labour to trust in him We cannot saith a godly Minister trust Creatures too little as to Success nor can we trust God too much let us trust in God alone and in no other Strength but his 8. This may stir us up to the Duty of Prayer to cry mightily in our Distresses to God for Help let us pray in this time of Need as the Church doth Awake awake put on Strength O Arm of the Lord awake as in the Generations of old Art thou not he that hath cut Rahab and wounded the Dragon Lord shew forth thy Might here is another Dragon a Romish and bloody Dragon risen up against thy poor Church and it is in the Power of thy Arm only to deal with him 9. Seeing God hath such an Arm let weak Christians pray that he would lead them yea carry them in his Bosom and let us all daily be in the Consideration and Meditation of the Strength and Power of his Arm. We little consider and fear what God can do God compared to a Travailing VVoman Isa. 42.14 Now will I cry like a travailing Woman c. THis is a kind of Metaphor called an Anthropopathy as all Places are that attribute any thing humane to God In this Text we are to note that his Lenity Patience and long Forbearance are changed into a severe Vengeance Because a travailing Woman tho in great Pain yet patiently endures it to the utmost Extremity of her Throws and then being overcome by the Violence of her Pangs breaks out into Cries and Vociferation Which most elegantly expresses the Patience and long Forbearance of God and the Extremity of his Wrath when provoked Psal. 78.65 66. Rom. 2.45 Simile I. A Travailing Woman is in Pain great Pain When Pangs come upon thee like the Pain of a Woman in Travail II. A Woman in Travail cries out her Pains are so great she cannot refrain her Pangs make her cry bitterly III. A Woman in Travail strives to bring forth IV. 'T is not long when great Pain and Pangs come upon a travailing Woman e're she is delivered Parallel I. GOD is pleased to speak after this manner as if he was in pain I will ease me saith he of mine Adversaries I will avenge me of mine Enemies The Adversaries of God seem to hurt and put him to pain In all their Afflictions he was afflicted When the Foot is afflicted the Head is afflicted God is pleased to condescend so low as to sympathize with his Church when she is pain'd he is pain'd II. God will visibly demonstrate to speak after the manner of Men how his Soul is pained and distressed for his Church and People hence saith he I will cry like a travailing Woman III. God when he stirs up himself and begins to cry and roar 't is that he may bring forth Deliverance for his Church IV. When God begins to roar in his thundring Judgments pouring forth the Vials of his Wrath upon the Beast and to cry like a travailing Woman
too great an Influence upon green and tender Plants to winde them into extreme and irregular Designs and Motions 5. There is by Divine permission a most troublesom and pernicious Adversary suffered to range up and down the whole Earth to try his Art and Skill how far he can prevail to bring this vast Body into Tumult and Disorder and 't is not seldom that he doth prevail to divide not only Emperors Kings Princes Judges Nobles and Peasants but Dukedoms Principalities Cities Corporations Villages Families Brothers Sisters Husbands Wives Fathers and their own Children Now these things being premised what unspeakable need is there of one supreme and universal Judg to curb Exorbitancies to umpire decide and put a period to Dissentions Without whose Moderation the World would be intolerably perplexed harrassed and plagued with perpetual and endless Wars Broils Disorders and Confusions and would hardly keep its station for any long Period of Time For the moderating and preventing of all which the God of the whole Earth hath undertaken to associate with the Rulers and to judg amongst the Gods In which Passage he is represented to us by the Similitude of a Judg which carries a lively Figure and Resemblance of the Supreme Lord of the whole Earth and that in these divers respects following Earthly Iudg. I. IT appertains to a Judg to be good and the best of Judges are so Moses was advised to chuse thus by his Father Jethro The Desire and Fruit of the Righteous is good II. It appertains to a Judg to be wise and prudent or as Jethro words it to be able A foolish Ruler is a Shame and Reproach to any Nation or People and there is not a more uncomely Sight in the World than to see a Fool upon the Throne of a Kingdom or Judgment-Seat III. It appertains to a Judg to be a Man of Knowledg and well-skilled in the Laws and Statutes of a Kingdom because he is to be the Expounder of the Law to the People IV. It appertains to a Judg to be a Man of Prudence not only for the setling of right Methods but to do Justice in a fit season V. It appertains to a Judg to have good and right Laws to judg the People by that there may be no cause of Grievances or Complaints VI. It appertains to a Judg to be impartial and judg uprightly not to know the Faces of any in Judgment not to be corrupted by flattering Words nor byassed by Bribes nor misled by the Place and Dignity of Persons of what rank or quality soever they be VII It appertains to a Judg to be just and equal in the proportions of Punishment and Severity not lay any beyond due Desert nor favour when there is no reason for it The Reward of Murther Treason Rebellion Witchcraft Blasphemy is not to be given to petty Offenders VIII It appertains to a Judg to take nothing upon Trust but to be satisfied that Matters are true A Judg is not to act doubtfully but see the Offender be clearly cast before he give Sentence IX It appertains to a Judg upon due Proof and Trial to pass a definitive Sentence If one Man sin against another the Judg shall judg him X. It appertains to a Judg to be firm and steady to the Rules of Law and Justice as immoveable as a Rock a right way XI It appertains to a Judg to consider the Cause of the Poor and Needy to plead for the Widow and Fatherless and them that have no Help and deliver them out of their Distress where Justice calls for it XII It appertains to a Judg to have a People under him to be judged XIII It appertains to a Judg to be provided of Officers to execute his Sentence else Judg and Law are of little signification for according to the old Maxim Execution is the Life of the Law XIV It appertains to a Judg to be feared and had in reverence XV. It appertains to a Judg to be cloathed or arrayed with Majesty and Terror XVI A Judg hath power to reprieve or suspend the Execution of a Sentence XVII It appertains to a Judg to give Orders for Execution to deliver to the Officers when Sentence is past XVIII It appertains to a Judg to punish Officers if they exceed their due Bounds in punishing others XIX It appertains to a Judg to vindicate his own Honour and the Justice of the Law he executes XX. It appertains to a Judg to mix Mercy with Judgment where the Case will fairly admit of it XXI A Judg in this World hath others to plead before him as Counsel or Advocates for the Prisoner to extenuate the Crime and plead the Privileges allowed by Law XXII It appertains to a Judg in this World to have not only Rules of Law but a Register of by-past Actions that he may know what to do if like Cases fall in future Times XXIII A Judg usually hath great Attendance to bear him Company in the Time of Judgment XXIV A Judg when he peremptorily passeth Sentence doth not recede and go back the Sentence past abides Heavenly Iudg. I. THis God is by way of Eminency he is essentially good good without any mixture of Evil. He is originally good there is no Good in the whole Universe but what he is the Root Spring and Fountain of There is no Evil to befound in him and as Seneca he can do no evil nor hurtful thing He is Good in the Abstract Goodness it self 1 Chron. 16.24 Psal. 25.8 Psal. 119.68 II. This God is beyond comprehension or expression for all the Angels receive their Wisdom from him all the Emperors Kings Princes Nobles and Judges of the Earth In him are all the Treasures of Wisdom and therefore called Wisdom past finding out III. God the Judg of all the Earth is a God of Knowledg Known unto the Lord are all his Works from the Beginning He gives Knowledg to the Simple and makes the Foolish of an understanding Heart he makes known unto Men the great things of his Law his Spirit searches into all Mysteries he gives Skill in all Arts and Sciences and there is no searching of his Understanding When he undertakes to dispute none can answer him one of a Thousand IV. In this the Lord the great Judg is beyond comparison for he dwells with Prudence and finds out Knowledg of witty Inventions his Ways are perfect altogether His Actions are so fitly timed that he doth nothing out of season 'T is in due season he delivers the Needy avengeth the Cause of his Elect and plentifully rewards the proud Doers V. The chief Judg of all the Earth hath an ancient Statute-Book that is suited to all Times and Seasons to all Ages Sexes Conditions and Constitutions of Men whatever Every part of it is tried and proved and found to be a perfect Law in which are contained wondrous Things ever free from Deceit and Falshood 'T is marvellous pleasant and refreshing sweeter than Honey or
one Heart for Sin and another for him he must have the whole Heart or he will have none of it Thou shalt love the Lord thy God with all thy Heart and with all thy Soul c. Conscience may be for Christ and his Ways and the Judgment may be much enlightned when the Will may be opposite and the Affections set chiefly upon Sin and the Vanities of this World Their Heart is divided now shall they be found faulty XVIII Jesus Christ met with greater Opposition and fought more sore and fearful Battels than ever any did for the Sinner's sake as witness his Conflict with Satan that strong Man armed with Sin and Wrath and last of all with Death it self over all which Enemies he gloriously triumphed and got a perfect Conquest XIX Jesus Christ will not take into Covenant or make a Contract of Divine Love or Grace with a Person that is not dead to the Law We must see the Insufficiency of that and of our own Righteousness and have no confidence in the Flesh if we would win Christ. Wherefore my Brethren ye also are become dead to the Law that ye should be married to another even to him that is raised from the Dead that we should bring forth Fruit unto God XX. When Jesus Christ by his Word and holy Spirit hath brought over all the Faculties of the Soul unto himself finding the Person dead to Sin Self and to this World and all things being removed which obstructed this happy Contract he then proceeds and takes the Soul into Union with Himself But according to that holy Order and Decree of God no Soul is espoused by Christ but such as is given to him by the Father All that the Father hath given me shall come unto me XXI No sooner is a Sinner converted by Faith united or espoused to Jesus Christ but there is great Joy amongst the Angels of God in Heaven and amongst the Saints of God on Earth Likewise I say unto you there is Joy in Heaven in the presence of the Angels of God over one Sinner that repenteth And so in the case of the Prodigal at his return The Father said to his Servants Bring forth the best Robe and put it upon him and put a Ring on his hand And bring hither the fatted Calf and kill it and let us eat and drink and be merry And they began to be merry XXII Jesus Christ settles upon each Soul he espouses a very great Inheritance he makes over a Jointure of an inestimable value a Kingdom of Glory a Crown that fadeth not away even everlasting Blessedness XXIII Jesus Christ leaves his Church and each believing Soul whom he takes into Union with himself in this World for a while and doth not immediatly take them to himself or carry them to Heaven his own Habitation XXIV Jesus Christ delighteth greatly in his Church and in every sincere Member thereof hence Zion is called Hephzibah And as the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee XXV Jesus Christ discharges his Saints and People from all those Debts that bind over to eternal Wrath. Sinners were miserably indebted to the Law and Justice owed ten thousand Talents but had not a Farthing to pay liable every day to Arrests and to be sent to the dark Shades of eternal Night or Prison of utter Darkness under the Wrath of the incensed Majesty having whole Mountains of Sin and Guilt lying upon them running every day into new Scores adding Sin to Sin one heavy Debt upon another O how great is the Guilt of sinful Man and how unable to satisfy Divine Justice How then shall these Debts be paid all these Sins expiated and the Guilt taken away Justice calls for full Payment it 's Language is Pay or perish yet we cannot make the least Reparation nor right God for the Wrong we have done him by offending the Eyes of his Glory But now by a Marriage-Covenant with Jesus Christ all is at once discharged and the Sinner acquitted there being Riches and Worth enough in him who hath fully satisfied the Demands of Law and Justice and by Union with him the Sinner comes to be interested into all He was made Sin for us who knew no Sin that we might be made the Righteousness of God in him The Lord hath laid on him the Iniquities of us all O how happy is that Soul that is espoused to Jesus Christ XXVI Jesus Christ confers great Honour on those that are espoused to him The Church is called a Queen and how comes that to pass but by means of this Contract and Marriage with Christ Vpon the right hand stands the Queen with Gold of Ophir Believers are called by Christ's Name have the Attendance of his Servants the holy Angels The Angels of the Lord encamp round about them that fear him He hath given his Angels charge concerning thee Saints lie in the Bosom of Christ's Love and Mercy XXVII Jesus Christ supplies all the Wants and makes blessed Provision for his Saints They that fear the Lord shall not lack any good thing Whether it be Grace or Peace either Food or Physick they want they shall have it from him all is in Christ In him all Fulness dwells and in him so as to be let out and communicated to his Saints XXVIII Jesus Christ sympathizes with his Saints In all their Afflictions 't is said he was afflicted And in another place 't is said His Soul was grieved for the Misery of Israel He himself hath suffered Being tempted he is able to succour them that are tempted We have not an High-Priest that cannot be touched with the feeling of our Infirmities He that toucheth you toucheth the Apple of mine Eye Cast thy Burthen upon the Lord and he shall sustain thee XXIX Jesus Christ requires Obedience of his Church and of every Member thereof hence Paul saith The Church is subject unto Christ. The Lord Jesus is exalted above all Principalities and Power Might and Dominion and every Name that is named not only in this World but also in that which is to come and is given particularly to be Head over all things to the Church Call ye me Lord saith Christ and do not the things that I say XXX Jesus Christ reproves his Saints for their Evils and Transgressions out of his great Love As many as I love I rebuke and chasten XXXI Jesus Christ covers the Weaknesses and Infirmities of his People He covers our Sins doth not upbraid us with our Faults but forgives our Iniquities and remembers our Sins no more Tho his Saints have many Spots and Blemishes yet he through his great Grace overlooks them all and will not expose them to Reproach here nor hereafter for them XXII Jesus Christ gives Counsel and Instruction to his People I counsel thee c. What heavenly Instruction hath he left in his Word
gives an inspection into the Excellencies of the Father and the World to come For no Man hath seen the Father save the Son and he to whom the Son reveals him 'T was He that brought Life and Immortality to light through the Gospel How can we see things that are within the Vail but by and through Christ Who was it told us of a Kingdom above and an immortal Crown sitting upon Thrones and walking in white Robes but Christ 'T is he that opens to the Holy of Holies where the King sits in Majestick Glory XIII Jesus Christ lets the Souls of Men into the best Parts and Privileges of Heaven of Glory and Blessedness it self 'T is through him they come to the King 's great Feast to the Waters of Life the Streams of that River that makes glad the City of God 'T is through him they come into the King's Wine-Cellar to drink of the Wines the refreshing Influences of the Spirit the precious Promises the Consolations of God which are not small 'T is through him that Men have an imputed Righteousness for a Wedding-Garment the white Robes that render all fair and without spot or wrinkle or any such thing 'T is through Him that Men receive Riches and Treasures of Grace to help in time of Need. 'T is through Him that we come by that excellent Book which informs about all Affairs and gives a true and full account of that Estate which belongs to us in the World to come It is through Him that all things are enjoyed whether Grace here or Glory hereafter All are yours you are Christ's Life is through his Name Remission of Sins through him eternal Life through him Justification through him Riches of Grace and Glory through him XIV Jesus Christ is the Door where the Poor have privilege to come without molestation or controul here they meet with Relief they never come and lose their Labour As he calls so he gives when they come and the best sort of Alms too the Bread of Life the Water of Life He gives Help and Healing as well as Bread and Nourishing the Deaf receive their Hearing the Dumb their Speech the Blind their Sight c. 'T is through this Door God's bountiful hand is stretched forth to disperse abroad to them that are in Necessity Blessed are they that wait at the Posts of this Door Corollaries 1. HEre is Wisdom and Goodness appears on God's part in making such an useful convenient and necessary Door 2. Here is great encouragement for all to seek to find especially the Poor and them that have a real mind to be happy 3. Here is the Folly of them discovered that slight it and the Misery of all that miss it they lose Heaven and all its Privileges Christ the Servant of God Isa. 42.1 Behold my Servant whom I uphold c. Isa. 19.6 Is it a light thing that thou shouldest be my Servant c. CHRIST is in these Scriptures called a Servant Metaphor I. A Servant is one chosen to Office If Men have Work or Business to do they chuse one to be their Servant whom they think fitly qualified and able to do it II. A Servant is a Name of Subordination and Subjection it respects an Office of an inferior Rank and Quality III. A Servant is one that hath a Trust committed to him by a Master or Superior to whom he is to be accountable IV. A Servant is oftentimes employed to labour and hard Work as to plow and sow build and plant c. V. A Servant is not to seek his own Glory nor to do his own Will no further than it comports or agrees with the Glory and Will of his Master or Father but doth every thing that is commanded him not being ashamed to acknowledg himself to be a Servant VI. A Servant is sent sometimes abroad to do Business far from home and is thereby exposed to many Dangers and great Hardships VII A Servant that is faithful delights to do his Father's or Master's Business preferring it above his Meat and Drink as appeared by the Servant of Abraham who would not eat nor drink before he had done his Errand VIII A Servant that is faithful will not go beyond his Commission in any thing Saith God to Moses Look that thou make them according to the Patern that I have shewed thee in the Mount Thus did Moses according to all that the Lord commanded him thus did he IX A Servant hath Right to Wages and expects it as the Desert of his Work as Jacob said Give me my Wife for my Days are fulfilled He demanded his Wife after he had served seven Years for her X. 'T is the Hope and Expectation of a Reward that causeth a Servant to go through Difficulties and Hardships cheerfully as it was in Jacob's case As I was in the Day the Drought consumed me and the Frost by Night yet he served seven Years for Rachel and they seemed unto him but as a few Days c. XI A Servant is attended with Fear If I am a Master where is my Fear Parallel I. CHrist was chosen by the Father not to one Office only but to many to be a Mediator King Priest and Prophet Behold my Servant whom I have chosen He was every way furnished and fitly qualified for the great Work appointed for him I have laid Help upon one that is mighty I have exalted one chosen out of the People II. Christ in his Humiliation was abased so low as to be in subjection to the Father He made himself of no reputation and took upon him the Form of a Servant I have been amongst you as he that serveth III. Christ hath a great Trust committed to him Is it a light thing that thou shouldest be my Servant to raise up the Tribes of Israel And as all the Treasures and Riches of Egypt were committed to Joseph so are all the Riches of Heaven both of Grace and Glory committed to Christ It pleased the Father that in him should all Fulness dwell in whom are hid all the Treasures of Wisdom and Knowledg IV. Jesus Christ was employed in hard Work viz. to redeem and not only so but to build the Temple or House of God Vpon this Rock will I build my Church Behold the Man that is called the Branch he shall build the Temple of the Lord. A Sower went out to sow this Sower is the Son of Man V. Jesus Christ as God's Servant sought not his own Glory I honour my Father If any Man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self He that speaketh of himself seeketh his own Glory but he that seeketh the Glory of him that sent him the same is true c. Father not my Will but thy Will be done He that sent me gave me commandment what I should say and
what I should speak As I have kept my Fathers Commandments c. VI. Jesus Christ to do the Work of God as Mediator was sent on a long Journey as far as 't is from Heaven to Earth and was thereby exposed to much Difficulty and great Hardships from Men and Devils He was persecuted from place to place his Life being often in jeopardy he had no-where to lay his Head and was at last most basely betrayed and put to Death VII The Lord Christ was most faithful Tho he was a Son yet learned he Obedience by the things he suffered My Meat is to do the Will of him that sent me and to finish his Work I delight to do thy Will O God Wist ye not that I must be about my Father's Business VIII The Lord Christ was faithful in doing all things which God required of him he went not beyond his Commission nor did he neglect any part of his Work He that God sent speaketh the Words of God and I know that his Commandment is Life everlasting Whatsoever I speak therefore even as the Father said unto me so speak I. Who was faithful to him that appointed him as Moses was faithful in all his House IX The Lord Jesus Christ hath an absolute Right to a Reward for his Work 's sake Tho there is no Merit or Desert for the Works which Believers do being unprofitable Servants when they have done all yet there is very great Merit and Worth in what Christ did And the Father will give him his Wages he shall have his Wife his Church for whom he served above fourteen Years nay He shall have the Heathen for his Inheritance and the uttermost Parts of the Earth for his Possession Behold my Servant shall deal prudently he shall be exalted and extolled and be very high I will divide him a Portion with the Great and he shall divide the Spoil with the Strong because he hath poured out his Soul unto Death But we see Jesus who for suffering Death is crown'd with Glory and Honour c. X. The Lord Jesus Christ having in his eye that eternal Advantage his Elect should receive and what Glory He as Man should be raised unto as the Reward of his Undertaking went through all his Sorrows with much cheerfulness Who for the Joy that was set before him endured the Cross despised the Shame and is set down at the right-hand of the Throne of God XI The Lord Jesus Christ was subject whilst he was here in our Nature in the Form of a Servant at some time unto Fear He was made under the Law 'T is said He was troubled in Spirit and was heard in that he feared Metaphor I. A Servant and the Master are not essentially and inseparably one II. A Servant amongst Men hath not an inseparable Interest in his Master's Goods and Estate III. Servants among Men many times through Temptation prove unfaithful and deceive either Father or Master yea the best Servants of good Men have in something or other miscarried IV. A Servant may be turn'd out of his Master's Service and lose his Honour V. The Servant abides not in his Master's House for ever VI. A Servant differs from the Heir in Place Dignity and Privilege VII Too many are oftentimes forced to become Servants because they cannot otherwise tell how to live Disparity I. JEsus Christ altho a Servant is essentially one with the Father the Father Son and Spirit are but the one everlasting and eternal God I and my Father are one There are three that bear Record in Heaven the Father the Word and the Holy Spirit and these three are inseparably one II. Christ hath a full a clear and inseparable Interest in all that the Father hath All mine are thine and thine are mine and I am glorified in them III. It was impossible for Christ to be unfaithful or disobey God his Father because he was without Sin and Satan had nothing in him to fasten a Temptation upon IV. The Lord Jesus Christ did not could not displease his Father and therefore did not nor could lose his Honour I do always the things that please him V. Jesus Christ abideth in the House of God for ever VI. Jesus Christ tho he be called the Servant of God yet is he his own beloved Son and Heir of all things by whom he made the World There is none in Heaven or Earth that hath greater Glory Place or Privilege conferred upon upon him than the Lord Jesus Christ. VII Christ had no necessity of Nature laid upon him to accept of the low Place and Office of a Servant He was not forced to it because he could not tell how to live without serving he being infinitely happy in himself from Eternity but the Glory of his Father and the dear Love he bore to the Creature even to poor lost Man moved him to become a Servant he did it freely for our sakes that we might be Lords Inferences I. WE may note from hence the wonderful Condescension of Jesus Christ there is nothing which sets forth his great Abasement for our sakes more than this what Grace is this Doth the Son of God who is the Lord of Heaven and Earth become a Servant He that thought it no Robbery to be equal with God made himself of no reputation and took upon him the Form of a Servant The Son of Man came not to be ministred to but to minister Quest. But some may enquire Whose Servant is Christ c. 1. He is God's Servant Behold my Servant c. 2. He is his Peoples Servant The Son of Man came not to be ministred unto but to minister and to give his Life for many II. Let us learn from him hence-forward to humble our selves Let the same Mind be in you that was also in Christ Jesus Shall the Lord become a Servant and shall the Servant swell in Pride and Arrogancy and nothing content him but to be called Lord nay and lord it over God's Heritage whose Servants they ought to be if they would be Gospel-Ministers Surely Christ abhors him who calls himself the Servant of Servants whilst at the same time he exalts himself above All that are called Gods III. If the Lord Christ became a willing humble laborious and faithful Servant for us let us labour to be humble faithful and sincere Servants to him He hath done all the hardest Work and if any remain too hard for us he sticks not to set his hand to it Thou hast wrought all our Works in us and for us IV. Let this teach us to follow his Example and be Servants one to another I have given you an Example that you should do as I have done to you for this is acceptable to him V. Remember 't is an honourable pleasant and gainful thing to be Christ's Servant Paul seems to glory more in it than
unsearchable Riches of Christ. 7. He shuts evil Persons out of the Church as he served Judas and will shut them out of the new Jerusalem at the last Day He scatters Wickedness by his Laws and Doctrine of Holiness He takes care of his Subjects and smites those that persecute his Church He is a Praise to all them that do well and much more will be when he advanceth his Saints to be Rulers over many Cities and sets them upon Thrones and he pronounces the Sentence Well done good and faithful Servant enter into the Joy of thy Lord. King I. THe Kings of the Earth do not create their Subjects II. The Kings of the Earth are naturally weak and many ways defective in point of Qualification III. The Kings of the Earth are ordinarily made and instituted by Men. IV. The Kings of the Earth have their Political Power Strength and Maintenance from their People V. Kings have their Power limited and confined to a certain part of the Earth VI. The Kings of the Earth may be over-reached in their Politicks as Solomon was by Women VII The Kings of the Earth may alter from better to worse and turn Tyrants as too many have formerly done VIII The Kings of the Earth may be toss'd from their Thrones and have their Kingdoms taken from them by an invincible Force which they cannot withstand as in the Case of Nebuchadnezzar and many others IX The Kings of the Earth are mortall and must die I said ye are Gods but you shall die like Men and fall like one of the Princes Mors pulsat aequo pede pauperum Tabernas Regúmque Turres Horat. X. The Kings of the Earth even the greatest and highest amongst them are but the Sons of Earth earthly very low and meanly descended in comparison of Christ. XI The best and greatest Honours and Favours the Kings of the Earth can confer on Men are temporal and fading XII The Kings of the Earth in their Execution of Wrath and taking Revenge can but hurt and kill the Bodies of their Enemies the Soul is out of their reach Disparity I. JEsus Christ the King of Kings created his Subjects both Angels and Men Whether they be Principalities or Powers Things in Heaven or Things on Earth all Things were made by him and for him II. Jesus Christ hath more than the Strength of an Unicorn is called the Lion of the Tribe of Judah hath all the Treasures of Wisdom and Knowledg yea all Fulness III. Christ is a King made and set up immediatly by God himself who hath made him higher than the Kings of the Earth and set him King for ever upon the holy Hill of Zion He hath exalted one chosen out of the People IV. Christ's Riches and Strength are of and from himself He that has the Power of the Godhead dwelling bodily in him needs not Strength or Maintenance from others V. Jesus Christ is Lord of all hath all Power in Heaven and Earth committed to him He hath an unlimited Power Angels and Principalities are subject to him he is set up over all the Works of God's hands VI. Jesus Christ is the Wisdom of God and could not be circumvented by great Beelzebub who is the most subtil Politician all his mysterious Stratagems were to Him but as the Cords of Tow to Sampson in the Mightiness of his Divine Strength This great Captivity Jesus led captive and having spoiled Principalities and Powers he made a shew of them openly and was with a most Majestick Triumph attended to his Throne in Heaven VII But Jesus Christ being naturally and essentially good abides immutably so is the same yesterday to day and for ever VIII But Jesus Christ is for ever set down at the right hand of God upon the Throne of his Excellency and there will continue till the end of Time till all his Enemies shall be made his Footstool He will overthrow the Dragon with all his Infernal Force so that there shall be no more Place found for them and in a short time will swallow up Death in Victory The last Enemy that shall be destroyed is Death IX But Jesus Christ being raised from the Dead by the Glory of his Father dies no more Death hath no more dominion over him I am he that was dead and am alive and behold I live for evermore and have the Keys of Death and Hell To Him it is said Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom X. Jesus Christ is highly discended the immediate Off-spring of God greater in point of Pedegree than all the Sons of Nobles called in Scripture the Man of God's Right-Hand his Fellow He thought it no Robbery to be equal with God The second Man Adam is the Lord from Heaven Therefore truly called the Lord of Glory Had they known him they would not have crucified the Lord of Glory XI But Jesus Christ the King of Heaven can confer Honours and enrich with such Favours as are everlasting With him are durable Riches and Righteousness He hath promised a Crown which never fadeth away XII But the Lord Jesus can destroy both the Bodies and Souls of Men whether Kings or mighty Ones of the Earth that are his Enemies and make them cry out to the Rocks to fall on them and to the Mountains to cover them and hide them from the Wrath of the Lamb who can cast the Dragon the Beast and the false Prophet with all their Adherents into the Lake that burns with Fire and Brimstone Inferences I. FRom hence we may plainly see the clear and undoubted Right which the Lord Jesus Christ hath to all the Works of God's hands 1. By his great Descent he is the natural Son of God The Word was with God and the Word was God and Being in the Form of God thought it no Robbery to be equal with God called the Man that is God's Fellow 2. He is qualified 3. He is chosen 4. Anointed 5. Proclaimed All which may challenge a Right to a Regal Power II. From hence we infer the undoubted Duty of all both Angels and Men to obey him Emperors Kings Princes Nobles and all the Judges of the Earth owe Homage and Service to him therefore commanded to kâ—â—ss the Son c. III. From hence we infer the good and happy State of all his Friends and Favourites He both can and will do great things for them gives great things unto them saves them from Sin Death and the Devil He will invest them with a Kingdom a Crown a Throne and unspeakable Glory Which Eye hath not seen nor Ear heard neither hath it entred into the Heart of Man to conceive the Things which God hath laid up for those that love him IV. Moreover from hence we may infer what the sad and miserable State of his Enemies will be without Repentance and the Necessity of their
God sware unto David that of the Fruit of his Loins according to the Flesh He would raise up Christ to sit upon his Throne And upon this account Christ is called the Son of David and the Off-spring of David How fitly Christ may be compared to a Branch we shall note under three or four Particulars Metaphor I. A Branch hath a Root or Stock from whence it proceeds II. A Branch is of the same Nature with the Stock or Root from whence it naturally proceeds III. A Branch partakes of Sap and Nourishment from the Root IV. A Branch or the Branches of a Tree are the Glory of a Tree Parallel I. CHrist as concerning the Flesh proceeded from Abraham Jesse David Mary c. II. Christ is really and truly Man and hence he is called the Seed of the Woman and the Seed of Abraham c. and Made of a Woman made like unto us in all things Sin only excepted Forasmuch as Children are Partakers of Flesh and Blood he also himself likewise took part of the same III. Christ partook of Nourishment from the Virgin not only in the Womb but afterwards Blessed are the Paps that thou hast sucked IV. Christ the Son of Man being the real Off-spring and Son of David according to the Flesh is the Glory of all David's Race and of the whole Church of God in general Inferences 1. THis may serve to reprehend those that say The Matter of Christ's human Nature was from Heaven and that he passed through the Womb of the Virgin as Water through a Conduit-Pipe and is called the Seed of the Woman and made of a Woman upon no other account than his being born of a Woman From hence 2. We may admire the Goodness and rich Grace of God and his distinguishing Love to Mankind in that the Lord Jesus took not hold of the Nature of Angels but of the Seed of Abraham that there should be a Saviour for fallen Man and none for fallen Angels 3. This shews how Man is magnified and exalted by the Almighty What greater Dignity can God confer upon us than that our Nature should be united to and made one with the Deity This is the Rise and Ground of all our Hope and Consolation Christ the VVay Joh. 14.6 I am the Way c. No Man can come to the Father but by me I Am the Way c. Way is taken properly or metaphorically In the latter Sence divers things are so called VIZ. The Law or Word of God Psal. 119.1 The Doctrine of the Gospel Acts 19.9 The Secret Counsel of God Rom. 11.33 The Conversation of the Godly Psal. 1.1 The Works of God Job 41.19 And in this Text and some others Christ is so called Way is a common Word or Phrase taken for the chief Means and Medium for the Attainment or Accomplishment of a Thing and so is very comprehensive As for example The way to gain Honour is to do some worthy and honourable Action Honour is the End the Person that seeks it is the Subject the doing the worthy Action is the Way to attain it Again If a Man would go to such or such a City he must travel that Road that leads thither here also you have the End the Subject and the Means or Way of obtaining the End So in like manner if a Man would come to God which is Happiness his chief End the Way is Jesus Christ No Man can come unto the Father but by me Here Man is the Subject God or Happiness the End Christ the Way Metaphor I. A Way to attain to any Thing or Place that we greatly desire and long after is necessary without which our End and Desire can never be accomplished II. A Way must be assigned by the Publick Legislators of a Kingdom when it is wanting and appears absolutely necessary III. A Way that is assigned must be also made known or else how shall Men do to find it and walk in it IV. A Way is useful upon divers accounts indeed to all Enterprises whether it be for the obtaining of Honour Riches Peace Health or Length of Days V. Ways lead from one Place or City to another VI. Ways are free for all none are forbid to travel in such and such common Ways and Roads VII Great Care was to be taken under the Law that the Ways to the Cities of Refuge should be made smooth and plain all Stumbling-Blocks and Impediments were to be removed and they were to be thirty two Cubits broad Ways ought not only to be laid open and made known but also made passable and easy to travel in VIII In a Way there ought to be suitable and necessary Accommodations for Travellers IX There is no coming to such or such a City unless we go the Way which leads thither X. Men are glad when they come to the End of a long Journey Parallel I. THere is an absolute Necessity of a Christ for without him Favour and Reconciliation with God the Father cannot be obtained The Jews who followed after Righteousness attained it not because they sought it not by Faith they stumbled at that stumbling Stone II. Jesus Christ is assigned or appointed by the great Law-giver of Heaven and Earth to be the Way to Happiness who saw a Saviour was wanting and such an one was necessary to bring Man to Glory III. Jesus Christ is made known by the Gospel in which are plain Directions how to find the Way God saw it necessary to send his Servants to proclaim and make known Salvation How shall they believe on him whom they have not heard and how shall they hear without a Preacher IV. Jesus Christ is useful and necessary to all Enterprizes viz. 1. To Honour To as many as received him to them gave he Power to become the Sons of God 2. To Riches Riches and Honour are with me yea durable Riches and Righteousness 3. To Peace He is our Peace who hath made both one c. In me ye shall have Peace 4. He is Health Strength and Length of Days He that believeth on me shall never die V. Christ the spiritual Way leads from Sin to Grace out of Satan's Kingdom to his own Kingdom from Egypt to Canaan VI. Christ is a Way free for all Sinners The Partition-Wall is now broken down Jews and Gentiles Rich and Poor Young and Old Male and Female may freely walk in this Way None are forbid to come to Christ to believe in him and to lead a holy Life VII God in his infinite Grace and Favour hath taken care to remove all Impediments and Stumbling-Blocks out of the Sinner's Way The Way is plain and easy to Men of Understanding 't is but a falling in Love with God and Goodness and accepting of a Saviour on Gospel-Terms which are not hard My Yoke is easy and my Burden is light 'T is possible for the greatest of Sinners to be saved The
are in and among Rocks X. Rocks yield Oil The Rocks poured me out Rivers of Oil saith Job And in another place 't is said God made Israel to suck Honey out of the Stone and Oil out of the hard Rock XI Rocks afford a very sweet and refreshing Shadow in hot Countries to weary Travellers XII Rocks are dangerous to stumble at or to fall on especially to fall from When Men get up almost to the Top of a high and mighty Rock and suddenly through want of care fall down such are broken to pieces and perish inevitably Parallel I. THe Lord Christ is a firm and sure Foundation Vpon this Rock will I build my Church c. Behold I lay in Zion for a Foundation a Stone Another Foundation can no Man lay The Church being built upon Christ the Gates of Hell shall not prevail against it Whosoever lays the Stress and Structure of his Salvation upon this Foundation the Powers of Hell and Rage of Devils shall never be able to subvert and destroy This made the Apostle to break forth in that holy Triumph Rom. 8. II. God in Christ is a Believer's spiritual Habitation they like the Dove make their Nest in the Clifts of the Rock He that dwelleth in Love dwelleth in God See Habitation Dove c. III. Christ our Rock is high in respect of the Dignity of his Person He is the high God He was lower than Men in the state of his Humiliation yet far higher and more glorious than the Angels He is high in respect of his Dwelling-place being exalted far above all Heavens high in respect of his Power and Sovereignty having absolute Dominion over Devils Angels and Men. IV. He that by Faith ascends upon the Top of this spiritual Rock may take a better Prospect and Survey of Heaven than Moses could of Canaan when he stood upon the Top of Pisgah He sees most of God and the Glory of the other World that stands upon the Rock Christ. V. God in Christ is the Godly Man's Refuge He that makes God his Defence or flies to Christ for Refuge needs not fear Devils nor wicked Men nor what all the Powers of Hell can do unto him See Strong-Tower VI. The Lord Jesus hath the Stability of a Rock in him He is the Rock of Ages the same yesterday to day and for ever He grows not weak as his Years so his Strength decays not VII All sweet Peace and Comfort proceed from the Rock Christ His Promises are sweeter than Honey or the Honey-Comb VIII That celestial Stream Spring and River of Comfort viz. the Spirit proceeds from the Throne of God and the Lamb From this Rock saith a worthy Writer the clear and crystalline Streams of living Water bubble forth IX In Christ are hidden all the Treasures of Wisdom and Knowledg all the Graces of the Spirit which are compared to but far more excellent than Gold Pearl or precious Stones are only to be found in this spiritual Rock X. Christ affords us Store of precious Oil the Spirit is so called with which the Godly are all more or less anointed We have received an Vnction from the Holy One No Oil like that which comes from this Rock XI Christ is as the Shadow of a great Rock in a weary Land He keeps off all the hot scorching Beams of the Wrath of God and Hell See Apple-Tree XII Christ is a Rock of Offence many stumble at him and fall on him and some fall from him whose State of all is very sad For when Men fall from this Rock having gotten up very high by a speculative Knowledg and Profession they fall suddenly to the lowest Hell Metaphor I. ROcks tho they abide and last long yet are not everlasting II. Rocks in many respects are barren useless and unprofitable things yield no Fruit Seed that falls upon a Rock comes to no maturity Some fell upon a Rock c. III. Rocks are part of the coursest and grossest Element they are but Earth condensed and congealed into a massy senseless Lump Disparity I. CHrist abides for ever and ever he being stiled the Rock of Ages II. Christ the spiritual Rock is very fruitful and every way exceeding profitable III. Christ is of the highest and best of Beings He that made and formed the Elements and gave being to all Creatures and Things who tho called a Rock yet is the Lord from Heaven and a quickning Spirit Inferences 1. TAke heed Christ be not unto you a Stumbling-Stone and Rock of Offence 2. Let the Godly who dwell in this Rock fear no Evil their Rock is not like our Rock 3. Get into this Rock be like the Dove that makes her Nest besides the Holes Mouth 4. When you are down in the Valley and the Waters swell and threaten to overflow you get with David by Faith and Prayer upon the Rock that is higher than you 5. Prize the Rock precious Water Honey and Oil flow from it 1. 'T is a rich Rock 2. 'T is a living Rock 3. 'T is an invincible Rock 4. 'T is a feeding and fattening Rock 5. 'T is a Rock of Pearls and Diamonds 6. 'T is an eternal Rock 6. When you see a great Rock think of Christ. 7. Build all your Hopes of Happiness upon it let your Anchor be so cast as to take hold of this Rock Christ a Fountain Jer. 2.13 They have forsaken me the Fountain of living Water c. Zech. 13.1 In that Day there shall be a Fountain opened c. AMong the many Things that Christ is compared to in the holy Scripture to set forth his transcendent Excellency Beauty Usefulness and Perfections this of a Fountain is none of the least it being a most profitable Metaphor Metaphor I. A Fountain is the Spring and Head of a River from thence Waters issue and stream forth 'T is the Rise and Beginning of Springs and Waters II. A Fountain implies Abundance of Water I will open Fountains in the midst of the Vallies that is Fulness or Store of Water it denotes Plenty III. A Fountain is very tenacious a Place fit dense hard and well-compact to retain the Water leaving some certain Passage for to let its Water out in an orderly manner IV. A Fountain when the Passage or Vent is open le ts out its Water freely V. Fountains always empty themselves into low Places they love to glide in the Vallies of the Earth He sends his Springs into the Vallies VI. Fountains by letting out their Water into Vallies Meadows and low Ground make them very fruitful when Mountains and high Grounds abide barren and unprofitable VII Fountain-Water is usually common to all the Poor and he that hath no Money may partake of it none are forbid to come to a Fountain VIII Fountains yield pure and unmix'd Water Streams are sometimes muddy they may be defiled but Fountain-Water is clear fair and without Filth IX Many Fountains are deep
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
are fitted as Vessels of Wrath for Destruction Metaphor I. THe Sun is a Creature and had a beginning and when Time is swallowed up of Eternity it will set and rise no more II. The Sun gives Light but cannot give Sight the Sun-Beams tho never so powerful cannot make a blind Man see III. The Sun shines but in one Hemisphere at once when it rises to us it sets to our Antipodes IV. The Sun hath endamaging as well as healing Qualities defaces Beauty maketh Men faint Fruits are sometimes withered to nothing by it V. The Sun is inanimate hath neither rational sensitive nor vegetative Life tho in some sence called the Fountain of Life VI. The Sun is the Servant of Men from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister 'T is Idolatry to worship it Disparity I. JEsus Christ is God in his Essence uncreated and without beginning Christ endureth for ever he is Alpha and Omega the Beginning and the Ending the First and the Last II. Christ gives Sight as well as Light he made the Blind to see He also cures spiritual Blindness as Saul's by Ananias Acts 9.17 III. Christ is able to shine over the whole World at once It may properly be said of him as of the King of Assyria The Stretching out of his Wings are able to cover the World at one moment IV. Christ hath no hurtful quality he quickens the Soul never makes it faint He makes Deformity beautiful and lovely ripens but never withers the Fruits off Grace His Beams are destructive to none but such as have no root such indeed he withers V. Christ has Life Light and Heat and is often in Scripture called our Life for he gives and maintains both natural and spiritual Life VI. Christ is our Lord whom Men and Angels must worship all the Host of Heaven adore him 'T is gross Impiety not to worship him Inferences I. HEnce we may learn to know the Worth and Excellency of Christ as also the indispensible and absolute Necessity every Soul lies under of receiving Divine Illuminations from this everlasting Sun for as natural Bodies perish without the Influence of the natural Sun so will Souls if the Sun of Righteousness give not his Life-cherishing Efficacy II. Hence we may also see how greatly we are concerned to pray earnestly to God that our Hemisphere may never be deprived of this Sun of Righteousness nor overspread with the Clouds of superstitious Popery nor other Heretical Errors and Darkness III. This may shew the Folly and Madness of such as would drive the Light of the Gospel out of the World 1. In respect of the Wrong and Injury they would do the World thereby if they could effect it 2. Their Inability to accomplish it IV. Hence we may infer the Necessity of labouring whilst it is day we know not how soon our Sun may set and we are not sure of another The Lord thus threatens the Prophets that cause the People to err I will cause the Sun to go down at Noon c. Which Judgment the Lord God in Mercy deliver England from Christ the Root of David Rev. 22.16 I am the Root and Off-spring of David c. THere is a great and glorious Mystery in these Words many understand not how Jesus Christ should be the Root and yet the Off-spring of David This Text agrees with those Words of our Saviour If David called him Lord how then is he said to be his Son They understood him not Christ as he is God is David's Lord and the Root of David but as he is Man he is his Off-spring and hence elsewere called the Branch Christ is and may fitly be called and compared to a Root The Root of 1. Grace 2. Glory Metaphor I. A Root is that from whence the Tree and Branches do proceed II. A Root is a thing hidden in the Earth and not obvious or visible to the Eye III. A Root hath Life nay 't is the Center of Life the Life of any Tree or Plant is principally in the Root IV. The Root beareth the Body of the Tree and all the Branches thereof V. The Root communicates Sap and Nourishment unto the Body and all the Branches thereof VI. The Body and Branches have a necessary dependance on the Root VII There is much Life and Sap in the Root when the Tree and Branches seem dead dry and sapless VIII As is the Soundness and Firmness of the Root of a Tree the more sound firm and stable is the Tree it self with the Branches thereof these being likely to endure when those that have no Root fall away IX The Root is best secured of any part of the Tree being excellently fortified by Nature in the Earth X. Those that would utterly destroy the Tree strike at the Root XI The Root communicates of the same Life and natural Virtue to the Tree and Branches Parallel I. FRom the Lord Jesus Christ the Root of David all Believers do proceed I am the Vine ye are the Branches See Christ the true Vine II. The Deity or Divine Nature of Jesus Christ is a hidden thing cannot be seen with mortal Eyes Christ's Glory was vailed under Afflictions Reproaches Poverty c. as a Root is under the Earth III. In the Lord Jesus Christ is Life He is called the Way the Truth and the Life As the Father hath Life in himself the Son also hath Life in himself Life is in Christ as Sap is in the Root of a Tree IV. The Lord Jesus Christ this Root bears up his Church and every Member thereof V. The Lord Jesus Christ conveys Sap and Nourishment to all his Church and every particular Believer or Branch thereof hence he is called our Life VI. The Saints and Church of God have the like dependance on the Lord Jesus Christ Without thee we can do nothing VII There is much Sap and Life in Jesus Christ for the Godly when oft-times they seem like withered and dry Branches VIII The Goodness Firmness and Soundness of this Divine Root the Lord Jesus Christ shews us the very happy stedfast and secure State of the Church This Root cannot fail nor decay and consequently the Church and People of God shall endure and stand against all the Storms and Blasts of the Devil Antichrist and all wicked Enemies IX The Lord Jesus Christ is secured from Hurt and Danger whilst his Church is daily exposed thereunto being hid in God as it were You are dead and your Life is hid with Christ in God X. The Devil 's grand Design being utterly to destroy all the Godly struck most furiously at Jesus Christ the blessed Root XI Christ communicates of his Spirit and Divine Nature to his Church If the Root be holy even so are the Branches Be ye holy even as I am holy He that hath this Hope in him purifieth himself even as he is pure Metaphor I. NAtural Roots
intend to be Partakers of any good in Heaven or Earth in a way of Right in a way of Love and Mercy must get an Interest in Christ and abide in continual Obedience to the Gospel IV. In vain are all the Endeavours of wicked Men in keeping him from the Possession of his Right He will soon dash them in pieces and tread them under his Feet who oppose his coming to the Throne and the taking full Possession of his Inheritance V. Let us have our Eyes continually up unto him and pray that he would make haste to lay claim to his Right and take unto him his great Power and reign Let us cry Thy Kingdom come thy Will be done in Earth as it is in Heaven c. Christ the only Foundation Isa. 28.16 Behold I lay in Zion for a Foundation a Stone a tryed Stone a precious Corner-Stone a sure Foundation c. 1 Cor. 3.11 For other Foundation can no Man lay than that which is laid which is Jesus Christ. THis Term Foundation is Relative it relates to a House the Metaphor is taken from Architects The Church of God is compared to a House or Building and Jesus Christ to the Foundation thereof the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put or place metaphorically denotes the chief head or principal thing without which what depends upon it cannot subsist no more than a Structure without a Foundation Metaphora a Fundamentis aedificiorum sumpta quae firma immota esse opportet Victorin Shigel in Nov. Test. METAPHOR I. A Foundation of a House or Building is the Contrivance of a wise and skilful Architect or chief Master-Builder II. A Foundation as to the Form Manner and Dimension of it is agreed upon and laid out by the chief Master-Builder III. A Foundation is the first part of a Building 't is laid before the Superstructure can be raised 't is the bottom of the whole Fabrick IV. A Foundation of a stately Structure is laid deep and much of it is out of sight and hard to find the Bottom of it V. A Foundation of a House must be laid of suitable Matter or that which is sure and safe to build a Superstructure upon hence the Foundation is usually laid with Stone if a stately House because durable VI. A Foundation of a stately Structure or Building is laid with tried Stones such Stones that the Builder knoweth the Nature and Temper of and not only so but to be sure he oft-times proves them himself with the Hammer and sets his Servants to prove and try them likewise VII A Foundation is a necessary part of a Building there can be no House built without a Foundation And it is very dangerous to build upon a false and rotten Foundation witness the overthrow of the House built upon the Sand. VIII When the Foundation-stone or Bottom of the Building is laid there are many Stones added and joyned to it and all the whole Structure is united and fitted to the Foundation IX The Foundation is the strongest part of the House it is that which bears up and supports the whole Fabrick X. There is Proportion between the Foundation and Superstructure you may judg of the House for Matter and Form by the Foundation thereof XI As the Foundation beareth the weight of the whole Fabrick and Structure so also the whole Furniture and all which doth adorn it is born by it Parallel I. THe Lord Jesus the Spiritual Foundation is the glorious Contrivance of the eternal God who is the wise and chief Master-Builder of Heaven and Earth II. The Father having chosen Christ God-man for this glorious Design laid him for a Foundation in his eternal Decree and brought him forth and manifested him to the World for all Men that would be saved to build upon Behold I lay in Zion for a Foundation a Stone c. II. Jesus Christ is first proposed to Sinners by the Father as the Pillar or Foundation of Grace and Salvation If he had not been found out as a Foundation for the Saints and Church of God to be built upon how could the House of God have been raised hence Christ was by Decree and Promise very early laid The Seed of the Woman shall break the Serpents Head The Lord Jesus Christ is laid as the Bottom of our Justification the Bottom of our Pardon Peace and Salvation IV. Christ the Spiritual Foundation was laid in the deep and hidden Counsels of the glorious Trinity Who is able to find out the Bottoms and see the depths of that eternal Purpose and Decree of God being so mysteriously laid for a Foundation V. The Lord Jesus Christ is suitable and fit for a Foundation he is called a Rock to build upon a Rock is safe and he is called a Stone I lay in Zion for a Foundation a Stone The Father saw that the Lord Jesus would be every way fit and meet to erect that glorious Building and heavenly Structure of the Church and our everlasting Salvation upon VI. Christ is a tried Stone therefore called a sure Foundation God the Father will adventure to build his Church upon Christ and venture him with his Covenant as Mediator and Surety of it and all with him he is a chosen and select Stone pick'd out from amongst Men and Angels and noâ—â— only so but also a tryed Stone he hath been in the Furnace of his Father's Wrath and under God's Hammer and under great Temptation from Men and Satan he was tryed to the utmost and found by the Saints in all Ages a safe and sure Foundation he never fail'd any that built their Hope and Salvation upon him VII Christ the Foundation must be laid or down will the Building go Salvation is to be had no other way if Men do not build and rely only upon him their Foundation will deceive them they will fall into Hell Let their Structure seem never so famous they refusing this sure Rock build upon the Sands and their House will fall for another Foundation can no Man lay If ye believe not that I am he ye shall dye in your Sins VIII Upon Christ the Foundation are all Believers as well hewed and squared Stones laid to build up the spiritual House to whom coming as to a living Stone disallowed indeed of Men but chosen of God and precious ye also as lively Stones are built up a Spiritual House c. All the whole Superstructure being fitly framed is united and joyned to Christ the Foundation by Faith and Obedience IX The Lord Jesus Christ is the whole Strength and only Support of the Church all Saints rely and depend on him for Grace Righteousness Justification Pardon of Sin Safety Direction and eternal Life In the Lord shall one say I have Strength be strong in the Lord and in the Power of his Might without me ye can do nothing X. There is a Suitableness and Proportion
for fit for his own Use and Eternal Life This way he makes us meet to be Partakers of the Inheritance of the Saints in Light Col. 1.12 As Heaven is prepared for us so Christ is preparing us for Heaven VIII This may support and comfort us under Affliction for tho no Chastening seems joyous at present but grievous yet nevertheless afterwards it yieldeth the peaceable Fruit of Righteousness unto them that are exercised thereby Christ compared to an Eagle Exod. 19.4 Ye have seen what I did unto the Egyptians and how I bore you on Eagles Wings and brought you unto my self Deut. 32.11 12. As an Eagle stirreth up her Nest fluttereth over her Young spreadeth her Wings looketh to them beareth them on her Wings so the Lord did lead him c. Rev. 12.14 And to the Woman were given two Wings of a great Eagle that she might flie into the Wilderness c. SOme say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila an Eagle is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be carried violently Others from an intensive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Year because it is lively from whence came the Proverb Vivacior Aquilâ livelier than an Eagle Others say That the Latin Aquila is derived ab aquilo colore from its dun colour For its swiftness and seldom returning Job says chap. 9.26 My days pass away as the Eagle c. that is swiftly and never to return Because of its velocity and forcible flight it denotes the quick invasion of an Enemy Jer. 48.40 49.22 Hos. 8.1 Micha 1.16 which describes the greatness of the Calamity Exod. 19.4 I have born you on Eagles Wings that is the Lord hath lovingly supported and cherished you as Eagles do their young who bear them safe over craggy and dangerous places See Jer. 4.13 Lam. 4.19 It 's said Psal. 103.5 Thy youth is renewed like the Eagles that is he hath strengthned thee so as to go through all Difficulties c. Galatinus saith that the Messiah is called an Eagle Prov. 30.19 c. But in the Texts alledged viz. Deut. 32.12 Exod. 19.4 c. the Lord is compared to an Eagle with respect to the Protection and Safety of his People the Swiftness of his Deliverances and his tender Care and Affection to them The great Eagle Annotators tell us signifieth the Lord Jesus and it seems to be an Allusion to that Flight of the Church from Egypt to Canaan which she undertook not by her own Counsel but by the Lord's Command and performed not by her own Strength but by the Lord's As the Church of Israel fled from the Dragon Pharaoh as he is called Ezek. 29.3 So the Christian Church fled from the Serpent or Dragon here with two Wings of a great Eagle Now tho I deny not but these Scriptures refer to God the Father yet may they as safely and in the Judgment of some more properly refer to the Lord Jesus Christ. Stephen speaking of Christ saith This was he that was with the Fathers in the Wilderness which spake to them in Mount Sinai c. Simile I. THe Eagle is a Royal Bird the Princess or Queen of all the Birds of the Air. II. The Eagle is a very strong Fowl Naturalists speak much of the Eagle in this respect Eagles carry the Prize saith Pliny both for Honour and Strength III. The Eagle mounts up exceeding high out of the reach or sight of Men. IV. The Eagle hath a very piercing Eye when she is on high can see down to the Earth nay behold the small Fish in the Sea V. The Eagle is a mighty swift Creature My Days are swifter than an Eagle She is swift in pursuit of her Prey VI. The Eagle Historians tell us fights with Dragons and Serpents and overcomes them VII The Eagle hath strong and long Wings which she easily spreads forth for the succor and help of her young VIII The Eagle bears and carries her young upon her Wings she spreads abroad her Wings takes them beareth them upon her Wings IX The Eagle hides her Young in high and mighty Rocks where her Nest is even in the same ragged place of inaccessible Rocks X. The Eagles Voice Naturalists tell us is so terrible that when he is angry he makes all living Creatures to be afraid Dracones audito etangore Aquilarum fugerunt in speluncas The Dragons when they hear the angry Voice of the Eagles flie into the Dens to hide themselves XI The Eagles way in the Air cannot be known XII Historians say the Eagle can look on the Sun in its brightest Splendor without being dazled She tries her young Ones the same way to see whether they be her true Off-spring for if they cannot behold the Sun but wink or their Eyes water they turn them out of their Nest and disown them as Degenerates or Bastards XIII The Eagle trains up her Young to be like her self and to mount up as she mounts XIV The Eagle is very careful and tender of her Young XV. Naturalists tell us the Eagle gives her Young Ones of her own Blood when she cannot get other Blood for them to drink XVI The Eagle is very long-liv'd The Greeks express her by a word signifying Longevity And some give the Reason not only from the excellent Temperament of her Body but because she lives in such a pure Air free from all evil Vapours and noisom Smells Parallel I. JEsus Christ is the Prince of the Kings of the Earth King of Kings and Lord of Lords As the Eagle among Birds so Christ both amongst Men and Angels hath the preheminence II. The Lord Jesus Christ is called the Mighty God I have laid help on one that is mighty For Strength he is compared to a Lion What is all human and natural Power to the Strength and Power of Jesus Christ III. The Lord Jesus after his Resurrection mounted up exceeding high into the highest Heavens far out of the sight of Man's natural Eye where he cannot be reached by wicked Men or Devils IV. Jesus Christ hath a wonderful piercing Eye seeth not only from the highest Clouds whither the Eagle mounts but from the highest Heaven can look into the Secrets of every Man's Heart even into the Hell of wicked Mens diabolical Counsels and can throughly see their bloody Purposes and Contrivances altho they dig never so deep yet they cannot hide themselves from his Omniscience for he sees what they are doing V. The Lord Jesus is swift when he comes to fight against the Enemies of his Church he is swift in the executing of his Judgments swift to deliver and help his People See Metaph. Sun Hart c. VI. Jesus Christ the spiritual Eagle fought with that great red Dragon the Devil and hath bruised the head of the Dragon VII The Lord Jesus hath strong Love enlarged and great
Affections which like two long Wings he stretcheth out easily in the way of his gracious Providences for the help and succor of his People He shall arise with healing under his Wings VIII The Lord Jesus beareth and carrieth his faithful Children upon the Wings of his Power and Sovereign Grace thus he bare and carried Israel of old I have borne you upon Eagles Wings Hearken unto me O House of Jacob and all the Remnant of the House of Israel who are borne by me from the Belly which were carried from the Womb I will bear you I will carry you c. IX The Lord Jesus hides his Children in the Secrets of the Almighty that glorious Rock of Ages Their Place of Defence shall be a Munition of Rocks David knew what he did when he fled to God for Shelter Vnder the Shadow of thy Wings will I make my Refuge until these Calamities are overpast See Refuge X. Jesus Christ when he utters his Voice in Anger and rises up to the Prey he will cause all the Inhabitants of the Earth to tremble they will call to the Hills and Mountains to fall upon them and to hide them from the Face of him that sitteth upon the Throne and from the Wrath of the Lamb. Nay the Time will come when the old Dragon will be glad to flie into his Den. The Devils were afraid of him when he came as a Lamb Art thou come to torment us before the time Be wise now therefore O ye Kings be instructed O ye Judges of the Earth Kiss the Son lest he be angry and ye perish from the day when his Wrath is kindled but a little Blessed are all they that put their Trust in him XI The way of Christ's Love Wisdom Providence c. cannot be known or found out to perfection XII Jesus Christ hath a glorious and clear Sight can behold with open Face the Glory of the excellent Majesty and the highest Splendor and Beauty of that immortal and inaccessible Light which no natural Eye can approach unto And altho none of his People can see as he seeth who is infinite in Knowledg yet those that pretend to be his Off-spring and are not like him in Grace Heavenly-mindedness and Holiness nor endeavour after it from that Excellency they behold in it Christ will utterly disown them as being none of his Seed or Off-spring XIII The Lord Jesus teacheth all his People to be like himself so far as they are able and to mount up as with Eagles Wings and to live on high XIV So is the Lord Jesus of his People XV. The Lord Jesus suffered himself to be wounded for us his Hands and Feet yea his very Heart was pierced that we might have his Blood to drink in believing My Blood is Drink indeed XVI The Lord Jesus Christ is not only long-liv'd but he lives for ever He was from everlasting and he will be to everlasting He is the King eternal the Father of Eternity so the Hebrew Simile THe Eagle hath many evil Qualities She is neither fair nor comely hath no sweet Voice nor is she good for Food but she is quarrelsom preying devouring solitary envious to others proud and lofty the Plague and Tormentor of all other Birds or Fowls of the Air an Enemy to Peace She has horrible Claws feeds on Serpents Fish and Carrion snatching up Geese Hares Lambs c. Gesner reports that a certain Eagle's Nest was found wherein were three hundred Ducks one hundred and sixty Geese forty Hares and many Fishes An Eagle is very crafty She fills her Wings with Dust and gets upon a Stag's Horns and beating the Dust and Sand into his Eyes she blinds him and then soon conquers him She carries Shell-Fishes on high letting them fall upon the Rocks to break them c. Disparity IN all these things there can be no greater Disparity imaginable and upon this account wicked Men or Tyrants are compared to Eagles Inferences I. Flie to Christ to bear you upon his Wings II. To hide you under the Wings of his gracious Protection Vnder thy Wings saith David will I make my Refuge till these Calamities are overpast c. Christ compared unto a Bundle of Myrrh Cant. 1.13 A Bundle of Myrrh is my Beloved unto me THis Book expresses under many different Metaphors and Similitudes the Greatness of Christ's Love to his Church and the Sincerity of the Churches Love to Christ. Sometimes you have Christ commending his Spouse sometimes the Spouse speaking in the praise of Christ as she doth here A Bundle of Myrrh a Cluster of Camphire is my Beloved unto me A Soul espoused to Jesus Christ hath a great Love to him and an high Esteem of him knows not how to set out that excellent Worth and Beauty it beholds in him Myrrh is a kind of precious Fruit plentifully growing in Arabia it is somewhat bitter but most fragrant and of excellent use in Physick METAPHOR I. MYrrh has a perfuming quality 't is of a fragrant and odoriferous Nature 't is used for perfuming Garments and other things to make them cast a pleasant Smell All thy Garments smell of Myrrh Aloes and Cassia The Harlot says She had perfumed her Bed with Myrrh Aloes and Cinnamon II. Myrrh is a rare and rich Perfume a fit Present for a King hence the wise Men of the East honoured Christ with Myrrh at his Birth III. Myrrh hath a preserving Quality it keeps things from corruption putrifying and rotting Hence the Friends of Christ brought Myrrh Aloes and other Spices for the embalming of his Body after his Crucifixion IV. Myrrh hath a beautifying quality The Virgins that prepared themselves for Ahasuerus made use of Myrrh 'T is good to take away the Wrinkles from the Face and to make the Skin smooth and shining V. Myrrh that which is the right and true Arabia Myrrh is not easily known by the Vulgar as Pliny notes Many cannot make Judgment about it some take the false Indian Myrrh that grows upon a Thorny Plant for the right Sort. VI. Myrrh hath a healing quality Physicians make use of it for the removing of several Distempers Pliny says it dries up Rheums clears the Voice helps the ill Savour of the Breath c. VII Myrrh was the first and principal Ingredient of the holy anointing Oil that was appointed to be made use of for the anointing of Aaron the Tabernacle and the Pertinents thereof 'T is called a Bundle or as Ainsworth reads it a Bag of Myrrh 1. To denote the Plenty or Fulness of that odoriferous Gum. 2. A Bundle or Bag keeps things safe that are of worth The Soul of my Lord shall be bound in the Bundle of Life with Jehovah his God Parallel I. JEsus Christ hath a perfuming Virtue See how the Church describes him for his Fragrancy Who is this that cometh out of the Wilderness like Pillars of
Power in Heaven and Earth be given unto him by whom Kings raign and Princes decree Judgment and Justice Nobles rule even all the Judges of the Earth Who is King of Kings and Lord of Lords yet his chief Rule and Government is over the pleasant and delightful Plants the Saints who are on the Earth the Excellent in whom is all his delight 't is they that hear his Word obey his Voice and do his Will c. The hundred forty and four Thousand are pleasant and delightful ones 1. The Father's Name is upon them 2. They are not defiled with Women 3. They follow the Lamb whithersoever he gâ—â—eth These are governed by the Lamb. XII Jesus Christ is the Master of all Moderation both for soft Words and gentle Instructions who by good Doctrine did so eminently qualify his Followers that he fitted them for every Season when cast down he comforted them with good Words and Promises Let not your hearts be troubled ye believe in God believe also in me If I go away I will come again and receive you to my self that where I am you may be also Joh. 14.1 3. When hot and fiery he cools and abates Choler You know not what Spirit you are of The Son of Man came not to destroy Men's Lives but to save them Love your Enemies Learn of me for I am meek and lowly in heart and you shall find Rest for your Souls XIII Jesus Christ is really the cause of all Beauty to the true Church and to all the Members thereof 1. In respect of Imputed Righteousness by which they are justified 2. In respect of Grace and Vertue by which they are adorned 3. In respect of Good Life and Conversation which arises from his Spirit Doctrine and good Example By him all that believe are justified But the fruits of the Spirit are Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance Gal. 5.22 You are compleat in him who is the Head of all Principalities and Powers XIV Jesus Christ doth greatest kindness in the Winter or dark time of the Church then it is he maketh Intercession manifesteth Care and sends Relief and Succour to the Saints performs all the parts of a merciful High-Priest and Mediator but when the Winter is past the darkness gone and the night quite spent then his Office of Priesthood and Mediatorship shall cease Then shall the Son deliver up the Kingdom to the Father and God shall be All in All. 1 Cor. 15.24 XV. Jesus Christ hath a very honourable Name Jesus which is Saviour Christ which is Anointed The Son of God the only begotten well beloved the Emanuel God with us and he hath a Name above every Name Thou shalt call his Name Jesus for he shall save his People from their Sins The Rulers set themselves against the Lord and his Anointed And we believe thou art Christ the Son of the Living God God is gone up with a shout This is the true God and Eternal Life Lord of all Lord of Glory Prince of Life Prince of Peace Prince of the Kings of the Earth The day-Star from on high that bringeth Life and Immortality to light by the Gospel He hath by Inheritance obtained a more excellent Name than the Angels XVI Jesus Christ is Omega as well as Alpha the Finisher as well the as Author or Beginner of our Faith the Reâ—â—egard as well as the Captain of our Salvation gives the latter as well as the first fruits of the Spirit trains as well as conducts he rewards according to the Works of Piety and Goodness as well as he commands to do them he concludes this day of Grace when he comes to judg as well as he began it when he came to save He ushers in the dismal night of Darkness to the wicked as well as he ushers in the day of glad Tidings and great Joy to the Righteous He appears after the going down of the Sun and shutting up of Mercy as well as before the rising of the Sun and clear approach of Mercy He is a Harbinger to Captivity as well as to the year of Jubile and Deliverance He sends down to Hell and Darkness as well as as sends up to Heaven and Glory I am Alpha and Omega the Beginning and the End Looking unto Jesus the Author and Finisher of our Faith XVII Jesus Christ and the Light of the Gospel altho sometimes obscured by the means of misty foggy Clouds Powers of Darkness Ignorance Unbelief and Heresy yet nothing can hinder his Course but he constantly keeps his glorious Circle in his Dispensation and keeps a continual Motion in a way of Divine Providence until the time of his Kingdom and Patience is over He that hath promised to come will come and will not tarry The Lord whom you seek will suddenly come to his Temple Behold I come quickly and my Reward is with me He cannot be prevailed against by any malignant Powers of Earth or Hell Herod Pontius Pilate the High-Priest the whole body of the Jews the Romans Mahomatans and Papists that hate him and his glorious Appearance cannot obstruct his Motion and Operation in the Church or World nor in any-wise extinguish his Light from its glorious Splendor Hereafter shall you see the Son of Man coming in the Clouds of Heaven with Power and â—â—reat Glory 'T is hard for thee to kick against the Pricks The Disciples waxed bold and multiplied The Blood of the Martyrs was the Seed of the Church O Galilean thou â—â—aâ—â— overcome me saith wicked Julian On this Rock will I build my Church and the Gates of Hell shall not prevail against it The Administration of Christ is like the Path of the Just that shâ—â—neth more and more to the perfect day Of his Kingdom there shall be no end upon the Throne of David to order and establish it with Judgment and with Justice from henceforth even for ever XVIII Jesus Christ in all that hath been or can be said exceeds in Brightness and Glory for as hath been manifested he is the Brightness of his Father's Glory in which respect he exceeds Angels and Men for tho he was the Off-spring of David yet he is the Bright and Morning Star METAPHOR I. The Morning Star did not make it self nor other Stars II. The Sun and Morning-Star are two things for the Morning-Star is much inferiour to the Sun in light and glory III. The Morning-Star gives but external light to the corporal sense IV. The Morning Star gives light only in the night but loseth its glory when the Sun ariseth V. The Morning Star gives Light only to the visible World VI. The Morning Star shall fall from Heaven or be dissolved at the general Conflagration of the World the Heavens and the Earth that now is are reserved c. Disparity I. JEsus Christ the Bright and morning Star made the Orbs wherein the Stars are fixed with the Sun Moon and all
not in his Love and Affection that they are chastised and so often under this and the other exercise of Affliction and this the Spirit labours either by his Word or Ministers and other ways to convince them of 4. By shewing from the Word that the like Afflictions if not greater many of God's Children have met with before them or are now under knowing that the same Afflictions are accomplished in your Brethren that are in the World what are thy Sorrows saith the Spirit to those that holy Job and many of the Blessed Martyrs met with 5. By shewing them the Design and gracious End of God in all his Dispensations and Afflictions he doth it not simply for his own Pleasure as an Act of Soveraignty But for our Profit that we might be partakers of his Holiness This is the fruit of all the taking away of your Sins 't is for the trial of your Graces saith the Spirit When he hath tried me I shall come forth as Gold 'T is to convince the Devil and wicked Men that you are sincere and upright Ones and do not follow Christ for Loaves Doth Job saith Satan fear God for nought But put forth thine hand now and touch all that he hath and he will curse thee to thy Face God saith the Spirit hath brought this and the other Trouble upon thee to clear thy Innocency and to shew that Satan is a Liar 6. By shewing them that all their Afflictions are but short lived that they will soon be over they will last but for a Moment 7. That they will add to their Advantage here and hereafter Our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal weight of Glory 'T is saith the Spirit to shew forth the excellent nature of true Grace Faith Love and Patience never shine forth in their proper Lustre and Glory until they come under exercise The trial of your Faith is much more precious than Gold that perisheth tho it be tried with Fire And it will hereby be found unto Praise Honour and Glory at the appearing of Jesus Christ. 8. 〈◊〉 â—â—irit comforteth Believers by shewing them that all their Sorrows will in a little 〈◊〉 be turned into Gladness Now ye are sorrowful but I will see you again and your Hearâ—â— shall rejoyee and your Joy no Man taketh away from you Ye shall be sorrowful but you 〈…〉 shall be turned into Joy Those that go forth weeping bearing precious Seed shall doubtless come again rejoycing bringing their Sheaves with them God will give unto them saith the Spirit that mourn in Zion Beauty for Ashes the Oil of Joy for Mourning the Garments of Praise for the Spirit of Heavinesâ—â— that they may be called Trees of Righteousness the planting of the Lord that he maâ—◠〈◊〉 glorified 9. The Spirit comforteth by shewing Believers that all their Sorrows 〈…〉 in this World the wicked have all their sweet things here and the godly have their bitter things here but as the wicked shall have nothing but bitter hereafter so the godly shall have nothing but sweet hereafter Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented 10. The Spirit comforteth by convincing Believers that God doth not punish them as their Sins do deserve He hath visited thee little or nothing saith Elibu so the Word will bear it The least Mercy is more than we deserve He hath not dealt with us after our Sins nor rewarded us according â—â—o our Iniquitieâ—â— VIII The holy Spirit sympathizes with every gracious Soul in their Distresses and Troubles according as God in his Word speakes to our Capacities In all their Afflictions he was afflicted his Soul was grieved for Israel And in that of the eighth Chapter to the Romans the Spirit particularly is said to sigh and groan after such a sort that cannot be uttered and hence the Apostle exhorts the Saints not to grieve the holy Spirit of God whereby they are sealed to the day of Redemption IX Likewise the holy Spirit also helps our Infirmities for we know not what to pray for as we ought But the Spirit it self maketh Intercession for us with Groans which cannot be uttered And he that searcheth the Hearts knoweth what is the mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Rom. 8.26 27. Hence the word Advocate or Comforter X. The holy Spirit searches the Heart and Reins of every Soul he comes to comfort to discover the State and Condition of a Person to him David crys out Search me O God and know my Heart c. I the Lord search the Heart c. He that searches the Heart c. The Spirit searches all things c. XI So the holy Spirit is sometimes slighted and grieved through the Power of Temptation by a Believer and his sweet and heavenly Advice is not minded nor followed as it ought to be but all Comfort is rejected for a time but afterwards tho sometimes long first the Soul with Joy takes hold of it XII The Holy Spirit keeps the Heart of a Believer from utter Despondency and greatly revives and consolates him hence the Apostle saith God hath given us everlasting Consolation and good hope through Grace we are troubled on every side but not in Distress we are perplexed but not in despair I have seen his ways and will heal him also and restore Comforts to him c. XIII The holy Spirit knows there is an absolute necessity for him not only to give the Saints a Visit and immediately be gone but also to abide with them always for they cannot be without his glorious Presence one Moment It 's true sometimes they may be without his eminent comforting Presence which causes the Church to cry the Comforter that should relieve my Soul is far from me yet his supporting Presence is ever with them I will pray the Father and he shall send you another Comforter that he may abide with you for ever even the Spirit of Truth c. and he is said to dwell in us and to make his Abode with us But if the Spirit of him that raised Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you XIV The Holy Spirit is exceedingly prized and much beloved by every godly Man but more especially when they find by Experience the great Worth of him and the great Good and Profit they receive by his means XV. The Holy Spirit deals faithfully with every Man he will not speak Peace to any Person but to those to whom it doth belong nor at a time when the Soul is fallen into any Sin or under some great Temptation to sin but will at such times rather rebuke and
cause a Man to vomit it up by unfeigned Repentance by which means the Life of the Soul is preserved for if by the Operation of the Spirit Sin is not vomited up Death will certainly follow Except ye repent ye shall all likewise perish Luk. 13.3 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to the other Gal. 5.17 IV. The Spirit of God will never mingle nor become one with the Flesh the Spirit is from above and ever endeavours to be uppermost in what Heart soever it is 't will not be under the command of Sin nor Satan Walk in the Spirit and ye shall not fulfil the Lusts of the Flesh. V. The Spirit wonderfully revives comforteth and infuseth Spiritual Warmth and Heat into the Soul of a Believer when he is anointed with it and indeed nothing else will refresh enliven and warm the inward Man hence 't is compared to Fire and called the Spirit of Life and blessed Comforter VI. the Spirit cannot be dried up by the heat of Persecution nor the scorching beams of Satan's Temptations that will live and abide the same in the Souls of sincere Converts losing none of its gracious Influences and Operations And I will pray the Father and he shall give you another Comforter that shall abide with you for ever Joh. 14.16 See Comforter VII The Spirit cleareth the Eyes of the Understanding 't is call'd Eye-salve and from hence the Apostle prayeth for the Ephesians That the God of our Lord Jesus Christ the Father of Glory would grant them the Spirit of Wisdom and Revelation in the Knowledg of him That the Eyes of their Vnderstanding being enlightned they might know what was the hope of his calling c. Clouds and Mists of Darkness are upon the Eyes of all that have not received the Spirit so that they cannot behold things a far off VIII The Spirit of God is the only Remedy for all Obstructions of the inward Man those that scarce breath or pray at all by receiving a measure of the Spirit breath out freely their desire to Almighty God Likewise the Spirit helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit maketh Intercession c. No Man can say Jesus is Lord but by the Holy Ghost 1 Cor. 12.3 IX The Spirit feeds the Soul yea it makes it fat and well liking nothing nourishes comparable to the Spirit the Word and Ordnances of God are but dry Bread to it this is the chief of those fat things full of Marrow by which God feasts and makes fat the Bones of his Saints X. The Spirit of God being received and lived upon the Abundance of the things of this World that have in them by means of Sin some hurtful and surfeiting Quality are made hereby very good and profitable to Believers but for want of the Spirit 's seasoning and sanctifying they become deadly and destructive to wicked Men their Table Bed and all they enjoy are made Snares to them Take heed to your selves lest at any time your Hearts be over-charged with surfeiting and Drunkenness and the Cares of this World c. Luk. 21.34 XI The Holy Spirit is of exceeding great use against all Tremblings and Convulsions of the Soul in evil Times it frees the Godly from all slavish Fears which shake some Men for want of it out of their Faith Honesty and Religion and it keeps sincere ones stedfast and imovable from being shaken by false Doctrine and lying Spirits which have troubled many with strange Convulsions Shakings and Tremblings in this Nation so that as my Author saith they have even foamed at the Mouth when Quakerism first came up amongst us XII The Holy Spirit is made use of by the Lord Jesus Christ our Heavenly High-Priest in cleansing the Leprosy of Sin he puts it into or upon every Faculty of the Inward Man the Will the Affection the Understanding the Conscience the Head the Hand the Heart the whole Soul is anointed therewith before it is pronounced clean by the Lord. I will put my Spirit within you and you shall be clean from all your Filthiness Now are you clean through the Word that I have spoken to you the Words that I have spoken to you they are the Spirit and the Life XIII The Spirit of God is that spiritual Oil that the Wise Virgins took in their Vessels and in their Lamps by which means they were accepted by the Bridegroom and the Foolish for want of it their Lamps of Profession went out and they not suffered to go into the Wedding-Chamber XIV The Holy Spirit hath an excellent beautifying Quality there is no scar spot nor deformity in the Soul but the Spirit can purge and cleanse it they that are anointed with this Oil shine in the Eyes of God and good Men 't will make a Blackmore white and beautifful fetches out those Wrinkles and foul-Staines and Spots that naturally are in the Souls of Men and Women it takes of Christ's Beauty and puts it upon the Soul and so places a shining Lustre upon the Inward Man Thy Beauty for it was perfect through my Comliness which I had put upon thee c. How glorious and beautiful to be hereby And all that sat in the Councel looking stedfastly on him saw his Face as did Stephen appear if it had been the Face of an Angel Acts 6.15 XV. There are some nay many Men in the World that love not like not the Spirit they are naturally so averse to it that they will not be perswaded to make trial of it they can't believe there is any Sweetness Benefit or Savour in it The Natural Man receiveth not the things of the Spirit of God for they are Foolishness unto him neither can be know them because they are spiritually discern'd 1 Cor. 2.14 XVI The Spirit is good to strengthen the weak and decayed Hands and Knees of a poor Saint and thereby makes the Soul more fit for Motion Godwards lively quick agile and fit for Heavenly Service XVII The Lord Jesus was anointed with the Spirit that Oil of Gladness above his Fellows Moreover every Minister of the Gospel must be anointed therewith or he is not accepted of God METAPHOR OTher Oil is of an earthly Extract and several sorts of it are prepared and made fit for use by the Art and Wisdom of Man being extracted from earthly things II. There is not one sort of Oil that hath all kind of excellent Qualities in it that which may be good to beautify and of a dulciferous Scent may not be medicinable III. Oil will not last long its Virtue is soon gone it quickly decays and becomes unsavoury Disparity THe Spirit is from above and without beginning Flowing from the Throne of God and the Lamb. But the Comforter even the Spirit of Truth which proceedeth from the Father he shall testify of
diversities of operations but it is the same God which worketh all in all 2 Cor. 13.14 The grace of the Lord Jesus Christ and the Love of God and communion of the holy Spirit be with you all Acts 20.28 Take heed to the Flock over which the holy Ghost hath made you Overseers Mat. 12.31 All manner of Sin and Blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Psal. 139.7 Whether shall I go from thy Spirit Joh. 14.26 But the Comforter which is the holy Ghost whom the father will send in my name he shall teach you all things Luke 12.12 The holy Ghost shall teach you in the same hour what you ought to say Acts 13.3 And as they ministred to the Lord and fasted the holy Ghost said separate me Barnabas and Paul for the work whereunto I have called them Ver. 4. They being sent forth by the holy spirit departed c. 'T is evident upon consideration that there is not any thing which we believe concerning the holy Ghost but that it is plainly revealed and declared in these Testimonies He is directly called God Act. 5.3 which the Socinians will not say is by vertue of an exaltation unto an Office or Authority as they say of the Son that he is an Intelligent voluntary Divine Person he knoweth he worketh as he will which things if in their frequent repetition they are not sufficient to evince an Intelligent Agent a Personal subsistance that hath Being Life Will We must confess that the Scripture was written on purpose to lead us into mistakes and misapprehensions of that we are under penalty of eternal Ruine rightly to apprehend and believe It declareth also that he is the Author worker of all sorts of Divine operations requiring Immensity Omnipotency Omnisciency and all other Divine excellencies unto their working and effecting Moreover it is revealed that he is peculiarly to be believed in and may be sinned against Also that he together with the Father and the Son created the World the spirit of God hath made me that he is the Author of all grace in Believers and order in the Churches The sum is that the holy Ghost is a Divine Distinct Person and neither meerly the power or vertue of God nor any created Spirit whatsoever This plainly appears from what is Revealed concerning him for he who is placed in the same series or order with Divine Persons without the least note of difference or distinction from them as to an Interest in Personality who hath the names proper to a Divine Person only and is frequently and directly called by them who also hath Personal Properties and is the Voluntary Author of Personal Divine Properties and the proper Object of Divine VVorship he is a Distinct Divine Person And if these things be not a sufficient Evidence and Demonstration of a Divine Intelligent Substance I shall as was said before despair to understand any thing that is expressed and declared by words But now thus 't is with the Holy spirit according to the Revelation made thereof in the word and gospel of God One Consideration which hath in part been before proposed I shall premise to free the subject of our Argument from ambiguity And this is that this word or name Spirit is used sometimes to denote the Spirit of God himself and sometimes his gifts and graces the Effects of his operation on the Souls of men and this our Adversaries in this cause are forced to confess and thereon in all their writings distinguish between the holy spirit and his Effects This alone being supposed I say it is impossible to prove the Father to be a Person or the Son to be so both which are not acknowledged any other way than we may and do prove the holy Ghost to be so For he to whom all Personal Properties Attributes Adjuncts Acts and Operations are ascribed and unto whom they do belong and to whom nothing is or can be truly and properly ascribed but what may and doth belong unto a Person he is a Person and him are we taught to believe so to be So know we the Father to be a Person as also the Son For our knowledge of things is more by their properties and operations then by their Essential forms especially is this so with respect to the Nature Being and Existence of God which are in themselves absolutely incomprehensible Now I shall not confirm the Assumption of this Argument with reference unto the holy Ghost from this or that particular Testimony nor from the assignation of any single Personal property unto him but from the constant uniform tenor of the Scriptures in ascribing all those properties unto him And we may add hereunto that things are so ordered in the wisdom of God that there is no personal property that may be found in an Infinite Divine Nature but it is in one place or other ascribed unto him First He is placed in the same rank and order without any note of Difference or Distinction as to a distinct Interest in the Divine Nature that is as we shall see personality with other Divine Persons Mat. 28.19 Baptizing them in the name of the Father and the Son and of the Holy Ghost 1 Joh 5.7 There be three that bear witness in Heaven the Father the Son and the Spirit and these three are one 1 Cor. 12.3 4 5 6. No man can say the Lord Jesus Christ is the Lord but by the Holy Ghost Now there are diversities of gifts but the same Spirit and there are differences of administrations but the same Lord and there are diversities of operation but it is the same God which worketh all in all Neither doth a denial of his Divine Being and distinct Existence leave any tolerable sence unto these expressions For read the words of the first place from the Mind of the Socinians and see what it is can be gathered from them Baptizing them in the name of the Father and of the Son and of the vertue or efficacy of the Father Can any thing be more absonant from Faith and Reason than this absurd expression and yet is it the direct sence if it be any that those Men put upon the words To joyn a quality with acknowledged Persons and that in such things and cases as wherein they are proposed under a Personal Consideration is a strange kind of Mystery and the like may be manifested concerning the other places Secondly He also hath the Names proper to a Divine Person only For he is expresly called God Act. 5. He who is termed the holy Ghost ver 3. and the Spirit of the Lord ver 9. is called also God ver 4. Now this is the name of a Divine Person on one account or other The Socinians would not allow Christ to be called God were he not a Divine Person though not by Nature yet by Office and Authority And I suppose they will not find out an Office
the manner of his effecting this wonderful matter concerning which the Blessed Virgin had made that enquiry how can this thing be seeing I know not a man The holy Ghost saith the Angel acting in the power of the most high or in the Infinite power of God shall accomplish it 2. As the humane nature of Christ was formed by the miraculous working of the holy Ghost he was hereby formed absolutely Innocent Spotless and free from sin as Adam was in the day he was Created 3. The Spirit also the Gospel shews in a peculiar manner anointed him with those extraordinary Powers and Gifts which were necessary for the exercise and discharge of his Office The spirit of the Lord God is upon me because he hath anointed me to preach good tidings unto the meek c. 4. It was in an especial manner by the power and operation of the holy Ghost by which he wrought all those great and miraculous works by which he attested and confirmed his Doctrine Hence 't is said God wrought miracles by him Jesus of Nazareth a man approved of God by miracles wonders and signs which God did by him He affirmed that what he did he did by the finger of God that is by the infinite power of God hence these mighty works are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers because of the power of the Spirit of God put forth for their working and effecting See Mark 6.5 5. The Lord Jesus was guided directed comforted and supported in the whole course of his Ministry Temptations Obedience and sufferings by the Spirit he was led thereby into the wiâ—â—derness presently after he was baptized the holy Spirit guided him to begin his contest with Satan The continuation of the discourse in Luke will not admit that any other spirit can be intended and Jesus being full of the holy spirit returned from Jordan and was led by the spirit unto the Wilderness namely by that spirit which he was full of And it was by the spirits assistance that he was carried triumphantly through the course of his temptations in the power of the spirit he returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Galilee that is powerfully enabled by the holy spirit unto the discharge of his work 6. Moreover the Scripture affirms that he offered himself up unto God through the eternal Spirit some understand by the eternal Spirit in this place is meant the Divine nature his Deity giving sustenance unto his humane nature in the Sacrifice of himself in that he had power to lay down his life and to take it up again yet many able Divines both Ancient and Modern do Judge that it is the Person of the holy Ghost that is intended 7. It is also thought by the Learned that the holy Spirit was eminently concerned in raising him up again from the dead but we cannot dwell here 8. The work of the new Creation is managed and gloriously carried on by the workings and operations of the holy Ghost 't is the work and office of the Spirit to make the whole work of the Mediation of Christ effectual to the Souls of the Elect. 9. All those glorious and extraordinary gifts that were powred forth either upon the Prophets or Apostles were by the operations of the holy Spirit 10. The gift of Prophecy whether ordinary or extraordinary was alwayes the immediate effect of the operation of the Spirit who inspired the Penmen of holy Scripture both of the old and new Testament in the writing and giving of them forth and in the opening of and explaining of them to the Sons of Men. The Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 11. The holy Ghost supplies the bodily absence of Jesus Christ and by him he doth accomplish all his promises unto his Church 12. As he represents the Person and supplies the Room Person and Place of Christ so he worketh and effecteth whatever the Lord Christ hath taken upon himself to work and effect towards his Saints whereas the work of the Son was not his own work but rather the work of the Father so the work of the holy Spirit is not his own work but rather the work of the Son by whom he is sent and in whose name he doth accomplish it Howbeit when the spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall Glorifie me for he shall Receive of mine and shall shew it unto you All things that the Father hath are mine therefore I said he shall take of mine and shew it unto you 13. The holy Spirit is the Spirit of Grace and the immediate efficient cause of all Grace and gracious effects in men wherever there is mention made of them or any fruits of them it must be acknowledged as part of his work tho' he be not expresly named c. Grace is taken two wayes in Scripture 1. For the Grace Free Love and favour of God towards us 2. For the Gracious Free and Effectual Operations in us In both sences the holy Spirit is the Author of it as unto us in the first as to its Manifestation and Application in the second as to the Operation it self The Nature Excellency and Glory of Grace in the latter sence we shall in the next place insist upon But sith some men in these dayes as in former times do much Eclipse the Glory of the Spirit touching the work of Grace and Operation of the Spirit in Regeneration or the quickening them who are dead in Trespasses and Sins in affirming that saving Conversion doth principally consist in a moral swasion It may not be amiss to add something briefly here in confutation of these men whose Principles are in our Judgment fairly stated by Reverend Doctor Owen 1. They say that God administreth grace unto all in the declaration of the Doctrine of the Law and Gospel 2. That the reception of this Doctrine the belief and practice thereof is inforced by Promises and Threatnings 3. That the things revealed taught and commanded are not only good in themselves but so suited unto the Reason and Interest of Mankind as that the mind cannot but be disposed and inclined to receive and obey them unless overpoured by prejudice and a course of Sin 4. That the Consideration of the Promises and Threatnings of the Gospel is sufficient to remove these prejudices and course of sin 5. That upon a complyance with the Doctrine of the Gospel and obedience thereunto men are made partakers of the Spirit with other priviledges of the New Testament and have a right unto the promises of the present and future Life This saith the Dr. is a perfect Systeme of Pelagianism Those that would see his Answer hereunto may read from page 257. to
Obedience in our Conversion to God be not the effect of his Grace in us he doth not work in us both to will and to do of his own good pleasure 1. The work of Conversion it self and in especial the act of Believing or Faith it self is expresly said to be of God to be wrought in us by him to be freely given unto us from him the Scriptures saith not that God gives us ability or power to believe only Namely such a power as we may make use of if we will or do otherwise but Faith and Conversion themselves are said to be the work and effect of God But it maybe Objected that every thing which is actually accomplished in potentia before There must therefore be in us a power to Believe before we do so actually The Act of God working Faith in us is a creating work for we are his workmanship created in Christ Jesus And he that is in Christ is a new Creature now the Effects of creating acts are not in potentia any where but in the active Power of God so was the World it self before its actual existence This is termed potentia logica which is no more but a Negation of any Contradiction to existence not potentia physica which includes a disposition unto actual existence Notwithstanding therefore all these preparatory works of the Spirit of God which we allow in this matter there is not by them wrought in the Mind and Wills of men such a next power as they call it as should enable them to believe without further actual grace working Faith it self Wherefore with respect to believing the first act of God is to work in us to will So Phil. 1.13 he worketh in us to will This God worketh in us by that grace which Austin and other Learned men call gratia operans 2. Faith and Repentance 'T is said to be given of God Him hath God exalted to be a Prince and a Saviour to give Repentance unto Israel and remission of sin to you it is given in behalf of Christ not only to believe but to suffer for his sake By Grace ye are saved through faith and that not of your selves it is gift of God Our own ability be it what it will however assisted and excited and Gods gift are contra-distinguished If it be of our selves it is not the gift of God if it be the gift of God it is not of our selves and the manner how God bestows this gift upon us is declared ver 10. For we are his workmanship created in Christ Jesus unto good work And from hence Faith is called the Faith of the operation of God 3. Love that precious prevailing Grace is planted in the Soul by the Spirit causing the Soul with Delight and Complacency to cleave unto God and his wayes the Lord God will Circumcise thine heart to love the Lord Deut. 30.6 Hope maketh not ashamed because the Love of God is shed abroad in our hearts by the holy Ghost Rom. 5.5 The fruit of the spirit is love Gal. 5.22 4. It might be further demonstrated by considering how Conversion with the manner how it is effected is set forth in the holy Scripture The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart c. What is this but the putting off the Body of Sin Col. 2.11 This is the mediate work of the Spirit of God no man ever Circumcised his own heart A new heart also will I give you and a new spirit will I put within you and will take away the stony heart that is that impotency and enmity which is in our hearts unto Conversion 5. The work of grace upon the Soul is called a vivisication we are by nature dead in Sins and Trespasses in our Deliverance from thence we are said to be quickened The Dead shall hear the voice of the son of God and Live being made alive now no such work can be wrought in us but by an Effectual Communication of a Principle of Spiritual Life and nothing else will deliver us Some think to evade the power of this Argument by saying that all these Expressions are metaphorical and arguing from them are but fulsome Metaphors And 't is well if the whole Gospel be not a Metaphor unto them But if there be not an Impotency in us by nature unto all Acts of spiritual Life like that which is in a Dead man unto acts of Life natural if there be not an alike Power of God required unto our deliverance from that Condition and the working in us a Principle of spiritual Obedience as is required unto the Raising of him that is dead they may as well say that the Scripture speaks not truly as that it speaks metaphorically 6. Believers are said to be begotten and born again of the Spirit by which it appears that our Regeneration is not an Act of our own I mean not so our own as by outward helps and assistance to be educed out of the Principles of our nature Of his own will begot he us by the word of truth c. Born again not of corruptible seed but of incorruptible c. Which were born not of blood nor of the will of man but of God This being so it behoveth them who plead for Active Interest of the will of Man in Regeneration to produce some Testimonies of Scripture where it is assigned unto it as the Effect unto its proper Cause where is it said that a man is born again or begotten anew by himself and if it be granted as it must be so unless violence be offered not only to the Scripture but Reason and common sence that whatever be our Duty and Power herein yet these Expressions must denote an Act of God and not ours Regeneration being thus proved to be the glorious working and operation of the holy Ghost we shall now proceed to shew further the nature and excellency of grace as it shines forth in the gospel and is experienced by every sincere Christian. 1. Gospel grace is glorious because when received in Truth it delivers the Soul from Bondage it breaks the bonds For the Soul is not set at liberty by the bare shedding of Christs blood without the application of it by the spirit or infusion of grace into the heart 2. The gospel through the grace of it when received in Truth opens blind Eyes it makes them see that never saw in a spiritual sence before it opens their eyes that were born blind how blind was Saul till the gospel grace shone upon him or rather in him 3. The gospel through the grace of it when received in Truth raises the dead Soul to Life 'T is hereby we come to be quickened the flesh profiteth nothing 't is the Spirit that quickeneth that is the Humane nature without the Divine cannot accomplish Salvation for us nor shall any Soul receive any saving
THe Title explained 142 143 Christ as a King attended by Angels par 8. 144 Privileges and Excellencies pertaining to Christ a King shewed in seven Particulars par 21. 146 Wherein Christ exceeds all earthly Kings in twelve things 146 147 Knoweth Christ knoweth the Causes of Distempers and Diseases par 6. 113 L. Lamb. HOw Christ may be called a Lamb opened in ten Particulars 185 to 187 Practically improved 187 Light Christ the Sun of Righteousness exceeds all other Lights 220 Lilly Christ the Lilly of the Vallies opened in five Particulars 226 227 Lion A strange Story of the Justice of a Lion Met. 5. 41 Sight of a Lion 136 Voiee of a Lion Met. 7. 136 Christ a Lion 135 A Lion and Lioness revenge the Death of their Young upon a Bear Met. 10. 136 A Lion requiâ—â—es a Kindness Met. 11. 137 London London burnt An. 1666. The Desolation made thereby 67 Locust By Locusts Rev. 9. are meant the Popish Clergy Priests Friars Monks Jesuits par 23. 16 M. Man A Brittle Creature 64 Man by Nature miserably in debt to God 95 96 Manna Manna what 139 With a Parallel Manna the Type and Christ the Anti-type in twenty six Partic. 139 to 142 Christ excells Manna in a six-fold respect Dispar 142 Mediator Mediator what Mediatorship of Christ opened in one and twenty Particulars 87 88 89 The Necessity of a Mediator between God and Man shewed 1. In respect of God in six Partic. 2. In respect of Man in two things 88 Christ a Mediator fitly qualified shewed in three things 89 But one Mediator 91 Men. Christ is the Light of Men par 25. 218 Member Christ judgeth between Member and Member one Saint and another par 12. 163 Ministers Christ's Spokes-men sue hard to gain Sinners unto Christ shewed in seven Partic. par 15. 101 Christ all in the Ministry of the Word 288 Mouth The Nature of a Mouth 46 47 Myrrh The Properties thereof shewed in seven Particulars Why called a Bundle of Myrrh 269 N. NAme of God what meant shewed in four things 29 In what respect the Name of the Lord is called a Strong-Tower shewed in ten Partic. 32 â—â—3 The Name of Christ like to precious Ointment opened in ten Partic. 190 191 Christ's Name excelleth other Names shewed by ten Dispar 191 192 With Application 192 193 Necessity The Lord Jesus is of universal Necessity and Benefit par 10. 112 O. Oil. OIl anointing therewith on the Head in Consecration Met. Par. 9. 178 The Oil of Gladness and the excellent Nature thereof 302 to 304 Oil the Nature of it opened in seventeen Partic. ibid. Ordinance Christ All in All in every Ordinance 288 Order The Order of God in building the first and second Creation par 5. 18 Ointment Christâ—â—s Name like precious Ointment opened in ten Partic. 190 191 P. CHrist All in Pardon of Sin 288 Pearl Christ a Pearl of great Price opened in thirteen Partic. 187 to 189 Christ the Pearl exceeds all other Pearls shewed by a five-fold Disparity 189 People God's People are a separate People par 4. 15 Perfection All the Perfections of the Father shine forth in Christ 110 Physician In what respect Christ is a Physician opened in 23 Partic. 112 to 115 The Excellency of Christ a Physician above all other Physicians 116 117 Portion God a Portion 6 What a Portion God is shewed in 12 Partic. 8 Considered in a fourfold respect 1. It s Nature 2. It s Extent 3. It s Signification 4. It s Vsefulness p. 6 Nine practical Corollaries upon God a Portion 9 Precious To whom Christ is precious opened 248 Marks of Trial in ten Partic. 249 250 The Way to find Christ precious in four things 250 Priest Christ a Priest 149 Christ exceeds the Jewish High-Priests in 8 Partic. 153 Christ's Priesthood and Gospel-Government exceeds that of the Law Inf. 2. 154 The Notions of the Church of Rome about Priesthood discovered Infer 6. 154 to 156 Priviledg The great Privilege that Souls are let into by Christ as a Door par 13. 130 Prophet Christ a Prophet opened in seventeen Particulars 157 to 160 Christ in pursuit of his Prophetical Office layeth a Foundation for the Church to build upon par 13. 159 Prophets foretell things to come so doth Christ par 17. 160 Christ exceeds all other Prophets in five things 160 161 R. Rest GOD is the Souls Rest par 5. 10 Refuge The Import of the Word in six Particulars 50 No Refuge like God 53 All other Refuges besides God vain Met. 4. 53 Cities of Refuge under the Law what they typified 55 The Way made plain to the City of Refuge Met. 7. 168 Refiner Refiner opened in 15 Partic. 262 to 264 Register God keeps a Register for the Great Day 83 Righteousness Christ the Sun of Righteousness 214 to 220 River The Holy-Spirit a River shewed in 20 Partic. 313 The Excellency of the River of God opened in nine Partic. 316 317 The Spirit like an overflowing River 314 Rock Christ a Rock opened in twelve Partic. 170 to 172 Root Christ the Root of David opened in nine Partic. 221 222 How Jesus Christ is the Root of David and Stem of Jesse answ 222 Rose Christ the Rose of Sharon opened in 11 Partic. 119 to 201 S. Saints SAints cannot encounter with their Enemies without their Shield 75 Christ judgeth between one Saint and another par 12. 163 Salvation Common why so called Infer 2. 170 Christ the Captain of our Salvation shewed in 23 Partic. 258 to 256 Sanctuary God the only Sanctuary par 2. 10 Servant Christ the Servant of God opened in 11 Partic. 131 to 133 Christ excells all other Servants 133 Sharon Christ the Rose of Sharon 202 Shepherd Christ a Shepherd in 19 Partic. 162 to 164 Why Christ is called the great Shepherd Dispar 4. in five respects 164 Christ exceeds other Shepherds in a six-fold Disparity 164 165 Serpent The Type explained in thirteen Particulars 285 286 Sin Sin a Cause of our own Misery 49 Sin a Sickness 118 God punisheth Sin in his People gradually ibid. Spirit The Holy-Spirit a Comforter opened in fifteen Partic. 291 to 295 The Holy-Spirit a Divine Person par 3. 292 How the Spirit comforteth Believers shewed in 10 Partic. par 7. 29â—â— The Spirit compared to the Wind in 20 Partic. 297 to 301 The Holy-Spirit the Earnest of the Saints Inheritance opened in 10 Partic. 305 306 The Holy-Spirit compared to a Seal in ten Partic. 309 310 How may a Man know he hath received the Seal of the Spirit shewed in six Partic. 312 Holy-Spirit a River opened in twenty Partic. 313 to 318 The Holy-Spirit compared to Water opened in 10 Partic. 319 320 Spirit of God a Teacher opened 324 325 Spirit of God a Saints Guide 327 How the Spirit guides 327 328 Star Christ the Morning Star opened in eighteen Particulars 274 to 277 Sun Christ the Sun of Righteousness opened in 34 Partic. 214 to 220 Surety Suretyship of
pendet non potest quicquam ex se facere cum ex se non sit c. Eras. Paraphr in loc * Est in his duplicata figura nempe tum Anthropopathia quod Deo aspectustribuitur tum etiam Metalepsis aut Metonymia quod externus oculorum motus consequens est c. Hearing Smelling In Aureo Commentario hocloco sicut medici Nonunquam exanimes suavitate odorum revocant c. Per Anthropopathiam Moses Deo tribuit odorandi facultatem de sacrificio Noe non scribit c. Tast and Touch. The Cessation of sense as Sleep Lib. de somno Vigil c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilavit Locomotive Actions Returning Rising up Transition Visitation Searching In Comment hoc loco Seeking Finding Procreative or generative Actions Parate vos in occursum Domini cum nondum parit seu in lucem edit exequitur Decretum seu statutum quod poenis velut pregnans Deus fecit easque jam parturit c. Tarnovius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privativa et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positiva Potentiam Dei absolutam nulla creatura retardare potest Hic vero loquitur de sua potentia prout illa c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Junius Positive Adjuncts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Husband man VVorkman Builder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arâ—â—sex conditor Man of VVar Counsellor Shepherd Father First-born Bridegroom Witness Peace and being in a Place Throne In more Nebochim Footstool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod proprie est ut superhabitet superme virtus Dei vel ut super me tabernaculum suum collocet * Non potest nec debet Coelum cum pro habitatione Dei accipitur intelligi de loco aliquo certo reali aut Materiali sed pâ—â—tius est metaphorica significatio c. Illyr In Exeg Tom. 1. p. 801. Deus est ubique rà tione essentiae c. lib. de Trinit cap. 50. In Syntagm Theol. p. 195. Time Gods Foreknowledge fol. 213. Some separable Adjuncts ascribed to God Armour Panolethria Bow and Arrows Sword The Word a Shield The Spirit an Earnest Cup. Chariots Orbitae tuae stillant pinguedinem Riches Windows Furnace Inheritance Book Oyl Bread A Seal Heb. 1.3 The character of his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 character subâ—â—tantiae ejus Treasures Cloathing Banner A Rod. Ezek. 21.10 13. expounded In cap. 8. Jerem. * Virga filii mei spernens omne lignum Lamb. Lyon * Tota politia Judaeorum dicitur leo catulus leonis propter summam firmitatem ipsi Imperii c. A Hind A Worm * De precipuis sidei Myster Tract 2. p. 256. Super Orat. 6. de spir S. To Roar To Fly Gram. Sacra p. 299. Horn. VVings Plants A branch The Root of Jesse and David In die Pasch. Serm. 1. A Vine A Bundle of Myrrh Bundle of Camphire Rose of Sharon Things inanimate Dimensions Eph. 3.18 latitude longitude profundity sublimity Light * Hom. 3. de incomprehens Dei Nat. * Ut in Niceno symbolo est as in the Nicene Creed Mal 2.4 The Sun of Righteousness Sun 2. Luk. 1.78 Star Morning Star Rev. 22.16 Fire A Lamp A Blast or Blowing Water Fountain Earth A Stone Rock Hiding place Munition or Fortress Wall of Fire Strong Tower Temple Way A Shade or Shadow Luke 1.36 expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ear. Eye Bones Bowels Hands Tongue Gram. Sacr. * Note that in the places markt with the Asterisc it is not so in our English but 't is so in the Original Hebrew * Note that in the places markt with the Asterisc it is not so in our English but 't is so in the Original Hebrew * Note that in the places markt with the Asterisc it is not so in our English but 't is so in the Original Hebrew †Gram. Sacr. p. 138. Gen. 4.10 The Voice of Blood Gram. Sacr. p. 261. Judg. 5.20 The Stars Fight c. Psal. 19.1 The Heavens declare c. * Exultatione colles accinguntur Hos. 2.21 John 3.8 The Wind bloweth c. Why the name of Virgin is attributed to the People of God In Comment Esa. 37. In Esa. 37.22 Rom. 7.9 Ps. 85.10 c. * The Gods * Or a little while inferior to * Filii Dei sunt filii Patriarcharum praecipâ—â—i Heroes penes quos erat c. Gram. Sacr. p. 58. They are called Cherubims from the Hebrew word Rabcabh to ride because the Lord rid betwixt them Psal. 18.10 Erasm. paraphrase Tom. 4. lat fol. 363. lib. sentent dist 2. n. 33. A parallel between Stars and Ministers of the Gospel Eccles. 43.10 Verbs Shadow Day Morning Ps 110.3 From the womb of the morning c. Esa. 8.20 Who have no Morning c. * Note that this explication of the Hebrew text which is word for word as here Englished Night * In lib. Joseph Sâ—â—de arâ—â—ano Sâ—â—rmone pag. 13. Clav. Script p. 404. Other Nouns * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—â—â—â—tare ignem instar sopiti c. Meteors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Et verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procello sum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 110.7 He shall drink of the brook c. John 7.38 out of his Belly shall flow Rivers c. In Aristarcho sacro p. 406. Illyricus Fountain of Siloah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beer Puteus Qualities of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * respective intelligendum Actions of water To break out Overflow To flow To bubble To distil To drop Actions of Men about water Mountains In Comment h. l. Rock Den. Valley Valley of Achor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. quae canibus projiciuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * pulvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinis Gold Silver Jer. 15.12 Shall Iron break the Northern Iron expounded Quarries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ab aâ—â—â—ndendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adamas Salt Quemadmodum sal carnes cohibet c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insulsitas unsavoriness Seed To Sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be Rooted Branch Leaf * dicitur proprie de terrae naescentibus plantis To plant To pluck up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipes truncus Beam Thorns A Reed Wormwood A Wood A garden Jer. 11.16 Zach. 4.14 Rom. 11.17 Rev. 11.4 Oyl Esa. 10.27 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitis evacuans Hosea 9.7 10. Plin. lib. 17 cap. 2. vites compluviatae lib. 16. cap. 26. 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aret. †Dr. Sclat Sicut poculum c. Jer. 49.9 Gleanings * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior pars comparationis opposita protasi Cal. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agricolationem Plowing Jer. 14.18 * lib. 2. Carm. od 5. Luke 2.62 Psal. 72.16 Harvest Reapers Threshing Chaff Winnowing Sifting Grinding Bread * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelorum Esca sap 16.20 Leaven Horn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
☜ Job 4.19 Leigh Crit. Sacr. The Vsefulness of â—â— Refuge Deut. 33.12 33. 2 Sam. 22.1 2 3 4. See Mr. Goodwin's Moses and Aaron Mr. Ainsworth 1 Sam. 2â—â— 7. Psal. 48.3 Psal. 9.10 Psal. 145.8 Jer. 23.23 Heb. 7.25 Psal 83.4 5 6 7. 1 Pet. 5.6 Mat. 24.29 Luke 21.25 26. Psal. 57.1 Psal. 4.8 Psal. 48.3 Psal. 142.2 3. Acts 4.12 Eph. 2.18 Heb. 10 1â—â— Heb. 2.2 Rom. 8.1 Psal. 142.4 Psal. 57.1 2. Job 39.31 Deut. 33.27 Heb. 13 5. 2 King 2â—â— 16 Luke 7.48 Ezek. 18.4 Gen. 49. 1 Tim. 3.15 1 Cor. 14.33 1 Col. 1.16 Eph. 1.20 21. Isa. 5.1 Exod. 3.7 Exod. 6.5 Isa. 63.9 Psal. 119.71 Ezek. 18.30 Hâ—â—b 11. Acts 17.31 Jer. 18.4 Rom. 9.21 Gen. 2.6 Gen. 1.26 Rom 9 21. Rom. 9.22 1 Chron. 16.22 Gal. 5.10 Jer. 10.10 Rev. 6.16 Dan. 5.5 â—â— 1 Thess. 5.3 Psal. 21.9 10. Psal. 50.3 Isa. 66.15 Zeph. 3.8 Isa. 2.12 to 17. Zeph. 1.18 Nahum 1.10 Isa. 9.10 Reâ—â— 18.8 Isa. 17. Jer. 17.20 Deut. 32.22 Isa. 66.24 Mark 9.43 to 48. Isa. 33. Heb. 10.38 Isa. 27.4 John 4.8 Gen. 29.13 Gen. 48.10 Gen 33.4 Judg. 15.13 14 16. Judg. 16.30 Isa. 4.5 Psal. 20.1 Psal. 5.11 Isa. 31.5 Psal. 37.23 Isa. 63.12 Deut. 33.27 Deut. 33.27 Psal. 3.7 Cant. 2.6 Ainsworth Job 40.9 Psal. 90.11 Eph. 3.19 Isa. 63.5 Ezek. 36.36 Isa 40.11 John 15.5 Isa. 26.12 Psal. 81.10 Isa. 65.2 Isa. 55.1 Psal. 89.10 13. Job 40.9 Deut. 33.27 1 Cor. 10.22 Rev. 18.8 Job 40.9 Ezek. 30.21 Jer. 48.25 Isa. 1.24 Isa. 63.9 Isa. 42.14 Psal. 5.12 Gen. 22.2 Mat. 19.29 Gen. 15.1 Isa. 63.3 Isa. 27.4 Object Answ. Prov 11.23 30. Exod. 18.21 Psal. 19.7 Psal. 119.1 Psal. 119.142 Hosea 5.5 Gen. 2.17 Gen. 6.7 Dan. 4.25 5.22 23. Isa. 46.10 Mat. 3.6 Heb. 13.8 Jam. 1.17 Hos. 14.3 Psal. 4.7 Psal. 24.1 Psal. 98.9 1 Tim. 5.24 Job 37.22 Gen. 6.3 Act. 12.23 Isa. 47.6 Jer. 2.5 Ezek 18.25 Hab. 3.2 1 Joh. 2.2 Isa. 33.6 Prov. 18.10 Psal. 24.8 Psal. 61.3 Joh. 1.18 chap. 5.37 chap. 6.46 Col. 1.15 1 Tim. 1.17 Heb. 11.27 Exod. 15.9 Psal. 3.2 Esther 3.9 Psal. 37.12 Jer. 3.23 Psal. 124.1 2 3 4. Psal. 68.20 Heb. 11.27 Psal. 116.3 Psal. 91 5. Psal. 112.7 8. Psal. 3 6. Exod 14.30 Psal. 143.9 Gal. 3.20 Psal. 7.11 Eph 2.3 Rom. 8.7 1 Joh. 1.2 Gal. 4 4 â—â— Isa. 24.5 Heb. 8.9 Heb. 10.7 Acts 2.22 Rev. 5.5 6. Isa. 9.6 Eph. 2.15 Mat. 28.18 19 20. John 6.27 Phil. 2.5 6 7. 2 Cor. 8.9 Joh. 5.30 Joh 6 38. 1 Cor. 1.2 1 Cor. 2.7 Rom. 3.26 Eph. 3.10 11. Joh. 17.20 Heb. 5.17 Eph. 2.8 Joh. 3.16 1 Tim. 2.6 Rom. 3.24 5.6 Rom. 8.32 1 Pet. 2.24 Joh. 6.38 ch 10.18 1 Joh. 3.8 1 Cor. 1.24 Mat. 28.18 19. Acts 5.31 Joh. 5.27 Eph. 2.14 Rev. 1.18 Joh. 3.35 Joh. 17.2 Joh. 5.23 Heb. 12.2 Eph. 2.13 Mat. 11.27 Amos 3.3 Joh. 8.22 1 Cor. 1.24 Rom 3.26 Joh. 10.15 Isa. 53.12 Mat. 3.17 1 Pet. 1.19 Heb. 9.22 Joh. 17.10 Gal. 4.4 5. Heb. 9.15 Gal. 3.20 Job 9.33 Heb 3.2 Heb. 2 1â—â— Mat. 4.1 2 3 4. Mat. 11.28 29. Isa. 53.3 Isa. 53.7 Isa. 42.4 2 Cor. 5.21 Rom. 9.32 Rom. 4.5 Heb. 8.12 1 Cor. 15.28 Rom. 9.22 Heb. 10.26 27. Joh 3.36 Joh. 5.22 Joh. 5.27 1 Cor. 15.28 Rev. 22.11 Rom. 8.6 Joh. 3.16 Heb. 9.15 Heb. 2.3 Joh. 12.48 Psal. 49.7 8. 1 Tim 2.5 Dr. Owen on Heb. 7.22 p. 221. Vid. Par. Com. in Heb. 8.6 Calv. Lex Jurid c. * Liegh Crit. Sacr. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 19.13 2 Cor. 1.20 Luk. 22.32 Isa. 53.5 6 7 10. Mat. 20.28 1 Tim. 2.6 1 Cor. 6.20 Rom. 3.25 26. Heb. 10.5 6 7 8. Rom. 8.2 3. 2 Cor. 5.19 Heb. 8.9 10. Gal. 3.13 Heb. 8.8 Rom. 3.26 * Sins are called Debts Mat. 16.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debâ—â— 1. In the Evangelists the words Sins and Debts are used promiscuously as Luke 11.4 compared with Mat. 6.12 and Luke 13.4 Luke was learned in Greek and wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins in the Lord's Prayer whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts Canin in loc N. T. p. 86 87. Gal. 4. Mat. 27. John 10. 2 Cor. 8.9 Gal. 2.20 Prov. 6.1 2 Isa. 53.6 Isa. 63.5 Heb 8. Isa. 53. Jer. 3.5 1 John 2.1 2. Acts 5. Psal. 40.8 John 10.17 18. Mat. 18.24 Isa. 53.6 Rom. 8.1 Isa. 26 12. Phil. 4.19 2 Cor. 12.9 Gal. 3.13 John 17. Rom. 7.25 Luk. 22 32 Isa. 63.1 Rom. 16.20 Heb. 4.16 Joh. 8.22 Jer. 31.33 Psal. 119.140 Gen. 29.20 Gen. 24.35 36 37. Gen. 24.22 Isa. 62 4. Isa. 42.1 Heb. 1 2 3 Prov. 8.31 Acts 2.23 Joh. 8.42 2 Chron. 36.15 Luk. 2.13 14. Mat. 3.11 Joh. 1.27 Joh. 3.28 29. Joh. 8.22 Lukâ—â— 13.2 3. Joh. 7.37 Isa 45.22 Mat. 11.28 Rev. 3.20 Prov. 8 24 29 30 31. Jer. 31.3 Joh 3.36 Isa. 65.2 Cant. 5.2 Eph. 3.19 Mat. 23.37 Hos. 5.15 Gen. 6.3 2 Cor. 11.2 Gen. 24 35. Mat 11.27 Joh. 13.3 Heb. 1.2 Psal. 45.2 Joh. 1.12 2 Cor. 5.11 Prov. 1.9 Mat. 22.37 Mat. 4.3 4 5 6. Phil. 3.3 8. Rom. 7.4 Joh. 6.37 Luk. 15.10 Luk. 15.23 24. Isa. 62.4 5. 2 Cor. â—â— 21 Psal. 45.9 Psal. 34.7 Psal. 34.10 Gal. 1 19. Isa. 63.9 Judg. 10.16 Heb. 2.18 Heb. 4.15 Zech. 2.8 Psal. 55.22 Eph. 5.24 Eph. 1.21 22. Luk. 6.46 Rev. 3.19 Psal. 32.1 Heb. 8.12 Rev. 3.18 Psal. 73.24 Psal. 16.7 Phil. 4.18 Col. 3.20 Cant. 7.11 12. Psal. 23.2 Isa. 1.5 6. Ezek. 16.4 5 6. 2 Cor. 8.9 Col. 1.21 Ezek. 16.14 Jer. 31.3 Joh. 13.1 Heb. 7.25 Isa. 53.2 Heb. 10.29 Psal. 13.1 Mat. 21.9 Luk. 8.20 Mat. 2.1 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ark of the Covenant p. 164. Phil. 2.6 Dr. Owen on Heb. 7.3 p. 55 Col. 1.15 Dr. Owen John 1.18 Mat. 11.27 28. 2 Cor. 3.18 2 Cor. 4.46 1 Tim. 3.16 Dr. Owen Col. 2.9 Joh 10.38 Dr. Owen 2 Cor. 4 6. Eph. 3.10 2 Cor. 5. ult Gal. 3.13 Isa. 53.10 Rom. 8 32. Isa. 53.8 Heb. 1.6 Mat. 11.27 Joh. 6.63 Isa. 61.1 Luk. 4.18 Joh. 36.37 Heb. 12.1 2. Mark 1.15 John 3.36 Joh. 7.37 Luk. 10.34 Deut. 29.19 Joh 8.22 Joh. 3.18 Rom. 8.13 Jer. 6.14 Rev. 2.23 Luk. 10.35 2 Pet. 1.5 6. Jam. 1.4 Acts 2.36 Mat. 5.29 Mat. 18 1â—â— Isa. 42.3 Mat. 11.28 Psal. 119.9 Luk. 21.34 Eph. 2.1 Psal. 27.13 Luk. 13.3 5. Joh. 8.22 Psal. 139.4 Hos. 13.9 Isa. 65.1 Luk. 19.10 Isa. 55.1 Isa. 53.5 1 Pet. 2.24 Joh. 5.25 Eph. 2.1 Joh. 5.21 Cant. 5.2 Heb. 2.17 Isa. 53. 1 Pet 2.22 2 Cor. 1.30 1 Pet. 1.25 Luk. 10.33 34 35. Rom. 6.9 Joh. 5.40 Acts 4.12 Rev. 3 20. Isa 55.1 2. Heb. 7.25 2 Pet. 2.1 Prov. 7. Joh. 5.12 Hos. 14.4 1 John 2.1 2. Gal. 3.15 Col. 2.3 Joh. 15.14 Joh. 13.1 Joh. 1.12 Joh. 17.24 Joh. 14.27 Joh. 10.23 Joh. 3.36 14.27 Joh. 17.20 Heb. 5 9. Joh. 5.32 36 37. Acts 10.39 Dan. 9.26 27. Heb. 9.16 1 Cor. 11.25 Heb. 9.17 Heb. 7.12 Heb. 7.18 Heb 10.9 Rev. 2 25. Psal. 89.24 Mark 16.13 16. Gen. 4.7 Isa.
Good Bishops and Martyrs who should confess and Preach Christ the Son of the Living God purely by the example of Peter speaking from the Revelation of the Father But because the same Peter and the Apostles a little after savour of the Flesh yea and as Christ says become Satans it signifies that after the Successors of the Apostles and good Bishops there would come Devilish Bishops And that at length he that would usurp the title of Peters sole and only Successor should follow Satan as his Father for Revelation and would seek not the Kingdom of God but of the World Which Prophesie we see most palpably and horribly fulfilled so far Luther John 6.70 Christ calls Judas Iscariot a Devil because he was like him in Lies and Treachery and so signally malicious that the Scripture says he was of the Devil John 8.44 1 John 3.8 And the Son of the Devil Act. 13.10 Metaphors taken from Heaven COrporeal or Bodily Creatures according to their Physical distinction are either simple or mixt and compounded The simple are Heaven and the Elements or the Ethereal and Elementary Region of the World Heaven properly signifies that outermost celestial body that incloses or compasses the Elements and is the receptacle of the Stars and Constellations Gen. 1.8 14 c. Gen. 15.5 Psal. 8.3 and 19.1.5 Esa. 14.13 Also the Airy Region which is above us and this either in conjunction with the Ethereal or Starry Heaven Gen. 1.6 7 8 9. where by the mention of the waters being gathered together in one place under the Heavens is intimated that also to be a Heaven which is next and immediately above them which is the lower Region of the Air or separately from it and so only the Air Lev. 26.19 Deut. 28.23 1 King 8.35 2 Chron. 7.13 Job 1.16 2.12 Psal. 8 8. Matth. 6.26 Luke 9.54 12.56 But metaphorically Heaven is taken 1. For Divine Glory and infinite Majesty which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phos aprositon light inaccessible or which none can approach to 1 Tim. 6.16 By reason of similitude from the greatness splendor beauty and elegancy of Heaven to which we may refer the words of Bonaventure Corpus quod est sursum dicitur Caelum c. The Body which is above is called Heaven because it is capacious secret and quiet and because this threefold propriety is found in the celsitude of the Divinity it is therefore called Heaven it is capacious in the immensity of Power secret in the depth of knowledge and quiet in the tranquility of delight This is superior to all Heavens not by situation but dignity and greater than every Heaven not by extension but from his own immensity by which he is beyond all but not excluded c. So it is taken when God is said to dwell in Heaven Psal. 2.4 1 King 8.39.43 c. So Deut. 26.15 Look down from thy Holy Habitation from Heaven and bless thy people c. So it is said of Christ that he came down from Heaven John 3.13 6.33 50 51. 1 Cor. 15.47 That is he went forth from that inaccessible Light of Divine Majesty and manifested himself in the Flesh. And the same Throne of Majesty is in the Heavens Heb. 8.1 and 1.3 to which Christ as God-man in his state of exaltation went See John 17.5 Heb. 7.26 Made higher then the Heavens Eph. 4.10 Ascended up far above all Heavens that he might fill all things See Psal. 8.1 2. and 108.5 c. By which places not so much the hight of the place as the sublimity of the Divine Majesty is expressed 2. Heaven is metaphorically taken for the spiritual Kingdom of God and that state of happiness wherein he manifests and communicates himself to Angels and Men And that is 1. Of Grace viz. The gathering and gracious Government of the Church Militant in this Life to which belongs the appellation of the Kingdom of Heaven oftentimes attributed to the Church Matth. 13.11 24 31 33. and 20.1 and 22.1 c. So when it is said to plant a Heaven Esa. 51.16 and to create a New Heaven Esa. 65.17 By which phrases the Restauration of the Church by Christ is noted which is begun in this Life and compleated in Eternity 2. Pet. 3.13 The Reason of the Comparison is because as the natural Heaven is very far distant from the Earth so the ways of God in ruling his Church and giving blessedness to believers do exceedingly surpass the manner of Earthly Administrations Esa. 55.9 And as in the natural Heaven all things are in the exactest order full of Light and radiance So God in his Church is the God of order and peace 1 Cor. 14.33 Leading Teaching and saving his people by a most convenient order of mediums and that by the Light of his saving Word 2. Of Glory viz. The Eternal and unspeakable felicity of Angels and Holy men in the beholding and perfect fruition of the glorious God To which belong those phrases Matth. 18.10 Their Angels in Heaven behold the face of my Father the speech is of the Angels appointed as keepers of the little ones By which it appears that the Angels though acting on Earth for the good of Christians are nevertheless really in Heaven that is in a celestial state of blessedness Matth. 6.20 Treasures are said to be laid up in Heaven Luke 8.22 To have treasures in Heaven Phil. 3.20 To have our Conversation in Heaven By which phrases Faith and Christian Hope aspiring and tending to Eternal blessedness is to be understood From this Heaven Satan is said to fall like Lightning Luke 10.18 Satan says Illyricus fell not from a place but from his degrees of dignity to wit from the favour of God and spiritual Blessedness into the greatest wickedness punishments and eternal and spiritual calamities Of the scope of these words of Christ Erasmus says thus Jesus that he might fortifie their Mines against that disease of vain glory which even the Saints are sometimes tainted with proposes the example of Lucifer to them who for his pride was suddenly cast down from so great felicity I saw says he Satan falling from Heaven like Lightning His dignity in Heaven was very eminent and yet for the swelling pride of his mind is flung from the highest glory to the lowest wretchedness how much more ought you to beware of pride who carry a mortal body about you obnoxious to all perils But others understand this of the power and efficacy of Christ which by the Preaching of the Apostles he put forth to which Satan against his Will was forced to give way and was as it were cast down from the height of that power which he exercised over men In Heaven we are also to consider the Ornaments of it as the luminaries as they are called Gen. 1.14 The Sun Moon and Stars which are the Organs of Light The Sun and Moon constantly shining do metaphorically denote eternal blessedness in Heaven Thy Sun shall no more go down
neither shall thy Moon withdraw it self Esa. 60.20 the explication follows For the Lord shall be thine Everlasting Lights and the days of thy Mourning shall be ended See Rev. 22.5 Such things as concern the state of the Church in this Life and Heaven are mixt in this chapter of Esaiah as an accurate inspection into it will shew The Chald. in Translating these words of the Sun and Moon does not unelegantly expound them thy Kingdom shall no longer be abolished nor thy Glory transferred The Light of the Sun denotes prosperity as shall be shewed hereafter therefore on the contrary the setting or darkness of the Sun metaphorically denotes calamity sorrow and misery Jer. 15.9 Her Sun is gone down while it was yet day Chald. their glory is translated in their Life time that unexpected and most heavy calamities are treated of here the foregoing and following verses shew Amos 8.9 I will cause the Sun to go down at Noon and I will darken the Earth in a clear day that is I will suddenly overwhelm you with heavy strokes and calamities So Micah 3.6 Joel 2.10 and 3.4 Esa. 13.10 On the other side an Increase of the Sun and Moons Light metaphorically signifies great spiritual happiness Esa. 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven days c. As if he had said the help which I will afford you shall be so great and illustrious that in that time the two luminaries of the World the Sun and Moon as if they would congratulate the Deliverance of the People will be more chearful and more shining then they were wont to be Some refer this to an Hyperbole By the Name of Stars illustrious and principal men are understood Dan. 8.10 And it viz. that little horn by which Antiochus is understood waxed great even to the Host of Heaven and it cast down some of the Host and of the Stars to the ground and stamped upon them By the Host of Heaven the People of God or the Church sometimes circumscribed in Judea is understood but by Stars the Princes or chief men who by their administration in the Church or Commonwealth were of more eminency then others are noted hence in ver 24. it is so expounded he shall destroy the mighty and the holy people that is he shall destroy the highest and the lowest See 1 Macchab. 1.25 2. By the Name of Stars the Teachers of the Word of God and Church Rulers are figured Rev. 1.15 20. and 2.1 Which consideration fairly leads us to know 1. Their Lord and Master whose Countenance is said to shine as the Sun in its strength Rev. 1.16 1. As the Sun communicates his light to the Stars in Heaven So Christ the Sun of Righteousness Mal. 4.2 imparts the light of saving knowledge to his faithful Servants 2 Cor. 4.6 2. The Lord brings forth the Host of the Stars by number and calleth them all by Names Esa. 40.26 So Christ leads forth his Ministers in his Church as a sacred Host against Satan and the World and calleth them also by Name Ps. 68.11 2. Their Office God placed the Stars in the Firmament to enlighten the Earth Gen. 1.17 3. The light of Doctrine which the Ministers bring to the Church is from heaven and taken out of the heavenly and divine Word alone 2 Pet. 1.16.19 which is sweeter then honey to the souls of such as are taught of God Psal. 19.10 Psal. 119 103. but to others as Wormwood Rev. 8.11 Because they tast nothing but bitterness and a denunciation of damnation in it 4. A Star led the wise men to Christ Matth. 2.9 Ministers propose only that end in Preaching 1 Cor. 2.2 5. It is said that at the Commandment of the Holy One they viz. the Stars will stand in their order and never faint in their Watches Of the Ministers of the Word it is said Heb. 13.17 That they watch for the Souls of men Nor ought they to be discouraged in their Watches nor faint because of the Worlds ingratitude but both by doctrine and good example to keep the same order constantly and so they shall be quite different from these wandring Stars to whom is reserved the blackness of darkness for ever Jude ver 13. They are to take care that all things be done decently and in order in the Church 1 Cor. 14.40 6. It is said of the Stars that they fought from Heaven against the Enemies of the People of God Judge 5.20 So a most grievous fight against Devils is proposed to the Ministers of the word Eph. 6.12 Let them look to it therefore that they manage their warfare rightly 2 Cor. 10.3 4 5. That they may be able to Glory in the Lord for the heavenly reward that will follow 2 Tim. 4.7 8. 7. It is said of the Stars that together with the Sun and Moon they divide between the day and between the night and are for Signs and for seasons and for days and for years Gen. 1.14 So it is the duty of Gospel Ministers to divide between the day and night light and darkness that is to inculcate and diligently shew the difference between good and evil piety and wickedness Esa. 5.20 Jer. 15.19 Rom. 13.12 13. 2 Cor. 6.14 15. c. Also to give signs and seasons that is to provide so as that the publick worship of God be kept up timely and seasonably and in their Ministerial function to impart their gifts suitable to the wants of the flock in the respective seasons that so there may be no disorder or confusion to shew also days and nights that is to proclaim the acceptable year of our Lord Esa. 61.2 and earnestly to inculcate the appointed day in which the Lord will Judge the World in Righteousness Acts 17.31 8. It is said of the Stars that they differ from one another in Glory So there is a great diversity of the gifts of the spirit in the Ministers of the Word 1 Cor. 12 4. c. 9. All the Stars of light are commanded to praise God Psal. 148.3 with Job 38.7 So all the Ministers of the word what measure of Grace soever they have received or whatsoever gift they exercise in the Church ought with ardency of spirit to praise the Lord to serve him heartily and without selfishness or envy to preserve mutual Peace and Concord among themselves and their reward shall be certain if they behave themselves faithfully and not only in this world but also in Eternity 10. Stars were seen by John worn in the Right hand of Christ Rev. 1.20 So let the faithful Labourers in the Gospel be certain of a most gracious protection by the omnipotent hand of Christ Esa. 51.16 c. and in the Life to come they that turn many unto Righteousness shall shine as the Stars for ever and ever Dan. 12.3 So much for Ecclesiastical Stars The Stars being obscured sometimes denote