THe People were stung with fiery Serpents and thereby mortally wounded II. Neither Moses nor the Law could cure the People that were stung with those fiery Serpents but the Brazen Serpent III. The Serpent of Brass was to be lifted upon a Pole IV. After many People died that were stung the Brazen Serpent was appointed to be lifted up as an Ordinance of healing V. A Serpent wounded and a Serpent healed The first that wounded had Poison in him but the second tho called a Serpent it was without Poison or Sting it had the Similitude of a Serpent but had no Venom VI. The Brazen Serpent was not forged by Man's Hand or Hammer but in a Mould in the Fire VII It was made of Brass and not of Gold which Metal besides that it is of a fiery Colour and so might resemble the colour of the Serpent it 's also strong and durable Is my Strength saith Job the Strength of Stones or is my Flesh of Brass VIII They that looked up unto the Brazen Serpent tho never so greivously wounded or stung yet were healed and saved from Death IX They who looked upon their Sores to and grievous Wounds and not the sign that was erected by God's Appointment died notwithstanding the Serpent of Brass X. If they sought to Chirurgeans or Physicians or used any Salves or Medicines of their own or others yet they perished XI The Brazen-Serpent was an unlikely thing or way to Human Reason to heal such deadly Wounds XII He that had a weak Eye or Eyes and yet look'd up to the Brazen-Serpent was cured XIII It was a wonderful means of Cure and undeservedly appointed by God of his meer Pity against the Merit of those Murmurers Parallel SInners are stung with Sin that is like the sting of a Serpent The poison of Asps is under their tongue Sin wounds the Soul My Wounds stink and are corrupt II. So neither the Law nor Levite nor any Creature could cure Mankind nor redeem them from the sting of Sin and Death but only Jesus Christ. III. So Christ was lifted up upon the Cross and is lifted up in the Ministry of the Word and the Ordinances of the Gospel and thereby in the hearts of Believers IV. So after Mankind sinned and was brought under Death Christ came by the appointment of God to dy and be crucified or lifted up upon the Cross to heal and recover us of our Wounds V. So saith Mr. Guild as the first Adam lost Mankind the second Adam redeemed Mankind The first had Sin and venomous Poison in him by means of his harkening to the old Serpent the second tho called a Sinner and made to bear our Sins and had the Similitude of of a sinful Man but yet without Sin VI. So Christ was not begotten by Man but conceived by the Holy Ghost in the Womb of the Virgin VII So was Christ sent not with outward Glory or worldly pompous Shew but mean and humble in outward Appearance Brass being strong c. in this respect it might figure out the Strength of Christ who is able by the power of the Godhead to endure and overcome all his Tribulations VIII So they who look up to Christ by a true Faith tho never such great Sinners shall be healed and saved from eternal Death By recovery of natural Lifeâ—â— in the Israelites was figured Eternal Life by Christ. IX So they who are bitten and grievously wounded with Sin if they fix their Eyes thereon and grieve and mourn in the sight of it and do not look unto Christ by believing they despair and dy eternally notwithstanding the blessed Saviour X. So whosoever seek to any for help but Christ or endeavour by their own Works or Reformation of Life to have Peace with God or trust to and rely upon the bare Mercy of God considering his Justice and do not come to Jesus Christ and look up to him as crucified to satisfy for their Sins are like to perish for ever Let the Men that talk of the Light within look to this XI So Christ crucified is to the Jews and many others in the World an unlikely way to save Mens Souls We preach Christ crucified unto the Jews a Stumbling-Block and to the Greeks Foolishness but unto them that are called Christ the Power of God c. XII So he that hath but a weak Faith yet looks up unto Christ shall be saved We read of three Degrees of Faith in the Gospel and yet the weakest obtained Help and Cure from Christ. First one comes to him and saith If I can but touch the Hem of his Garment I shall be whole The second saith Lord if thou wilt thou canst make me whole The third said If thou canst do any thing have compassion on us and help us One would think the last had no Faith at all it seemed so weak he questioned the Power of Christ. A weak Faith if true will justify and save the Soul as well as a strong Faith XIII So is the Death of Christ to sinful and rebellious Mankind an admirable Work of unmerited Mercy infinitely above what we deserved it was not only above but against our Merits God so loved the World c. Behold what manner of Love is this c. Type THe Brazen Serpent cured only the Wounds of the Body and saved thereby only from Temporal Death II. The Brazen-Serpent retained not always its Virtue to cure also it was not to be worshipped it was gross Idolatry so to do and when in the days of Hezekiah it came to be that way abused it was destroyed and broken in pieces Disparity CHrist cures all the Diseases and Wounds of the Soul and thereby saves from Eternal Death See Physician II. Christ the Anti-type of the Brazen-Serpent retains the like Virtue and Efficacy to save that ever he had ought to be worshipped is the same yesterday to day and for ever Inferences THis shews not only the Necessity of a Saviour but also of Faith in him None were healed but those that look'd up to the Brazen Serpent so no Man shall be saved but he that looks up by Faith to Jesus Christ. 1. Look up timely 2. Look up daily for Sin daily wounds thee 3. Look up with a fixed or single Eye Christ is All and in All. Col. 3.11 Where there is neither Greek nor Jew Circumcision nor Vncircumcision Barbarian Scythian Bond nor Free but Christ is All and in All. NOw to conclude with this second Head of Metaphors Similies Types Parables and other borrowed Terms concerning the Lord Jesus I may well infer from the whole of what hath been said That Christ is All and in All. The Words are a Proposition in which you have 1. The Subject But Christ. 2. The Predicate He is All and in All. Christ is All in all things that are necessary to Salvation and that to all Persons that do believe on him Christ is a
of Daughter and Virgin is often attributed to a People or City either distinctly or conjunctly Psal. 45.12 and 137.8 Daughter of Babylon is put for the Kingdom of Babylon so Lam. 1.6 and 2.1 c. Daughter of Sion for the people of the Jews and hence Lam. 2.2 She is called the Daughter of Juda. So Zach. 9.9 Esa. 1.8 10.32 16.1 37.22 Jer. 4.31 6.2 Micah 4.10.13 Zeph. 3.10 14. c. So the Virgin of Israel Jer. 31.4 21. Amos 5.2 Sometimes Virgin and Daughter are joyned as Esa. 23.12 37.22 47. 1. Jer. 46.11 1. When the Name of Virgin is attributed to the People of God some say it is with respect to the true Worship of God observed by them without corruption because such as depart from its purity are called whorish and adulterous upon which Jerome says Sion and Jerusalem is therefore called a Virgin and Daughter because when all other Nations adored Images or Idols this alone preserved the chastity of Religion and the adoration of one Divinity But Drusius denies this lib. 16. obser cap. 5. from two reasons First because with respect to Israel she is rather called the Wife of God and when she Worships other Gods a whore Secondly because the Scripture calls Israel a Virgin even when she adores false Gods Amos 5.2 and Jer. 18.13 The Virgin of Israel hath done a very horrible thing others add a third reason because Babylon and Egypt are also called Virgins as before which yet were full of Idolatry and impiety But Drusius thinks she was called a Virgin before the Captivity and was so no more when she was subjected to a strange yoke Brentius says That Jerusalem was called a Virgin either because its Kingdom was a free Monarchy and did not serve any forreign King but had a King of its own Nation as a Virgin is not subject to the yoke of any strange man Or because as a Virgin yet untouched or uncorrupted by man the City Jerusalem was not yet spoiled by any Enemy nor her Citizens translated elsewhere But Drusius objects that place Jer. 18.13 To himself for Jeremy Prophesied after the ten Tribes were carryed away and yet he calls Israel a Virgin which doubt says he may be resolved by understanding by Virgin the People of the Jews so called in specie as not yet exhausted by a total carrying away as ver 11. But although this may satisfie that doubt yet Lam. 2.13 strongly confutes this interpretation of Drusius where Jerusalem is called the Virgin and Daughter of Sion after its total devastation by the Babylonians So that Virgin is put for the Congregation of the people under what circumstance soever they were by a Prosopopeia And hence the Chald. translates it a Congregation People or Kingdom 2. By Israel we are to understand the Land and by Virgin or Daughter the Inhabitants for the Ancients were wont to call their Countrey their Mother 6. The Scripture speaks of certain Accidents as if they were men and had a Body which kind they call Somatopeia as Gen. 4.7 And if thou dost not well sin lyeth at the door Sin is here proposed as lying at the door like a Night watchman whereby is noted that a sure punishment will follow ill doing as a Watchman sleeps not but observes all things and discovers what is evil or hurtful in order to punishment There are other places where a body as it were a person and his actions are attributed to Sin as Esa. 59.12 Jer. 14.7 Acts 7.60 Rom. 6.6 It is Emphatically called the body of sin because it struggles with so great force soliciting us strongly to do evil as if it were a living body or something existing by it self Rom. 7. Sin revived and I died By the knowledge of the Law sin is known then Conscience makes a man tremble and a fearful consternation follows by which man sees nothing before his Eyes but eternal Death as the reward of his sin for the consideration of the Commandment broken by it makes it exceeding sinful ver 13. And in the following verses it is brought in as a cruel Tyrant detaining the miserable sinner Captive dwelling in him and warring against the spirit not that it will be a perpetual Conqueror in the regenerate for that will not be Rom. 6.6 12 14. c. but for that unavoidable repugnancy which naturally remains in the flesh against the Spirit whilst the regenerate man lives in this life ver 24. See Col. 2.11 and 3.5 Where the members of this body of sin are recited as Fornication Vncleanness Inordinate affections Evil Concupiscence Covetousness c. By which the Will and Reason are depraved as the body by its members Compare the following texts together James 1.14 15.18 1 Pet. 2.11 Jam. 4.1 Rev. 18.5 To this Classe also belong Gen. 30.33 So shall my Righteousness answer or witness for me when it shall come for my hire before thy face that is the future event shall declare that God has an account of my Righteousness which you shall then evidently see c. here witnessing which is the proper action of a Person is attributed to Righteousness Punishments are called Witnesses Job 10.17 with 16.8 Psal. 85.10 Mercy and Truth will meet together Righteousness and Peace shall kiss each other the affinity and conjunction of those vertues or graces is set before our eyes by the similitude of persons who after the manner of their Countrey do at meeting embrace and kiss each other in Testimony of Friendship He speaks of the Kingdom of Christ expressing its blessings and manner of Administration by this Prosopopeia ver 12. It is said that Righteousness shall look down from Heaven that is the Righteousness of Christ through whose merits we become justified before God Rom. 1.17 3.22 It is said ver 13. That Righteousness shall walk before him that is to testifie his gracious coming and presence Esa. 59.14 Judgment is turned away backward and justice standeth afar off For Truth is fallen in the street and Equity cannot enter Here is an elegant Prosopopeia of vertue and piety intimating how scarce they are and how rarely found amongst men CHAP. X. Of Metaphors taken from God Angels Heaven and the Elements IT was said Chap. VI. That there should be a general division of this Trope into the distinct Fountains and Classes of Metaphors which with Divine help shall be essayed in the following Chapters The chief Division of universal beings is into the Creator and the Creatures From the Creator we shall produce some But from the Creatures there are abundance of Metaphors taken in Scripture which we shall endeavour to make plain Metaphors taken from God AS sometimes from his Name sometimes from his Actions His Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim when taken properly belongs to none but the only true and Eternal God and because it is of the plural number it intimates the Mystery of a plurality of persons in one most simple Deity See Gram. Sacr p.
2.14 and 5.2 and 6.8 And its Eyes the Eyes of Doves Cant. 1.15 and 4.1 By which Metaphor its simplicity as Matth. 10.6 its Chastity Brightness and its view and desire of heavenly things are denoted c. Among Insects Hornets denote terrors sent from God among men by which the Enemies of the People of God shall be as it were stung and rooted out Exod. 23.28 compared with ver 27. Deut. 7.20 Josh. 24.12 The Enemies of the people of Israel are called Flies and Bees Esa. 7.18 because of their multitude and swiftness or nimbleness as the Flyes and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of hurting as in Bees The word Flies is attributed to the Egyptians and Bees to the Assyrians which Metaphor Jerome in his Commentary Elegantly expounds thus He calls the Egyptians Flies because of their filthy Idolatry See Eccl. 10.1 and because they were a weak people But the Assyrians he calls a Bee because they had at that time a powerful Kingdom and were very warlike as Bees represent as it were a very well ordered Monarchy and are very resolute to annoy their Enemies Or because all the Persians and Assyrians went armed with Darts whose points were like the stings of Bees The Metaphor is continued ver 19. And they shall come and rest all of them in the desolate Vallies and in the holes of the Rocks and upon all Thorns and upon all Bushes Because he once named these Enemies Flies and Bees he keeps to the same Metaphor in the rest as if all places were to be filled with those Insects Of the fulfilling of this Prophesie thus writes Jerome in the same place Let us read the Books of the Kings and the Chronicles and we will find that the Good King Josiah was slain by the Egyptians and the Israelites subdued to an Egyptian yoke so that they appointed them a King And not long after comes Nebuchodonosor with an innumerable multitude of Souldiers took Jerusalem destroy'd the other Cities of Judaea burnt the Temple and planted Assyrian Inhabitants in the Land 2 King 23. and 24. 2 Chron. 25 and 36. c. The Sting of an Insect metaphorically denotes the power of Death 1 Cor. 15.55 56. Brentius upon the place says As a Bee that has lost her sting may threaten to sting yet cannot so when sin is pardoned which is the sting of Death Death may terrifie but cannot hurt us Aquatiles follow By the metaphor of Fishing a falling into the hands of Enemies and Captivity is understood Amos 4.2 He that is the Enemie will take you away with hooks and your posterity with Fish-hooks as if he had said you indeed are like fat Kine ver 1. But ye shall be drag'd by the Enemy as if you had been little Fishes in spight of your pride and fatness the same metaphor we find Habbak 1.15 16 17. By Fishers Jer. 16.16 are understood the Egyptians Esa. 19 8 9 10. See 2 Kings 23.29 By Hunters the Chaldeans and Babylonians so called from Nimrod the Builder of Babylon Gen. 10.9 which Prophesie is fulfilled 2 Kings 24. and 25. Besides this Translation of the Terms Fisher and Fishing The Apostles are called Fishers of men Mark 4.19 and 1.17 Luk. 5.10 the explication is given elsewhere See Ezek. 47.10 Of the kinds of Aquatiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thannin a huge serpent and the Leviathan that is a great Dragon or Whale is used metaphorically Psal. 74.13 thou didst break the Sea by thy strength thou breakest the head of Whales in the Waters ver 14. Thou breakest the heads of the Leviathan in peices By VVhales or Crocodiles as Ezek. 29.3 The Grandees and Captains of Pharaoh are understood who persecuted the people of Israel Exod. 15.4 By the Leviathan Pharoah himself who with his intire Host was swallowed up in the Red Sea But that which follows thou shalt give it to be meat to the people inhabiting the VVilderness is not to be referred to the words immediately going before but is a sentence by it self and is to be understood of the Manna and Quails which the people fed upon See Esa. 51.9 and 27.1 CHAP. XII Of Metaphors taken from Man and what belongs to Him IN Man we are to Consider what are 1. Essential 2. What are Accidental The Essentials are his Body with its members and its Vnion with the Soul which is Life The Accidentals are partly Internal as some differences betwixt Men and their Actions of divers kinds Partly External as the containing Subjects and various Adjuncts Of which in Order Metaphors from a Humane Body and its Members THE Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soma is frequently put in the New Testament for the People of God or the Church Rom. 12.5 1 Cor. 10.17 and 12.13 27. Eph. 1.23 2.16 4.4 12 16. 5.23 Col. 1.8 24. 2.19 3.15 The Explication of which Trope is easie And to speake concisely we shall shew it 1. With respect to Christ the Head of the Church and whose Body the Church is called 1. As the Head is not at a distance from a living body but most closely joyned to it so there is a sacred and most Mystical Union betwixt Christ and his Church or Believers 2. As the Head Rules the whole body and influences it with a vital power So Christ wisely directs and moderates strongly preserves quickens by Counsel instructs and eternally saves his Church Eph. 1.23 and 2.16 and 4.16 and 5.23 c. 2. With respect to true Christians who are spiritual Members of that Body Of these the Metaphor of a Body signifies many things chiefly these three 1. The various Gifts and Offices of Christians especially the Preachers of the Gospel For 1. As one Body has divers Members which have their particular and distinct Offices So there are peculiar Gifts and Offices in the Church which particular persons fitted for their exercise are chosen for 2. As the Members of a Humane body differ among themselves with respect to exexcellency and operation yet those of an inferior office do not envy the superior neither does the superior despise the inferior So among true Christians there is a Society and Conversation without envy in the lowest or scorn in the highest Rank to each other Rom. 12.4 5. 1 Cor. 12.12 c. 2. Of the bond of perfection which is Love with its Fruits and Vertues The Members of a humane body have a natural instinct of love and sympathy one to another if one be in pain the rest are unquiet and ill at ease If one be well the rest rejoyce and each contributes to supply the necessity of the other of its own accord neither will one willingly part with the other So true Believers sincerely love each other and by tender sympathizing compassionate fellow feeling love and mutual aid of each other declare themselves to be living Members of the Mystical body of Christ Rom. 12.5 1 Cor. 12.21 Eph. 4.3 4 16. 3. With respect to the spiritual knowledge of Faith
to apply Pardon and the glad Tidings of Salvation saith Mr. Caryl to such a Soul may be its hardening and undoing Tho Mercy may be tendered to the Ungodly for God justifies such yet says not to a Man that perseveres in his Ungodliness that he will justify or pardon him but contrary-wise says he will not pardon them but condemn and destroy them The worst of Sinners may be saved but God will not save them in their Sins 'T is dangerous to daub with untempered Mortar to pronounce Peace where there is no Peace XIII Christ is very diligent and careful of poor Sinners that he undertakes tries their Hearts and Reins hath Eagles Eyes his Eyes are never off them gives charge to his Servants Ministers of the Gospel to look carefully after them that they want nothing that every Direction be followed and wholsom Diet provided XIV Christ rectifies disorderly Affections and other Faculties of the Soul When Pride or Worldliness would predominate he checks those Evils by his Word Spirit or by Affliction a sharper way of Cure and endeavours to ballance the Soul with an Equality of every Grace that there may be Love as well as Faith and that Patience might have its perfect Work XV. Jesus Christ cures none slightly that he undertakes but searches to the quick breaks the very Heart to pieces and lays it open with applying Causticks and Corrosives viz. Afflictions c. corroding Medicines and then effectually cures it They were prick'd in their Heart XVI Jesus Christ prescribes a way to his Church to cut off a corrupt or rotten Member when no other means will preserve it XVII Christ carries it gently and very tenderly when he hath to do with some poor broken-hearted Sinners The bruised Reed shall he not break Come unto me all ye that labour and are heavy-laden and I will give you rest XVIII Christ uses many Sovereign Antidotes and Preservatives to deliver from the Infection of Sin his Word Promises Threatnings c. Thy Word have I hid in my Heart that I might not sin against thee XIX Jesus Christ hath prescribed Golden Rules to Saints how they may preserve their Souls in a healthful condition to avoid Surfeiting all Excess and immoderate Use of this World to keep good Company and to keep a good Diet to live under an able and powerful Ministry and to be frequent in the exercise of Religious Duties Prayer Meditation reading God's Word and Christian Conference c. XX. Christ when he finds the Soul of a Believer under Affliction Losses Temptation Persecution c. begins to faint and his Spirit low he gives more of his holy Spirit the Spirit of Faith is the choicest Spirit in this case in the World 't will not only revive and quicken a dying and doubting Christian but will raise to Life such as are dead in Sins and Trespasses I had fainted unless I believed XXI Christ rejoyces greatly when he sees his Word take place upon the Heart of Sinners and when Afflictions like powerful Potions cleanse the Soul from all those noxious Humors that bring Sickness and manifold Distempers on the Soul and that his Patient is effectually cured XXII Christ often visits his poor Patients that stand in need of his Help XXIII Christ is very faithful to poor Sinners he lets them know the worst of their Estate that Death is like to ensue if they repent and believe not Vnless ye repent ye shall all likewise perish And unless you believe that I am he ye shall die in your Sins Metaphor I. THe most learned Physician in the World may be deceived in his Judgment about the Cause and Nature of a Distemper and so miss of the Cure II. Some Physicians through Ignorance or Carelesness administer very destructive and ill-prepared Medicines often killing more than they cure III. Physicians come not to the Sick until they are sent for and tho they come not far yet expect to be paid for that besides their Physick IV. Physicians are mercenary do all for hire some pay for the Physick 't is to be feared much more than 't is really worth V. A Physician will be sure not to expend any of his own Treasure to cure his Patients will not be wounded himself to heal others or part with his own Blood to do it VI. Earthly Physicians cannot raise the Living their Patients dy whilst they are with them and oft-times whilst they look on them VII Physicians cannot bless their Physick know not how to make it effectual to this or that Patient the whole Success of what they give depends upon another VIII Physicians are not patient under Repulses they cannot bear to be kept out of door and slighted by the Sick they come to cure IX Physicians cannot visit many Patients at one and the same time who live far and remote from each other X. Physicians are subject to the like Diseases with their Patients XI The best Medicines other Physicians use are compounded of earthly and corruptible Ingredients and lose their Virtue by keeping long XII Physicians attend the Rich chiefly few of them mind or visit the Poor XIII Physicians provide not Hospitals nor other Accommodations as Food Nurses and other Attendants for their Patients at their own charge XIV A Physician may die himself and leave his Patient uncured Disparity I. CHrist cannot be mistaken about the Cause and Nature of any spiritual Disease because he is God and knoweth all things yea the very thoughts of the Heart There is not a thought in my Heart nor a word in my Tongue but thou knowest it altogether II. Christ never administred any improper Medicines all is well and skilfully prepared that Christ gives forth to his Patients if the Dose be hard and unpleasant to take yet there is no Aloes nor one dram of bitter Ingredient in it more than he sees a necessity of Neither do any miscarry under his hand for he wants neither Skill nor Care So that if a Sinner perishes 't is for not coming to him or not taking his Medicines and not observing of his Directions O Israel thy Destruction is of thy self III. Christ came to us who sent not for him which made him say I am sought of them that asked not for me and found of them that sought me not The Patients seek not first come not first to the Physician but the Physician to the Patient I am come to seek and to save that which is lost and besides he dearly paid all the Charge of his long Journey IV. Christ the spiritual Physician doth all freely without Money and without Price We never read of his taking a Penny of any of all those he cured in the days of his Flesh either of Distemper of Body or Soul V. Christ made himself very poor and laid out plentifully his Divine Treasure that he might cure poor Sinners of all their Maladies He
that was rich became poor and He was wounded for our Transgressions he was bruised for our Iniquities by his Stripes we are healed We could not live such was our Disease unless our Physician died he therefore poured forth his own Blood to wash and cleanse our wounded Sin-sick Souls VI. Christ cures not only the Living but also the Dead he out-does all other Physicians in this respect if he speaks the word Lazarus come forth The Dead shall hear the Voice of the Son of God and they that hear shall live You hath he quickned who were dead in Trespasses and Sins VII Christ can make effectual all his Medicines he can say peremptorily This Soul this Sickness I will heal and it is immediatly done As the Father quickens them even so doth the Son quicken whom he will VIII Christ the spiritual Physician is endued with infinite Patience under all those base Repulses he meets with from vile Sinners When he comes to heal he oft-times stands at their Doors and knocks waiting till his Head is wet with Dew and his Locks with the drops of the Night before he can persuade Sinners to open to him other Physicians will not do so IX Christ can visit Thousands yea Millions of Thousands if he please and speak to them all at one and the same moment tho they live Thousands of Miles asunder X. Christ was made like unto us in all other things but not in this he was without Sin tho he bore our Sicknesses he had none of his own He was made Sin for us that knew no Sin that we might be made the Righteousness of God in him XI The Medicines Christ uses are heavenly his Word and Spirit abide for ever they never lose nor can lose their Virtue but have the like efficacy they had five thousand years ago XII Christ takes more care of the Poor than of the Rich he had rather attend upon the Poor such his Bowels yearn unto and helps out of Pity as he did the Woman that had the Bloody-Flux twelve years when all her Money was gone XIII Christ is at all the charge with poor Sinners he like the good Samaritan sets the poor Soul on his own Beast brings him to his own Inn or Hospital which was his Church and gives Money to the Host to provide all things necessary for him with a Promise he would discharge the whole Score at last XIV Christ dies no more Death hath no more power over him so that he lives to see every Cure perfected that he takes in hand Corollaries I. THis shews us the weak and distempered State of Mankind by reason of Sin that Sin wounds and brings Sickness upon the Soul every Sin is a Disease But because this is handled under its proper Head we shall not enlarge upon it here See Metaphors concerning Sin II. Moreover we may from hence perceive the great Care Love and Goodness of God towards miserable and impotent Sinners that rather than they should die of their Sickness he would send them his own dear Son to be their Physician III. It shews also the great Grace and Condescension of Christ to undertake the Cure of such miserable Souls at such a dear and chargeable Rate viz. with his own Blood IV. This shews where Help for Sin-sick Souls is to be had and to whom they should go when they are sensible of their Sickness V. The Reason why Men perish in their Sins we may infer from hence is because they come not to Christ the only Physician of the Soul VI. And if Christ be such a Physician as you have heard be encouraged then poor polluted Sinners to come to Christ. For Motives consider 1. Thou art sick who is without Sin and so consequently without Soul-Diseases 2. Thou art sick of a dangerous Distemper 't will procure Death without a speedy Cure 3. There is no other Physician but Christ neither is Salvation in any other For there is no other Name given under Heaven whereby we can be saved 4. Christ is a Physician ready upon every Invitation nay he comes without sending for is now knocking at the door 5. He will make an absolute and perfect Cure of it if he undertakes the Work before he leaves thee 6. Besides thou mayest have him tho thou hast no Money no Righteousness nothing to bring or offer to him as a spiritual Present 7. Christ cures all that come to him whatsoever the Distemper be he has an universal Medicine with which he infallibly cures all Sicknesses Diseases and Wounds of the Soul save one viz. the Sin against the Holy-Ghost All Sin and Blasphemy against the Father and Son shall be forgiven unto Men. He is able to save to the uttermost all that come to God by him How many Thousands and Ten Thousands hath he cured which are now in Heaven who once were sick of the same Diseases that thou art afflicted with Pride Passion Unbelief blasphemous Thoughts c. VII If Christ be such a Physician as you have heard how inexcusable will all vile and wilful Sinners be found that perish in their Blood and refuse to come to him Cautions I. Take heed you do not delay seeking out for Help Some when they are sick never mind going to a Physician till Nature is decayed and the Disease has seized on them in such sort that 't is too late there is no help so do some Sinners did not Jerusalem do thus II. Take heed you make use of no other Physician There are many that boast of their Skill how good they are at curing of Souls beware of them they privily bring in damnable Errors even denying the Lord that bought them and bring upon themselves swift Destruction These are like deceitful Quacks and Impostors that design to make Merchandize of you Remember their Medicines are poysonous and destructive III. Value not Womens Advice too high Eve lost her Skill in the Garden and learned little afterwards The Apocalyptical Woman of Rome like many old Wives would fain be tampering with the Sick but above all take heed of her for she like the adulterous Woman Solomon speaks of hath slain and killed many yea many a strong Man hath been cast down by her Her way is the way to Hell tending down to the Chambers of Death IV. Take heed you rob not Christ of the Honour which is due to him as a Physician which may be done two ways 1. When we attribute the Cure to our own Industry to Skill and Power of our own or to Duties c. 2. When we attribute our Help and Cure to Instruments to Ministers c. V. If thou art made whole by Christ take heed of a Relapse Sin no more saith Christ lest a worse thing come upon thee But for Comfort If by the power of Temptation thou hast fallen and backslidden from God he can heal thee again I will heal their
of the Hart to Serpents which our Parallel shews to be true of Christ in a spiritual sence we may infer That the eternal Ruin and final Overthrow of the Devil and his cursed Off-spring is at hand he will tread them down under his Feet shortly 2. Moreover from hence we may infer further Terror to the Enemies Christ's quick and piercing Eye sees all their secret Abominations pries into their Cabals and close Councels and as he sees what Mischief and Violence is hatching by them so he is swift-footed will soon skip over all Mountains and with his direful Vengeance confound them 3. Besides this we may learn from hence what Fools many Men are whilst they pursue after the poor Hart they study not the way to hunt for this spiritual Venison Jesus Christ is worth the Chase who would not hunt for such an Hind 4. Let Saints be comforted Christ has Hind's Feet He will soon get over all Difficulties and deliver them Lastly Let us pray with the Church Make haste my Beloved and be thou like a Roe or a young Hart upon the Mountain of Spices Christ a Door John 10.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Door c. AMongst the many Metaphors that our Blessed Saviour is expressed by in the Holy Scripture certainly this of Door must carry some Emphasis and Signification for Use and Improvement otherwise He that was wiser than Solomon and spake as never Man spake for excellency of Matter and Form would never have likened himself to a Door And therefore whatever may be imagined concerning a Door in point of Excellency and Usefulness in respect of Appointment and Necessity to the Children of Men according to the Scope of the Text that even that by way of Eminency is the Son of God unto Sinners For the better understanding of which we shall distinctly consider the Subject and run the Parallel as followeth Metaphor I. A Door is of the same substance with some part of the House to which it is purposed or intended as an useful Part. II. A Door is fitted by the Power and Wisdom of him who is concern'd to do it for a premised End III. A Door is set a part or assign'd to a proper Place and Service which other parts of a House are not fit for IV. A Door is of necessity who can be without it that is of human Race whose dwelling is with Men V. A Door is as really the Propriety of the Owner of the House as any other part or parts of the House besides VI. A Door lets into possession if Men hire or purchase and take possession the Door is the Entrance thereto VII A Door is under the Command of the Master that owns it 't is he that shuts and opens it at his own pleasure VIII A Door is the place of legal Entrance no Men are allowed by Law to climb up to Windows or break down any part of the Walls for entrance IX A Door is the common Passage for the Family and Strangers for Children and Servants for Friends and Enemies X. A Door is of use to all even to Emperors and Kings as well as meaner Men and Cottagers XI A Door is not only for the convenient Entrance of Men and Women whether of the Family or not but for the bringing in of other things that the Master likes of and requires to be brought in XII By the Door admittance is given to view the inward Excellencies of the House who can see what there is within if they are without the door XIII A Door lets into the best Parts and Privileges of a House into the Dining-Room for Meat into the Cellar for Drink into the Wine-Cellar for Wine into the Wardrobe for Cloaths into the Treasury for Cash into the Closet for Books c. XIV The Door is the Privilege-place for the Poor where they often meet with good Gifts and Refreshments Parallel I. JEsus Christ the Spiritual Door was of the same substance in respect of his human Nature that Men are even like to them in all things Sin only excepted In as much as Children are Partakers of Flesh and Blood he himself took part of the same therefore very often in Scripture called a Man II. Jesus Christ is fitted by the Power and Wisdom of Him who hath laid a most worthy Platform and Contrivance and premiseth all things to his own most wise and admirable Ends. He sent forth his Son made of a Woman A Body hast thou prepared me III. Jesus Christ is sanctified or set apart by God the Father to be a Mediator and Saviour which no other besides himself is fit for Whom the Father hath sanctified or set apart and sent into the World And there is no Name under Heaven given by which Men can be saved but by him IV. Jesus Christ is of such absolute necessity that none can be happy without him that have immortal Souls to save Whoso findeth me findeth Life and shall obtain favour of the Lord. He that hates me loves Death Except ye believe that I am he ye shall abide without viz. die in your Sins V. Jesus Christ is truly and really God's Propriety as the Church and each particular Believer or Member thereof therefore in Scripture is called his own Son All is yours ye are Christ's and Christ is God's VI. Jesus Christ has the Honour and Office of letting all true Believers into the possession of that eternal Inheritance purchased by his own Blood for them 't was he that gave the poor Thief entrance into Heaven Luk. 23.43 VII Jesus Christ is under the Command of God the Father as Man and he receives in and shuts out according to his pleasure acts even so and speaks even so as he receives Commandment from the Father VIII Jesus Christ is the legal way of Entrance whether into the visible Church or into the Kingdom of Heaven Whosoever shall attempt to enter into either of these otherwise than by Christ will be look'd upon as Thieves and Robbers IX Jesus Christ is the common Passage to the Mercy of God to the Privilege of Children to the Fellowship of the Sheep and to eternal Life all are admitted through him No Man comes to the Father but by me X. Jesus Christ is useful to all even to Emperors and Kings to mean Men and Cottagers none of them can by any means deliver his Brother or give to God a Ransom for him c. Riches profit not in the day of Wrath. He is the only Saviour of all Men that are saved neither is their Salvation in any other XI Jesus Christ is not only for the acceptance and entrance of Men and Women to God the Father but for the acceptance of their Works and Services as Prayer Thanks-giving c. Their Services and Performances are accepted in and through the Beloved as well as their Persons Thy Prayers and Alms are come up XII Jesus Christ
was to have hands laid upon the Head this was a Sign of Death XII The Head is the Subject of Humility When Men have been much affected with some great Thing they put Earth upon their Heads XIII But notwithstanding all the Head is the Glory of the Man XIV The Head sheweth the greatest Signs of Pity and Sympathy to the poor distressed and afflicted Members XV. The Head is the governing Part of the whole Man the Eyes the Ears the Hands the Feet are all governed by the Head XVI The Head loves the Body that belongs to it and is concerned night and day for its Prosperity XVII The Head receiveth Reverence and Respect Love and Honour from the Body and the Members Parallel I. THe Son of God as he was higher by Birth than Men yea than the greatest of Men Kings and mighty Potentates of the Earth c. so is he by Place and Office God hath anointed him with the Oil of Gladness above all his Fellows and set him over the Works of his Hands II. The Son of God the mystical or spiritual Head is the Seat of the spiritual Senses There is the clear seeing Eye the perfect hearing Ear the pure true and infallible Taste by which Things are distinguished aright the good from the bad for the benefit of the whole Body the Church III. Jesus Christ as a publick Person and Head of his Church is Receiver-General and common Treasury of the whole Body Whatsoever came originally from God for the Good and Benefit of the Church is lodged in Christ as Mediator and Head of his Church As David said All my Springs are in thee so may the Church say of Christ We beheld his Glory as the Glory of the only begotten Son of God full of Grace and Truth It pleased the Father that in him should all Fulness dwell IV. The Son of God doth transmit or cause to be transmitted by way of communication all the Supplies of the Mystical Body whether it be Peace of Conscience Ease for Soul-pains by an Application of his Blood and Spirit to comfort 'T is by Him that the whole Body by Joints and Bonds have Nourishment administred one to another as knit together in all parts and increasing with the Increase of God Of his Fulness we all receive and Grace for Grace V. The Son of God is the Fountain of Strength to his Church 't is said All Power is given to him I can do all things through Christ that strengthens me VI. Jesus Christ was a Man of Labour that carried our Burthens for us in Divine respects The Burthen of Temptations from Satan and the World fell upon him the Burthen of Persecution even to Death it self The Lord laid on him the Iniquities of us all VII The Lord Jesus was a Man of Sorrows and acquainted with Grief There was no Sorrow like his it was heaped upon him even to perfection VIII The Lord Jesus is the Man of God's Right-hand made strong for Himself upon whom the Blessing is conferred by the Father as a Token of Good to the whole Church In Him all the Families of the Earth are blessed IX Christ the holy and spiritual Head received the Consecration of God for he was filled with the Holy-Ghost from the Womb and as a perfect Nazarite continued separate till his Baptism at which time the holy Anointing being upon him in a visible manner did furnish him for his Ministry and fit him to be a Priest unto God this holy Unction descended on him as it did on the Head of Aaron not only drenching his Beard but all the parts of his Body also even to the Skirts of his Garment Say ye of him whom the Father sanctifieth and sendeth into the World c. Who through the eternal Spirit offered himself to God X. The Son of God not only beareth the Glory of Priesthood but the highest Glory of his Father's House which consists of Kingship c. Thou art a Priest for ever c. We see Jesus made a little lower than the Angels c. crowned with Glory and Honour XI Christ was the principal Object of Envy and Hatred The Devil envied him the Jews hated him without cause Herod threatned him One while they waited to kill him at another time they led him to the Brow of the Hill that they might cast him down headlong to destroy him At last they came and laid their hands upon him in the Garden where he received the Sign of Death after his most bitter Agony and was soon after offered up on the Cross as a publick Sacrifice He died for our Sins according to the Scriptures Christ our Passeover is sacrificed for us XII The Lord Jesus was a Subject of great Humility much affected with God's Providences and Mens Wickednesses He wept when Lazarus died Christ wept when the Jews rejected him to their own Destruction and as Publius Lettius saith of him he was never seen to laugh but often to weep The Devil Herod Pontius Pilate with the Jews were not content to persecute and drive the Son of God to Corners but after they had agreed with Judas to betray him they endeavoured as much as lay in them to take this blessed Head off from his Mystical Body nothing would satisfy them till they had slain the Lord of Life and Glory XIII And so is Jesus Christ the Glory of God the Glory of the Church She glories in Him His Head is as the most fine Gold He is altogether lovely This is my Beloved and this is my Friend O Daughters of Jerusalem XIV Christ being in all things like unto us Sin only excepted hath shewed no small Signs of Pity and Sympathy as one touched with our Infirmities as appears both before he left the World and since 1. He comforts them by good Words and Promises he will not leave them comfortless but will come to them 2. He assureth that he would send another Comforter the holy Spirit 3. He prays the Father to take them into his Care and Protection 4. He cries out from Heaven when Violence is offered to them Saul Saul why persecutest thou me c. XV. The Son of God as Head of the Church hath the Government on his Shoulders his Members hear his Voice and keep his Commandments and his Commandments are not grievous unto them XVI Jesus Christ loves his Church yea all his Members He died to save and redeem them he shed his Blood to wash and sprinkle them and went to Heaven to prepare a Place for them and is concerned both night and day for their Prosperity and Welfare he will come again from thence to solemnize the glorious Marriage and receive them unto himself that where he is there they may be also I love them that love me He gave himself that he might redeem us from all Iniquity He hath loved us and washed us from our Sins with his own Blood
Souls of the Elect in order to healing and it wounds the Reprobate in order to damning to such it may be called a killing Letter To one we are the Savour of Life unto Life to the other the Savour of Death unto Death VI. The VVord of God hath cut off many a Member of the old Man it will cut off a Right-hand lust of Profit or a Right-eye lust of Pleasure VII So some VVounds that many Sinners receive are such that there is no cure for them viz. such who have sinned the unpardonable Sin There is a Sin unto death VIII He that bears the VVord of the Spirit shews he is a Man that hath great Authority for what he says and that he is a Person for Right and Justice it is that which decides all doubtful Cases c. IX So the VVord of God the Sword of the Spirit is a glorious and victorious VVeapon which will appear If we consider how many it hath struck down dead and sentenced unto eternal Death how many strong Enemies have been slain and subdued by it strong Lusts strong Devils strong and vile Hereticks it is a victorious Sword It is called the Sword of the Spirit 1. Because it is a spiritual Weapon but that is not all 2. Because the Spirit is the Author of it a Weapon it is saith Gurnal which his Hand alone formed and fashioned it came not out of any Creatures Forge Holy Men of God spake as they were moved by the Holy Ghost 3. The Holy Spirit is the only true Interpreter of the Word whence we have that known Passage of Bernard Quo Spiritu factae sunt Scripturae eo Spiritu legi desiderant ipso etiam intelligendae The Scriptures must be read and can be understood by no Spirit but that a lone by whom they were made 4. Because the Spirit only can give the Word its Efficacy and Power in the Soul it is the Office of the Spirit Sigillare animum rerum creditarum Except he lays his weight on the Truths we read and hear to apply them close and as it were cut their very Image in our Minds and Hearts they have no more Impression than a Seal sets upon a Stone or Rock The Spirit will do nothing for Believers without the Word and they can do nothing to purpose without him the Word is the Sword and the Holy Spirit of Christ the Arm that weilds it So that 5. The like use that a Sword is of to a Souldier in War the same is the Word to the Spirit in order to the cutting down and spoiling all his and others Enemies Inferences THis may teach Believers what excellent use the Word is of in all their spiritual Wars with the Devil Sin and all other mortal Enemies of their Souls 2. It may inform us what the great Design of Satan is in seeking so many manner of ways to take away the Word of God from us or in making of it of little or no use to us 3. This justly reprehends the cursed Papists and Church of Rome in respect of their Cruelty to the Souls of Men in disarming them of their Weapons a People disarmed are soon overcome and made a Prey to their Enemies how can we defend our selves when our Sword is taken out of our hands They have some Fig-leaves saith one to hide their shameful Practice they endeavour to perswade Men they do them a Kindness thereby lest they should cut their Fingers with it c. How doth the Apostle condemn speaking in the Church in an unknow Tongue All Men are exhorted to read the Scriptures search the Scriptures but the Pope makes it no less than Death if not Damnation for the Laity to have them in their own Language to read or search fearing lest it should spoil his Trade 4. It reproves them for casting such Contempt upon the Scriptures as if they were insufficient to direct us in the way of Salvation What horrid Blasphemy and Reproach is this saith the same Author to the great God to send his People into the Field and put such a wooden Sword into their hands as is not sufficient to defend themselves or vanquish their Enemies And how much contrary is it to that of the Apostle Timothy who saith It is able to make us wise unto Salvation through Faith in Christ Jesus perfect throughly furnished to all good Works 5. Let us bless God and be truly thankful we have this Weapon left us yet this is in our hands and that all the World may know it hath done great things in our Hearts Let every true Christian and true English-man resolve to dy upon the Spot rather than lose the Word or suffer their Sword to be taken from them 6. Let it also caution all Christians to take heed how they ingage their Enemy without their Sword 7. Labour also to know the right use of it and how and when to offend your Enemy hereby Satan is a cunning Warrier sometimes when thou art tempted to sin may be he will tell thee it is a little one what 's a merry Jest to sport and game to drink and carrouze a little when thou art thus beset draw thy Sword Make no Provision for the Flesh If ye live after the Flesh ye shall dye Put off the former Conversation without Holiness no Man shall see God How shall I do this thing and sin against God 8. Again on the other hand may be he will aggravate thy Sin to drive thee into despair and tell thee by his evil suggestions that there is no Mercy for thee then draw thy Sword again But he that confesseth and forsaketh his Sin shall find Mercy I desire not the Death of him that dyeth All manner of Sin and Blasphemy against the Father and the Son shall be forgiven unto Men c. Such were some of you c. 9. Yield up all your Sins tho never so pleasant and profitable to the Edg of the Sword 10. Prize and highly value the Holy Scriptures the Word of God and say as David once did when he wanted a Sword and it was told him there was none but the Sword of Goliah none like that Satan will it is feared e're long make a diligent search for Arms do as David did hide thy Sword Thy Word have I hid in my Heart that I might not sin against thee Get many Promises ready against thou art beset and shall have need of them The Word of God compared to Leaven Mat. 13.33 Again the Kingdom of Heaven is like unto Leaven which a Woman took and hid in three measures of Meal till the whole was leavened SOme understand by Leaven in this place the VVord of God others Grace the one concludes it is the VVord of Grace the other the Grace of the VVord a third sort understand the Church of God is intended by it The VVord and Grace of God may be compared to Leaven in three or four Considerations Parable
Cornupetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxt of in lexic. Chald. Syriaco p. 511 512. Mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mordere vorax usura To devour and eat To swallow Tooth A Lip To Behead Wings Isa. 18.1 Woe to the land the shadow of Wings To Fly The Heart Belly Reins The Tail Col. 110. Homogeneal or similary parts A Bone Marrow Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Eclipsi rubet luna instar sanguinis c Flesh. Milk The Word called Milk * Paulus mentionem facit pueritiae lactis diverso sensu c. Butter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fera 1 Cor. 15.32 expounded * Legendum vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Gen. 10.9 Mighty Hunter In Clave Script Col. 1239 Vid. Zelmerum Centur. 1. Adag Sacr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariel Esa. 29.1 2. Lion Unicorn A Boar. A Bear Wolf Historia Animal p. 216. cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist. Animal pag. 213. Leopard Fox The second kind of Animals A Horse c. * Belial absâ—â—ue fâ—â—go Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Beli id est Non. hol id est Jugum the Septuagint commonly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether irregular Deut. 13.13 c. Masculini feminini generis est significat Conjugatum Zan. A Dog Mat. â—â— Dogs and Swine * Theophilact Sheep Goats To Feed The third Class of Animals Scorpions Spideâ—â— Moles Volâ—â—â—le Creatures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapaâ—â— volâ—â—cer See Pliny Nat Hist. lib. 11. c. 47. Non sunt iâ—â—i seductores tantâ facultate praediti c. Turtle-Dove * lib. 5. de Hist. Animal cap. 13. Thannin Formam quandam Draconis serpentis refert The Church Christs Mystical Body Head Heb. 10.7 In the Head of thy Book c. Face * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus DerivatuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authore Polluce Nasum significat Erasm. To speak A shoulder Isa. 9.6 Arm. Hand Back Et fortitudinem Regum frangâ—â—m Navel * Sinum Abrahae Intelligas non corporalem quendam externum hujus saeculi locum c. Eph. 6.15 Flesh. Life To Live To be quickned To Heal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolore afficietis Leanness or Corruption Plague Poyson Death To Dye to sin Col. 3.3 Whiteness Blackness Serm. 8. de Temp. Hardness * mollis mild Mortis Imago Somnus et Mors gâ—â—mini Soâ—â—ni frater mors Man Woman Infants infancy Childhood or youth Manhood Old Age. Spouse Husband Widdowhood Father Mother Mat. 12.49 Son Sons of God Sons of Abraham Ps. 82.6 Sons of the most high Orphan Fatherless * Gram. Sacr p. 120. seqq Schoolmaster Isa. 28.10 Precept upon precept Canaanite Arabian Edomites Moabites Sodom Gomorrah To Eat Contingent actions Site or Local motion * Homil. 11. in Jer. Gen. 43.18 The parts of a Building Christ a Foundation Eph. 2.14 Middle Wall Key Species of buildings Strong Holds or Munitions Towers A house Tabernacle A Chamber * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheder this word signifies the inmost and most retired part of any place Judg. 15.1 16.9 Cant. 3.4 Pagnin Thesaur Prison A Ship A Grave Arms or Armour A Sword Bow and Arrows A Quiver A Shield Chariots horsemen A Staff A Prize Col 2.14 Hand Writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Crown Riches Inheritance Debt Whip Hammer Measure * lib. de Trinit f. 630. Razor Weight Looking-glass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to contemplate onâ—â—s shape in a Looking-glass Aret. Spoils Stipend Table Cover Sheath Vessel Matth. 7.15 Sheeps Clothing Matth. 11.8 A man clothed in soft Rayment Bonds Col. 3.14 Charity the Bond of perfection A Rod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David Amabilis amicus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus amicus amator Solomon Zerubbabel * a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel Elias Gal. 6.14 Luther in Comment h. l. Canaan Jerusalem Sion Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 The Mystery of Godliness The Epithet of Truth expounded Gen. 28.12 13. * Manna Exod. 16. Num. 11. c. High Priest Priest Levites * Si non satis clarè locutus fuisset Apostolus de Metaphorico sacrificio praedicationis omninò adversarii inde suam Missam confirmare conati fuissent First-fruits ☞ * Neque enim de spirituali sed de legali sanctitate Apostolus loquitur Glass Rhet. sacra p. 430. Circumcision Sprinkling Annointing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consortes Times Sabbath Passover The feast of Tabernacles * Utere mundo non te capiat Mundus Quod intrasti c. Baptism The Supper Putant Graeci nos c. * Omnes videntur facere quod facit Major pars Synecdoche totius seu Integri Note ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superlatio A lifting or carrying above Auxesis Single words In a conjunct phrase A Logical Hyperbole Lib. 16. de Civ Dei c. 21. In some others Matth. 5.29 Matth. 24.2 John 21.25 Rhetorical Meiosis Logical Meiosis Quid est aliquis Quid est nullus umbrae somnium homo est Gen. 3.15 The first Gospel promise Vid. gram sacr pag. 869. * The same word in Gen. 3.15 Gen. 49.11 12. A description of old Age Death 2 Cor. 3.13 14 15 The vail of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * beyond or besides the word Proverbial sentences Proverbial phrases * Clav. Script Col. 870. Glas. rhet sacra p. 508. lib. 1. parall 8. * Voci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statim additur vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd fit ut Scriptura testetur Deum pertinere ad Graecos Glass Phil. Sacra p. 305. †Quidam suavi allusione dicum Abba voce quae retro eodem modo legitur usum esse Apostolum hic alià s ut innueret Deum piorum esse patrem etiamsi ab iis aversus esse videatur in cruce calamitatibus Id. ibid. Act. 7.8 Exod. 1.5 Gen. 48.6 Gen. 37.3 Matth. 7.9 10. Joh. 4.46 Gen. 22.7 Pro. 22.15 23.13 Luk. 15.20 2 Cor. 12.14 Jam. 1.18 1 Pet. 1.3 Esa. 45. 1 Pet. 2.2 Isa. 1.2 Mat. 6. â—â—0 Isa. 6â—â— 10 Joh. 3.16 Isa. 38.17 Isa. 43.4 Psal. 103.13 Psal. â—â—9 9 16. Ps. 62.2 Eph. 6.12 Ps. 94.22 1 Chron. 20.21 2â—â— Ps. 105.19 Gen. 1â—â— 17 20. â—â— Isa. 35. â—â— Heb. 1â—â— 12 1 Thes. 5.14 Isa. 40.11 Psal. 23.1 2. Psal. 34.8 9 10. Psal. 1â—â—2 15 Psal. 103.2 3. Pro. 15. â—â— Pro. 11.20 and 12.22 Isa 61.1 Luk. 4.18 Isa. 42.3 Rom. 8. â—â— Isa. 38 1â—â— Pro. 15. â—â— Mat. 5.48 Lev. 19.2 Luk. 6.36 Lev. 11.44 and 20.7 Col. 1.11 1 Pet. 1 1â—â— 2 Cor. 3.18 Dan. 9 2â—â— 2 Pet. 1.4 Act. 13.22 1 John 3.2 3. Joâ—â— â—â—1 7 Ps. 25.4 27.11 2 Tim. 3.15 Luk. 11.49 Eph. 4.11 Neh. 9.14 Isa. 28.10 1 Cor. 10.32 2 Cor. 6.3 Col. 1.28 Exo. 4.15 Ps. 25.8 â—â— 2 Sam. 22.35 Ps. 18.24 Col. 2.3 Ps. 34.15 1 Pet. 3.12 1
18.14 and 29.11 Eccl. 7.9 Isa. 29.10 and 37.7 Jer. 51.11 Ezek. 13.3 Dan. 5.20 Hag. 1.14 Hab. 1.11 Rom. 11.8 1 Cor. 2.12 c. God hath given the Spirit of slumber Eyes that they should not see and Ears that they should not hear Now you have received not the Spirit of the world but the Spirit which is of God c. 2. The Organical Cause or Instrument is put for the thing Effected by it THE Mouth is put for Speech or Testimony as Deut. 17.6 At the Mouth of two or three Witnesses shall he that is worthy of Death be put to Death but at the Mouth of one VVitness he shall not be put to death that is by the Witness or Testimony of two or three c. so Deut. 19.15 One witness shall not arise against a man for any Iniquity or for any sin in any sin that he sinneth At the Mouth of two Witnesses or at the Mouth of three Witnesses shall the matter be established which is expounded Matth. 18.16 and John 8.17 2. The MOUTH is put for a Command or Prescription Gen. 45.21 And Joseph gave them Waggons according to the Mouth of Pharaoh c. That is as we translate it according to the Commandment of Pharaoh Exod. 17.1 And the Children of Israel Journied according to the Mouth that is the Commandment of the Lord. So Numb 3.16 39. and 20.24 and 17.14 Deut. 1.26.43 and 34.5 So Moses the Servant of the Lord died there in the Land of Moab according to the Mouth of the Lord that is according to the Word of the Lord. Upon which Sanctius says in his Comment on Isa. 49. Therefore they do not rightly judge who from the Hebrew reading say that Moses dyed in the kiss of the Lord for that Tradition is not from the Hebrew Text but from the Targum which is attributed to Jonath Vziel who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Mouth of the Lord Ad Osculum verbi Domini that is according to the kiss of the Mouth of the Lord. But what 's spoken of the Mouth of the Lord is better to be referred to the Trope Anthropopathia of which we shall hear hereafter The Tongue is put for Speech Prov. 25.15 A soft Tongue breaketh the bones that is a mild civil and courteous speech so Jer. 18.18 Let us smite him for that Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for his importunate unseasonable and odious Speech But more especially for the Idiom or particular Language of Nations Act. 2.4 11. And they were all filled with the Holy Ghost and began to speak with other Tongues as the Spirit gave them utterance Cretians and Arabians do we hear them speak in our Tongues the great things or wonderful works of God It is also put for the Gift of strange Languages In my name shall they cast out Devils they shall speak with new Tongues Mark 16.17 and 1 Cor. 14.19 Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then Ten Thousand words in an unknown Tongue That is in a Language which the People understand not c. The Lip is put for Speech Gen. 11.1 And the whole Earth was of one Lip and of one word that is of one Language and of one Speech or Idiom of speaking the Chaldee sayes of one Tongue and one Speech That the Hebrew Language is meant here which in Isa. 19.18 is called the Lip of Canaan we translate it Language by the same Trope And which by the Targ. Hierosolym and R. Saloom upon the place is called the Holy Tongue is shewed elsewhere Neither was Hebrew the peculiar name of that Language in those times because there was no need of a term of distinction there being no other Speech in the World till after the Confusion of Tongues and scattering of the People at Babel Pro. 17.7 A Lip of excellency does not become a fool much less a Lip of lying A Prince that is a worthy and excellent Speech do's not become or is not to be expected from a Fool much less should a Noble or brave mind tell Lies Esa. 33.19 A People of a deeper Lip so the Hebrew then thou canst perceive that is such as speak so obscurely that you cannot understand them as Pagninus renders it See Pro. 12.19 the Lip of Truth shall be established for ever but a lying Tongue is but for a moment Job 12.20 He removeth away the Lip of the faithful c. so 't is in the Hebrew The Palate is put for Speech Pro. 5.3 For the Lips of a strange Woman drop as an honey Comb and her Palate so the Hebrew is smoother then Oyl that is her Words or Speech The Throat is put also for loud Speaking Isa. 58.1 Cry with the Throat so the Hebrew spare not c. by which the Organ of Crying or Speaking is to be understood for the Explication follows viz. lift up thy voice like a Trumpet and what the Scope or Argument of that loud Speech or Shrill Cry was to be is added in these words And shew my People their Transgression and the house of Jacob their sins The Hand is put for Actions done by it where there is also a Synechdoche For by the Actions of the Hands some other things as also Principles or beginnings of Actions are understood as Counsel Machination or contrivance thought endeavours care c. as 1 Sam. 22.17 Slay the Priests of the Lord for their Hand is also with David that is they help him with their Counsel So 2 Sam. 3.12 and 14.19 1 Kings 10.29 Psal. 7.4 Isa. 1.15 The Hand is put for Writing 1 Cor. 16.21 The Salutation of me Paul with mine own hand that is mine own Writing and Col. 4.18 The Salutation by the Hand that is the Writing of me Paul This is ordinary viz. for a mans Writing to be called his hand among the Greeks as Pollux and Suidas sayes and among the Latines see Cicero lib. 7. Epist. ad Attic. as also in our common Language The Hand is put for a Gift reached by the Hand Psal. 68.32 Ethiopia shall make her Hands run to God so the Hebrew that is Ethiopia shall speedily transmit her Gifts as Psal. 72.10 Isa. 60.6 to which Relates that of Pliny the Ancient Greeks called Doron the palm or fist and therefore they called the Hand Gifts that word so signifying because they were given thereby See Psal. 22. 35 36. And more under the Head or Title Metaphors A Sword is put for War or Slaughter which are in a great Measure performed thereby Exod. 5.3 Let us go we pray thee three days Journey into the Desert and sacrifice unto the Lord our God lest he fall upon us with Pestilence or with the Sword Levit. 26.6 Neither shall the Sword go through your Land so Isa. 1.20 Jer. 14.12 13 15 16. and 43.11 Psal. 144.10 Rom. 8.35 and several other places It is said Matth.
Firr-trees shall be terribly shaken 'T is put for Musical Instruments 2 Sam. 6.5 And David and all the House of Israel played before the Lord on all Firr-wood so the hebrew that is as in our Translation on all instruments made of firr-wood as the following words shew viz. on Harps and on Psalteries and on Timbrels and on Cornets and on Cymbals Brass is put for Fetters or Shackles made of Brass Lam. 3.7 He hath made my Brass heavy that is my chain or fetters whereby my legs are shackled See Judg. 16.21 2 Sam. 3.34 Ezek. 24.11 and 16.36 You may see more Examples Psal. 68.30 2 Sam. 7.2 Jermiah 4.20 Habak 3.7 Gold and Silver are put for things made of them 1 Chron. 29.2 Psal. 115.4 Their Idols are Silver and Gold that is made of Silver and Gold 2. For Money or Currant Coyn Gen. 23.9 16. Gen. 24.22 2 Kings 5.5 1 Chro. 21.22 24. Gen. 20.16 Deut. 22.19 29. Caedar is put for Caedar-work or Tables made of that Wood Zeph. 2.14 Iron is put for an Axe 2 Kings 6.5 For Fetters Psal. 105.18 Corn is put for Bread Lam. 2.12 with Chapt. 4. verse 4. Wood and Stone are put for Vessels made of them Exod. 7.19 Stone is put for an Idol made of Stone Jer. 2.27 3.9 And for a pound weight Deut. 25.13 2 Sam. 14.26 Prov. 11.1 See more examples Esa. 34.11 Zach. 4.10 and 5.8 Gen. 28.18 22. with verse 11. Wood is put for a House made of Wood Jer 21.14 I will kindle a Fire in the Forrest thereof that is in the House of Jehovah In the House of the King and in the Houses of the Nobles which were built of precious materials brought from the Forrest of Lebanon Jer. 22.7 2 Kings 25.9 2 Chron. 36.19 Jer. 52.13 c. CHAP. II. Of a Metonymie of the Effect A Metonymie of the Effect is when the Effect is put for the Efficient Cause which is done three ways as 1. When the Action or the Effect is put for the Author or Person effecting 2. When a thing Effected by an instrument is put for the Instrument or Organical Cause 3. When the Effect is put for the thing or action Effecting 1. The Action or Effect is put for the Author or person Effecting AS Gen. 15.1 I am says Jehovah to Abraham thy exceeding great Reward that is I am a most liberal giver of Reward Deut. 30.20 He is thy Life and length of Days that is he is the Cause of it Gen. 49.18 I have waited for thy Salvation that is the promised Messiah the Author of Salvation as Luke 2.30 Where Simeon says Mine eyes have seen thy Salvation that is Christ. All flesh shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of God that is a Saviour See Esa. 49.6 c. Psal. 3.3 4. and 106.20 and 27.1 Thou art my Light Salvation Strength c. that is the Author and Cause of them so Psal. 18.2 and 22.20 and 33.20 and 46.2 Jer. 16.19 and 23.6 John 11.25 and 14.6 1 Cor. 1.30 Eph. 2.14 1 John 5.20 And Heb. 5.9 Rom. 15.5 13. 2 Cor. 1.3 Luke 1.50 Luke 11.14 And he viz. Jesus was casting out a Devil and it was Dumb that is he made the man in whom he was dumb or suffered him not to speak and so was the cause of dumbness See Matth. 9.32 33. and Mark 9.17 25. Luke 13.11 It is said Gen. 26.35 That Esaus wives were a grief of mind or as the hebrew says bitterness of Spirit unto Isaac and Rebecca that is the Cause of sadness and trouble of Spirit See Gen. 25.23 Nehem. 12.31 Rom. 13.3 Rulers are not a terror that is a cause of terror to good men 2 Cor. 1.14 we are your rejoycing as ye are ours the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies glorying or boasting that is the cause of your rejoycing or glorying inasmuch as we instructed you in the Gospel which is the way of Salvation and you likewise are our glory inasmuch as we have won you to Christ 1 Thess. 2.19 20. Rom. 5.2 2. When a thing Effected by an Instrument is put for the Instrument or Organical Cause GLory is put for the Tongue Psal. 16.9 My Heart is glad and my glory rejoyceth that is my Tongue because it is the Organ by which God is and ought to be gloryfied sutable to Acts 2.26 Therefore did my heart Rejoyce and my Tongue was glad See Psal. 30.12 13. and 5.7 9. Power is put for the Organ exerting power as Rom. 1.16 The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God unto Salvation to every one that Beleiveth that is the Gospel is the means or organ by which God exerts or puts forth the power of his Salvation to Beleivers Eph. 1.19 Victory is put for the Instrument of overcoming as 1 John 5.4 This is the victory that overcometh the world even your Faith that is the Instrument of victory Eph. 6.16 Life is put for the means of its preservation Deut. 24.26 No man shall take the nether or the upper Milstone to pledge for he taketh a mans Life or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul to pledge that is the Instruments that are necessary for the preservation of Life Prov. 7.27 Life is put for food or maintenance Luke 15.12 He divided unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Life that is his Estate or as we translate it his living Hesiod lib. 2. calls money the soul of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. When the Effect is put for the Thing or Action Effecting THis Species of a Metonymie is distinctly found in Nouns and Verbs as when the Effect is put for the cause materially as 2 Kings 4.10 There is death in the pot that is deadly poyson which will cause Death So Death is put for great perils and dangers troubles or Calamities which cause Death Exod. 10.17 Rom. 7.24 2 Cor. 1.10 and 11.23 And for the Plague Rev. 6.8 See Prov. 11.23 Jer. 3.24 Shame is put for an Idol Jer. 11.13 Hos. 9.10 The reason of the Name you may see Jer. 48.13 And Moab shall be ashamed of Kemosh as the house of Israel was ashamed of Bethel their confidence See Ezek. 44.18 Hosea 12.1 Ephraim dayly increaseth lies and desolation that is he commits such evils that nothing can be expected but Desolation and Calamity See more Examples Lam. 2.14 1 Cor. 12.6 8. 1 Cor. 14.3 He that Prophecyeth speaketh unto men Edification and Exhortation and Comfort that is an Edifying Exhorting and Comforting speech Sometimes the Effect is put formally for the Cause as Deut. 30.15 I have set before thee this day Life and Good Death and Evil that is I have clearly shewed and lay'd before thee what is the cause and original of each or for what cause and reason either of these was to come upon thee viz. To Love and obey God brings Life and Good but Rebellion Sin and Disobedience brings Death and Evil as the following
once then to die dayly Beza and others say that it is not likely that the Governess of such a Holy Family as Job's and the Wife and Companion of so good a man should be so impudently wicked as to give that abominable advice to her Husband as either to Curse God or destroy himself Her error say they was she judged him Wicked because thus smitten and that he trusted upon his own integrity c. But others with greater probability judge this Counsel to be very wicked for he reproves her for it plainly Thou speakest as one of the foolish Women speaketh and certainly Job would never have said so if her speech had only imported an humble preparation for his approaching Death It was rather a speaking the Devils mind to bid him Curse God and Dye viz. Curse God that the Magistrate taking notice of it thou mayst be cut off by the Sword of Justice for Blasphemers were sentenced to Death without mercy by the Law of Moses and it is not improbable that the light of Nature might carry those Nations to as high and severe a Revenge against that highest Sin And Die that is dye by thine hand or destroy thy self c. So that the Word must of necessity be understood to Curse by an Antiphrasis as the same Word is used by the Devil Job 1.11 He will Curse thee to thy Face The Word that signifies to be effected or accomplished Prov. 13.19 denotes to be interrupted or broken Dan. 2.1 and I Daniel was refreshed Dan. 8.27 But Pagninus and our Translation render it I fainted for it follows I was sick It also signifies to shine Job 29.3 and 31.26 Esa. 13.10 Also to praise or celebrate Psal. 117.1 Esa. 64.11 c. And by an Antiphrasis to be inglorious or fools Psal. 75.4 Job 12.17 Esa. 44.25 c. The Word that signifies Benignity Mercy and Gratitude Deut. 5.10 Jud. 8.35 2 Sam. 9.1 Psal. 141.4 5. By an Antiphrasis signifies the quite contrary Lev. 20.17 Prov. 14.34 The word which signifies to possess an Inheritance Gen. 15.3 Deut. 2.24.31 1 Kings 21.15 Esa. 14.21 signifies to be destroyed or thrown out of Possession Deut. 2.21.22 Judg. 14.15 Josh. 8.7 and 23.5 The Word that signifies inconstancy Levity and Folly Psal. 85.8 Prov. 9.13 Eccl. 7.26 By this figure signifies Constancy Confidence and Hope as Job 31.24 Psal. 78.7 Prov. 3.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh which signifies the Soul Gen. 1.30 c. and Synecdochically the Person it self Gen. 2.7 and 17.14 Psal. 11.1 And more generally an animate Body or a living Creature Gen. 1.24 c. by an Antiphrasis signifies a Carkass or a Lifeless Body Lev. 19.28 So 21.1 and 22.4 Numb 6.11 and 5.2 Hag. 2.14 To this signification some Referre Psal. 16.10 Thou shalt not leave my Soul in the Grave that is my Body The Word which signifies to be sanctified or made Holy Exod. 29.37.43 c. signifies also be defiled Deut. 2â—â— 9. Esa. 65.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim Gyants signifies sound and strong Persons Gen. 14.5 Deut. 2.11 and by Antiphrasis men dead or that no medicine can cure from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanavit he hath cured Psal. 88.10 Esa. 26.14 19. Prov. 21.16 c. To this may be referred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a vertue as benediction praise a free gift c. Rom. 15.29 2 Cor. 9.5 6. Eph. 1.3 Heb. 6.7 Jam. 3.10 Rev. 5.12 13 and 7.12 c. And also a Vice as an Hypocritical Conformity or dissembling praise in order to deceive as Rom. 16.18 Several other examples occurr as of Words which have one signification in the root or primitive and another in the Derivative some which signifie one thing in one Conjugation and a different in another which for brevity sake are left to the observation of the Learned as Esa. 40. with Numb 3.22 Job 22.25 Psal. 95.3 4. Gen. 38.21 Deut. 23.17 Job 36.14 1 Kings 14.24 and 15.11 2 Kings 23.4 5 6 7. c. Josh. 17.15 18. Psal. 119.40 With Amos 6.8 c. An Irony of Words in a Sentence IN a speech of God and Christ a thing is said or Commanded which must be understood in a contrary sence that the literal meaning may be found as Gen. 3.22 And the Lord God said Behold the man is become as one of us that is he is no ways like us but rather to be abominated for his sin it alludes also to the Devils words ver 5. Ye shall be as Gods knowing good and Evil. Gesner upon the place says Deus ejusmodi Ironia indignatione mendacium Diaboli Ambitionem Adami execratur c. that is God uses this Irony by way of execration of the Devils Lye and Adams Ambition and aptly inculcates the foulness of his sin that he may learn to beware ever after Ambros. de Elia Jejun cap. 4. Irridens Deus non approbans haec dicit that God spoke these words by way of Derision not Approbation Thou thoughtst thou shouldst be like us but because thou wouldst be what thou wert not thou art fallen from what thou hast been so thy Ambition to aspire beyond thy self has thrown thee beneath thy self Deut. 32.37 38. Where are their Gods their Rock in whom they trusted which did eat of the fat of their sacrifices and drank the Wine of their Drink offerings let them rise up and help you now and be your protection as also Judg. 10.14 Go and cry unto the Gods ye have chosen let them deliver you in the time of your tribulation Jehovah in these Words does sharply chide the Rebellious Israelites and illustrates the impiety and blindness of their Idolatries who had hitherto Worshipped such things as Gods which now in their extremity were not able to deliver them from Evil or Desolation Job 38.5 Who hath laid the measures of the Earth if thou knowest c. God speaks these words to Job as if he had said you cannot reach to so extraordinary a pitch of knowledge as to know how God laid the Foundations of the Earth and made all things of nothing verse 20. that thou shouldst take it viz. the way where Light and Darkness dwell as verse 19. at the bound thereof and that thou shouldst know the way to the Paths thereof This is an Ironical concession resulting from the words of the 3 verse I will ask thee and thou shalt make me know c. Esa. 17.3 The Fortress also shall cease from Ephraim and the Kingdom from Damascus and the Remnant of Syria They shall be as the Glory of the Children of Israel Jerome in his Comment says that Glory is by an Irony here put for Ignominy and Disgrace Esa. 29.1 Add ye year to year let them kill Sacrifices upon which Luther says that the Prophet mocks them as if he had said go to proceed in your Sacrifices stoutly it shall happen that you together with your Sacrifices shall perish See more examples Esa. 57.12 Jer.
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
received that name from the great perturbation of the people of Israel Josh. 7.24 25 26. It was in that valley which borders upon Jericho that they had the first hope of possessing the Land of Canaan So they believing in the valley of Achor that is being full of trouble and dâ—â—sturbance they are raised up by a gracious consolation out of Gods word and are comforted by the hope of eternal Life The Valley of Jehosaphat is put for the Church Joel 3.2 The valley of Gehinnon or Hinnon from whence Gehenna put for Hell comes afford no other Metaphors A Desert which is a part of the Earth little inhabited and manured wanting pleasant Rivers elegant Trees Fruits c. is often put for the Gentiles who are strangers to the Kingdom of God and are destitute of the means of eternal Life Hence Fountains of Living Waters and good Trees are promised to the Desert by which the Calling of the Gentiles to the Kingdom of Christ is intimated Esa. 35.1 2. and 41.18 19. and 43.19 20. And by those Fountains the saving Doctrine of Christ but by Trees the Teachers of the Word and true Believers are to be understood The lower parts of the Earth Psal. 139.15 signifie the Mothers Womb and so the Chaldee translates it By this phrase we are fairly inform'd what our original is viz. the Earth Some say that the phrase Eph. 4.9 He also descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest parts of the Earth is to be taken in this sence But this is most properly to be understood of the state of his deep and most profound humiliation as his ascending on high is to be understood of the state of his most super-eminent exaltation Brentius upon Act. 1. pag. 19. says See the miseries and calamities which man must of necessity endure for his sin and you will find him as it were in the lowest part of the Earth what is lower than the pit of Death What 's deeper than Hell When David said Out of the depths have I cryed to thee O Lord surely he cries from no other place than from the sence of Death and Hell in which for his sins he was comprehended c. The Deep of the Earth and the terms that are analogical to it as a Pit an Abyss or swallowing deep metaphorically denote 1. The Grievousness of Evils Miseries and Calamities Psal. 55.23 and 71.20 and 88.6 Prov. 22.14 Esa. 24.17 22. Lam. 4.20 and 3.47 53. Zach. 9.11 Hence the phrase to dig a pit for another that is to conspire mischief and to fall into the pit he digged for another that is to be overwhelmed with the same evil he provided for another See Psal. 7.15 16. and 9.15 16. Prov. 26.28 Jer. 18.20 Psal. 94.12 13. 2 Thes. 1.5 c. By Sepulchres which are under the Earth great Calamities are likewise signified Psal. 86.13 and 88.3 4. c. 2. That which is Abstruse hid or inscrutable as an abyss or bottomless pit cannot be seen or known through Psal. 36.6 and 92.5 Rom. 11.33 1 Cor. 2.10 Rev. 2.24 See Esa. 29.15 and 31.6 Hos. 5..2 and 9.6 1 Tim. 6.9 c. From Mud Dirt Dust and Dung also Metaphors are taken which denote 1. Men in a Vile and Contemptible condition 1 Sam. 2.8 Psal. 113.7 Hither may we refer where the Apostle calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.13 Made as the filth of the World and the off-scouring of all things because of the ignominy and contempt which he suffered Erasmus in paraphrase Others are much honoured by you but we for your sake to this day are accounted as the trash of this World than which nothing can be more abject or trampled upon See Lam. 3.45 To which place a great many say the Apostle had respect 2. Evils and Adversities Psal. 69.2 14. Jer. 38.22 Lam. 4.5 3. Death or a most ignominious casting away Psal. 83.10 Which is called the burial of an Ass Jer. 22.19 See 2 Kings 9.37 Jer. 16.4 c. 4. A thing had in great esteem among men but is really vile sordid and noxious Hab. 2.6 That ladeth himself with thick Clay or Mud by this is to be understood a vast power of Riches which do not profit but rather prove grand snares and hurtful impediments to the wicked possessors as if they had been immerg'd in thick Mud or should take it along as their burthen As Mud is an impediment to a Traveller by how little he can go forward And by how often he endeavours to dispatch by so much is he involved in a more dangerous intricacy So great Wealth in the way of Godliness are a hinderance to him that sets his heart upon it Mar. 10.23.24 Luk. 8.14 See Esa. 24.20 Phil. 3.8 I count all things but loss and Dung that I may win Christ He speaks of those things which before his Conversion he magnifi'd and put his confidence for Salvation in But now being converted to Christ he despises them as the most sordid and vilest things being not only unprofitable for Salvation but most pernicious if confided in Others expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is thrown to dogs So Suidas takes it And it is to be noted that in the second verse false Apostles are called Dogs whose corrupt works the Apostle cautions against By Mud Dirt and other Filth the Members and Apparel of a man are polluted and contaminated which contamination is brought frequently to denote the Filthy nature of sin Esa. 64.6 2 Cor. 7.1 Eph. 5.27 Tit. 1.15 2 Pet. 2.10 20. with ver 13 22. Jud. ver 23. Jam. 1.21 Rev. 3.4 To this Washing and Cleansing are Contrary by which the taking away of sin is noted The Dust of the Earth likewise signifies contempt abjection misery and mourning 1 Sam. 2.8 Job 16.15 Ps. 7.5 6. Ps. 22.15 16 29 30. and 44.25 26. and 113.6 7. Psal. 119.25 Esa. 47.1 and 52.2 Lam. 3.16 29. Ashes In a metaphorical signification and by allusion of the Name agrees with Dust with which it is sometimes joyned sometimes not For the Dust is indeed Ashes only that is a grosser matter into which a thing burnt is reduced By this is signifi'd frailty and vileness Gen. 18.27 Eccles. 10.9 where nevertheless there is respect had to mans first original which was Dust and Ashes Sometims it signifies great Calamity and the sadness and mourning that ensues Esa. 61.3 Ezek. 28.18 Mal. 4.3 Lam. 3.16 For Mourners were formerly wont to throw Ashes upon their Heads yea to lye in it as appears 2 Sam. 13.19 Job 2.8 and 42.6 Esa. 58 5. Jer. 6.25 Ezek. 27.30 Jon. 3.6 Matth. 11.21 c. The same metaphorical signification is in the phrase to feed on Ashes Psal. 102.9 I have eaten Ashes like Bread that is I am in very great grief or trouble Esa. 44.20 He feedeth of Ashes a deceived heart hath turned him aside He speaks of the Idol which can bring nothing
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
Esther 1.8 Psal. 8.2 Out of the mouths of Babes and Sucklings hast thou founded so the Hebrew strength c. 3. It s Order because it is the first thing in a building and the last in the destroying of an House Hence it is put for beginning with respect to time Isa. 7.9 and for the very extreme or end in the destruction or utter rooting out of the People Psal. 137.7 A Wall is transferr'd to a humane Body Jer. 4.19 I am pained at the walls of my heart so the Hebrew that is my Bowels and sides which environ or encompass my heart in which places such as are troubled with an hypocondriach disease are much pained c. Acts 23.3 Paul calls the Chief Priest whited wall that is an Hypocrite and vain speaker who bragg'd of the Dignity and title of his Office whose outward Appearance was gaudy and splendid bespeaking much sanctity whereas within he was full of Impiety and Uncleanness See Matth. 23.27 It seems this kind of wall which he alludes to was made of Mud that is a slight wall of untempered Mortar as Ezek. 13.10 which had no solid or durable substance in the inside but were curiously whited with Lime on the outside Eph. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intergerinus paries the middle wall of partition denotes the Mosaical Law which like a Partition divided the Jews from the Gentiles which being now taken away they are all one in Christ. A Wall in a Metaphor is a Symbol of strength and defence 1 Sam. 25.16 Psal. 18.29 Isa. 26.1 Jer. 1.18 and 15.20 A hedge denotes also Defence Ezek. 13.5.22.30 Jer. 5.1 Psal. 106.23 30. A Step or Stair or degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for increase of spiritual gifts 1 Tim. 3.13 See Matth. 13.12 a Pillar Metaphorically signifies things like it whether with respect to figure and shape Exod. 13.21 22. Judg. 20.40 Rev. 10.1 or use for it is firm and bears great Weight and therefore denotes firmness constancy and lastingness Prov. 9.1 Jer. 1.18 Job 9.6 and 26.11 1 Tim. 3.5 Rev. 3.12 dignity and preheminence in the Church Gal. 2.9 the Common-wealth Psal. 75.4 A Corner denotes extremity because it is the extreme part of the Building as 1. The extremes of the earth Exod. 27.9 Num. 34.3 Neh. 9.22 Jer. 9.26 Deut. 32.26 2. Of a field and Country Lev. 19.19 Num. 24.17 where the Chaldee and Septuagint understand Princes 3. Of the head as the Forehead and Temples Lev. 13.41 and 19.27 The outward Corner of a house signifies a Prince or Grandee Judges 20.2 1 Sam. 14.38 Isa 19.13 Hence Christ is called a Corner-stone Psal. 118.22 Expounded Eph. 2.15 16 17 20. A Nail signifies one fixt for common good Isa. 22.23 the Chaldee renders it faithful governor and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince A Gate or Door is put for a populous City through which the passage of traffick or Commerce is wont to be Ezek. 26.2 For the entrance into a Country Micah 5.5 For the Lips Job 41.5 See Psal. 141.3 Psal. 78.22 23. Job 3.10 What a door of hope denotes is shewn before in the mention of the Valley of Achor Hos. 2.15 the opening of a door denotes preaching the Gospel Isa. 26.2 and 60.11 Acts 14.27 1 Cor. 16.9 2 Cor. 2.12 Col. 4.3 Rev. 3.8 The door of heaven denotes the means of arriving to blessedness Gen. 28.17 Matth. 7.14 Luk. 13.24 Christ calls himself a door John 10.1 2 7 9. because none can get into heaven or rightly into the Church but through him See Metaphor Door in the second Book Matth. 23.14 The Pharisees are said to shut the Kingdom of heaven and prohibit entrance therein because they hindered men from looking after the saving Graces of the Messiah who is the only door of Salvation and because they depraved his holy word To be at the door denotes nearness of time Matth. 24.33 Jam. 5.9 The Gates of Death denote extreme peril Job 38. Psal. 9.13 and 107.18 Isa. 38.10 The Gates of Hell Matth. 16.18 denote the Stratagems Machinations Plots and power of the Devil and his Ministers c. Believers are said to knock at the door when they pray earnestly Matth. 7.7 8. Luk. 11.9 God is said to knock at the Door of our heart when he earnestly invites men to Repentance Rev. 3.20 c. Bars which strengthen gates 1 Sam. 23.7 are Metaphorically put for any kind of Fortification or Strength Job 38.10 Psal. 147.13 Ezek. 30.18 Amos 1.5 Isa. 15.5 and 43.14 A Key denotes Authority and Power Isa. 22.22 'T is attributed to Christ with respect to Hell and Death Rev. 1.18 and the Church and Heaven Rev. 3.7 which denotes Chief Dominion The Keys of the Kingdom of heaven Matth. 16.19 denote the Ministry and Office of the Apostles Joh. 20.23 in retaining sins viz. excommunicating Scandalous sinners and remitting sins that is receiving the penitent set forth by the Metaphors of a Key which shuts or opens the door The Species of Buildings are 1. A City which Metaphorically denotes the Church Militant Isa. 26.1 Heb. 12.22 See Matth 5.14 The Church Triumphant Heb. 11.10 and 13.14 Rev. 2.2 c. See Phil. 3.20 and 1.27 where heavenly conversation is exprest by a word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City as Civility is from Civis a Citizen because their Conversation should be civil in opposition to the rudeness and barbarity of such as live in the Country It is said of a Fool Eccl. 10.15 that he knows not how to go to the City that is he cannot perfect what he undertook Strong Holds or Munitions are elegantly used by the Apostle 2 Cor. 10.4 for all that which the Churches Enemies put their Confidence in as Carnal Wisdom Learning Eloquence c. Which those Divine Weapons pull down c. Towers sometimes denote Proud Tyrants and worldly Grandees Isa. 2.15 and 30.25 Other significations of these see before chap. 8. and in the Metaphorical Parallels Book 2. A House denotes the Church Militant Psa. 27.3 4. 69.9 John 2.17 84.4 92.13 Isa. 56.5 7. Eph. 2.19 22. 1 Tim. 3.15 Heb. 3.6 and 10.21 1 Pet. 25. and 4.17 Hence the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house-servants or Stewards of God 1 Cor. 4.1 The Temple of Jerusalem is frequently called the house of God 2 Sam. 7.5 6. Psal 26.7 8. 12.2 1 Jer. 7.11 Math. 21.13 c. The Church Triumphant and Eternal Life is called a House Psal. 36.8 John 14.2 2 Cor. 5.1 2. The Reason is because 1. God lives there with the Blessed as the Master of a Family with his Domesticks 2. Because it is a most quiet and secure habitation 3. Because of the perfect and clear vision of God 4. With respect to the glorious Ornaments of his family for the Grandees of the World maintain their Families as splendidly as they can 5. Because all the spiritual sons of God are gathered into this house where there is
the Measure of your Fathers viz. of the sins of your Fathers as Erasmus paraphrases it go on imitate your Ancestors and what they wanted of extreme cruelty do ye make it up they killed the Prophets and you him by whom and of whom they Prophesied The highest pitch of villany is noted by this phrase beyond which there is no further progress and makes ripe for Divine Vengeance and severest punishment which certainly follows it as payment follows things fully measured and sold. See the examples of the Amorites Gen. 15.16 Of the Sodomites Gen. 18.20 c. Of the Amalekites Exod. 17.14 1 Sam. 15.2 c. 3. Because there is a mutual equality and proportion in giving and restoring therefore it is metaphorically said in a Proverb with what measure ye mete it shall be measured to you again which we find three times with a different or diverse scope 1. Denoting just Retaliation either with respect to reward or punishment Matth. 7.2 Luke 6.38 Relating to our Neighbour 2. A legitimate and saving handling of the Word of God Mark 4.24 As Euthymius says as ye attend the Word so ye shall profit in knowledge Or 3. As Piscator says If ye communicate the word of God liberally God will communicate the knowledge of his Divine Mysteries more liberally to you and augment your Gifts c. For this heavenly Talent is improved and multiply'd by communicating it to others A Razor which shaves off hair is put for the King of Assyria Esa 7 2O Denoting that God would permit him to destroy Israel 'T is called hired with respect to the fact of Ahaz who hired the King of Assyria to assist him against the King of Syria 2 Kings 16.7 8. Moab is call a wash pot by David Psal. â—â—0 9 denoting the baseness of those people and that they were only fit for the vilest Offices 2 Sam. 8.2 A Burthen denotes things troublesom and difficult Exod. 6.6 Psal. 55.22 Esa. 9.4 and 10.27 14.25 Matth. 23.4 c. Weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the greatness of heavenly glory 2 Cor. 4.17 frequently Trouble and Misfortune Matth. 10.12 Acts 15.28 Gal. 6.2 1 Thess. 2.6 Rev. 2.24 See Prov. 27.3 Sin is called heavy Heb. 12.1 because it is an impediment in our heavenly race or course to heaven Of a Seal we have treated before A Looking glass denotes an imperfect knowledge of the Mysteries of God in this Life 1 Cor. 13.12 because it gives but an imperfect reflection of the figure or object compared to the object it self And because some Looking-glasses reflect the rays or beams of the Sun when it shines on them to an object The Apostle elegantly says uses the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beholding in a Glass for the light of Divine knowledge 2 Cor. 3.18 But we with open face beholding as in a Glass the glory of the Lord are changed into the same Image that is are eminently illuminated and communicate light to others from Glory to Glory as by the Spirit of the Lord. Spoils taken from an Enemy denotes Christs Victory over Satan Esa. 53.12 Luke 11.22 Col. 2.15 a mans life is said to be to him for a prey which denotes deliverance from present Death as he that takes a booty exposes his life to Danger Jer. 21.9 and 38.2 and 39.18 and 45.5 Stipend or wages given to a Soldier is attributed to Sin Rom. 6.23 whose due wages is death Eternal A Table is attributed to the heart when it is fixed upon any thing Prov. 3.3 Jer. 17.1 A Cover or Covering denotes ignorance because if a thing be covered we cannot see it Esa. 25.7 2 Cor. 3.14 15 16. Lam. 3.65 A Sheath or Scabbard is put for the body because the Soul lodges there as a Sword in a Sheath Dan. 7.15 A Vessel is put for a mans body 1 Sam. 21.5 1 Thess. 4.4 Paul calls himself and his Collegues Earthen Vessels 2 Cor. 4.7 because of the Contempt Calamities and Hazards that they were expos'd to in the World as Earthen Vessels are more despised and more obnoxious to be broken than such as are made of Silver and Gold 1 Pet. 3.7 Peter calls a Woman the weaker Vessel because more subject to weaknesses and infirmities than men Paul is called a chosen Vessel by Christ Acts 9.15 that is a most choice and excellent instrument whom he would use to Convert the Gentiles Vessels of Grace or Honour are such as are saved by Grace and Vessels of Wrath and Dishonour such as rejected and damned for their Infidelity and Contempt of the Messiah Rom. 9.21 22 23. See 2 Tim. 2.20 21. Where there is an express comparison See Esa. 22.8 c. A Garment which covers the body defends and adorns it yeilds a double Metaphor 1. It denotes Salvation by the application and appropriation of the great benefits of Christ as well in this life as in that which is to come Psal. 45.8.13 14. Esa. 61 10. Rev. 3.18 and 7.14 and 16.15 The reason of the Comparison is excellent 1. From the hiding of indecenâ—â— nakedness of which Psal. 32 1. Rom. 4.6 7. 2. Because thereby the body is defended from Cold and other noxious things Matth. 2â—â— 12 Rom. 8.30 c. 3 Because it adorns and beautifies Psal. 110.3 c. See the Parables Ezek. 16.10 c. Math. 22.11.12 Luke 15.22 The Typical Visions Zach. 3.3 c. Rev. 7.13 14. and 19.8 and 21 2. The Typical Actions Gen. 3.21 and 24.52 The Putting on and constant keeping of this spiritual Garment is primarily by Faith in Christ Rom. 13.14 Gal. 3.26 and 27. And consequently by the Renovation of Holy Spirit and the Conversation of a Holy Life Rom. 13.12 Eph. 4.24 Col. 3.10 12. 1 Pet. 3 3 4. Contrary to this is the Garment spotted with the Flesh Jude ver 23. The defiling of Garments Rev. 3.4 which is the old man Eph. 4.22 Col. 3.8 See Esa. 59.5 6. c. 2. With respect to outward Conversation Sheeps Cloathing is attributed to the False Prophets and False Teachers in the Church Matth. 7.15 Which denotes any outward things which are specious and made use of craftily to acquire authority and popular favour as when men make use of a dissembling personated or hypocritical sanctity as a Cloak to inveagle and deceive others When they pretend to be called of God Jer. 23.25 30. 1 Kings 13.18 Matth. 7.22 When they make a flourish about the knowledge of Tongues Universal Learning great Eloquence and other acquired Ornaments Rom. 16.18 1 Cor. 13.1 2. and gifts especially the working of Miracles whether truly done or by meer Imposture Deut. 13.2 Matth. 7.22 2 Thess. 2.9 See 1 Tim. 4.1 2 3. 2 Tim. 3.5.6 Col. 2.18 To this Sheeps Cloathing is fitly oppos'd A Wolfish mind denoting 1. The quality of their Doctrine viz. it was damning and a Wolf is a destroyer of Sheep 2. Their bloody principles that would cruelly Lord it and Tyrannize over mens Consciences
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
as Grashoppers before them that is of small stature in comparison of those Gyants See Esa. 40.15 17. Psal. 144.4 3. Examples of a Grammatical Meiosis are 2 Kings 18.4 And he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehustan little brass by a diminutive word by way of contempt of the brazen Serpent that was made an Idol of these diminutives there are many in the Hebrew text but we leave them for Criticks Some is put for a great many Rom. 3.3 1 Tim. 4.1 Some Body is put for an eminent man Acts 5.36 Boasting himself to be some body as Acts 8.9 So Pindarus says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is what is some Body What is no Body Man is the dream of a shadow Sick is put for one Dead in sin or desperately bad in his spiritual state for these that are said to be ungodly and verse 8. sinners and Enemies ver 10. These few instances of many we note for the illustration of this Trope CHAP. XX. Of an Allegory ΑΛΛΗΓΟΡΙΑ an Allegory with respect to its Etymology or derivation signifies that when one thing is said another thing is understood It is the Continuation of a Trope especially of a metaphor and although Metonymies Ironies and Synecdoches are likewise continued yet not so frequently nor with that Emphasis as in the other florid Tropes therefore we will in a particular chapter treat of this continued Metaphor not so much to shew the Fountains whence Allegories are taken for that I presume is abundantly shewn where we have treated of Metaphors but to discover and explain some difficulties in it and shew its peculiar nature These Allegories we will distinguish into Simple and Allusive The Simple we call such as are taken from any natural things The Allusive we call such as respect other things whether Words or Facts and are from thence deduced into a translated description Examples of a Simple Allegory GEn. 3.15 And I will put Enmity between thee O Serpent and the woman and between thy Seed and her Seed it shall bruise thy head and thou shalt bruise his heel The first Promise of the Gospel and the whole Mystery of Redemption to come is proposed by God himself in this Allegory Here are almost all Tropes in these words especially the continuation of a metaphor When Jehovah speaks to the Serpent he understands the Devil either by a Metonymie because the Devil lurkt in the Serpent and by it spoke to Eve or by a metaphor because the natural Serpent was cursed by the word of God ver 14. And so made abominable to the race of man and so bore the figure of the Devil whence the Devil is called a Serpent and Dragon Rev. 12.7 8. c. By the Woman mankind is meant by a Synecdoche because mankind was to be sprung from those Protoplasts or first form'd Parents Eve being call'd the Mother of all living ver 20 the enmity denounced denotes the serious will of God to deliver men in due time from the power of the Devil See Acts 17.26 27. 30.31 26.18 He mentions the woman only because she was first seduced to sin as she confesses ver 13. and to provoke her the more against her Conqueror By the seed of the Serpent the whole power and Troop of Devils and wicked men who study the overthrow of Christs Kingdom is Metaphorically represented By the seed of the woman by way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah the son of man is Metonymically understood who also was to destroy the Devils Machinations The Enmity between him and the Serpents seed intimates Gods immutable decree of mans Redemption by Christ. The Metaphor is continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum It that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen Seed of the Woman mention'd immediately before shall bruise thy head and thou shalt bruise its heel The first phrase it shall bruise thy head Metaphorically declares that Christ will destroy the Power of the Devil for as a Venemous Serpent when his head is bruised or broken has neither strength nor life so the Devils power being broken they can no longer hurt or destroy men But more particularly By the head of the Serpent is meant Sin and Death for as the Serpents Poyson and Power of biting lies in his head so the Devils poyson is sin which infects and destroys the wole man hence it is deservedly called the poyson of Dragons and the cruel venom of Asps Deut. 32.33 where note that in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Head is put for Venom and the Epithete Cruel is added as if there were a perfect allusion to the head of that most cruel Serpent Gen. 3.15 Therefore when Christ takes away sin he breaks the head of that infernal Serpent See John 3.8 And because the Serpents life and strength lies in his head and because the head is the supreme and most noble Member in a Creature by whose vertue and influence the whole body is governed it is put for Power Dominion and Superiority Deut. 28.13 44. Lam. 1.5 c. The Power Strength and Dominion of the Devil against men consists in death or killing Heb. 2.14 Therefore when Christ abolishes spiritual death he breaks the serpents head viz. his power to destroy men spiritually See 1 Cor. 15.54 The other phrase and thou shalt bruise his heel denotes the manner and medium of effecting mens Salvation viz. his passion and most bitter Death Christ is proposed as a magnificent Hero who as it were with his feet tramples on the Serpent and breaks his head And as a Serpent when trampled upon resists with all his strength while he has any life wresting and winding himself spitting poyson and biting his Enemy so Jehova intimates that the Devil would do so by this phrase As if he had said thou shalt defend thy self with all thy might and use all endeavours to destroy thine Enemy the Messiah whilst I indulge thee for fallen mans sake to use thy worst neither shall he escape unhurt for he shall suffer a most ignominious Death by thine Instruments But this will not profit thee for thou shalt not be able to touch his head but only one of his heels that is the less principal part will in some Measure be hurted by thee but my Divine omnipotence shall cure that wound by giving him a glorious Resurrection from Death and by my Gospel declaring him to the whole world to be Conquerour of Hell and all its powers whereas thou shalt utterly perish not only thy heel but thy very head shall be broken We have Insisted the larger upon this great Oracle of Divine Truth because it is the Foundation of the Prophecies concerning the Messiah and all our Hope and Comfort which we hope shall not seem tedious to the Pious Reader Gen. 49.11 12. Binding his Fole unto the Vine and his Asses Colt unto the choice Vine he washed his garments in Wine and his Cloaths in the blood of grapes his
eternal Purpose which was purposed in Christ Jesus our Lord. 2. It was for the Glory of his Mercy and Goodness which moved Wisdom to seek out and provide this blessed Mediator and glorious Means of Reconciliation when God might justly have left fallen Man as he did the fallen Angels Moreover this of a Mediatâ—â—r shews us that God must be dealt with in a way of free Grace Entreaty and Request Hence we read how fervently Christ prayed and interceded for us yea what strong Cries and Tears he offered up in the Days of his Fiesh Whatsoever blessed Relief Pardon Peace c. Mankind receives 't is wholly in a way of Mercy and free Grace through the Mediation of the Lord Jesus Chriist By Grace ye are saved God so loved the World that he gave his only begotten Son 3. It was for the Glory of his Justice which must be dealt with in a way of Satisfaction Grace will be dealt with in a way of Intreaty salvâ Justitiâ Therefore the Covenant is established in the hands of a Mediator that is able to lay down a Price or Ransom That so God might be just and the Justifier of those that believe in Jesus Nay when the Lord Jesus undertook on our behalf to come up to the Demand of Justice 't is said God spared him not but delivered him up to Death for us all He bore our Sins in his own Body on the Tree 4. The Sovereignty of God is manifested in its Glory that through a Mediator he is pleased to extend Mercy to Mankind when none is afforded to the Angels that sinned and that Jesus at his Command should lay down his Life for the Sheep 5. It magnifies the Glory of God's Power and All-sufficiency who can raise up and restore Man to greater Happiness than ever he had before his Fall when Devils and Sin had done their worst 6. The like might be said of the Holiness Patience and Faithfulness of God c. Moreover this Undertaking adds to the Glory of Christ Jesus who is the Mediator himself God had hereby a design to greaten the Name of his Son the second Person of the Trinity in our Nature 1. In that he is constituted by undertaking in this honourable Office King Priest and Prophet 2. In respect of that great Power which is given to him to make Peace between God and Man to have the Keys to open and shut and to give eternal Life to as many as he pleaseth or are given by the Father to him 3. Nay his Glory shines forth herein to such a degree that 't is the Duty of all Men to honour the Son as they honour the Father 4. Christ hath hereby the Honour of accomplishing the whole Affair being Author and Finisher of our Faith and Salvation Secondly In respect of Man there was great need of such a Mediator 1. God would not treat with Sinners upon any other Terms There is no Knowledg of God which is saving nor Union with him without a Reconciliation You that were sometimes afar off are made nigh by the Blood of Christ. Neither knoweth any Man the Father save the Son and he to whomsoever the Son will reveal him 2. Without a Mediator to atone and make Peace between the Father and us there is no Communion with him Can two walk together unless they are agreed Nor Eternal Life Such as are without Christ and without God must die that is be damned in their Sins X. Christ was every way qualified and fitted for this Work He was not only wise but the Wisdom of God much for Justice but yet inclined to Mercy and Pity to the Poor And then again how was he fitted by his being God 'T is from the Worth and Excellency of his Person that the Price comes to be satisfactory Besides had he not been God as he could not have expiated Sin so he could not have overcome Death and other Enemies he was to encounter with that he might accomplish our Redemption 2. He must be Man because he is to plead for us and be sacrificed on the Cross in our stead he must bleed as well as intercede for Man For without shedding of Blood there is no Remission He must be Man that he might be one with us that his Righteousness might by Imputation be ours and that he might receive the Spirit for us and we from him who is the Son receive it with the Adoption of Sons and thereby be sure of the eternal Inheritance 3. He must be God and Man in one Person A Mediator is not a Mediator of one but God is one And by this Means he is fitly qualified for his Office He must be a Person at an equal distance from and drawing near and allied to both Parties having Interest in and participating of the Nature of each Hence it is thought that he is called our Dayes-man or Kinsman that lays his hands on both Having access unto them knowing what will stand with the Honour of the one and be for the Relief and Profit of the other XI Christ is faithful both to God and Man greatly for the Honour of the one and as much for the Comfort and Salvation of the other He is said to be faithful to him that appointed him And in respect of Man he is called a faithful High-Priest XII Jesus Christ met with much Trouble in the Days of his Flesh in managing our Business as Mediator from the Devil and wicked Men. He found the World very averse to accept of Terms of Peace and not only so but they offered violence to him and grievously abused him XIII Jesus Christ was meek and lowly in Heart he patiently bore the Hidings of his Father's Face How quietly did he bear and endure the Punishment due to us for our Sin notwithstanding we esteemed him not but hid our Faces as it were from him He was oppressed he was afflicted yet he opened not his Mouth He patiently waits upon poor Sinners XIV Jesus Christ as he was potent so he was of a very couragious and undaunted Spirit He shall not fail nor be discouraged till he hath set Judgment in the Earth XV. Jesus Christ was a pacifying Mediator for instead of a personal Satisfaction from the Sinner God accepts of his Mediation He was made Sin for us who knew no Sin that we might be made the Righteousness of God in him Instead of an inherent Righteousness God accepts of a Righteousness imputed and accepts of Sincerity instead of a perfect keeping the whole Law and through his Mediation obtains pardon for human Frailties XVI Jesus Christ our Mediator hath a Time set him to finish his Mediatorial Kingdom and Office which will cease at the end of the World when all the Elect are gathered in XVII Jesus Christ our Mediator uses most weighty and powerful Arguments such as in the Word of God
subsequent to Man's Obligation IV. Christ being a fit Person undertook not only to be a Mediator betwixt God and Man but also to be the Surety of the Covenant on Man's part upon consideration of his Impotency or Inability to perform the Conditions of the first Covenant since the Fall and to bear the Punishment for the Breach of it for Man having once failed and become Bankrupt God will neither treat nor trade with him more without a Mediator and such a Surety as Christ. Because they continued not in my Covenant I regarded them not saith the Lord. See Dr. Owen on Heb. 7.22 p. 225. V. The Stability of the new Covenant depends upon the Suretiship of Christ and 't is secured to Believers thereby For the first Adam in whose hands the whole Estate and Riches of Mankind were trusted ran out of all and therefore God established another Covenant and constituted Christ as a responsible Security of known Fidelity and mighty to perform to be the Surety thereof that so it might be a firm and sure Covenant between Him and Man VI. Christ by becoming Surety stands engaged to the Father to satisfy in the behalf of Man so far as God sees it necessary or comports with his Wisdom and the Perfections of his holy Attributes That he might be just and the Justifier of him that believeth in Jesus VII Those that Christ the Surety of the Covenant undertook to make Peace for were not only spiritual Debtors but Criminals also such as deserved Death dead in Law and under the Sentence thereof spiritually dead being under the deprivation of the Light of God's Countenance VIII Christ seeing how unable we were to make Satisfaction according to the Demands of Law made a full Compensation and laid down a valuable Price satisfactory to Law and Justice for he bore the Punishment due to us for our Sins First he endured Death and the Curse of the Law he died and was made a Curse for us Secondly he bore or sustained the Wrath of God being under a deprivation of the Light of his Countenance the Favour of God was for a time suspended and withdrawn from him My God my God why hast thou forsaken me He was made Sin for us that knew no Sin c. God hath laid on him the Iniquity of us all IX Tho Christ was appointed by the Father to be the Surety of the Covenant yet all that he did was his own voluntary Act I lay down my Life freely no Man taketh it from me c. X. The Love and Grace of our Lord Jesus Christ was such that tho he was rich yet for our sakes he became poor that we through his Poverty might be made rich I. live says the Apostle by the Faith of the Son of God who loved me and gave himself for me Surety I. A Surety among Men is not of the Creditor's but of the Debtor's procurement II. Sureties and Debtors amongst Men enter into the same Bond and the Debtor is look'd upon to be the principal Bondsman III. Among Men when the Surety makes a full Compensation for Debts the Party indebted cannot be said to receive a Release or Discharge in a way of Grace and Favour but only in a way of Justice IV. Among Men usually the Surety's Bond is for Debts contracted at or before the Surety's Bond is given in and for a particular Sum or Sums specified V. A Surety sometimes repents his coming into Bonds and 't is a great Trouble and Perplexity to him and seeks ways to be released My Son if thou be a Surety for thy Friend if thou hast stricken hands with a Stranger thou art ensnared with the Words of thy Mouth c. VI. A Surety many times undoes himself by being bound for other Men he engages for more than he is able to pay and is thereby cast into Prison and never capable to deliver himself out Disparity I. THe Surety of the Covenant was of God's procurement who is Man's offended Creditor or rather Creator God chose called and anointed Christ to this Office tho 't is true he was as ready to accept of it as the Father was to assign it him In this the infinite Grace and Mercy of God was manifest to Mankind for among Men the Creditor is not concerned to seek out a Security from the Debtor But should a Creditor do so all must confess 't is in his Choice to propound when how and upon what Terms the Debtor should be discharged and it would be thought very reasonable especially if he hath wronged or abused the good Name of his Creditor that before he be acquitted he should be brought upon his Knees and humbly confess his Fault and beg Forgiveness in regard tho a Compensation was made according to the Demands of Law and Justice for the Debt yet the Surety being of the Creditor's own procurement and indeed his own Son who having vast Riches and Abilities and likewise equal Love with the Father to the poor Debtor knowing the Law was such that Satisfaction must of necessity be made offered freely to lay down the Price or full Sum. Even so God and Christ in making of this Covenant in behalf of Sinners agreed that upon Christ's laying down his Life as a satisfactory Price when and upon what Conditions we should be discharged of the Guilt of Sin which binds us over to eternal Wrath And these Conditions are expressed in the Word of God viz. Faith and Humiliation for 't is certain that no Man is actually acquitted before he believes and takes hold of the Satisfaction purchased by Christ applying his Merits and the Virtue of his Blood unto his own Soul by the help of the Spirit which Christ the Surety hath promised to give to all sincere Ones that he might thereby make his Death effectual to them and so compleat his Work and Office of Suretiship II. Christ engaged as our Surety without us Our Bonds and Obligations signify nothing by reason of our utter Inability Christ hath therefore changed our Name and in the room and place of it put his own so that Death and the Curse fall upon him He was wounded for our Transgressions He looked and there was none to help therefore his own Arm brought Salvation III. Christ the Surety of the Covenant of Grace makes full Compensation for Sin and yet the Sinner receives his Release in a way of Grace which may be thus demonstrated First God as was said and not the Sinner found or provided the Surety which his own Sovereign Grace and Goodness moved him to being wholly at his own choice whether he would save Man or no having cause enough to cast him off for his Disobedience as he did the Angels that sinned So that whatever Relief or Discharge Sinners receive it is of Grace being wholly the Contrivance of the Creditor to find out the way which best comported in his Wisdom to the satisfying of Law and Justice
in behalf of the Criminal had the Debtor found the Surety as 't is among Men the Case had been otherwise Secondly The Suretiship of Christ holds forth abundant Grace yea the greatest demonstration of the Love and Goodness of God to Sinners in that he was pleased to dispence with his own Law as to the rigorous exaction of it from Sinners and to take satisfaction from another which he might have exacted from them Thirdly That he might bring about Redemption and Pardon for Man he parted with his own dear Son who laid down his Life to atone and make Reconciliation between him and Sinners Fourthly In that the Blessing and Benefit of Christ's Undertaking as our Surety is given and bestowed freely upon us so that we have no more to do but to fall down on our Knees and humbly acknowledg our Offences and accept of a Pardon through Christ's Mediation and own him to be our Prince and Saviour Fifthly In that he as our Surety gives to us a broken Heart and renews a right Spirit in us gives us the Grace of Believing whereby we come to have an Interest in him through the Atonement made by his Blood from whence it appears 't is not our Faith nor our Acceptance of Christ and the Gospel that makes his Satisfaction so to God tho it is hereby made effectual unto us The Sum of all is this that Christ did not die only nostro bono for our Good and Profit as Socinians affirm but in our Stead and Rome for where one is said to die for another 't is always thus taken Moreover where 't is said Christ bore our Sins c. 't is to be understood of the Punishment due to them for in all places of the Old Testament where 't is said Thou shalt or they shall bear their own Sins 't is meant of the Punishment of them So that if we would be pardoned we must accept it as God is pleased to offer it to us tho a compleat Satisfaction be made for Sin in our Nature to the Father And shall we dislike that way of Forgiveness that God is so much pleased with wherein he doth not only magnify his own Free-Grace and Goodness but his own Justice and Holiness also IV. Christ became Security for his Peoples Debts before ever they were contracted or they themselves born yea he was bound to satisfy for all the Debts of such who do believe in him that at any time of their Lives should be contracted that is to say he bore not only the Punishment due to them for Sins committed before their Calling and Conversion but all their Iniquities afterwards through human Frailties committed tho 't is not alledged they were discharged before committed nor before true Repentance be wrought in them for Repentance and Pardon go together Him hath God exalted on his right hand to be a Prince and a Saviour to give Repentance to Israel and Remission of Sins V. Christ never repented his Suretyship instead of its being a Trouble to his Mind he delighted in it I have a Baptism to be baptized with and how am I straitned till it be accomplished I delight to do thy Will O my God He knew the Payment of all would fall upon him and yet he shrinks not from it I lay down my Life freely VI. Christ tho he suffered hard things for his People in becoming their Surety yet was not undone or brought to utter Beggary thereby for tho for a time he became poor to make us rich yet by suffering Death he was crowned with Glory and Honour his Abasement was for his Exaltation he expended not all his Riches in satisfying for our Sins Tho he was cast into Prison viz. brought to the Grave yet he quickly delivered himself out by the Powerfulness of the Godhead which dwelt bodily in him Inferences 1. FRom hence we may perceive what a miserable Condition Mankind had involv'd themselves in by reason of Sin utterly impoverish'd and brought to Beggary Debtors to God's Justice for the Breach of the Law owing ten thousand Talents and not a Farthing to pay and had been cast into the eternal Prison of Darkness had not Jesus stept in and become our Surety 2. What Grace and unspeakable Favour is here How much hath God out-done Mortals He sought out a Surety to satisfy for our Sins who were not only ill-natured Debtors but cursed and most guilty Rebels who deserved nothing but Death and Chains of Darkness Tho he doth not pardon us without a Price yet rather than we should be without Remission his own Son shall be the Ransom 3. Moreover we may admire the great Mystery of our Redemption Let Men take heed how they contemn any part of the Depths of God because they seem to overtop and outdo their depraved Reason 4. Here are Tidings of great Joy to broken and undone Sinners There is a way open for free Commerce and Trading with God again Tho he did not regard us whilst we stood under the old Covenant being miserable Beggars and Bankrupts yet he delights to have Commerce and Dealing with us in a way of Grace through the Compact made with Christ our Surety 5. Let Saints hold up their drooping Heads and Hearts their Debts are paid The Lord hath laid on him the Iniquity of us all There is now no Condemnation to them that are in Christ Jesus 6. Why should any think the Conditions of the Gospel are hard or Christ's Commands grievous What you cannot do Christ hath undertaken to help you in and see done by you He hath wrought all our Works in us My God shall supply all your Wants My Grace is sufficient for thee 7. Moreover let us consider what Benefits do accrue to Believers by virtue of Christ's Suretiship First By this means we are delivered from the hands of Justice and Curse of the Law and Wrath of God Christ hath redeemed us from the Curse being made a Curse for us Secondly We owe our Covenant-Relation first unto God's Grace and secondly to Jesus our blessed Surety and Mediator's undertaking I have manifested thy Name to the Men which thou gavest me c. Thirdly This is the Ground of the Saints Support against the Power of Sin and indwelling Corruption Thanks be to God through our Lord Jesus Christ c. Fourthly From hence we may groundedly expect Succour in Temptations I have prayed for thee He hath undertook for thee who is mighty to save and who will bruise Satan under your Feet shortly 8. How are we obliged to God our Father and to the Lord Jesus Christ for the Work of our Redemption O let us love God and love Christ and live to their Praise whilst on Earth 9. This also may embolden the Godly to draw near to God they have a Surety or one that hath undertaken for them He is engaged for God to them and for them to God he makes sure the Promises to
as rather kill than cure that instead of having virtue in them to cure are of a poysonous nature or have no virtue at all XII A Physician doth not only know what Medicines are good for his Patient but also takes care to apply them at a right Time if those things that are proper for the Disease be not rightly and wisely applied the Effects are lost A Man may do as much hurt by giving a good Medicine as by giving an ill one Hence it is vulgarly said That that which is one Man's Help is another Man's Death one Man's Meat is another Man's Poyson XIII A Physician is very diligent and careful of his Patient he hath in Cure looks with a quick Eye tries the Pulse and gives great charge to all that attend upon him XIV A Physician rectifies Disorders and Inequality of Humors XV. A Physician searches Wounds to the bottom to prevent inward Festering Corruption or proud Flesh that may spoil the Cure XVI A Physician in desperate cases when a Member is corrupted and comes to a Gangreen so that the Body is in danger prescribes ways to cut it off XVII A Physician deals very tenderly in binding up the Wounds of his Patient tho he hath a Lion's Heart when he hath to do with some in dangerous cases yet he hath a Lady's Hand when he comes to others XVIII A Physician gives Antidotes to preserve from Distempers and save from Infection XIX A Physician prescribes Rules to Men and Women to preserve Health as to Meat Drink Sleep Exercise c. XX. A Physician when he finds his Patient's Spirits ready to faint swoon and die away gives him of his choice and high-prepared Spirits XXI A Physician greatly rejoyces to see his Medicines take their desired Effect and work an effectual Cure on his Patient XXII A Physician often visits his Patient XXIII It behoveth a Physician to be faithful to his Patient to let him know how it is with him whether better or worse if Death is like to ensue he lets him know it that he may prepare for it Parallel I. JEsus Christ is very skilful in Distempers of the Soul and Body too he knows what the Nature of every Sin is which is the Disease and Sickness of the Soul II. Christ knows what the Nature Virtue and Property is of all spiritual Medicines that are good to cure the Soul viz. the Nature of his Word Spirit c. III. Christ the spiritual Physician is authorized and appointed to this Work The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor He hath sent me to preach Deliverance to the Captives and recovering of Sight to the Blind to set at liberty them that are bruised All he did was as he received Commandment from the Father He was tried many ways and gloriously approved to be every way able and capable to undertake the Care and Cure of Souls IV. Christ when he was asked about his Commission or by what Authority he did those things shewed his Power and License to all produced his Father's Seal to his Commission by the mighty Wonders he did he had John also to bear witness to him but saith he I receive not Testimony from Man but have a greater Witness than that of John for the Works which the Father hath given me to finish the same do bear witness of me that the Father hath sent me By which means he made it appear that he was no Deceiver And indeed whoever they be that take upon them to bring in new Ways and Means to cure Souls if they cannot confirm their Doctrines by such Mediums that no Deceiver can pretend unto they are meer Cheats and Impostors V. Christ knows the inward Parts knows every Sin and Disease of the Soul knows whether it be the Distemper of the stony Heart or the Tympany of Pride or Unbelief that Consumption of the Soul or whatever Plague or Disease doth afflict thee VI. Jesus Christ doth not only know every Distemper of each Man and Woman but also the Cause of it the first Rise from whence it springs what Diseases are Epidemical and what not whether the Cause arises from within from that inward and universal Depravity the original Cause indeed of all spiritual Sickness or whether the present Grief arises more immediatly from an infectious Air Persons or distempered Companions the Ruine of many Souls whether it arises from Unbelief or Worldly-mindedness or Neglect of Duty Temptation of Satan or from other Causes He knows them all VII Christ knows the Inclinations of every Soul what Sin or Sins do most easily beset them or they are chiefly subject unto whether it be Pride or Passion or the inordinate Love of the Creature or whatever else VIII Christ knows all the habitual Diseases of the Soul such Distempers as are inveterate stubborn contumacious from those common Weaknesses and Infirmities of Christians which the best of Men may be overtaken with IX Christ is well experienced no Physician so ancient or hath had so long Experience of Distempers of the Body as he hath had of the Diseases of the Soul How many hath he cured since the beginning of the World of all manner of Sicknesses and Diseases whatsoever X. Jesus Christ useth proper and meet Preparatives to dispose and fit Men for their spiritual Cure makes them sensible of their State and Condition by Nature humbles and lays them low at his Feet puts them upon the Duty of Prayer and hearing the Word and quickly after the Cure follows XI Jesus Christ knows what is proper for every Disease of the Soul and applies such Medicines as are meet and proper according to the Distemper such as are not hurtful and dangerous or that have no healing or saving Quality in them doth not send them to the Light within to Principles of Morality to Popish Pardons or Dispensations from Rome to a bare Reformation from a notorious and scandalous Life or an external Profession of Religion Prayer hearing the Word Alms-Deeds c. to trust to or rely upon for Salvation But contrary-wise to Faith in his own Blood to Repentance and Remission through the Atonement and Merits of his Sacrifice on the Cross. XII Christ makes a right Application of Truth as well as he applies that which is good and proper in it self he does not preach the Terrors of the Law the Severity and Justice of God to a poor broken Soul that lies languishing and trembling that has the Pillars of his Comfort shaken with the breakings of Divine Wrath for such an one he does not prescribe Corrosives but Cordials and Supports from the Mercy of God He pours the Oil of Gladness into his Wounds and gives him the Wine of Consolation On the other hand when a Soul is stubborn swell'd in Pride impenitent presumptuous contemning Advice and godly Counsel c. yet say They shall have Peace tho they add Drunkenness to Thirst
Flesh as he is now in his Members No sooner was News brought of his Birth but Herod that Fox pursued him Blood-hound like to take away his blessed Life many Dogs were I may say always at his Heels hunting him from one place to another He was seldom quiet or had rest whilst on Earth such was the Rage of the Devil against him that old malicious Hunter IX Jesus Christ saith Mr. Ainsworth is ready to help his Church he is like an Hart for Swiftness Some of the common Epithets expressing the Qualities of this Creature are amongst the rest these nimble agile or winged as if he did rather flie than run now for agility and swiftness none like Christ he is said to come leaping over the Mountains and skipping over the Hills that is over all Impediments that might hinder Good from his People whether it respect their Sins and Unworthiness or the Opposition of the World and their and his Adversaries who are likened to a Mountain Who art thou O great Mountain before Zerubbabel And every Mountain and Hill shall be made low X. So Christ pro sua Ecclesia certamina acria cum Diabolis Morte sustinuit sustained sharp Encounters and Conflicts with the Devils and Sin for his Spouse the Church removing those Mountains that hid his Grace and separated him from her XI Jesus Christ lodges his Children under his own Pavilion he hides them in the secret Place of the Almighty or under the Wings of his Power Love and gracious Protection covering them with the Mantle of his pardoning Mercy But if Believers are stubborn and disobedient kicking like an untamed Heifer the Lord Jesus in a way of Mercy beats them with the Rod lays Afflictions upon them to humble them and bring them to submit to his blessed Pleasure and causing them to be contented with their Condition He teaches his Saints to leap over all Opposition or exercises them to use their Feet from the beginning how to improve their Graces and learn Experiences so that they may escape the Danger of the Hunter and keep clear off the Hounds before pursued And because he would every way secure and save them from Death he acquaints them where their Dens Place or Places of Safety and sure Harbour are Behold there is a Place by me and thou shalt stand upon a Rock I will put thee in a Clift of the Rock and will cover thee with my hand c. XII Jesus Christ when pursued and under the heavy pressure or weight of our Sins saw the great need he had of Help and Succour and therefore 't is said In the days of his Flesh he offered up Prayers with strong Cries and Tears unto him that was able to save him from Death and was heard in that he feared He accepted of Relief from the very Angels who in his Distress shewed their readiness to comfort him XIII There is an unreconcileable Enmity between Jesus Christ and the old Serpent and his Race I will put Enmity between thy Seed and her Seed c. 1. Jesus Christ knows all the Holes and lurking Places of the old venemous and mischievous Serpents and by his Spirit and Breath of his Mouth viz. the Preaching of the Gospel brings them out of the Hearts and Bodies of Men that he may dispossess spoil and destroy them 2. Christ was hard beset with evil Spirits his Enemies were numerous the Devil tempted him many with Serpentine Rage assaulting him grievously annoyed him and at last how did this venemous Off-spring set upon him and torment him in every part of his Body and cast Contempt upon all his Offices and to this day how doth Satan and his Instruments twine about and annoy every Member of his Mystical Body But Christ notwithstanding all their Rage by humbling himself unto Death overcame them all He spoiled Principalities and Powers he made a shew of them openly triumphing over them in it He shall bruise thy Head To this end was the Son of God manifested that he might destroy the Works of the Devil XIV Christus destrâ—â—ens Diabolum verè sensit ardentissimum onus irae Dei in se derivari e. When Christ came to destroy break the Head of or devour the Serpent the Serpent as 't was foretold crush'd or bit his Heel he was sensible that the heavy Wrath of God was upon him insomuch that he sweat as it were great Drops of Blood in the Garden and when he was on the Cross he cried out I thirst and with a bitter Cry ran to the Fountain of all Fulness My God my God why hast thou forsaken me XV. Christus post mortem ubi resurrexit c. Christ being slain or after his Death and Resurrection sitting at the right hand of the Eternal Father retains mighty Efficacy in himself against the old Serpent and all the Venom of Sin A Man that hath on him the Robe of his Righteousness cannot be hurt or devoured by the Devil The Virtue of his Horn of Power is infinite whether respecting the Power of his Grace to help his Church or the Power of his Anger to destroy his Enemies The whole and every part of Christ is excellent against Satan and the Poyson of Sin the Example of his Life his Death Resurrection Intercession his Word Spirit Gospel and Grace powerfully expell it The Virtue of his Blood is admirable it heals all Diseases of the Soul makes Atonement and cleanses us from all Sin Metaphor I. THe Hart is but a weak Creature in comparison of Lions Elephants c. and can't save himself from his Enemies II. The Hart is a very timerous and fearful Creature will run as being affrighted when no danger approaches III. An Hart is as Naturalists tell us an envious Creature is loth to part with that which is good for others when he has cast his Horn he hides it in the Earth so that 't is hard to find it and is unkind to such of its own kind as are wounded IV. The Hart tho he lives long and is famous for length of Life yet dies at last as well as other Creatures Disparity I. JEsus Christ excells all in strength all the mighty Monarchs of the Earth and Powers of Hell and Darkness are nothing in his hand I have laid Help upon one that is mighty II. Jesus Christ is void of all Fear his Courage is beyond the fearless Courage of a Lion flies from no Enemies c. III. Jesus Christ is ready to part with any thing that will do poor Sinners good He left his Kingdom the Bosom of his Father and shed his precious Blood for our sakes He gives all things that are good both for Body and Soul He envies not our Happiness and is exceeding merciful to poor wounded Sinners IV. Jesus Christ tho he once died yet dieth no more Death hath no more Power over him He ever liveth to make Intercession for us Inferences 1. FRom the Enmity
to the Admiration of all The Matter being known and related to them that that were concerned he had not only his Life but the Lion also to wait upon him who became a faithful Servant to him Hic est Leo Hospes Hominis hic est Homo Medicus Leonis was that which the People would say when they saw him lead along his Lion through the Streets Here goes the Lion which was the Man's Host and there is the Man who was the Lion's Physician XII No Creatures love their Young as you may percieve by the foregoing Story in part more than the Lions which they further demonstrate in their Defence for they will receive many terrible Blows Slashes and Wounds the one opening the bleeding Body and the other pressing the Blood out of the Wounds standing invincible never yielding till Death as if Death it self were nothing to them saith the Historian so that their young Ones might be safe XIII Lions are full of Clemency to them that prostrate themselves at their feet they will not touch such as do as it were by submission humble themselves to them XIV Out of the dead Carcase of Sampson's Lion came forth Sweetness as in his Riddle XV. None can take away the Prey from an hungry Lion XVI 'T is affirmed that if a Man be anointed all over with the Blood of a Lion he shall never be destroyed by wild Beasts XVII The Blood of a Lion as Naturalists say being rubbed or spread upon a Canker or Sore which is swell'd about the Veins will presently cure the Grief Parallel I. THe Lord Jesus is the King of Kings the Lord of Lords King of the Kings of the Earth II. Jesus Christ is full of Majesty It may be truly said of him that he carries Majesty in his Face Majesty in his Looks Majesty in his Words Majesty in his Walking Christ being our Captain tho we are timerous Creatures is enough to oppose scatter and vanquish the most potent Army that ever the Prince of Darkness or the God of this World could raise against them his Looks and Words affright his Enemies III. Christ is the Power of God He is a mighty Man nay He is a mighty God mighty to save IV. Christ is of superlative Courage of an invincible Mind for he never encountred with any but he was Conqueror He subdued the Devil yea whole Legions of them and rode in Triumph through the Air. He overcame the World trampling it under his Feet He conquered Sin yea Death it self The Woman bringing forth the Lion of the Tribe of Judah portended nothing less than the Conquest of the Devil's Kingdom V. Christ appears in his Dispensations for some time to couch down as it were suffers himself to be abused in his People and seems to lie still as if he were asleep VI. Christ when he is rouzed up by the Cruelties of the Enemies of his Church and the Cries of his People will be very terrible he will come upon Princes as upon Mortar Tho now he seems still and peaceable like a Lamb yet the Day is at hand when he will rise up like a Lion to destroy and devour at once VII When Christ shall utter his Voice at the last Day and come to Judgment he will make the Nations of the World quake Let all the Inhabitants of the Earth tremble for the Day of the Lord cometh for 't is nigh at hand The Lord shall also roar out of Zion and utter his Voice from Jerusalem and the Heaven and Earth shall shake c. VIII There is nothing hid from the Eyes of Christ he sees into the darkest Corners of Mens Hearts and Imaginations the most subtil Sinners cannot escape his Notice There is no secret Place where the Plotters or wicked Men can hide themselves from him He sees all their horrid Designs and Combinations IX Jesus Christ will reward every one according to the Nature of his Works in the great Day and when he comes forth to judg Babylon he will retaliate upon her according as she hath done Thou hast given them Blood to drink for they are worthy for they have shed the Blood of thy Saints and Prophets Reward her as she hath rewarded you X. Christ marks all those that injure him and his People Wherefore doth the Wicked contemn God he saith in his Heart he will not requite it Thou hast seen it for thou beholdest Mischief and Spite to requite it with thy hand I remember that which Amalek did to Israel now go and smite Amalek I will contend with them that contend with thee and I will save thy Children And I will feed them that oppress thee with their own Flesh and they shall be drunken with their own Blood as with sweet Wine XI The Lord Jesus as he avenges the Wrongs and Injuries done to his People so he will requite Kindnesses shewed to them Such as feed the Hungry cloath the Naked visit the Sick and those that are in Prison for Christ's sake shall be rewarded Their Work of Faith and Labour of Love shall not be forgotten yea He that gives but a Cup of cold Water in the Name of a Disciple shall not lose his Reward Which is a Reward of Grace not Merit for there is no proportion between eternal Life and the best of our Performances yet God accepts of them XII The Lord Jesus loveth his People with such a strong and endeared Love that he did not only fight with cruel Enemies in their behalf but freely also received many Lashes and sore Wounds in his Body and stood invincible never yielding till Death He made his Soul an Offering for Sin Yea Death it self was nothing to him so that he might save his poor Church from Wrath and eternal Misery XIII The Lord Jesus is full of Clemency Compassion and Tenderness of Bowels to all that humble themselves at his Feet He resisteth the Proud and will tear them in pieces but giveth Grace to the Humble XIV Sampson's Riddle is unfolded best in the slain Body of the Lion of the Tribe of Judah from thence comes all the Honey the Sweetness of Grace and Glory XV. None can deliver themselves out of Christ's hand when he rises up for the Prey XVI That Person whosoever he be who applieth Christ's Blood by Faith or hath every Faculty of his Soul viz. the whole Man bathed therein shall never be destroyed by the Devil nor the Powers of Darkness XVII The Blood of Christ cures all Wounds Cankers and putrifying Sores of the Soul or inward Man when applied by the hand of Faith Metaphor THe Lion is cruel blood-sucking proud preying stony-hearted malitious a Devourer of Flocks and Herds the very Tyrant of Beasts Disparity THe Lord Jesus is mild merciful tender-hearted forgetting Injuries the Preserver and Saviour of the innocent poor weak and helpless Ones c. Inferences 1. LEt the Ungodly tremble
that have Interest in him or can lay claim to this Lamb and his Righteousness is for our Cloathing No Money will pass for currant as it were with God but Jesus Christ. He is the Saints Treasure their Estate and Inheritance lies in Christ But of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness c. X. Christ made himself of no reputation In respect of his Humanity he is called a Worm as Annotators expound that in the Psalmist Psal. 22.6 I am a Worm and no Man a Reproach of Men and despised of the People He was small and despised in the eyes of the great Heroes of the Earth There are several great Disparities between Christ and a Lamb but we shall pass by them and only take notice of two or three Inferences I. IF the Lord Jesus was such an harmless innocent silent and delightful Lamb how doth this set out and aggravate the horrid Sin of the Jews and others who put him to death II. And how doth it magnify the Love and Pity of God to us that he should be pleased to part with this precious Lamb out of his Bosom to be made a Sacrifice for our Sins III. From hence also we may learn how to carry it in the World not to be high-minded and seek great things for our selves he did not so Let the same Mind be in you that was also in Christ Jesus c. IV. Let us make him our Example when under Suffering and in the hands of wicked Men who when he was reviled reviled not again let us not seek Revenge nor render Evil for Evil to any Man V. Moreover let us be contented as He was whatever it pleaseth the Father to exercise us under or in what Pasture soever he sees good to put us VI. And since he suffered so willingly for us let us labour when called thereunto to lay down our Lives for his holy Name-sake Christ the Pearl of great Price Mat. 13.45 46. And when he had found one Pearl of great Price he sold all that he had and bought it Metaphor I. PEarls as Naturalists tell us have a strange Birth and Original 't is the wonderful Geniture of a Shell-Fish congealed into a diaphanous Stone The Shell which is called the Mother of Pearl at a certain time of the Year opens it self and takes in a certain moist Dew as Seed after which they grow big till they bring forth the Pearl II. Those that would find Pearls must search curiously for them and resolve to run through many Dangers among those huge and terrible Monsters of the Sea saith Pliny III. 'T is not an easy thing to find Pearl very few know where to seek for it it lying usually at the bottom of very deep Waters IV. Pearls are things of very great worth The richest Merchandize of all and the most Sovereign Commodity throughout the whole World are these Pearls saith Pliny Moreover he tells us of one Pearl that Cleopatra had which was valued at six hundred thousand Sestertii hence Men will part with all for Pearl V. Yet notwithstanding many Men and Women do not know the Worth and Value of Pearls and hence they through Ignorance esteem them not above Pebbles Swine tread them under their feet they value Pease above Pearls VI. Pearls have a hidden Virtue in them tho for bulk but small yet in Efficacy they are very great VII Pearls are of a splendid and oriental Brightness for which reason the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à nitore splendente their Beauty is as much within as without VIII A Pearl is round which is an Emblem of Eternity it hath no end IX Pearls are firm strong and well-compact so as Fire cannot consume them nor ordinary Strength break them X. They need no other Riches that find a Pearl of great Price and Value they are made for ever as the Proverb is in respect of this World XI Pearls are a rich Ornament Such as have precious Pearls in their Ears or rich Strings of them about their Necks are look'd upon as honourable Persons XII Pearl is a very rich and Sovereign Cordial and is of excellent use and virtue to prevent Poyson to preserve natural Strength and purge Melancholy XIII Pearls are called Vniones by the Latins because they are found one by one quòd conjunctim nulli reperiantur Parallel I. THe Original and Birth of Christ is wonderful God manifested in the Flesh is the Admiration of Angels A Virgin the Mother of this Pearl according to the Flesh being over-shadowed with the holy Spirit which is compared to Dew conceived and when her Time was come travailed and brought forth Christ the Pearl of great Price And the Angel said unto her The Holy-Ghost shall come upon thee and the Power of the Highest shall overshadow thee c. II. Those that would find the Pearl of great Price must search and seek after him diligently as for hid Treasure and must resolve to pass through all the Troubles and Difficulties that attend the Way of true Piety and Godliness III. 'T is no easy thing to find Christ and obtain an Interest in Him many seek him where he is not to be found in the broad Way and by the Merit of their own Performances few they be that find this precious Pearl IV. Christ is of an inestimable value may well be called the Pearl of great Price The Worth Excellency of Christ far exceeds the Riches of both Indies He is the rarest Jewel the Father hath in Heaven and Earth more precious unto Believers than Rubies and all that can be desired cannot be compared unto Him No mention shall be made of Pearl Hence the Saints part with all for him and do account the best of earthly things but Dung that they may win Christ. V. The Lord Jesus tho in himself he is so precious and prized above all by the Godly yet wicked and carnal Persons by reason of that sordid Ignorance and Blindness that is upon their Understandings esteem him not above the perishing things of this World nay some swinish Men prize their own beastly Lusts above Christ. VI. Christ hath an hidden Virtue most excellent in Nature tho He seem weak small and despised in the Eyes of the carnal World yet he is the Power of God to Salvation VII Christ is beautiful fair and shining his Oriental Brightness is far above the glorious Splendor and Brightness of the Sun shining in his Strength He is the Brightness of the Fathers Glory and the express Image of his Person Christ's Beauty is as much within as without VIII Christ in respect of his Divinity is from Eternity to Eternity without beginning and without end IX Christ is called a Stone a tried Stone and sure Foundation there is no Fire can consume him nor can all the Powers of Hell break or mar him X. They
XXII By the Spirit of Christ we are regenerated or born again Holiness Faith Love Joy c. and all such precious Fruits are the Productions of the holy Spirit through Christ. Such as lie as it were buried in the Grave of Sin and spiritual Misery shall when the quickning Beams of this spiritual Sun shine upon their Souls have a Resurrection from that Death and by its efficacy shall their Bodies also be raised from the Dust at the last Day XXIII The Beams of Gospel-Light and Divine Illumination do not shine alike in every Nation nor in every Soul In some European Countries especially in England they are more bright and radiant than elsewhere A great many Places want the Comfort of this Spiritual Sun more than Greenland wants the Presence of the created Sun for there the Sun shines half the year but in many Heathen Countries the Sun-shine of the Gospel has not yet arose yea even in Palestine and the adjacent Countries where it first shined most gloriously its Light is for the most part if not altogether removed and communicated to the Isles afar off to the Glory of his rich and unspeakable Grace and Love to us in Christ Jesus our Lord. XXIV Christ warms and heats the Soul which of it self is cold earthly and of a benummed Constitution He sends the Comforter by him we are quickned c. He gives Rest he is the Resurrection and the Life of his People and therefore their Reviver As a Refiner's Fire he burns our Dross Hay Stubble c. And if this Fire be cherished it parches and dries up the Weeds and Trash the Thorns and Briars that grow in our Souls as predominant Sin and Lust all Self-love Corruption and carnal Confidence c. which else would choak the Word and stiffle all good Motions in us See Refiner XXV Christ is the Light of Men. Natural or Moral Light is too dim like the Moon to discover the secret Pollutions of the Soul it cannot make you see the Corruption and Filth of such as lie in their Blood being Captives to Satan the Heart does receive no Light but what comes from this Sun of Righteousness without it which we shall stumble and fall converse with Sin which envenoms the Soul and at last tumble blindfold into Hell and eternal Damnation By this blessed Light is discover'd 1. What Sin is and its Nature and Consequences for tho natural Conscience if it may be so called arraigns us for Immorality or any Breach of the Law of Nature yet it is too dark and far short of discovering the horrid Filth and abominable Evil of Sin in a Gospel-way that is the Work of the Spirit and 't is only spiritually discerned 2. This spiritual Sun or Gospel-Light shews the sad and lamentable Condition of fallen Man by Sin 3. How insignificant the World with all its outward Pomp and imaginary Glory is to release him and afford any solid Content or Satisfaction 4. It discovers the Craft and Subtilty of Satan that Arch-Enemy of Souls 5. It reveals as far as frail Man can comprehend it the Being of God in his glorious Attributes and most sublime Perfections 6. It holds forth the transcendent Excellency of Jesus Christ and the absolute Necessity there is for poor fallen Man to have an Interest in him in order to his Peace with God 7. It informs us which are false Ways who are Hereticks where the false Church is c. Which are things not to be known but by the blessed Light of this Sun of Righteousness shining in his Word viz. the holy Scriptures This Sun of Righteousness gives us Light and Direction in all the Ways of God's holy Worship this Soul-Guide leads in the right way of Wisdom and in the midst of the Paths of Judgment He leads the Blind by a Way they knew not and makes Darkness Light before them and crooked things streight See the Metaphor Light XXVI What can be so desirable so comfortable as the Light of God's Countenance to have this Sun of Righteousness shining on us David accounted it the one thing desirable That he might dwell in the House of the Lord all the days of his Life to behold the Beauty of the Lord and to enquire in his Temple If the Beams of this spiritual Sun be withdrawn the Soul is restless till it finds them seeking every where and crying out with the Spouse Saw ye him whom my Soul loveth His Favour and Loving-kindness is better than Life XXVII When Christ draws near the Soul by his heavenly Influences he causes it to become green and flourishing When this Gospel-Sun rises high and shines hot in any Kingdom or Country it causes them wonderfully to flourish it fertilizes Souls and Nations and makes them to bring forth beautiful Blossoms and wholesom Fruit but in his Retreats and Withdrawings how do they languish and pine away 'T is Night where Christ is absent and Day where he is present His being at a distance is the Soul's Winter and his blessed Approach is Summer As Birds chant their warbling Notes in the Spring rejoycing at the Sun 's coming so do the Saints with spiritual Melody congratulate the Approaches of Christ. XXVIII Christ the Sun of Righteousness shining forth in the manifestation of the Gospel causeth the Heart of one Man to dissolve and melt like Wax distilling him into Tears of Repentance others are hardned and grow obdurate as a Rock not through the Gospel's fault but their own obstinate and rebellious Minds To some the Word is a Savour of Life unto Life and to others a Savour of Death unto Death XXIX Christ is often vailed so that we cannot see him viz. when strange and dark Providences attend us as in the case of Job How often do our Sins interpose like Clouds betwixt us and this blessed Sun of Righteousness leaving our Souls in the dark Yet in these Withdrawings the Soul is sensible that his Efficacy and Virtue are not removed XXX Some like Felix cannot bear the powerful Influences of Christ's Word and heavenly Doctrine XXXI The dazling Light and transcendent Glory of Christ exceeds all the Glory of the World and all that is therein their Light is but Darkness when compared to him XXXII The Sun of Righteousness is to us eclipsed when this World gets between us and Christ when our Hearts and Eyes are so much upon it that we cannot see him in his Beauty Christ is never totally eclipsed to a gracious Soul because Sin is infinitely less than him XXXIII Jesus Christ rejoyces in doing the Work of the Father his Meat and Drink was in doing the Will of him that sent him Lo I come to do thy Will O God XXXIV Christ by his blessed Word through the Influences of the holy Spirit ripens his chosen Ones for the Harvest which is the end of the World and prepares them for Glory And the Wicked through their own Perverseness
gather there drive away Darkness and clear the Sight And further saith Quid possit Vitis alia quae fundit sermone explicare nemo potest that no Tongue could sufficiently tell the Virtues of the Vine the like says Pliny Parallel I. JEsus Christ in his state of Humiliation did not appear in that outward Glory Pomp and Magnificence which the proud Grandees of the Earth glitter in he was not entertained with the Royalties of Imperial Palaces for his Kingdom was not of this World He was look'd upon in comparison of the Mighty Men who are compared to the Cedars of Lebanon and Oaks of Bashan as a poor mean and contemptible Shrub as the Prophet foretold He shall grow up before him as a Tender Plant and as a Root out of a dry Ground he hath no Form nor Comliness and when we shall see him there is no Beauty that we should desire him II. Jesus Christ hath a Name above every Name he infinitely excels whatsoever is good great and glorious in Angels Saints and Men. The spendor and Stateliness of Monarchs Courts is nothing in comparison of that unexpressible Lustre and Majesty that surrounds him The Heavenly Luminaries are dim to him he is the Royal Ofspring of Heaven of the sublimest Extraction When he bringeth the first begotten into the World he saith and let all the Angels of God worship him III. Christ when in his young and tender Age grew much in favour both with God and Man and when he was twelve years old disputed with the Learned Doctors hearing them and asking them Questions and all that heard him were astonished at his Vnderstanding and Answers c. IV. Jâ—â—sus Christ is full of Life and Divine Vertue the Treasuries of his communicable Graces are immense and unspeakable All Wisdom and Knowledg are hid in him In him all Fulness dwells his People mystically united to him are his Branches them he supplies with spiritual Quickning Nourishment and Growth and though scattered over many Kingdoms and Nations his Protection environs them round about provides a sufficient Supply for their spiritual Wants which is to be found no where else If a Man abide not in me saith he he is cast forth as a Branch that is withered c. V. Christ the Spiritual Vine is not only a green spreading and flourishing Plant but also exceeding fruitful he was so in his Life going up and down doing good both to the Bodies and Souls of Men fruitful in his Death In that Cluster there is much choice Fruit as Atonement Reconciliation Redemption Victory over Sin and Satan the abolishing of the Law and establishing the everlasting Righteousness he was fruitful in his Resurrection Ascention Intercession c. The Graces of the Spirit Holy Ordinances and Promises of Eternal Life are all Fruits of this heavenly Vine from him is all our Fruit found See Metaphor Light VI. The Lord Jesus brings forth the most pleasant and most desirable Fruit. I sate down under his Shadow with great delight saith the Spouse and his Fruit was pleasant to my Taste No Cup so refreshing as the Cup of Divine Consolation No Wine nourishes or quickens the Body so much as the Love of Christ Peace with God Reconciliation Pardon of Sin Justification Adoption c. These Blessed Fruits of this mystical Vine do chear feed and enliven a Drooping and Languishing Soul VII The Lord Jesus yields Fruit every way profitable All the Good that Soul or Body is capable to receive flows from him and is the Fruit of his Love purchased by his Death and communicated by his Word and Holy Spirit It warms supports and strengthens the Souls of his People His Grace is of a healing quickning and vivifying nature See Metaphor Wine and Ointment c. VIII Jesus Christ is a Shadow to his Church a hiding-place from the Wind and a Cover from the Tempest as the Shadow of a great Rock in a weary Land He defends from the Rage of Satan from Sin from the Fury of Man in the heat of Persecution yea from the wrath of God by which were it not for the interposition of this blessed Skreen or Shade we should be scorched burnt yea utterly consumed See Rock Apple-Tree c. IX Christ the Spiritual Vine being affronted rejected and abused by the rebellious obstinate and unbelieving Jews when he approached and beheld the City He wept over it was grieved for the hardness of their Hearts but more especially when he came under the execution of Divine Wrath for Mans sake and in his stead which he did willingly undergo how did his bruised and abused Body sweat as it were great drops of Blood until he yielded up his blessed Life and precious Spirit for us X. The Grace of Christ the Spiritual Vine is precious Eye-Salve which removes those thick Clouds of Darkness and Ignorance that are upon the Understanding by which a Soul spiritually comes to have a clear Prospect of those never-fading Glories of the other World and plainly discerns the gilded Follies and transitory Vanities of all things here below In a word no Tongue can sufficiently exalt the transcendent Virtues of this ever-blessed Vine Metaphor I. THe Vine is a Plant of an earthly Extract the choicest and goodliest are only the Plantation of Men. II. The Vine is not always green the Leaves fall off in Winter You may look for Fruit when the Vintage is gathered and find none III. The Fruit of the Vine taken to excess is offensive to God hurts and injures the Soul breeds Diseases and destructive Humours in the Body bereaves Men of Reason intoxicates the Brain c. IV. The Fruit of the Vine diminishes by gathering Cluster after Cluster you may soon strip it off all V. The Fruit of the Vine is only good for the Body VI. The Vine wants Support unless it be underpropt it falls being not able to bear the weight of its own Branches Disparity I. CHrist is of an heavenly Original and Extraction a Vine of God's own planting who prepared a Body for him and appointed him to the work of Redemption He is the true Vine and God the Father is the Husbandman no other could plant so Noble a Vine as Christ is II. Christ the Spiritual Vine perpetually flourishes always abounds with Fruit and knows no Winter he is the same from Generation to Generation yesterday to day and for ever without variation or shadow of turning there 's always a full Vintage that never diminishes withers nor decays never grows old but ever remains in its full growth and absolute Perfection III. The Fruit of Christ the Spiritual Vine never hurts any no danger of Surfeit here the more you eat and drink the better 't is here 's no fear of Excess The Wine of Consolation neither gluts nor inflames nor intoxicates but nourishes and feeds the Soul
of his Faithfulness in performing and making good the same of the reality of his Intentions to make Men happy through believing that he renders the matter on God's side valid against all Contenders whatsoever so as that God shall be clear in Judgment and none be able to answer him one word of a thousand VII Jesus the faithful and true Witness was so necessary to the determination of matters relating to God and man that it could not be done without him otherwise another might have serv'd in his room but none in Heaven nor Earth was found worthy to open the Book and loose the â—â—eals thereof Rev. 5.4 If I had not come and done what no other did you had not had Sin but now you have no cloak for your Sin John 15.22 24. VIII Christ as the chief Witness hath spoke the whole Truth left nothing conceal'd that either concerns God's Glory or Mens Good either by himself before he went to Heaven or by his Apostles since he hath declar'd the whole Counsel of God so that the Record of his Testimony is able to make us perfect and compleat in the whole Will of God and if any add to or take from his Word he shall lose his part in the Book of Life and heavenly Jerusalem IX Jesus is so just and impartial a Witness yea and so great an Abhorrer of Falshood that he is called the Truth it self yea Grace and Truth came by him He was holy harmless separate from Sinners X. As the Testimony of Jesus will put an end to all Controversies the right way and leave the Wicked wholly wiâ—â—hout Excuse and clear the Justice of God So it shall be more tolerable for the Land of Sodom in the day of Judgment than for that City that refuse and reject the Word and Testimony of Christ in the Gospel Divine Justice however will be cleared in the eyes or view of Men and Angels in condemning them that had the Light and would not be determined by it See Christ a Prophet Metaphor I. THe greatest Witnesses amongst Men are but of a short standing they are but of yesterday know but in part therefore can testify but in part II. Earthly Witnesses are but Servants and in many things return the Matter of their Testimony by Information Disparity I. BUt Jesus Christ is an Ancient Witness of long standing was with the Fâ—â—ther from the Beginning saw and â—â—eard all things that he spake and did I was by him as one brought up with him c. Before Abraham was I am II. Jesus Christ is the Son of the great King and Law-giâ—â—er and hath the whole matter of Testimony by Sight and personal Knowledg The Father hath shewed the Son all things that himsâ—â—lf doth c. And what he hath seen and heard that he testifyeth Joh. 3.32 Inferences I. THese things shew the great value God puts upon the Souls of Men that rather than they should miss the Knowledg of his Will and perish for want of Testimony to confirm the Truth he sent Jesus Christ his own Son to witness and testify Divine Things to them God who at sundry times and in divers manners spake in time past unto our Fathers by the Prophets hath in these last days spoken unto us by his Son II. That the Gospel is to be highly valued as the perfect Will of God witnessed to not only by him that was true and faithful but perfect and fâ—â—ee from the least stain or spot of Sin III. They deserve to be damn'd that live under the repeated Testimony of Christ the true Witness and yet will not believe it so as to be reformed by it How shall we escpae if we neglâ—â—ct so great Salvation IV. What Confirmation Establishment and Consolation also is here to all that belieâ—â—e and embrace the Gospel in Sincerity 1. This is the Truth as it is in Jesus The true Grace of God wherein ye stand 2. There is a high degeee of Blessedness to them that have not seen and yet believed 3. The abiding by this Testimony and Witness of Jesus Christ gives an Interest â—â— and Right unto Eternal Life 4. It advanceth the great Honour makes Men no less than the Children of God and Joynt-Heirs with Christ. V. An Exhortation to all them that have received the VVitness and Testimony of Jesus Christ to hold it fast against all Opposition whatsoever There is great danger in being ashamed of and relinquishing the VVord and Testimony of the Son of God He will be ashamed of them before God and the Holy Angels VI. To them that have not received his Testimony to receive it with all speed because it is the word of Life the very Doctrine of Salvation It a fearful thing to refuse him that speaks from Heaven and trample under foot the Blood of the Son of God Christ an Altar Heb. 13.10 We have an Altar whereof they have no right to eat who serve the Tabernacle THE Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an Altar where the slain Sacrifices were offered and sometimes as Brightman says on Rev. 16.7 The Altar of Incense or Perfumes It is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Sacrifice or Offering In this Text it Metaphorically denotes the whole Mystery of Christ the Mediator and is put by a Synecdoche for the Oblation or Sacrifice viz. Christ. See 1 Cor. 9.13 10.18 The meaning is that such as still stick to the Ceremonies of the Law by serving the Legal Tabernacle and thereby seek their Justification cannot eat of this Spiritual Altar that is they cannot be Partakers of the Benefits of this Sacrifice purchased by the Death of Christ. Metaphor I. THe Altar of Perfume was appointed by the Lord to be made of Shittim Wood overlaid with Gold having a Crown of Gold about it II. The Altar of Burnt-Offerings was ordaind for Sacrifices to attone for Sin the Flesh of Beasts was offered thereon III. All Sacrifices were to be offered upon the Altar of Burnt-Offerings and all Incense to be burnt upon the Altar of Incense IV. The Altar of Burnt-Offerings was but one and in one place and the Sacrifice to be offered thereon in this place only V. The Altar did sanctify the Sacrifices which were laid upon it VI. The Altar was a place of Refuge Men that were in danger fled to the Horns of the Altar and there intreated for Favour VII The Horns of the Altar were to be sprinkled with Blood and so was the Altar of Incense once a year VIII The Altar had four Horns on the four Corners thereof Parallel I. CHRIST's Humane Nature was covered and over-laid as it were with the Divinity and crown'd with Majesty as the Gold adorn'd the Wood and circled the Altar II. Christ was appointed for Sacrifice his Humane Nature was offered up as a Propitiatory Sacrifice for the Sins of the whole World III. All our Duties
between Christ and the Church as the Foundation is Holy Divine and Spiritual excellent in Nature and Form so is the House or Temple of God XI The Lord Jesus Christ doth not only bear the weight of the whole Church but also all that appertain to it all the Pillars Braces under-props and supports viz. the Prophets Apostles Ministers c. that are called Pillars in the House of God He bears up the Covenant the Covenant stands firm in him I have saith God made a Covenant with my Chosen He is the Mediator and Surety of it all the Precepts of God are built upon him He is the Foundation of every Ordinance Appointment and Institution of the Gospel What ever any Man preaches or practises for Doctrine or Discipline that hath not its Rise Ground and footing from Christ the Foundation it ought to be cast away and utterly rejected and abominated as altogether unfit for Gods Building All the Promises are built upon him To Abraham and his Seed were the Promises made not to Seeds as if many but to thy Seed which is Christ all the Promises are in him yea and in him Amen c. Union and Reconciliation with God are founded on Christ 't is he who hath made Peace by the Blood of the Cross. When we were Enemies we were reconciled to God by the death of his Son Justification Sanctification Righteousness and Redemption Vocation all are built upon him they all have their Rise and Foundation from Christ. Moreover Pardon of Sin and Peace of Conscience are from him Woman thy Sins are forgiven thee go in Peace My Peace I give unto you All Duties of Religion are built upon Christ it is he that hath commanded every thing that is to be done by us whether it respects the first or second Table all is to be done in Christ's Name by his Authority and in his Strength and by the help of his Spirit and to his Praise and Glory Faith Love Hope yea every Grace and all Gifts of the Holy Ghost which adorn the Soul and House of God are from Christ they are purchased by him and do flow from him to us by the Spirit Again the Ministry is from him he is the great Subject of Gospel-Ministration We preach Christ crucified c. The Efficacy of all is from him he gives the Encrease Lastly Eternal Life is built upon him This is the Record that God hath given to us Eternal Life and this Life is in his Son He that hath the Son hath Life and he that hath not the Son hath not Life 1 Joh. 5.11 12. METAPHOR I. OTher Foundations are laid with many Stones joyned and cemented together II. Other Foundations are laid of sensless breathless Stone or Brick things that are natural things that are terrestrial congealed into a massy lump or artificially made and prepared III. Other Foundations many times decay and by that means the whole Building is in danger and tumbles down IV. Other Foundations are laid by some Man for as Man builds the House so he it is that first lays the Foundation thereof V. Other Foundations are laid of Stones of little Value and Worth comparatively the Foundation of a House is not laid with precious Stones as Jasper Saphyr Beril Jacinth Amythist Diamond c. VI. A Foundation is often removed fault being found with it and another laid in the room of it a Man may remove a Foundation which he hath laid at his pleasure or may lay more Foundations than one VII Other Foundations may be shaken an Earthquake may remove them out of their place VIII Other Foundation cannot preserve the House that is built upon it that may be totally demolished and destroyed and yet the Foundation may remain Disparity I. THis Foundation is but one whole entire Stone which adds to the Strength and Firmness of it Behold I lay in Zion for a Foundation a Stone not Stones nothing besides Christ nothing of our own must be built upon as a Foundation for Salvation II. Christ is a living lively and active Spirit hence called a living Stone disallowed indeed of Men he created the Stones and Dust of the Earth as God he hath his Being of himself and from everlasting not made nor created III. Christ being a living Stone in whom is Spirit and Life doth not cannot decay and by this means the Church of God and every particular Soul that is built upon him stands sure he transforms the Building into his own nature and so keeps and preserves it from Rottenness and all manner of Decays whatsoever Living things do not rot nor putrifie as other things do And as the Body by Joynts and Bands from the Head hath Nourishment ministred and knit together groweth and encreaseth in Strength and Beauty so is it with the glorious Body the Church and Soul of a true Believer that is joyned to Christ this blessed Head and living Foundation Because I live ye shall live also IV. Christ is laid as a Foundation for us and in our Souls by the Father 't is God's Act and not our own Behold I lay in Zion c. Who can lay Christ for a Foundation but God He was first laid by God in his Decree and then he laid him by the Prophets and Apostles And lastly by the Spirit also is he laid in the Hearts of Believers Christ is infinite How can a finite Hand or Power move an infinite Being or Thing God first removes or razes by his Spirit all other Foundations he takes of Man's hopes off Heaven by his own Works Legal Conviction Tears Humiliations Vows Covenants Resolutions c. and in the place and room of all lays Christ crucified as the ground of Hope and Happiness Hence is all Boasting excluded and Salvation wholly of Grace See Mr. Tillinghust Christ the only Foundation V. Christ the Spiritual Foundation is a precious Stone to whom coming as to a living Stone disallowed indeed of Men but chosen of God and precious Christ is not a common Stone but a choice rich Stone a Stone of inestimable Value and Price Behold I lay in Zion for a Foundation a Stone elect and precious This sets forth the Excellency of a Foundation and not only so but it adds a Lustre and Glory to the House which is built upon it The Foundation of New Jerusalem is said to be laid with all manner of precious Stones and then you read of the Excellency of the Superstructure the Building of the Wall was Jasper and the City was of pure Gold O how glorious must that City needs be that hath such a Foundation as Christ is and not only so but how durable also are some precious Stone The Diamond is the hardest Stone it cuts Glass there is nothing as Naturalists say can break it Jesus Christ makes Impression on the hard hearts of Men by his Graces O then how safe must it of necessity be for us to
come to have our Sins forgiven 't is he that gives us a Heart to ask it and a Hand to receive it Is Christ All to thee in respect of every Grace He gives Faith 't is he that is the Author and Finisher of it 't is he that sheds Love abroad in our Hearts by the Holy-Ghost All Grace is treasured up in him all Grace is communicated to us through him Is he all to thee in the Ministry of the Word 't is Christ that is preached 't is he that gives Grace to preach and opens the Ear to hear the Word preached and helps the Soul to receive the Word Is Christ all to thee in Ordinances The Lord's Supper holds forth his Death his Body broken and his Blood shed He is the sum and substance of it Baptism shews his Burial and his Resurrection In Ordinances or Duties art thou not satisfied unless thou meetest with Christ Jesus 9. Art thou willing to accept of Christ as the Father offers him Art thou willing to have him to be thy Prince as well as thy Saviour to destroy thy Sin as well as to save thy Soul 10. Dost thou long to be like him art thou willing and desirous to be holy as to be happy to live to him here as well as to live with him hereafter Is every thing in Christ or that belongs to Christ precious to thee V. Reproof This reprehends those that lay aside and would build without this precious Corner-Stone Who they are see Metaphor Christ the Foundation VI. Labour to esteem and highly value Jesus Christ. What are all things without him If he is not precious to thee nay thy All all thy profit by him at last will be nothing at all what wilt thou do at Death Qu. Some may say What shall we do to get Christ to obtain him who is so precious 1. Let thy Sins go 2. Let all thy Righteousness go in point of dependence do not trust to that 3. Let all Consultations with Flesh and Blood go and close immediately with Christ. 4. Improve the Means of Grace God is pleased to afford thee attend upon the Ministry of the Word Lastly Here is comfort to all true Believers you that have Christ have all and let me tell you you can never have less than all for this precious Stone can never be taken away from you you having made the blessed Choice that one thing needful with Mary Christ the Wonderful Counsellour Isa. 9.6 And his Name shall be called Wonderful Counsellour c. COuncellour is a word of a double Signification respecting two ranks of Men. 1. Such as appertain to the high Courts of Princes called Counsellors of State 2. Such as appertain to the high Courts of Judicature who are called Counsellors at Law These two Ranks of Men have their proper Work and Business peculiarly appropriated to them c. The first of these Ranks of Men are in Councel with the King to make and establish Laws therefore called Elders or Senators c. 2. The proper Work and Business of the second Rank or Order of Men is to unfold and plead Law therefore called Barresters or Counsellors c. Many things belonging to each Station do very fairly agree to the Son of God who therefore is not unfitly called Wonderful Counsellor c. Wonderful because the greatest and wisest that ever was Counsellor because his Place Work and Circumstances agree thereto as appears in these following Considerations Counsellour I. SOme Councellors are of a noble Extraction well descended which gives them Advantage above others Such have a double Advantage 1. In respect of Honour 2. In respect of Education Men basely or meanly born and descended are seldom or never advanced to the Honour of Counsellors in the highest Courts especially of Parliaments II. A Counsellor is brought up to useful Learning for so great an Employ or Office Men who are illiterate being unfit for it III. A Counsellor is a Man of Worth otherwise unfit for that Function or to appertain to any Court IV. A Counsellor of State is or ought to be a Man of an high and heroick Spirit not concerned about Triffles and things of an inferior Nature but mostly taken up with the more weighty and more considerable matters of the Law V. A Counsellor of State is chosen to that high Sphere and Dignity he comes not in of himself but by choice VI. A Counsellor of State is admitted into the Kings Court takes his place at the Council-Table and his chief Business lies there VII A great and wise Counsellor of State is made acquainted with the most secret Purposes of the King himself without whose Counsel and Consent there is nothing acted nor brought to light VIII A Counsellor of State is one who is thought worthy to be the Kings Familiar and Companion IX A Counsellor of State is one of the highest Ranks of Men none above him but the King himself X. A Counsellour of State is concerned in the agitating of Great Affairs such as immediately concern the King and the good of all his Subjects as the issuing out of Proclamations and the approving of other Ministers to be imployed in the King's Business XI A wise worthy and good Counsellor of State tho he be a Subject and Favourite to the King yet he is a great Glory to a Kingdom and it is the more respected for his sake I. A Counsellor at Law is a publick Officer belonging to a Court of Judicature II. A Counsellor at Law gives Advice and Councel from whence he derives the Denomination of being called a Counsellor III. A Counsellor at Law makes known the Law to those that are ignorant or unlearned he being the Mouth as it were of the Law IV. A Counsellor at Law resolves doubtful Cases which other Men cannot V. Counsellours at Law make Conveyances of Estates and most Men think these Conveyances not sufficient unless made by such able Men as they VI. Counsellours at Law have great respect amongst Men especially those who do most need them and make use of them VII A Counsellour at Law puts an end to Controversies by Non-suiting or Overthrowing the Party which is on the Adversaries side VIII A Counsellor at Law makes Contracts in great and weighty Cases between Parties IX A Counsellor at Law discovers Flaws in Evidences to undeceive the over-credulous X. A Counsellor at Law is of general use to Men since their tempers have been corrupted their manners vitiated and a necessity of multiplying Laws to correct them c. XI A Counsellour at Law is a Pleader of Causes which is none of the least part of his work Parallel I. THe Lord Jesus is of an high and sublime Extraction well descended according to the Flesh of the Blood Royal of the Lineage and Stock of David the King of Israel and in respect of his Diviniâ—â—y the eternal Son of God Possessor of Heaven and Earth He is Lord of the Angels and King of Saints and
its Article in the Greek No Man cometh to the Father but by me Christ is the Way wherein the Truth whereby and the Life whereunto we walk Christ is the Way without Error the Truth without Falshood and the Life without Death Truth lies between Way and Life as if the Way to Life were through Truth 3. Christ is all with the Father I know thou hearest me always Christ hath God's Ear at all times He is the Object of the Father's Delight This is my beloved Son in whom I acquiesce so the Greek It is an emphatical Word and signifieth an infinite Affection 17. Christ is all in all in respect of Merit He hath merited all for us and conveys all to us As we have all propter Christum so we receive all we have per Christum through Christ. He is not only the Fountain but the Medium or Conduit-Pipe 18. Christ is all in all or the Sum of the whole Gospel all the Good here or the promised Good we shall receive hereafter is through him he is virtually every thing unto us in every Condition 1. Art thou sick Christ is thy Physician and thy Physick too 2. Art thou poor Christ is thy Riches 3. Art thou weary Christ is thy Rest I will give you Rest. 4. Art thou in Trouble Christ is thy Peace This Man shall be our Peace when the Assyrian comes into our Land 5. Art thou a Stranger He is thy Way and the End of thy Journey 6. Art thou despised and contemned by Men Christ is thy Honour To you that believe he is precious in the Greek He is an Honour Quest. Who is he that makes Christ his All Answ. 1. He makes Christ his All that owns him believes in him obeys worships and adores him as God over all Rom. â—â— 5 2. He that loves him above all 3. He that denies himself of and forsakes all for Jesus Christ's sake and follows him 4. He that aims at Christ and exalts him in all he is hath doth or undergoeth Yea doubtless I account all things but Loss for the excellency of the Knowledg of Jesus Christ my Lord for whom I have suffered the Loss of all things and do account them but Dung that I may win Christ. 5. He makes Christ his all that wholly lives by him for him and to him 6. He makes Christ his all who cannot be satisfied with any thing this World affords or can afford without him 7. The Man that makes Christ his all will not take any of his Right and Honour from him he will not diminish his Glory or ascribe that to the Creature which belongs to Christ. 8. He that makes Christ his all will not be contented in any Ordinance or Duty if he have not his influencing quickning and comforting Presence 9. He makes Christ his all who when it comes in competition will let all go even his own Life before he will part with him 10. He that makes Christ his all likes and loves him in all He loves not the Saints chiefly because they are of his Opinion in every thing but for that of Christ he sees in them 11. He makes Christ his all that longs above all things to be like him and to have his Image implanted in his Heart Quest. Why doth a true Christian make Christ his All 1. Because he is God over all it were a Sin thus to exalt him were he not God 2. Because he hath a Name given him above all above every Name At the Name of Jesus every Knee shall bow c. 3. Because Christ hath suffered and done all those things for us which we should have done and suffered 4. Because a Believer sees himself unable to do any thing without him 5. Because he is made of God all in all things to them 6. Because nothing is of any worth in a Saint's eye without Christ. 7. Because in having Christ he hath all Application IS Christ all then this reproves them that esteem of any thing here in this World above him 1. It reproves such as esteem the Pleasures Honours and Profits of the World above him 2. It reproves and may eternally shame them that esteem of their Sins and base Hellish Lusts more than him Many will adventure the Loss of Christ rather than forego their evil Courses 3. It reproves them that esteem and exalt Christ in some things only he is not all in all to them 4. How then doth it reprove them that make Christ nothing at all who wholly cast him away and build their Hopes of Salvation upon another Foundation Secondly Be advised from hence whosoever thou art to make Jesus Christ thy All. Motives 1. Thou hast nothing that will stand thee in any stead till Christ be thy all 2. If thou hast not Christ to be thy all thy Knowledg and Profession of him will not prove to be worth any thing at last 3. If thou hast not Christ for thy all when Death comes what will become of that thou hast Thou wilt then have nothing Quest. How shall a Person come to have Christ to be his All Answ. 1. He must let all his Sins 〈◊〉 2. He must let all Consultings with Flesh and Blood go 3. He must let all his own Righteousness go so as not to rest and depend upon it for Salvation Thirdly This affords much Comfort to the Godly 1. Is Christ thy All Thou hast a great All what can there be more Thou mayest say with Jacob I have enough the word is all 2. Thou canst never lose thy All because thou canst not lose thy Christ. 3. Thou canst never be undone tho thou losest all thou hast in this World for Christ's sake because to thee Christ is All and in All. THE Third HEAD OF Metaphors Allegories and Similes With other borrowed Terms Respecting the HOLY SPIRIT OR THE Third Person of the Blessed Trinity The Holy-Ghost a Comforter John 14.16 And I will pray the Father and he shall give you another Comforter that he may abide with you for ever Vers. 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things c. THE Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ—â— the Advocate He shall give you another Comforter The Word Paracleâ—â— in the Greek comes from a Word of a large Signification and consequently may be rendred Advocaâ—â—e Exhorter or Comforter METAPHOR A Comforter implies one or more to be in Trouble and Disâ—â—ress or attended with Sorrow and Affliction A Man that is not in any Trouble stands not in need of a Comforter II. It implies or holds forth that those who are troubled and in a sorrowful condition are capable of Relief and Succour III. Comforter is a Name or Appellation belonging to a Person or a personal Appellation IV. A choice and true Comforter takes care to come unto a Person he loveth at the greatest time of need when he is most cast down and
1 Col. 858. Promise is put for Faith which embraces or receives the gracious promise of God Rom. 9.8 Children of the promise that is of Faith which receives the gracious and free promise of Christ. They are called Sons by a Metaphor with respect to Abraham who is by the Holy Spirit called the Father of Believers Rom. 4.16 As if he had said they that tread in the steps of Abraham and are a like unto him in Faith See Rom. 4.12 Gal. 3.7 29. and 4.28 c. Blood is put for bloody-men or those that are malicious and ready to spill blood or perpetrate any villany Esa. 33.5 That stoppeth his Ears from hearing of blood that is hearkens not to them who conspire or confederate to commit Murther slaughter or other wickedness â—â—for that is synecdochically noted by the word Blood See Prov. 1.10 11 12 c. The Subject or Argument of Writing is put for the writing it self 1 King 8.21 The Ark wherein is the Covenant of the Lord that is the tables wherein the Covenant was written Exod. 34.28 So Rom. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testaments or Covenants that is the two tables of the Covenants as they are expresly called Heb. 9.4 So the Old Testament is taken for the Books wherein it was written and contained 2 Cor. 3.14 which is common in our vulgar speech to take the Old and New Testament for the Books wherein they are written 5. The thing Signified is put for the Sign THE thing signified is sometimes put for the sign materially that is for the thing it self which is the Sign 1 Chron. 16.11 Seek the Lord and his strength that is the Ark of the Covenant which was a sign and symbol of his presence and strength So Psal. 78.61 Psal. 105.4 Whence it is expresly called the Ark of the strength of God Psal. 132.8 Ezek. 7.27 The Prince shall be Cloathed with desolation that is with a garment denoting mourning and desolation 1 Cor. 11.10 A Woman ought to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power on her Head that is a garment signifying that she was under the power of her Husband Sometimes the thing signified is formally put for the Sign that is for the term or appellation of the sign as Exod. 8.23 And I will put Redemption between my people and thy people that is the sign or token of Redemption Deut. 16.3 Seven days shalt thou eat unleavened Bread therewith even the bread of Affliction that is a sign monument or Memorial of the Affliction which you endured in Egypt By this Trope Bread is called the Body of Christ and Wine is called his Blood Matth. 26.26 28. Mark 14.22 24. 1 Cor. 11.24 25. that is a Sacramental sign and symbol of his Body and Blood instituted in remembrance of him CHAP. IV. Of a Metonymie of the Adjunct A Metonymie of the Adjunct is seven fold 1. When the Accident is put for its Subject in kind 2. When the Thing contained is put for the Thing containing or a thing in a Place is put for the place 3. When Time is put for things done or existing in time 4. When the Opinion of men is put for the Thing it self 5. When the Occupatum or Subject concern'd is put for its object 6. When the Sign is put for the thing signified 7. When a Name is put for a person or thing Of these in Order 1. When the Accident is put for its Subject in kind THE Abstract is put for the Concrete Gen. 42.38 Shall ye bring down my hoaryness or gray headedness so the hebrew with sorrow to the Grave that is me that am now an old man gray and decrepit with Age. 1 Sam. 15.29 The Eternity or strength of Israel shall not lye that is the Eternal and strong God of Israel 2 Sam. 9.12 And all the Habitation of the house of Ziba were Servants unto Mephibosheth that is his whole Family or all that dwelt in his house as we translate it Job 5.16 Iniquity stoppeth her Mouth that is wicked men are compelled to be silent before God Job 32.7 Days should speak and multitude of years should teach wisdom that is ancient men that are arrived to a great Age or many days See Psal. 12.1 Psal. 68.18 Thou hast led Captivity Captive that is such as were in Captivity as Esa. 49.24 and Jer. 29.14 or actively making those Captives that kept us in Captivity as the World Sin Death and the Devil So Eph. 4.8 Col. 2.12 13 14 15. c. Psal. 110.2 3. From the Dew of the Morning thou hast the Dew of thy Nativity that is thy Children who as dew seems to be generated of the morning moist ayr and then appears scattered in innumerable drops so shall thy Children be begotten by the Preaching of the Gospel in innumerable numbers More examples you may see Prov. 23.21 Esa. 57.13 Psal. 144.3.4 Psal. 90.8 9. Jer. 2.5 Ezek. 44.6 And you shall say to the Rebellion so the hebrew that is to the Rebellious people Luk. 1.78 The day spring from on high hath visited us An epithete of the incarnate Messiah taken from those places where he is compared to the Sun and Light Esa. 9.2 and 60.1 2. Mal. 4.2 c. John 11.40 If thou wouldst believe thou shouldest see the Glory of God that is his glorious works Rom. 11.7 Eph. 1.21 Phil. 1.16 Supposing to add affliction to my bonds that is to me in Bondage and Captivity 1 Pet. 2.17 Love the Brotherhood that is the Brethren or the Congregation or Assemblies of the Faithful 1 Pet. 5.9 So Circumcision is put for the Circumcised Jews Rom. 3.30 and 15.16 which is a Metonymie of the Sign and for the Spiritually Circumcised Col. 3.3 which is a Metaphor Other Adjuncts are put for their Subjeâ—â—ts Ezek. 26.8 He shall stir up the Buckler against thee that is Souldiers that wear Bucklers or Targets in War See Esa. 19.9 Zech. 9.15 Light is put for the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency because it is the Fountain and original of Light Job 31.26 Hab. 3.4 It is put for Fire Mark 14.54 And he sate with the Servants and he warmed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Light that is the Fire which gives Light as well as heat See John 18.18 Oyl or Ointment is put for one singularly annointed Esa. 10.27 The yoke shall be destroyed because of the annointing in the hebrew 'tis from the face of Oyl or because of Oyl that is for the annointing of the Lord and his Grace Junius and Trenellius expound it thus The yoke shall be destroyed because of the annointing that is by and through Christ thou shalt be set free in whom the Spirit of Jehovah rests who annointed him cap. 61 1. Illyricus says That this is properly fulfilled at the coming of the Messiah and the Redemption purchased by him who has broken the yoke cancel'd the hand writing and took away the Tyranny of the Law of Sin Death and Satan See Chap. 9.4 6.
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