A Key to Open Scripture Metaphors, Book 1 · Chapter 11

A Key to Open Scripture Metaphors · Book 1 · Chapter 11

p. 131CHAP. XI. Of Metaphors taken from Minerals, Plants and Living Creatures.

COmpound Bodies according to the Physical distinction are either Inanimate or Animate.

Inanimate are Mettals, Stones, and Concrete Juices, as Salt—

Animate are either Vegetative, Sensitive, or Rational.

Of the first kind are Plants, or Things growing out of the Earth.

Of the second kind, Brutes.

Of the third kind Men and Women. Of which distinctly and in Order.

p. 132Metaphors taken from Inanimate Bodies.

Gold.GOLD] metaphorically signifies quoad Naturalia, as it respects Naturals.

(1.) A clear and shining liquor like Gold, viz. Pure Oyl, Zach. 4.12.

(2.) Serenity of Sky, when it is of a yellowish red, Job 37.22. Fair weather cometh out of the North— in the Hebrew 'tis Gold cometh out of the North, that is (as Schindler says) a clear Air without Clouds, or a wind pure as Gold, and purifying the Air, making it as pure as Gold: The North Wind, hence called by Homer foreign, the causer of serenity. The Septuagint rendred it, foreign, Clouds shining like Gold.

As it respects Spirituals, Gold signifies the pure Doctrine of the Gospel, as Silver, and precious Stones do, 1. Cor. 3.12. Also the Grace and benefits of Christ our Saviour; or, which is the same thing, true Wisdom received by the Word of Christ, Rev. 3.18. and even Life Eternal, Rev. 21.18.

Silver.[Silver] is taken or put for an excellent or very fair thing, whence the Word of God is said to be as Silver tryed in a Furnace of Earth, purifyed seven times, Psal. 12.6. where respect is had to its great purity. Hence our Saviour is said, Mal. 3.3. To be a Refiner and purifyer of Gold and Silver, that is, to institute a repurgation of his heavenly Doctrine. The phrase in Esa. 1:22. Thy Silver is become dross, denotes corrupt doctrine, and a depraved Life. The rebellious people of the Jews are called Reprobate Silver, as if it were said, overmuch corrupt, and therefore good for nothing but to be reprobated, or cast away.

The Excrements of Silver, as Dross, Tin, and Lead denote Idolaters, wicked and reprobate people, Esa. 1.25. (See Psal. 119.119. Prov. 25.4, 5. Ezek 22.18. and the following verses) foreign a fragment, or (by a Syllepsis) fragments, Esa. 1.28. are called the particles or refuse of that dross, with which the Prophet compares the wicked, because, like that, not to be healed, &c.

[Brass and Iron,] denote hardness and solidity, Deut. 28.23. Esa. 48.4. Jer. 1.18. Mich. 4.13. Iron also denotes great Troubles and Crosses, if a Furnace (which because of the Fire it contains, is a symbol of Calamity) be added, Deut. 4.20. 1 Kings 8.51. The like is to be understood if it be added to a Yoke, as Deut. 28.48. And to a Rod, Psal. 2.9. each of which by themselves, signifie Affliction.

There is an obscurer place, Jer. 15.12. Shall Iron break the Northern Iron, and the Steel or Brass, Jer. 15.12. Shall Iron break the Northern Iron expoundedJer 15:12which some expound, that the Northern Enemy, viz. The Assyrian Army was plainly invincible. Others on the contrary, that there would assuredly come another Enemy, who should break and chastise the Assyrians, to wit, the Persians, &c. Vatablus chooses the former fence, by the first Iron, understanding the Jews: He compares (says he) the strength of the Jews to pure Iron, and the strength of the Chaldeans to Iron, which is mixt with much steel, and therefore stronger: As if he had said, shall the Jewish Iron Sword break the Chaldean, well temper'd with Iron and Steel? No, Iron and Brass, he calls Iron mixt with Brass, that is, Steel.

Junius and Tremellius take it as a confirmation of the foregoing promise ver. 11. which God made by the Prophet, that he would defend them from the hostility of the Chaldeans and would make them to intreat them well, and therefore they expound the first Iron, the Chaldeans, and the latter Iron and Brass (that is Steel) from the North or Chalybes, (for there were a people of that Name in the Northern parts of Pontus, from which Chalybes or Steel, took its Name, as Virgil in the 2 Book of his Georgicks and Strabo in his 12th. Book of Geography Witness) Jehovah himself; as if he (viz. Jehovah) had said these are Iron, but I who interpose or come to releive thee, am a Wall of Steel to thee; therefore you have no cause to fear, that you should be broken by those Enemies.

p. 133It is said Esa. 60.17 For Brass I will bring Gold, and for Iron will bring Silver, and for Wood Brass, and for Stones Iron— which signifies the restauration or Redemption of Mankind, and the Change of the legal into an Evangelical dispensation by the Messiah.

A [Stone] if transfer'd to a Man, sometimes denotes a great stupidity of mind, 1 Sam. 25.37. Sometimes hardness of heart, and the state of the sinner before Conversion to God, Ezek. 11.19. and 36.26. To which the Contrary is, that such as are converted and believe are called living Stones, 1 Pet. 2.5. With respect to Christ who is called the precious and elect Stone, upon which they are spiritually built, Eph. 2.20, 21, 22. &c. This Word (Stone) is also used in a good sence, Gen. 49.24. But his Bow abode in strength, and the Arms of his hands were made strong, by the hands of the mighty God of Jacob, from thence is the Shepherd, the Stone of Israel — that is, Joseph stood and was sent by the most powerful God to feed Israel and his Family as a Pastor, and to prop them as a Stone, to wit, when he supplyed and preserv'd his Fathers whole house from Egypt. Some think that this man of God did Prophesie of times to come, and that by Pastors we should understand Prophets, and by a Stone, eminent Kings and Princes that were to come of the Family of Joseph among the People of Israel, which people they were to lead forth, and teach, and to support them, as a Rock or a Foundation Stone supports the Building.

It is said Zach. 12.3. That Jerusalem will be made a stone of burden for all people, upon which words Jerome notes, Formerly in little Villages, Little Towns, and little Castles, they were wont to place round Stones of great weight, which the youth for exercise sake, were wont to strive who could lift them highest, some could lift only to their Knees, some to their Navels, some to their Shoulders and Head, Quarries.some (that made an ostentation of their strength) with erected hands, threw them over their, heads, &c. Hence the Prophet alludes (say they), that if any Nations will adventure to assault the Church to remove it from its place, and toss it at their pleasure, they shall sink under their burden, and be even crusht to pieces; even by the power and strength of the chief Cornerstone of the Church, Luke 20.17, 18.

From [Quarries] of stone an elegant Metaphor is taken, Esa. 51.1. Look into the Rock whence ye are hewen, and to the hole of the pit whence ye are digged. He speaks of the Godly Israelites sprung from Abraham and Sarah, as ver. 2. The Reason of this metaphorical phrase Junius and Tremellius fairly deduce from the Argument of this chapter— Thus Christ argues, I promise that I will comfort and restore the Church, although it be wasted and almost nothing, ver. 3. and that you may the easilier beleive this, remember that you are come of Parents, that had never begot Children, if God by his powerful Word (as a hammer break Stones out of a Rock,) had not done it: And therefore you who are in the same Covenant, are to experience the same vertue and power of God. See Ezek. 4.1. Exod. 24.10. Prov. 17.8.23.

More specially there is a metaphorical mention of gems in the description of the Glory and the inward splendor of the Church of Christ, Esa. 54.11. Behold I will lay thy Stones with fair colours, and lay thy Foundations with Saphires— And ver. 12. I will make thy Windows of Chrystal, and thy gates of Carbuncles, and all thy borders of pleasant Stones— that this relates to the New Testament times, appears by the following words, ver. 13. And all thy Children shall be taught of the Lord, which words, John 6.44, 45. are cited by Christ, application being made to his Church. Its Foundation is said to be laid in Saphires and Carbuncles, that is, in the true knowledge of Jesus Christ, who is the only foundation of the Church, Matth. 16.16, 18. 1 Cor. 3.12. Esa. 53.11 and withall the most precious and resplendent Gem. It is expounded Isa. 54.14▪ In Righteousness shalt thou be established, which is the Righteousness of Christ applyed by true Faith in order to Salvation. Its Windows are said to be of Chrystal, by which the Apostles, Evangelists, and other faithful Preachers of the Word of God, and their sacred Preaching of Jesus Christ are to be understood, through which, as by Chrystalline and most transparent Windows, heavenly light gets into the Church. Its Gates are said to be of Carbuncles (a Gem of a flaming colour which derives its name from foreign * ab a…ndendo.kindling) by which the continual Preaching of the Word is understood, that door of utterance, Col. 4.3. 1 Cor. 16.9. p. 134The Gates that shall be open continually, Esa. 60.11. By which such as enter are enlightned as by a sparkling Gem, and kindled by a Divine Fire, Luke 24.32. Did not our heart burn within us? &c.

Lastly all its Borders are said to be of pleasant Stones, that is, most lovely and desirable— By which the amplitude or largeness of the Church of Christ gathered by the Preaching of the Gospel in the whole World, built upon Christ himself and his saving knowledge is understood. But we must observe, that these things are to be most compleatly fulfilled in the heavenly Jerusalem and life Eternal, as in its description, Rev. 21.10, 11, 18. &c. appears.

By the metaphor of a Pearl the saving Word of God is expressed, Matth. 7.6. So the Kingdom of heaven, that is, the Church gathered by the Word, is compared to a Pearl, Matth. 13.45, 46.

foreign AdamasAn [Adamant or Diamond] (a precious and most hard Stone) is brought to denote the pravity and diabolical hardness of mans heart, Zach. 7.12.

Salt.[Salt] that good Creatures of God, so called by the Evangelist, Luke 14.34. Because of its vertue to preserve from putrefaction, and season, or give a relish unto meat, is by a metaphorical Translation applyed sometimes to the Apostles, and other Teachers of the Word of God, Matth. 5.13. whose office it is to take care that by sound Doctrine, and a blameless example of Life, their Auditors be preserved from any Corruption as well in the fundamentals of Religion, as also (as far as may be) from any blemish in external Life and Conversation. For as Salt applyed to meat consumes the depraved or corrupt humors, and so preserves from putrefaction; so the Ministers of the Gospel by sound Doctrines, and by a prudent application of legal reprehension preserve men from being putrified in sin, and are instruments to make them savoury, that is, that they may please God, and so obtain (through his mercy in Christ) eternal blessedness.

Quemadmodum sal carnes cohibet, &c.Theophilact on Mark. 9.50. says, that as Salt hinders the generation of Worms in Meat: So the Preaching of the Gospel, if quick and home, seasons carnal men so, that the Worm of restlesness shall not generate in them.

Sometimes it signifies Wisdom and Prudence, Mark 9.50. Col. 4.6. Upon which Illyricus, Wisdom keeps the Actions, Lives, and Manners of men from any fault, as Salt does flesh and other things: And makes life, manners, and speech grateful and acceptable to all, as Salt gives a grateful relish to meat.

To this Speech seasoned with Salt corrupt Communication is opposed, Eph. 4.29. that is, obscene, foolish, or impious talk, which for the want of this spiritual Salt, as it were stinks, and is unsavoury to God and Holy men. What we translate Job 1.22. In all this Job sinned not, nor charged God foolishly, is (word for word) in the Hebrew thus, In all these Job sinned not, nor gave foreign insulsitas, unsavoriness.unsavouriness against God, viz. sinful words, as the Chaldee renders it. Impiety is noted by the same Word, Job 24.12.

We have mention of a Covenant of Salt, Numb. 18.19. 2 Chron. 13.5. Which signifies that which is lasting and perpetual, the reason of the Speech is, because things Salted last very long and do not putrifie. See Luth, marginal. Schol. in Numb. 18.19.

[Sulphur or Brimstone] joyned with Fire, denotes most heavy punishments, Deut. 29.23. Job 18.15. Psal. 11.6. Esa. 34.9. Ezek. 38.22. Hence it is put in the description of Hell, Esa. 30.33. Rev. 14.10. and 20.10. and 21.8. All which places (some say) allude to the destruction of Sodom and Gomorrah by Fire and Brimstone, Gen. 19.24.

p. 135Metaphors taken from Things Growing out of the Earth.

THings Growing out of the Earth are to be considered distinctly, with respect to their Parts, as also with respect to their Kinds and Species.

The Parts are these,

1. [Seed,] of which a Plant grows,Seed. metaphorically signifies the Word of God by power and vertue of which, a man is New born, and becomes an acceptable Tree or Plant to God, (Esa. 61.3.) 1 Pet. 1.23. Being born again, not of corruptible Seed, but of incorruptible, by the Word of God which liveth, and abideth for ever. 1 John 3.9. Whosoever is born of God, doth not commit sin; for his Seed remaineth in him: And he cannot sin because he is born of God; Which is expounded, Psal. 119.11. Thy Word have I hid in my heart, that I may not sin against thee; and Luke 8.15. But that sown in the good ground, are they, which in an honest and good heart, having heard the Word, keep it, and bring forth with patience. To this may be compared the fifth and 11th. verses of this chapter, where it is expounded, that the Seed is the word of God.

By the same metaphor it is called foreign, sermo insititius, the ingrafted word, Jam. 1.21. (mention being made of Regeneration, ver. 18.) that is, which God by the power of his Spirit, does, as it were, sow and Plant in the hearts of men, that it may take root there, and bring forth fruit acceptable to God.

(1.) Seed as to outward appearance is but a mean thing, neither is its vertue apparent or visible: So the word of God, is much despised and contemned in the world, 1 Cor. 1.21.

2. Good Seed, cast into good ground, does germinate, and put forth a Plant, by whose vertue and power it continues its kind: So the Word of God, received in a good heart, makes a man such as it self is, that is, spiritual, and quickned with a divine life, because that Seed is Spirit and Life, John 6.63.

(3.) That Seed may grow, there is need of the Suns heat, and Rain or Dew: So God himself gives increase to the seed of the heavenly word, 1 Cor. 3.6, 7. The Sun of Righteousness influences it with its celestial heat, and waters it with the Rain or Dew of its Holy Spirit, Esa. 44.3. &c.

When the Verb [To Sow] is attributed to God,To Sow. it denotes a multiplication of blessings to men, Jer. 31.27. Hos. 2.25. Zach. 10.9. To which the phrase, Nah. 1.14. is contrary, the Lord hath given a Commandement concerning thee, that no more of thy name be sown, that is, thou shalt be slain, and shalt perish without recovery.

When attributed to men, it signifies such things as are done in our life time, from which good or evil is to be expected. And so expresses either the exercise or practice of piety or impiety. Examples of the former are to be read, Psal. 126, 5, 6. Prov. 11.8. Hos. 10.12. 2 Cor. 9.6. Of the latter, Prov. 22.8. Job 4.8. Jer. 4.3 Hos. 8.7. Of both, Gal. 6.8. &c.

When it is said of humane Bodies that they are sown, it denotes their Death and Burial, 1 Cor. 15.42, 43, 44. To which the Resurrection from the Dead is opposed.foreign For the Apostle metaphorically changes the word speaking ver. 36. Of the Seed as of the Body; but here of the Body as of Seed.

A [Root] which is the Basis or lower part of the Plant, and the principle or beginning of accretion is put for any original or foundation of a thing, Deut. 29.18. Esa. 14.30. Rom. 11.16, 17, 18. 1 Tim. 6.10. Heb. 12.5. And for a prosperous state of things, Job 29.19. Hence comes the phrase to take Root or to Root, that is, to be in a good condition, or to multiply or thrive in any outward blessing, Job 5.3. p. 136Psal. 80.9. Esa. 27.6. and 37.31. Jer. 12.2. And on the contrary, the drying up of the Root, denotes the destruction of the wicked, Job 18.16. Esa. 5.24. Hos. 9.16. Mal. 4.1.

More specially the Roots of the feet (for so 'tis in the Hebrew, Job 13.29. but in our English Translation, heels of my feet, an exposition rather than a Translation) signifie the heels or knuckle bones, because they are the lowest part, as a Root is to a Plant. The Root of Jesse, Esa. 11.1. Seems to note the Patriarchs from which Jesse and David were sprung.

To be Rooted.To be Rooted is spoke of the Mystery of our Regeneration, and a corroboration or strengthning in Faith and Piety is signifyed thereby, Eph. 3.18. Col. 2.7. To which we may fitly compare, Job 19.28. But ye should say, why persecute we him, seeing the Root of the matter is found in me? Branch.that is, when Rooted by Faith in God I keep mine integrity, as Junius and Tremellius expound it.

A [Branch] with many Synonymous Terms is frequently proposed in Allegories signifying by the similitude of a growing, green, and thriving Tree, Prosperity, and on the contrary by the similitude of a withering Tree, misfortune and calamity, Gen. 49.22. Job 15.32. and 29.19. (where foreign signifies a Branch, as chap. 18.16.) Psal. 80.10, 11. Esa. 25.5. Ezek. 17.6. &c. and 16.10, 11. and 31.3. &c. Mal. 4.1. &c. By the term [Branches] Paul understands the Israelites of that time Rom. 11.16, 17, &c. who were descended (or proceed) of the first Patriarchs as from a Root. The Church is called the Branch of Gods planting, Esa. 60.21. Because (as it were planted in Christ the tree of Life,) he has a singular love and care for it, vegetating, comforting and preserving it by his spirit, and at last eternally saving it.

Leaf.A [Leaf,] because it easily falls and withers, carries the notion of vileness and vanity, Job 13.25. But in regard the leaves of some Trees are always green, under the similitude of such a Tree, eternal Life is described, Ezek. 47.12. See Rev. 22.2. also the Righteous who are Heirs of eternal Life, Psal. 92.13, 14. With Psal. 1.3. and 52.10.

The greeness of leaves is called a budding or germination, which word (viz. **dicitur proprie de terrae naescentibus & plantis.foreign) is by a metaphor brought to signifie, sometimes natural things, as the hairs of the head and beard, Lev. 13.37. 2 Sam. 10.5. Judg. 16.22. Ezek. 16.7. and 43.19. and 61.11. The word flourishing, reviving, or more properly growing green again, is elegantly translated, Phil. 4.10. to signifie the mind of man stirred up by Love and Benevolence to no good. On the contrary to be dried up or withered is put for Death or being taken away, Joel. 1.12.

A [Flower] denotes prosperity, Esa. 5.24. See Job 15.33. Job 30.12. But because a Flower is easily cut down, and withered, it is put for any thing that is, frail, uncertain or transitory, Esa. 28.1, 4. Psal. 103.15, 16. Jam. 1▪ 10.11. 1 Pet. 1.24. Esa. 40.6, 7, 8.

To [Flourish] is put for a prosperous state of men, Psal. 92.7.12; 13. and 132.18. Prov. 14.11. Esa. 27.6. Hos. 14.8. See also Esa. 66.14. Ezek. 17.24. What is said Ezek. 7.10. The rod hath blossomed, pride hath budded, is understood by most Interpreters of the King of the Assyrians, now growing to the height of his Empire and authority, and preparing to besiege Jerusalem. The Chald. The Empire flourishes, and the wicked is got up. But Junius and Tremellius referre it to the people of Israel, translating it thus, that Tribe flourishing did bud out pride, for foreign signifies both a Rod and a Tribe— to Flourish is also used of Ʋlcers and Leprosies, Exod. 9.9, 10. Levit. 13.39. &c.

[Fruit] the metaphorical acceptation of this word is well known, and obvious every where, viz. that it is put for the consequent or effect of a thing, whether for good or evil. 'Tis put for the consequent reward of Godliness, Psal. 58.11. Verily there is a fruit for the Righteous (so the Hebrew.) The Chald. Certainly there is a good reward for the just. So Esa. 3.10. Heb. 12.11. Jam. 3.18.

'Tis put for the punishment of impiety, Jer. 6.19. Behold I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkned unto my words, nor to my Law but rejected it. The Chaldee says, the retribution or reward of their works.

p. 137Good or evil works are also called Fruits, the good so called Matth. 3.8. (see Act. 26.20.) Rom. 6.22. Gal. 5.22. Eph. 5.9. Phil. 1.11. Bad works. So called Esa 10.12. Jer. 21.14. Rom. 6, 21. The Reason of the Metaphor, is, because Godly and Wicked men are compared to good and bad Trees, of which the one bring forth good, the other bad Fruit, Matth. 3.10. and 7.16. And the following verses, chap. 12.33. Jude ver. 12.

Hence the Verb to [Fructifie] is put for the Study of Piety and good works, Hos. 13.15. Luk. 8.16. Rom. 7.4. Col. 1.10. And inasmuch as that is the effect of the Word of God, implanted by Faith in the hearts of men, therefore fructifying is attributed to it, Col. 1.6. Hence the Apostle Paul says Rom. 1.13. Now I would not have you ignorant Brethren, that oftentimes I purposed to come unto you (but was let hitherto) that I might have some fruit among you also (or in you) &c. that is, that it may appear to me when present, to the comfort of my Spirit, that the Gospel is as fruitful among you, as others. As good masters repute that fruit theirs, when their Disciples have commendably profited under their Teachings. On the contrary, to bring forth unto Death, is to be given up to wickedness, and perpetrate all evil works, Rom. 7.5.

By another Metaphor the word preached is called the fruit of the Lips, Esa. 57.19: I create the fruit of the Lips, the Chald. the speech of the Lips; as the Verb to fructifie is put for speech, Prov. 10.31. Zach. 9.17. to be unfruitful is attributed to such as want Faith, Tit. 3.14. 2 Pet. 1.18. To Evil works, Eph. 5.11. To the Word of God, where it is not rightly received and kept, Matth. 13.22. Mark 4.19.

Hitherto we have treated of some parts of things growing out of the Earth: Now we shall proceed. 1. Generally. 2. Specially, of the rest, which we shall reckon in order.

A [Plant] if attributed to God, his Church and Believens are to be understood,To plant Esa. 5.7. —60.21. —61.3. Ezek. 34.29. Hence Matth. 15.13. Every plant which my heavenly Father hath not planted, shall be rooted up, which denotes such as are Heterodox, impious or hypocritical, in the garden of the Church, or in its outward Communion without the root of the matter. The word Planting attributed to God is sometimes taken generally, and signifies to form or make, Psal. 94.9. He that planted the Ear, sh…ll he not hear? that is, he that formed it. Sometimes specially, and signifies to carry on, bless, and increase with felicity, Exod. 15.17. 2 Sam. 7.10. Psal. 44.3. and 80.9. Esa. 40.24. Jer. 12.2. and 18.9. Ezek. 36.36. Amos 9.15.

On the contrary to Pluck up is put for to take away blessing,To pluck up. to destroy and punish, Deut. 29.28. 2 Chron. 7.20. Jer. 18.7. and 31.28. Amos 9.15.

Sometimes this Plantation is most especially put to signifie the restauration made by Christ, and the sanctification of men to Life Eternal, Esa. 51.16. Psal. 92.14. Rom. 6.5. To which belongs the term ingrafting, Rom. 11.17, 19, 23, 24. put for the Communion of Saints in the Church. And in regard these things are effected by the Preaching of the Word of God, therefore Planting (and Watering necessary thereunto) is attributed to the Ministers thereof, 1 Cor. 3.6, 7, 8. where there is a most elegant subordination of these Planters and Waterers to foreign him that gives the increase, viz. Jehovah, who by the Ministry of the Word effectually operates or works out the Faith and Salvation of men. To Plant is said of a Tent or Tabernacle, because the cords of a Tent are fastened to Stakes fixt in the ground as Plants are fixt, &c. Dan. 11.45.

A [Tree] is often used by way of similitude— But in a Metaphor which is a short or concise similitude, sometimes it refers to man, Jer. 11.19. Esa. 61.3. Ezek. 17.24. Matth. 3.10. and 12.33. Jude ver. 12. By which is signified his condition whether good or evil. Sometimes it relates to some certain, wholesom, or profitable thing, called for that Reason the Tree of Life, Pro. 3.18. —11.30. —13.12.15.4.

More specially some certain Names of good Trees are put, Esa. 41.19. and 53.13. and 60.13. To signifie the amenity or pleasantness of the Kingdom of Christ, and the variety of its heavenly gifts, Zach. 11.1, 2. Men of various or indifferent Estates in Israel; Cedars, Firr-Trees, Oaks, the Trees of the Wood are expressed p. 138by Name. By Cedars and Oaks mentioned, Esa. 2.13. The Nobility and great Ones of the Kingdom who were proud and elevated, are noted. Hence the Chaldee renders it, The Kings of the people strong and mighty, and the Tyrants of the Provinces. The Royal Family of David, from whence Christ according to the Flesh was descended, is proposed by the Allegory of a Cedar, Ezek. 17.22. The Lopping of Boughs, and Cutting down the thickets of the Forrest, denotes the destruction of the People, Esa. 10.18, 33, 34. and 40.24. Zach. 11.1, 2.

That part of a cut Tree, which is left above the Earth its called the Stock, Stem or Trunk. foreign stipes truncus.Which word is metaphorically translated, to denote the mean and humble original of Christ according to the Flesh, or his temporal Nativity from the progeny of David, Esa. 11.1. And there shall come forth a rod out of the stem of Jesse, &c.

Beam.A [Beam] foreign, and the disparate term foreign, a mote, (which is a small splinter flying out of a cleft piece of wood Hesych & Athen. lib. 13.) are used to express the difference and degrees of sinners, Matth. 7.3, 4, 5. Where Christ Allegorically demonstrates the craft of Calumniators, who are mighty curious and inqusitive into the failings or infirmities of others (although slight like motes) but very blind and dull in examining their own faults, (though grievous, great and weighty like a beam.) Here we have also an admonition concerning our Duty, which is first to search our own wallet, which hangs at our back, and having well shaken it and cleared it, we may proceed to the examination of our Brothers Crime.

Thorns.[Thorns] sometimes signifies wicked and mischievous men, Numb. 33.55. Josh. 23.13. (In which the Enemies are emphatically called Thorns and Prickles in their Eyes, that is, such as are of all things most troublesom and hurtful, so as that the Eyes cannot endure, so much as a little chaff, mote, thorn or prickle, without horrible torment) Psal. 58.9. Esa. 9.18. —10.17. —27.4. Ezek. 2.6. —28.4. See also because of the similitude, 2 Sam. 23.6, 7. Esa. 33.12. Nah. 1.10. Matth. 7.16. Luk. 6.44. &c. Sometimes Thorns signifie impediments met withal, Hos. 2.6. I will hedge up thy way with thorns, &c. Jer. 4.3. Matth. 13.7.22.

A Reed.A [Reed] is a weak shrub, easily agitated or shaken by a small gust of Wind, 2 Kings 14.15. Sometimes denotes men that are unc…tant, light, and of a doubtful Faith, Matth. 11.7. Luk. 7.14. Sometimes men afflicted and penitent, called a bruised Reed, Esa. 42.3. viz. A Reed of its self frail and weak, is much more weak if it be shaken and bruised. Our Saviour therefore promises that he will not by any means break such, but rather strengthen, consolidate and heal them.

Sometimes it signifies men, great indeed, but unable to help, that are more mischievous and naught, on which some are apt to rely or depend, though to their loss, as such do who lean on a weak and broken Reed, to their own destruction, 2 Kings 18.21. Esa. 36.6. Ezek. 29.6, 7. A [Rush] or Bulrush signifies men of the basest and lowest condition, Esa. 9.14. —19.15.

Wormwood.[Wormwood] because of its ungrateful tast and extream bitterness, is by a metaphor brought to signifie, sometimes sin, and evil, Deut. 29.18. Amos 5.7. and 6.12. See Deut. 32.32. Esa. 5.20. Rev. 8.11. Sometimes punishment or torment, Jer. 9.15. —23.15. Lam. 3.15, 19. See Prov. 5.4.

So much of the Species of things growing out of the Earth, which yeild any Metaphors, to which we may fitly subjoyn, where mention is made of the containing Subject; Which is,

(1.) A Wood.

(2.) A Garden.

A WoodA Wood, inasmuch as it contains many barren Trees, is a symbol of infidelity and impiety, Esa. 32.15. And because it is full of Trees and Shrubs, it carries the notion of an entire Army, Esa. 10.34. Of both which we have spoke before in the 10th. Chap. where we spoke of Carmel and Lebanon.

A gardenA [Garden] is the place of the most eminent and choicest Plants and Trees, especially that first Garden which we call Paradise. The Church of Christ, Cant. 4.12. is called a Garden inclosed (or barred) A Garden, because of its spiritual fruitfulness; p. 139barr'd because hid to the World, hid with Christ in God, Col. 3.3. The World knoweth us not, 1 John 3.1. The same Church with its fruits of the Spirit, ver. 13. is called Paradise. Of which elsewhere.

[Heaven,] or Eternal Life is called Paradise, Luk. 23.43. 2 Cor. 12.4. Rev. 2.7. The reason of the metaphorical Appellation being drawn from the extraordinary pleasantness of that Garden, and the great plenty of good things there.

Of Metaphors taken from the Olive-Tree and its Fruit.

AMongst the things growing in the Land of Canaan, three are most eminent, by which its Goodness, Fruitfulness, and other Excellencies may be known, viz. The Olive, which is a Tree— The Vine, which is a Shrub— And Grain or Corn of all sorts. All which are joyned together, Deut. 14.23. —18.4. Psal. 104.14, 15, 16. &c. Jer. 31.11. Hos. 2.8, 22. Joel. 2.19. and in the common Version, Gen. 27.37. Psal. 4.7, 8. Where the Syriack Interpreter expresses all three.

From each of these, and things that bear affinity or relation to them, there are a great many delicate Metaphors deduced in Scripture.

The People of Israel are called an Olive, because of the great dignity with which they were invested by God, Jer. 11.16. The Lord called thy Name, Jer. 11.16.Jer 11:16a green Olive-Tree, fair and of goodly fruit; as if he had said thou hast been like a green and leafy Olive, which most beautifully flourishes, giving extraordinary hope of its Fruit. But the Antithesis follows— With the noise of a greàt tumult (or tempests) he hath kindled fire upon it, a…d the branches of it were broken, that is, as Junius and Tremellius have interpreted it, they shall be like encountring storms of Winds, which rushing into this place shall shake down thy flowers, break the branches, that is, they will destroy small and great. Afterwards they will consume with fire the very Town, as if it were the stump of a Tree: That these things were transacted, the last Chapters of the Kings, Chronicles, and Jeremiah do fully make it out ver. 17. This Olive is said to be planted by the Lord, &c.

Zach. 4. What are called the two Olives, Zach. 4.14.Zech 4:14ver. 3, 11, 12. are said to be the two Sons of Oyl, (so the Hebrew) ver. 14. that is, two Oleaginous Olives, plentiful, fat, having as it were a spring of Oyl, continually flowing. This Metaphor signifies the perpetual supplies of spiritual gifts to the Church through Christ, who was beyond measure anointed with the Oyl of gladness, Psal. 45.7. from whom believers have this unction, 1 John 2.20.27. But this was spoken to in the Chapter of an Anthropopathy.

Rom. 11.17. The Church of Israel is called an Olive eminent for fatness,Rom. 11.17.Rom 11:17 whose root Abraham may be said to be, with respect to the Covenant, God entred into, with him, and the promise of a blessed seed, divine benediction, and Eternal Life made to his believing posterity, (that is his Sons by Faith, who believe as he did, such being only the Sons of Abraham) whether Jews or Gentiles, Gal. 3.29. This being observed, it is easie for any one to understand why the Gentiles are compared to a Wild Olive, and what this ingrafting into the Olive, is; and the partaking of its root and fatness, (that is, the fatness proceeding from the Root, and diffused to the Branches, by the figure Hendiadys) as also the cutting off of the branches.

Rev. Rev. 11.4.Rev 11:4The two Witnesses raised by God (by whom those sincere few Teachers of the Church, in the midst of the Antichristian Tyranny and fury preserved by God, are understood, expressed by the number two because in the month of two or three Witnesses every Truth shall be established, Deut. 19.15. 2 Cor. 13.1.) are called two Olives and two Candlesticks standing before the God of the Earth. In the former Metaphor we are to understand the consolation of the Word of God given by the Holy p. 140Spirit the Oyl of gladness, as also fruitfulness in good Works, as the Olive is a most fruitful Tree, and Constancy and Perseverance in the Faith under persecutions, as the leaves of the Olive do not wither, but are always green, and the wood of the Olive-Tree never rots through age: In the latter Metaphor Divine Illumination from the Word of God is understood, that this is taken from the fore-cited place of Zach. 4. is evident.

Oyl.[Oyl] The Fruit of the said Tree, is much valued, and much used amongst all sort of People and Nations. In Scripture Metaphors, sometimes it denotes an abundance of pleasant and acceptable things, Deut. 32.13. Job 29.6. Sometimes Joy and Refreshment of mind, if considered with respect to the anointing, Esa. 23.5. Psal. 92.10. and 141.5. Cant. 1.3. Esa. 61.3. The Reason of the Metaphor is taken from the fragrancy and wholesomeness of this fruit. From hence we may in a manner give a reason for the Name of Christ and Christians, it being derived from the Ʋnction or annointing of the Holy Spirit, which is compared to Oyl.

Esa. 10.27. There is mention made of Oyl. And it shall come to pass on that day, Esa. 10.27.Isa 10:27that his burden shall be removed from off thy shoulder, and his yoke from off thy Neck, and the yoke shall be destroyed from the face of Oyl, or from before the Oyl— Which the Chald. expounds of the Messiah, Junius and Tremellius follow that exposition: Propter Oleum, because of the Oyl (or Anointing) that is, thou shalt be delivered by Christ, or for the sake of Christ, in whom rests the Spirit of Jehovah, who Anointed him, chapt. 61.1. The Cause of that deliverance and vengeance is intimated, viz. The promise sometimes made to this People, of sending Christ to them, who is signified by the word Oyl, because he was to be Anointed with the Oyl of gladness above his fellows, &c.

Metaphors from the Vine, &c.

A [Vineyard] the place where Vines are planted, in a continued Metaphor and Parable signifies the Church as well of the old as New Testament, Cant. 8.11.12. Esa. 3.14. and 5.1. &c. Esa. 27.2, 3, 6. Matth. 20.1. &c. Of which pleasant similitude many have writ much. The quiet or free Plantation of Vineyards exhibits the notion of spiritual peace in the Kingdom of Christ, Esa. 65.21.22. See Deut. 28.30, 39. 1 Kings 4.25. Micah 4.4. &c.

A [Vine] sometimes signifies good, sometimes evil. Examples of the former are to be read, Psal. 80.9. &c. Esa. 5.2, 7. Jer. 2.21. Where the People of Israel introduced into the Land of Canaan, received as the people of God that they may serve him constantly in Righteousness and Piety, is understood. But this becomes degenerate, offending God with foul Idolatry and impiety; all which by the Metaphor of a Vine, well planted, but much corrupted, is expressed in the two last places.

It is taken in an Ill sence, Deut. 32.32, 33. where mention is made of a Vine, Grapes, Clusters, and Wine, expressing the cruel and abominable wickedness of sinners.

Expositors are not agreed in what sence to take a Vine, Hosea 10.1. But the most proper interpretation seems to be this **foreign vitis evacuans.Israel is an emptying Vine, that is, it plentifully brings forth fruit like a luxuriant Vine, as if it would at once empty it self of all its fruit. Yet it produces not good, but bad fruit (it is the Vine of Sodom and Gomorrah, Deut. 32.32, 33. plentifully bringing forth wild Grapes, Esa. 5.2.) for it follows, he bringeth forth fruit unto himself: According to the multitude of his fruit he hath increased the Altars, &c. See Metaphor of a Vine in the second Book.

Hosea. 9.7, 10.Hos 9:7Hos 9:10The phrase [to sit under his own Vine and Fig-Tree] is a description of security, peace, and tranquillity, 1 King. 4.25. 2 King. 18.31. For the Jews were wont to love their Vines and Fig-trees beyond any other Trees; partly for the sweetness of p. 141the Fruit, Judg. 9.11.13. And partly for the conveniency of the shade. For (as Pliny calls them) branched or spreading Vines,Plin. lib. 17 cap. 2. vites compluviatae. or (as Columella. lib. 3. cap. 2. Calls them) such as are perched upon Rails or Galleries in the form of an Arbour, covering it on all parts do afford a cool and delightsome shade, for repose or banqueting.

As to the Fig-tree, (as Pliny has it) its leaf is very large,lib. 16. cap. 26. and consequently very shadowing, which may be gathered also from Gen. 3.7. —This phrase (to sit under his own Vine and Fig-tree) is Metonymical, in as much as it is a sign of publick peace and tranquillity; and Synecdochical, in as much as by these two Species of Trees and Plants, all sorts of Vineyards, Gardens, Fields, &c. are understood: But Metaphorically the inward, and spiritual peace of the Kingdom of Christ is expressed by it, Micah. 4.4. Zach. 3.10. &c.

[Wine and New Wine] signifie as well the effects of divine Mercy and Grace, as of Wrath and Vengeance. Examples of the former are to be read, Prov. 9.5. Cant. 2.4. Esa. 55.1. Joel. 3.23. Zach. 9.17. In which places by the Metaphor of Wine, the blessings or benefits of the Kingdom of Christ are expressed; which are Righteousness, peace, and joy in the Holy Spirit. As natural Wine is said to chear or make glad the Heart of man, Psal. 104.15. and that it chears the heart of God and man, Judg. 9.13. So Jehovah is (as it were) chear'd and delighted, with the Conversion, Faith, and Piety of men, Esa. 62.5.

Examples of the latter are to be read, Psal. 60.3. and 75.8. Illyricus says that, by this similitude he signifies most heavy afflictions, &c. Rev. 14.10. and 18.6. &c. Esa. 1.22. Thy Wine mixt with Water, denotes the corruption of all orders in Israel, as the foregoing and following words shew. The Septuagint rendens it foreign, thy Taverners mix wine with water, 2 Cor. 2.17. foreign.2 Cor 2:17from whence they say that metaphorical speech of Paul is deduced, 2 Cor. 2.17. For we are not as many, foreign, taverning the word of God. This word (which our Bibles render corrupting the word of God,) is very emphatical, **Aret.it is a Metaphor taken from Hosts, Victuallers, Inkeepers. or rather Tavern-keepers, who corrupt, and adulterate their Wines; ††Dr. Sclat.By which the Apostle elegantly inculcates two things,

(1.) Their adulterating the word of God by the mixture of their own fancies.

(2.) Their Covetousness and Study of filthy gain.

The Verb foreign, is properly understood of Wine-sellers, and is here metaphorically translated to signifie deceitful dealing, as it is expounded, 2 Cor. 4.2.

Chrysostom, says, foreign, in English, this is, (cauponari) to Tavern, when any one adulterates wine, when any one sells a thing of that kind for Money, which he ought to give freely. The Syriack renders, for we are not as the rest who mix (or adulterate by mixtures) the word of God, &c. Jer. 23.28. 1 Tim. 6.5. 2 Pet. 2.3.

[The Dregs or Lees of Wine] are metaphorically used two ways.

1. Either denoting very great Calamities, Psal. 75.8. Esa. 51.17. Upon which Illyricus: As the Cup signifies its part of the cross and castigation,Sicut poculum, &c. which God in his own time distributes or gives out to every one: So the dregs of that draught do signifie the most bitter part of the calamity or punishment. See Ezek. 23.32, 33, 34.

2. Someties signifying secure tranquillity, as Zeph. 1.12. I will punish the men that are setled (or concrete, curdled, thickned) on their Lees, that is, such as with great security, tranquillity, and self conceited firmness stick close to their wickedness, mocking and deriding both God and Men. See Jer. 48.11. Esa. 25.6. with Jer. 48.11.

[A Vintage and Gleaning,] Judg. 8.2. Is not the gleaning of the Grapes of Ephraim, better than the Vintage of Abjezer? By the Vintage he understands the fight it self, by the gleanings the pursuit of the flying Enemy, as if he had said, we Abjezerites have not acquired so much honour by fighting, as you Ephramites have by your brave pursuit of those we routed, when ye took their Leaders, who, had they been safe (the Enemy being not else truly overcome) might easily recruit their Army.

p. 142Jer. 49.9Jer 49:9The Text Jerem. 49.9. is to be expounded by a Metaphor, if the Grape gatherers will not come to thee, will they not leave (some) gleaning Grapes? The Chaldee renders it Thieves or Robbers, like Grape gatherers. The same form of speaking Obad. ver. 5. (properly to be understood) is proposed by way of Interrogation: If the Grape gatherers came to thee, would they not leave some gleanings? As if he had said they would: But thine Enemies sent by me, will carry away all thats yours, even to the very gleanings. See Jer. 6.9. In that symbolical Vision, the Vineyard denotes the Judgement of God against the Churches enemies, Rev. 14.18.19. The reason of this Metaphor is, because in a Vintage or Wine Harvest the Vineyard together with its fruit is stripped of all, and left as it were desolate. Hence it is that little gleanings (small clusters remaining on the Vine,Gleanings. after the Vintage is over, because hid behind the leave) denote a small remnant of people after war or other publique calamity. Esa. 17.6.

So the Verb (racemare) to glean (viz. to gather the little clusters left after the Vintage, Lev. 19.10. Deut. 24.21.) denotes the destruction of such as survived the former calamity, &c. Jer. 6.9. &c Judg. 20.45.

[A Wine-Press] (where the Grapes are bruised, and the juice squeezed out, denotes divine vengeance, Esa. 63.3. Lam. 1.5. Rev. 14.19. So Joel. 3.13. Come get you down, for the press is full, the fats overflow, &c. This is a Divine call to the Angels (or strong ones of God) to proceed to the execution of his vengeance against his impious Enemies —Of whom he subjoyns for their wickedness is great.

Metaphors from Corn, &c.

A Field] the place of the production of Corn or grain, denotes in a Parable the People of God or the Church of Christ, Matth. 13.8, 23, 24, 31, 38. Luke 8.8, 15. &c. To which refers the similitude of the Apostle, Heb. 6.7.8. whose **foreign posterior pars comparationis opposita protasi. Cal.Apodosis, (reddition, or answering part of the comparison,) is not expresly set down, yet it is tacitly hinted at by the terms rejection, cursing, and burning, v. 8. that is, that unbelievers and wicked men, who, like a Field untilled bring forth Thorns and Bryers, and act nothing but evil, shall be reprobated of God, cursed and consumed in Everlasting fire: Whereas on the contrary, Believers and godly men shall receive the blessing of God, because like a fertile field of which he speaks ver. 7. The Apostle Paul by a Metaphor calls the Church the **foreign, agricolationem.Husbandry or Tillage of God. 1 Cor. 3.9. Or rather a Field, which is spiritually tilled by the Apostles and other Ministers of the word, as ver. 6, 7, 8. is intimated.

Plowing.[Plowing] is a preparation of the Field for Sowing; by which calamity and affliction is sometimes noted, Psal. 129.3. (See the express similitude, Esa. 28.24.26.) The reason is taken from the cutting or (as it were) wounding of the Field, by the Plow-share. Sometimes the Life and Actions of men whether good or evil.

Good, as Jer. 4.3. Break up your fallow ground, and sow not among Thorns, Hos. 10.12. Sow to your selves in Righteousness, reap in mercy: Break up your fallow ground, &c where by the term plowing true Repentance, and the culture or dressing of piety is understood: The Reason is taken from the end and effect of plowing, which is to pluck up and destroy Thorns, Bryers, and the Roots of bad Herbs, and rightly to dispose the Field to bear good fruit. Examples are to be read, Job 4.8. Hos. 10.13. Prov. 21.4.

Jer. 14.18.Jer 14:18Judg. 14.18. To plow with ones heifer, is to use anothers help (where the reason of the continued Metaphor is very congruous.) The speech is of the Marriage of Sampson, whose Bride was fitly compared to an Heifer, as being now under the p. 143same yoke with her husband, from whence the name Conjugium or Yoke-fellow comes.**lib. 2. Carm. od. 5. Hence Horace lib. 2. Carm. Od. 5. compares a proud and lascivious Maid to an untamed Heifer. &c.

[To Plow] is properly to turn the divided Earth, so as that the inner or under part may be heav'd up to the superficies, or top; and metaphorically (foreign) denotes a search or through inquisition into secret or inward things. The sence therefore of Samsons phrase is, that it would be impossible for them to have found out the meaning of his riddle, unless they had drawn out (by some subtlety) the original and sence of it from his spouse.

Luke 9▪ 62. No man having put his hand to the Plow, Luke 2.62.Luke 2:62and looking back is fit for the Kingdom of God: As if he had said (according to Erasmus his paraphrase) This is the most arduous and chief business (viz. of my discipling and Gospel Preaching) that he which once enters into a profession, is concerned by continual care and study to proceed to more perfection, and not to suffer his heart or mind to decline or draw back to the sordid cares or desires of things past. This Metaphor is taken from husbandmen, who are obliged to a continual and uninterrupted care and study, in tilling and plowing their Fields which agrees well with, 1 Cor. 3.9. as before.

[Corn and Wheat] metaphorically denote whatsoever is good and profitable,Psal. 72.16.Ps 72:16 Psal. 72.16. There shall be an handful of Corn in the Earth upon the top of the Mountains, the fruit thereof shall shake like Lebanon, &c. The sence or meaning is, that in the time of the Messiah (of whom the whole Psalm treats) all things will be happily, and divinely blest; which by the increase (or multiplication of little Corn,) in unfruitful Fields, such as by Mountains tops increasing with great plenty, is expressed. See Jer▪ 23.28. What is the chaff to the Wheat? saith the Lord, that is, wherein do the false Prophets and their Doctrine agree with the Prophets and the Word of the Lord? The Chald. expounds it of the Righteous or Believers: Behold as chaff differs from Wheat; so the Righteous differ from the wicked, saith the Lord. With which exposition Matth. 3.12. and 13.29, 30. agree. By Wheat, the Righteous and Believers are understood, to whom in the first place chaff, in the latter Tares, that is, impious, unbelieving and condemned persons are opposed. In the former Metaphor, Manna rained from heavenly is called the Corn of Heaven, Psal. 78.24. Because it was like Corn or Wheat, and was equally useful in point of nourishment.

[Harvest] is the seasonable time of gathering in Corn or any other fruit;Harvest. from which some Metaphors are reduced and that in a twofold manner.

1. Men are proposed as the efficient cause or Harvest men. Or,

2. As the object, that is, handfuls or fruits measured.

In the first sence, [Harvest] answering the expectation or hope of the husbandman, denotes the reward of piety, or the punishment of the ungodly: For as every one sows, so he shall reap, Gal. 6.8. As the Apostle speaks in general terms. And more specially subjoyns the harvest and reward of good and bad works ver. 8, 9. The [Harvest] is taken for the reward of piety, Psal. 126.5, 6. where the state of the Godly Sowing in this World, and the enjoyment of glory in the heavenly life by [Harvest or Reaping] is by a metaphorical phrase expressed. See Hos. 10.12. 2 Cor. 9.6. &c. Job 4.8. Prov. 22, 8. Hos. 8.7. To set an Harvest for any, Hos. 6, 11. is to seduce to Idolatry, &c. and so give cause for being divinely punisht, upon which place see Tarnovius in his Comment. Junius and Tremellius, and Piscator.

2. Because two things are most remarkable in Harvest, viz.

(1.) That Corn or Fruits are cut or pluckt down, and so wither.

(2.) That they are reposited or plac'd in Barns, &c. to be preserved for use, there arises a twofold Metaphorical notion from the term [Harvest.]

1. To denote the Judgements of God, Jer. 51.33. Joel 3.18. Rev. 14.15, 16, 17. where it is evident from ver. 19. that the wrath of God is noted.

2. The gathering of the Church, Matth. 9.37, 38. Luke 10.2. John 4.35, 38. In the former places the wicked are (as it were) Mow'd or Reap'd down, and like Tares, cast into the fire, as Christ speaks of the Harvest of the last or eternal Judgment, Matth. 13.39. &c. In the last place the godly are (as it were) placed in a garner fit for use, &c.

p. 144Besides what is spoken of [Harvest] denotes the benefit of freedom, (or deliverance) Jer. 3.20. The Harvest is past, the Summer is ended, and we are not saved, that is, all the benefits of the hoped-for Salvation and help fail us, and we consequently perish. For Joy is commonly figured in Scripture, by Harvest and Vintage which is at the end of Summer, Psal. 4.7. Esa. 9.3. In both those times, (viz. of the receiving Corn and Wine) there is matter of Joy administred to men.

Reapers.The Ministers and Preachers of the Word of God, are metaphorically called by Christ [Harvest men or Reapers] in this spiritual Harvest, which is the gathering of the Church, John 4.36, 37, 38. where there is an eminent comparison of those which Sow and those which Reap, &c. where by (Sowers) he understands the Prophets of the Old Testament; and by Reapers the Apostles he sent in Gospel times. The Prophets promulgated the promises of Christs being to come, and so, as it were did throw the seeds of Gospel universal Preaching. The Patriarchs and Prophets weeded, and cleared the field of God, of the Thorns and Bryers of Idolatry by the Preaching of the Law, as before, &c.

Matth. 9.37, 38. Luk 10.2. The Ministers of the word are called foreign, Labourers in this spiritual Harvest. In which places we are taught the great necessity of a Ministry in the Church, as well as of Labourers to save and gather the Harvest fruit.

Threshing.[Threshing] in Scripture metaphorically denotes punishment and calamity, Esa. 21.10. O my Threshing and the Son of my Floor (we render it Corn of my Floor) so by an Apostrophe he calls the People of God, who were grievously afflicted in Babylon, and as it were Threshed and ventilated upon a Floor, till separated from its chaff and husks— See Jer. 51.33. Amos 1.3. Micah 4.13. Hab. 3.12. Jud. 8.7. Esa. 28.27, 28.

Chaff.[Chaff and Stubble] which is separated from the Corn by Threshing, winnowing or sifting, signifies the destruction of the wicked, Obad. ver. 18. Mal. 4.1. Matth. 3.12. Luk. 3.17. It denotes false doctrine, 1 Cor. 3.12. with which may be compared. Jer. 23.28. See Psal. 1.3, 4, and 83.13.14. Esa. 17.13. and 41.2. Jer. 13.24. Hos. 13.3. Zeph. 2.2. &c.

Winnowing.[Winnowing] denotes the scattering of Enemies, as chaff is blown away from the grain when winnowed, Jer. 51.2. and 15.7. Also the separation of the godly from the Reprobate, Matth. 3.12. In which Allegorical speech by foreign the floor, we are to understand the Church of Christ, scattered through Judea and the whole world; by foreign, Fan, the means by which Christ separates beleivers from hypocrites and wicked men, which means are the preaching of the Gospel, the Cross and Tribulation, and lastly eternal judgement; by the purging of his floor, the very act of separating; by VVheat, Believers; by Chaff, Reprobates; by the Garner or Barn, the K…dom of Heaven and Eternal Life: And by unquenchable fire, hellish and eternal punishment, &c.

[Sifting] denotes diabolical temptation, Luk. 22.31. The grain thereby is jumbled and agitated,Sifting. Amos 9.9. and some get or drop through and are lost among the chaff and dust— Thus Satan would confound the Disciples of Christ, shake off … Faith, and by his Temptations pluck them away from Christ. And as Sifting … means to cleanse the Corn: So Christ by these Trials and Afflictions purges his dis…ples, as grain is cleared from chaff, and most wisely converts those malignant Artifices of the Devil unto good, &c,

Grinding.[Grinding] by which grain is bruised, broken small, and reduced into Meal fit to be made into Bread, Esa. 47.2. is used to describe most hard servitude and captivity— Take the Milstones and grind Meal— (in the Eastern Countries it was counted as great a slavery or servitude to be committed to the Mill, or Bakehouses, as men esteem it now to be committed to the Gallies. See Exod. 11.5. Judg. 16.21.) by this speech the Prophet would signifie, that that Queen of Babylon, the mistriss of Kingdoms, that is, tender and delicate, shall be obnoxious to most abject servitude, and that there will come an extreme change of her splendor, &c.

p. 145Job 31.10. Let my wife grind to another, that is, as Illyricus expounds it, let her be the basest of Servants to another, or as Vatablus says, let her be forced away from me and become anothers, &c.

[Bread] made of Meal, that staff of Life, sometimes denotes joyful, Bread.sometimes mournful things.

1. Joyful, as Psal. 105.40. He satisfyed them with the bread of heaven; Manna is called the bread of heaven, because it was food for the Israelites, and serv'd for bread, And Psal. 78.25. It is called the bread of the Mighty, (or of the strong) that is, as **foreign, Angelorum Esca. sap. 16.20.the Chald. the Septuagint, the vulgar Version, and Luther render it, the bread of Angels, that is, such bread as these heavenly administrators of the Divine Will shall supply you with, and not any humane help. And they are said to be strong because God communicates such power to them, &c.

When Christ calls him the bread of life, having respect to manna, it is an evident Metaphor, John 6.32.33. Life Eternal is expressed by the eating of bread in the Kingdom of God, Luk. 14.15. and 22.30. By eating of stol'n bread and drinking stol'n waters, Prov, 9.17. The breach of Wedlock, or that short and wild lust of the flesh which is in Adultery, is understood, and which destruction and eternal death accompany. See Job 20.5. &c.

2. It signifies mournful or sad things, Numb. 14.9. Fear not the people of the Land for they are bread for us; that is, we shall easily overcome and consume them, as if they were our bread. It agrees hereto that Bread, and war or fighting come from the same Hebrew Root and Original; and that the Sword is said to Eat when it kills, 2 Sam. 11.25. Affliction, and Calamity are expressed by the bread of tears, Psal. 80.5. In which sence also Tears are said to be the bread (or meat) of man day and night, Psal. 24.3.

[Leaven] (made of a sharp or sowre mass) taken in an evil sence,Leaven. denotes the Corruption of Doctrine, Matth. 16.16. Luk. 12.1. (hypocrisie, that is, a dissembling of true Religion) sometimes wickedness and pravity of life, 1 Cor. 5.7, 8. The reason of both is evident from the operation of ferment or Leaven, a little of which penetrates the whole lump, making it sowre and acid: So False Doctrine and impiety of manners, easily penetrates, to the seduction of others, and unless speedily prevented will quickly infect and contaminate the whole. The text which we translate My heart was grieved, Psal. 73.21. In the Hebrew is, my heart is fermented, (leaven'd or grown sharp) that is, it is, embittered, and full of perturbation— The Chald. it is anxious or sadden'd, &c.

Of Metaphors from the Parts and Members of Living Creatures.

WE are distinctly to consider of Brutes. As,

(1.) Their Parts and Members.

(2.) Their general Names, Effects and Adjuncts.

(3.) Their several Species or Kinds.

Their Parts and Members, we will recite in that order that nature has disposed of them. What concerns the Head of Brutes we shall expound, when we treat of their respective Species.

[The Horn] of some four footed Beasts, their principal ornament,Horn. and the instrument whereby they exercise their Strength and defend themselves, is variously used in Scripture Metaphors.

1. It denotes Power, Strength, Glory and Courage, 1 Sam. 2.1. Job 16.15. Psal. 75.10. and 89.17, 24. and 112.9. and 148.14. Jer. 48.25. Lam. 2.3, 17. p. 146Ezek. 29.21. Amos 6.13. An Iron Horn] is a symbol of greater power and strength, Micah 4.1…. So when the Horn of the Ʋnicorn is mentioned, a Beast of more strength than others, Deut. 33.17. Psal. 22. and 92.11.

2. It denotes Rule or Government, the Majesty of which consists in power, fortitude, and strength (some say, because the King is eminent in dignity above all his people, as the Horn is above all the Members of the Creature) 1 Sam. 2.10. He shall exalt the horn of his annointed, where the holy Woman (viz. Hannah) has respect to the Kingdom of the Messiah. The Chaldee renders it foreignKingdom, both here and in Jer. 48.25.

Psal. 132.17. There I will make the Horn of David to bud, that is, I will amplifie, enlarge and propagate the strength of his Kingdom. This also most perfectly appertains to the Messiah, Davids Son. Chald. There will I cause to bud a Precious King to the House of David. See 1 Chron. 25.5.

This signification of power, and a Kingdom, is proposed, as it were by a lively metaphor and similitude, in that symbolical action of Zedekiah the false Prophet, 1 Kings 22.11. Also in the Prophetical visions, Dan. 7.7, 8, 21. and chap. 8.3. &c. Zach. 1.18. &c. where the fierce and strong Enemies of the Church are understood, Rev. 5.6. and 12.3. and 13.1, 11. and 17.3, 7, 12, 16.

[To push with the Horn] metaphorically signifies an exerting or putting forth of strength or power against the Enemy in fighting,Cornupetere. foreign. Deut. 33.17. Psal. 44.5, 6. 1 King. 22.11. Dan. 11.40.

In other things a Horn signifies.

1. A more eminent place, Esa. 5.1. My beloved hath a Vineyard, in the Horn of the Son of Oyl, (so the Hebrew) that is, in a sublime and very fat place. The Land of Canaan which flowed with Milk and Honey seems to be signified by this description; for into this, the People of Israel were like a Vine, transplanted or translated, Psal. 80.8.

2. Sometimes Angels, Corners or Eminencies, having the form of Horns, Exod. 27.2. and 29.12. Lev. 4.7. 1 King. 1.51. Jer. 17.1. and elsewhere, so in the Syriack and Chaldee Tongues the extreme or angular point.Buxt of. in lexic. Chald. Syriaco p. 511, 512.

3. Splendor or a sparkling Ray, like a Horn, Habak. 3.4, And his brightness was as the light, he had Horns (or as the Chaldee has it, bright beams) coming out of his hand. Hence the Verb foreign signifies to diffuse beams in the likeness of Horns, Exod. 34.29, 30, 35, where the speech is of Moses, when his face shined. Chald. the splendor of the glory of his face was multiplied; to which Version Paul seems to have respect, 2 Cor. 3.7. &c.

A [Mouth] because it is hollow, concave, and open, and the beasts instrument of biting,Mouth. has therefore two metaphorical notions.

(1.) The Orifice of any thing, an entrance or gaping hole, and so it is said, Gen. 42.27. The Sacks mouth,, Gen. 29.2, 3, 8, 10. The Wells mouth — Also of a Den, Josh. 10.18, 22, 27. Of the Robe and Habergeon, Exod. 39.23. (for so the Hebrew) Psal. 133.2. Of the Gate of a City, Prov. 8.3. Of the brook, Esa, 19.7. The edge of the Sword, by which (as it were it bites,) hurts and cuts, Gen. 34.26. Exod. 17.13. Numb. 21.25. Deut. 13.15. and elsewhere— Of the file it is said, 1 Sam. 13.21. A file having mouths, that is, full of incisures the better to sharpen Iron. So when [Mouths] in the plural are attributed to a Sword, it denotes its two edges, Judg. 3.16. Psal. 149.5, 6. Prov. 5.4. So to rake or harrow, Esa. 41.15. See 2 King. 10.21. and 21.16. Ezra. 9.11. &c.

What are done by the Mouth, Tongue and Teeth of Beasts we will here together dispatch.

foreign mordere.[To Bite] (For the most part is attributed to Serpents, Numb. 21.7, 8. Gen. 49.17. Eccl. 10.8, 11. Jer. 8.17. Amos 9.3. &c.) is put for hostile invasion, spoil, and tearing in peices, Hab. 2.7. For the pains of body or mind, by reason of Drunkenness, or the relicts of Wine, Prov. 23.32. For Ʋsury, Exod. 22.25. Lev. 25.36. Deut. 23.19. Psal. 15.4, 5. Prov. 28.8. Ezek. 18.8, 13.17. and 22.12.vorax usura. So Lucan calls it devouring Ʋsury. It is said of false Prophets that they Bite with their Teeth, Micah. 3.5. that is, like Wild-Beasts they tear and destroy the flock— Others think this phrase to be no Metaphor, but to be understood of the eating of pleasant food.

p. 147[To Eat and Devour foreign] in a Metaphorical signification is the same with (to destroy and consume) Exod. 15.7. Isa. 9.12. The Syrians before, To devour and eat.and the Philistines behind, and they shall Devour Israel with the whole mouth—, that is, after the manner of Ravenous beasts, they shall most inhumanely Treat them, captivate, spoil, and consume them.

[To Swallow, Gulch down, &c.] is of the same Metaphorical Notation,To swallow. 2 Sam. 17.16. Job 10.8. and 20.18. and 37.20. Psal. 35.24, 25. Psal. 52.5, 6. and 107. 26, 27. Psal. 124.3. Isa. 3.12. and 28.7. Lam. 2.2. Hos. 8.8. Hab. 1.13. 1 Cor. 15.54. 2 Cor. 2.7. 1 Pet. 5.8. Num. 4.20. Prov. 19.28. To [Lick,] has the same signification, Num. 22.4. of which, and the Tongue, we have treated before.

[A Tooth] Metaphorically denotes a Promontory or sharp Rock hanging over or formed like a Tooth. 1 Sam. 14.4. Job 39.28.Tooth. But when Teeth are attributed to Men, it denotes virulence, and a hostile Power; the Metaphor being taken from beasts, who for they most part when they fight, use their teeth as offensive weapons to annoy those they set upon, Psal. 3, 7, 8. and 57.5. and 58.6, 7. and 124.5, 6. Job 29.17. Prov. 30.14. &c.

A Lip Metaphorically signifies a bank of a River, or the mouth of a Vessel,A Lip. Gen. 22.17. and 41.17. 1 Kin. 7.23, 24, 26. 2 Kin. 2.13. 2 Chron. 2.2.5.

The Hinder part of the Neck (Cervix) if [hard, or to be hardened] be added, Metaphorically denotes contumacy, stubbornness, and a refractory Mind; the Metaphor being taken from horses, or other untamed Beasts, who being wild and ungovernable, will not suffer their Necks to be bended as the Rider would have it. Exod. 32.9. and 33.3, 5. and 34.9. Deut. 9.6, 13. and 31.27. 2 Kin. 17.14. 2 Chron. 30.8. and 36.13. Isa. 48.4. Jer. 7.26. and 19.15. Nehem. 9.17, 29. Prov. 29.1. Psal. 75.5.

The word [to Behead] Metaphorically signifies to demolish or break down Hos. 10.2. He (that is God) shall behead their Altars. To Behead.They had certain Altars placed aloft, as if they had little Heads, and also Horns, &c.

The [Wings] of a Bird,Wings. because

1. They are its outward Members. And

2. Because they are sometimes expanded at large. And

3. Because they are the instruments of swift flight through the Ayr; do yield a threefold Metaphor.

(1.) They denote the extreme or outward part of a Garment, Num. 15.38. Ruth 3.9. 1 Sam. 24.5. Jer. 2.34. Hag. 2.12. Zach. 8.23. &c.

(2.) The sides or disposed ranks of a whole Army, Isa. 8.8. Dan. 9.27. The extreme or remote parts of the Earth, Job 37.3. and 18.13. Isa. 11.12. and 24.16. Ezek. 7.2. &c.

(3.) The wings of the Sun and the Morning are the first rays of light suddenly (like Wings) expanded over the whole Earth, Psal. 139.9. Mal. 4.2. on the contrary Virgil thus speaks.

Nox ruit, & fuscis tellurem amplectitur alis.

Night rushes on, and does the Earth embrace

With swarthy wings;—

The wings of the wind, denote its celerity and impetuous course, 2 Sam. 22.11. Psal. 18.10. and 104.3. These three attributes of wings meet in one Text,Isa. 18.1. Woe to the land the shadow of Wings.Isa 18:1 Isa. 18.1. VVoe to the land the shadow of wings, (so the Hebrew) Where by those Ʋmbratile wings, are understood the sails of Ships, which are the extreme parts expanded in form of wings, and when filled with wind, are the cause of the Ships swift motion; And are withal a shadow to the Sailors; the Chaldee has it thus, VVoe to the land to which men come from a far Country in ships, and their sails are expanded like an Eagle, which flies with his wings. Junius and Tremellius by wings understand the Coasts of the Land, that is, a land shady because of the great and opacous Mountains that environ it, such being every where about the Red Sea, as Strabo in his last book of Geography tells us.

p. 148To Fly.[To Fly] which is the property of Birds, signifies in a Metaphor to be carried or sent with a swift and very speedy dispatch. Isa. 6.6. and 11.14. Dan. 9.21. Psal. 91.5. 'tis elegantly attributed to the Eyes, Prov. 23.5. Wilt thou cause thine eyes to fly unto that—, that is, wilt thou cast thine eye upon it, with most intent and earnest desire? And to a sword, Ezek. 32.10. when I shall cause my sword to fly (so the Hebrew) that is, when I shall flourish or brandish my sword. This is spoke of the true God, by an Anthropopathy, when he threatens Destruction and Death.

To fly, signifies also to vanish and perish, Job 20.8. Prov. 23.5. Hos. 9 11. To fly upon, the property of rapacious Creatures signifies to rush suddenly upon a thing, as 1 Sam. 14.32. the people flew upon the spoil, &c.

The Heart.[The Heart] of a living Creature, because it is in a manner in the middle of the breast, and within the body, by a Metaphor is put for the middle of any thing, and also the inward part; Deut. 4.11. And the Mountain burnt with fire unto the heart of heaven, that is the middle of the lower heavens, 2 Sam. 18.14. In the heart of the Oak, i. e. in the middle, &c. See more Examples, Exod. 15.8. Psal. 46.2, 3. Prov. 30.19. Ezek. 28.2. Jonah 2.4. Jer. 51.1. So the [Belly] is put for the middle place of a thing,Belly. Reins. 1 King 7.20. The Reins for grains of wheat as before, Chap. 6.

The Tail.[The Tail] the hindermost part of the Creature is put for the extremes of any thing, Isa. 7.4. the tails of the firebrands, that is the very ends almost burnt, which can do nothing but smoke, and will be quickly consum'd. By which the two Kings that were Adversaries to the Jews are understood as before. Sometimes the head and tail are joined together, the first signifying Dominion, the other Subjection and servitude, Isa. 9.14. The Lord will cut off Head and Tail, that is, high and low, the couragious and the abject (which by another Metaphor of Branch and Rush is also there expressed) he adds ver. 15. the eminent and honourable, he is the head: and the Prophet that teacheth lyes, he is the Tail, which phrase renders them most abject and detestable before God.Col. 110. Illyricus, The tail is interpreted of seducers, whether because of the extreme vileness of their life, or because they voided the venemous excrements of Satan, or because they wagged when they flatter men, so, as dogs fawn with a motion of their tail. Deut. 25.18. What we read in our English Version— he— smote the hindmost of thee, in the Hebrew is, he smote thy tail, that is, the rere of the Army. The Chald. And he slew all of thine, who were loytering behind thee. See Josh. 10.19.

[The Heel] the extreme part of the foot by a Metaphor signifies, the ends, bounds, or limits of a thing, Psal. 119.112. Also the gain, fruit, or reward which is the end of the work, Psal. 19.11. &c. To lift up the heel, Psal. 41.9. is said of a refractory enemy, and a contriver of Mischief, the Metaphor being taken from the kickings of stubborn and angry horses. See Joh. 13.18. Deut 32.15. 1 Sam. 2.29. Of the phrase to kick against the pricks, we will treat hereafter.

Homogeneal or similary parts.Here we will add some certain homogeneal or similary parts of an Animal, for what we have hitherto spoken of, are (according to a Physical Notion or distinction) heterogeneous, or dissimilary.

A Bone.[A Bone] Because it is hard and white has two Metaphorical Notions: And,

1. Denotes hardness and inhumanity of Mind, Prov. 25.15. A soft tongue breaketh the bone; that is, even the most hard-hearted and severe Man, or the most grievous and rigid anger: So Gideon pacified the Ephramites, Judg. 8.1, 2, 3. and Abigail pacified David, when he intended to Destroy Nabal, 1 Sam. 25.24. and the following Verses.

2. It denotes white like a Bone, 2 Kin. 9.13. Then they hasted and took every man his Garment, and put under him foreign upon the bone of the stairs; that is, a step white as a bone. Others interpret this phrase as Metonymical, imagining the steps be of Ivory, or some other sort of bone. The Chaldee turns it, upon the step of hours: understanding (as Schindler thinks) a Dial cut into the stone, in which were signed degrees, by which the hour of the day may be found by the Sun-shine. R. Kimch. upon the highest step amongst the steps, &c.

p. 149[Marrow] The inward fat of the bones,Marrow. because it is the sweetest part of the Flesh, communicating vigor to the bones and all the body, affording it a grateful aliment. By a Metaphor is put for any good thing, Isa. 5.17. and is mentioned in the description of the heavenly banquet, Isa. 25.6. Fat is of the same signification, Gen. 45.18. Numb. 18.12, 29, 30, 32. Deut. 32.14. Psal. 81.16. and 147.14. in both which la… places the Hebrew Text is, the fat of the wheat.

[Fat] is put for the goodness and fruitfulness of Land, Gen 27, 28, &c. for rich and powerful men, Psal. 22.29. And because fatness and full feeding makes beasts grow wanton and wild, therefore the term is translated to men, enriched by God, and so grown rebellious and wicked, Deut. 32.15. Job 15.27. Psal. 17.10. and 73.7. &c. See Isa. 6.10. The Fatness of Gods house, denotes plenty of heavenly blessings, the similitude taken from banquets, see, Isa. 34.6. &c.

[Blood] is Metaphorically put for that, which for redness is like a bloody colour,Blood. for which reason it is attributed to Wine, Gen. 49.11. Deut. 32.14. Eccl. 50.17. Of the place in Ezek. 19.10. Thy Mother was as a vine foreignin thy blood, &c. Illyricus in Clave. Col. 1087. thus says, I believe that blood is there to be taken for wine, and we have heard before that it is sometimes so taken. Others understand of native (or Natural) Juice. Some also understand the beginning or birth: that is when she first brought thee forth, she was strong and flourished. Junius and Tremellius render it, in thy quiet, (as derived of foreign siluit, quievit) that is, in former tranquillity. Others, in thy likeness (from foreign similis fuit, he was like) which the Chaldee also respects. It is said when the Moon is Eclipsed, that it shall be turned into blood, Joel 2.31. with 3.15. upon which Schlinder, **In Eclipsi rubet luna instar sanguinis, &cIn an Eclipse, the Moon is red like blood, because its proper light is mixt with the shadow of the Earth, and causes redness.

[Flesh] made and Nourished by blood, denotes a frail and weak thing,Flesh. as that which is frail, and obnoxious to Death and Corruption, Psal. 56.4. and 78.39. Is…. 31.3. Jer. 17.3. It is likewise put for that which is mild, tractable, and obsequious, Ezek. 36.26.

[Milk] for its sweetness and very great use,Milk. is Metaphorically brought to describe the blessings of the Messiah, Isa. 55.1. Joel. 3.23. In the New Testament.

1. It denotes the most sweet and sincere word of Christ, 1 Pet. 2.2.The Word called Milk. The Word is called Milk and is compared to it in this place.

(1.) Because of its unmixt simplicity and whiteness or candor; for as Milk is not a liquor composed by humane Art, but made by Nature it self: so the Word of God owns not men for its Author, or Original, but Jehovah alone, 2 Pet. 1.21.

(2.) Because of its sweetness and pleasantness, of which see Isa. 25.6. Psal. 19.10, 11. and 119.103. Prov. 24.13, 14.

(3.) Because of its utility in feeding and preserving our souls to eternal life; 2 Tim. 3.16, 17.

(4.) Because it tends to the destruction of such as abuse it Milk is not proper to be taken by such as are feaverish or Plethorick, because it exasperates the Disease in a body so ill disposed: So to such as are stubbornly wicked and unbelieving the Word of God profits nothing, but becomes their greater Damnation, Joh. 12.48. 2 Cor. 2.16. &c.

2. If it be opposed to solid or strong meat it denotes the first rudiments of the Christian Religion; 1 Cor. 3.2. Heb. 5.12.13. Of which Beza says thus: **Paulus mentionem facit pueritiae & lactis diverso sensu, &c.Paul makes mention of Childhood and Milk in a diverse sense: For he opposes Infancy to an adult age, and therefore by the word milk he signifies the tyrociny or first entrance into the Christian Religion. But here (that is 1 Pet. 2.2. As new born Babes desire the sincere (or seasonable) milk of the word, &c. he opposes infancy to the former corrupt life, and Commends the perpetual use of Milk (that is of the true and sincere Doctrine of the Gospel.)

Of Milk [Butter] is made Prov. 30.33. whence butter'd words are mentioned,Butter. Psal. 55.21. that is smooth and flattering words, &c.

p. 150Metaphors taken from some Generalities of living Creatures.

LIving Creatures that are Brutes are distinguished into Terrestrial, Volatile, and Aquatile. foreign fera.As to what concerns terrestrial generally, foreign Fera, Bestia, a wild Beast sometimes signifies, a Convention, meeting or gathering together; which (Schindler says) is spoken by a Metaphor taken from Beasts gathered together 2 Sam. 23.11. of the Philistines, gathered together in a Troop. By wild Beasts of the Field, Psal. 80.13. The unmerciful Enemies of the Church are Metaphorically denoted. The Hebrew word here signifies a strong and fierce Beast.

The Apostle Paul (citing the Poet Epimenides) calls the Cretans foreign, Evil Beasts. For this verse is found in his works which he intituled De Oraculis, as Jerome in his Commentary upon the place notes. Paul calls him a Prophet, either Ironically, or from the Argument of his Writing, or because the Cretans, his Countrymen, thought him to be so, &c. See Psal. 49.10. and 73.22. and 92.6. Prov. 12.1. and 30.2. Psal. 94.7, 8. Jer. 10.8.14. &c. See also Gen. 16.12.

1 Cor. 15.32. expounded.1 Cor 15:32The Apostle Paul says 1 Cor. 15.32. that he did (foreign) fight with Beasts at Ephesus— his words are, foreign, &c. Si secundum hominem adversus Bestias pugnavi Ephesi, &c. that is, if after the manner of men (or to speak after the manner of men, or according to man) I have fought with beasts at Ephesus; that is, as some say, with beastly men. Scaliger in his Notes says, feros & praefracti ingenii viros, quibuscum illi Negotium & contentio fuit, vocat foreign **Legendum vero foreign, &c., that is, the men he had to do withal being of a stubborn and of an unconfutable Mind, he calls them Beasts. And therefore, for foreign, as it is in our Copies, should be read foreign in this sense: If I have fought in Ephesus against men, as if against Beasts, &c.

And whereas he makes an Express mention of Ephesus, some understand these words of the Tumult and Uproar there mentioned, Act. 19.— Others expound it of the disputes which he had for three Months with the unbelieving and stubborn Jews at Ephesus, Acts 19.8, 9.

1 Cor. 15.29. When he speaks of the Resurrection of the Dead, and such as Deny it (yet professing themselves Christians) he argues (in order to confute them) foreign from their own Topick or Maxime; If the Dead rise not at all? In vain was the baptism for the Dead, that is, If there be no Resurrection, that Baptism is idle which is made upon the graves of the Dead for the Confession of that Article, viz. the Resurrection, &c. In vain are all my sufferings for Christ, ver. 30, 31. In vain is all our Controversie for the Christian Religion with the Adversaries of truth (who are like Beasts for fierceness and unrulyness) ver. 32. with ver. 14, 15. &c.— Such as understand these words of Paul properly, that is, as if he had really fought with beasts, may be confuted by what he recites 2 Cor. 11.23. and the following Verses, where he gives a Narative of his great sufferings in which enumeration there is no Mention of this fight with Beasts. And certainly if it had been really so, and that he had been exposed to such an extraordinary cruel Treatment, more inhuman… indeed than any he relates, he would not forget to reckon it amongst his sufferings. Now if the Verb foreign (I say) be understood, (an Ellipsis we meet with, 2 Cor. 9.6. Isa. 5.9. Hos. 14.9.) as doubtless it is, the sense must be, as if he had said, si loquar secundùm hominem, that is, if I speak according to (the manner of) men, viz. when they use similitudes, Gal. 3.15. Rom. 6.19. then this speech must be taken Metaphorically, and so all is well.

A certain mixture of divers Animals is proposed, Esa. 11.6, 7, 8, 9. and 65.25. By which the calling of the wild and barbarous nations and the gathering of the Church from divers sorts of people is denoted, which elegant metaphorical Hypotyposis, with divine assistance shall under its proper head be expounded.

[To Hunt] is almost every where taken in an ill sence, and is put for to insnare, contrive or devise mischief, Exod. 21.13. 1 Sam. 24.12. Prov. 6.26. Jer. 16.6. Lam. 3.52. and 4.18. Ezek. 13.18, 20. Micah 7.2. The reason of the metaphor is evident, for the various devices, traps, instruments and arts are made use of by Hunters to catch the Beasts they seek for.

p. 151He is called a Mighty Hunter, Gen. 10.9 Mighty Hunter. In Clave. Script. Col. 1239Gen 10:9Gen. 10.9. who abuses his power violently to oppress and subdue men, or is a Tyrant, Illyricus. Venatio habet simile quiddam bello, &c. Hunting has some resemblance to War, as Xenophon says in his instruction of Cyrus; yea 'tis a kind of war: And on the other hand, war is a kind of Hunting of servile and disobedient men, as Aristotle in his 1 Book of Politicks says. Therefore when Nimrod is said to be a Mighty Hunter, it is to be interpreted a VVarriour, which appears from the Text it self, for it is applyed in this place to the principal Cities of that Kingdom, which may not be properly said of a Hunter, but of a King or General of an host, who built strong Cities when he subdued the Countries. The Chaldee plainly renders it, a strong Hero. Aben Ezra takes it properly of the Hunting of Beasts which Nimrod offered in sacrifices to the Lord, from the phrase before the Lord. But Mercer notes, that all the Hebrews esteemed Nimrod as a Tyrant, and that Aben Ezra should be rebuk't for that he alone would justifie an impious man. But more rightly the phrase [before the Lord] is to be understood, to denote an aggravation of his Tyranny, because he did not act obscurely or privately, but openly and in the face of the Sun, imposing his Government without respect to men, or dread of the all seeing Divinity. See Gen. 6.11. and 13.13. &c. Lastly it is to be observed that 1 Chron. 1.10.Vid. Zelmerum. Centur. 1. Adag. Sacr. 1. Nimrod is said plainly to be Mighty upon the Earth, which is by any means to be understood of his Rule over men.

The Term [Hunting] is attributed to God, when he requites the persecutors of the Godly, with those punishments they designed or inflicted upon others, Psal. 140.11. The man of Tongue (that is one that Curses or Blasphemes) shall not be established in the Earth, he (viz. God) shall hunt him (so the Hebrew) to precipices or an overthrow, that is, as he hunted the Godly, ver. 5. so God will, as it were with punishments hunt him, till he rushes or falls headlong into Everlasting destruction. See ver. 10. and Habak. 2.17.

[A Snare or to Insnare] are of the same metaphorical signification with hunting,foreign & foreign. and signifie to intrap or destroy, Deut. 7.16, 25. and 12.13. Psal. 9.15, 16. and 124.7. and 140.5. and 38.12. and 91.3. and 141.9. Eccl. 9.12. Matth. 22.15.

A Snare] is put for loss, or destruction, or the cause or occasion thereof, Exod. 10.7. 1 Sam. 18.21. Psal. 69.22. and 18.5. Prov. 12.13. and 13.14. and 22.5. and 29.6. Esa. 24.17. Ezek. 48.43. Hos. 5.1. and 9.8. Rom. 11.9. 1 Tim. 3.7. and 6.9. 2 Tim. 2.26.

A Net] such as Hunters use, is of the same signification, Psal. 9.15, 16. and 25.14, 15. and 35.6, 7. and 57.6. and 141.10. Prov. 29.5. Eccl. 7.27. Hos. 5.1. and 9.8. See Job 19.6. Psal. 11.5. Jer. 50.24. Ezek. 12.13. and 32.3.

Of Metaphors taken from the Kinds of Living Creatures.

THese we shall recite thus.

(1.) Wild or Savage Beasts, that live in Deserts or Woods.

(2.) Such as serve for Mans Ʋse or Feeding.

(3.) Serpents, Worms and other Insects.

A [Lion] The King of Beasts, Prov. 30.30. Sometimes is to be understood in a good, sometimes in an evil sence, as was mentioned chap. 6. yet more seldom in a good, Gen. 49.9. Juda is called a Lions Whelp, by which the Holy Patriarch denotes the strength power and eminency of that Tribe beyond the others, but of this we have spoke chap. 8. when we expounded the text that calls Christ a Lion.

What we translate [Altar] Ezek. 43.15, 16. in the Hebrew is [Ariel] that is,Ariel. the Lion of God, a compounded word, put for the Altar whereon Sacrifices were p. 152offered, because it always consumed the Oblations as a Lion does his prey. The City Jerusalem is called by this Name,Esa. 29.1, 2.Isa 29:1Isa 29:2 Esa. 29.1, 2. Wo to Ariel, to Ariel, (viz. The Lion of God,) upon which Musculus, Jerusalem is called Ariel, because she became fierce and cruel against God and his Prophets, whom she had barbarously slain, as a Lion does a Lamb in the Desart. And fitly applies to this sence what we read, Jer. 12.8. Of the people of the Jews. In that place he says there is an Allusion, as if he had said, thou art not foreign. the City of God, as thou wouldst fain seem to be; but foreign the Lion of God, &c. The Chald. well expresses the sence of ver. 2. And I will straighten the City in which the Altar is, and it shall be desolate and empty, and it shall be environed with the blood of the slain, as the Altar is cover'd and encompassed with the blood of sacrifices upon the Feast day.

Lion.A Lion] is metaphorically put for fierce outrageous Enemies or Tyrants, Job 4.10. Psal. 22.21. Psal. 34.10. Psal. 57.5. and 58.7. Jer. 4.7. and 5.6. Ezek. 19.2. Nah. 2.11, 12. Zeph. 3.3. 2 Tim. 4.17. Hence the Devil is compared to a Roaring Lion, 1 Pet. 5.8. See Esa. 35.8. and 11.6, 7. Rom. 8.38, 39. Roaring that is, the clamor or cry of Lion, is taken for violence or tumultuous hostility, Esa. 5.29. Zach. 11.3. For Thunder Job 37.4. For the Groans and Cryes of the sorrowful, Psal. 22.1, 2. and 38.8, 9.

Unicorn.An [ Ʋnicorn] because of its fierceness and strength, is put for wicked and cruel Enemies, Psal. 22.21. Esa. 34.7. But in an express comparison it is otherwise taken sometimes.

A Boar.A [Boar] Signifies also the fierce Enemies of Gods People, Psal. 80.13.

A Bear.A [Bear] which is a cruel Creature denotes a cruel and merciless Tyrant, Prov. 28.15. Also God when he executes heavy vengeance, Lam. 3.10. But in both places it is rather an express comparison there being an Ellipsis of the comparative particle (as) which is to be understood, and so it is rendered in our English Bibles.

Wolf.A [Wolf] which is a strong, cruel and ravenous Beast, denotes powerful, fierce and covetous men, Gen. 49.27. The Tribe of Benjamin is called a ravening Wolf, because strong and fierce, and is so described, Judges 20. &c. See Jer. 5.6. Zeph. 3.3. Ezek. 22.27.

In the New Testament by Wolves are understood Seducers, and Authors of wicked Doctrines,Historia. Animal. p. 216. cap. 20. Matth. 7.15. John 10.12. Act. 20.29. Franzius, in his History of Beasts, says, that John 10.12. by Wolf, is meant the Devil. Because,

(1.) As a Wolf is apt and willing to execute mischief against Man and Beast; so the Devil is the common Enemy of mankind.

(2) As the Wolf is greedy and unsatiable; so the cruelty and rapacity of the Devil is not to be satisfied.

(3.) As the Wolf is so sharp sighted, that he can see even in the darkest night, and when hungry, smell his Prey at the distance of half a German mile, (that is, an English mile and half;) so the Devil by long experience and use is become still more wicked and cruel; and well vers'd in the scent of his prey, that is, of such as are apt to be tempted to sin.

(4.) As Wolves sometimes devour whole Sheep, sometimes only the Flesh; so the Devil sometimes hurts the corporal faculties, sometimes destroys Life, and sometimes (when God permits) health; and sometimes hurryes the wicked soul and body to destruction.

(5.) As the Wolf is most crafty; so the Devil wholly consists of deceit. The Wolf invades the flock in a dark or cloudy time, the better to make his approaches undiscovered: So the Devil sets upon men commonly in times of Calamity and Affliction, that by the advantage of their troubles, he may the better exercise his tempting power. The Wolf uses baits and stratagems to allure a Herd to come within the danger of his Fellows, inticing Goats, with green boughs, and playing with young Pigs, casting them with his Tail, making them run along, till he seduces them to the Ambush; so the Devil presents false pleasures to bewitch the senses of men, till they fall headlong into his snare. The Wolf uses much Policy when he sets upon Bulls and Horned Beasts, and assaults them behind, where they are unprovided for defence; so the Devil has peculiar slights and devices to intrap the strongest and more experienced Christians, seeming to retreat when he cannot prevail, but quickly returning (when he thinks they are secure) with a new stratagem p. 153to undo them. (6.) It is said of a Wolf that if he first sees a man, the man loses his voice and cannot cry out: So the Devil when he has set upon an unwary man that fear'd no danger, and resisted not, makes an easie conquest and triumph.

(7.) But if a man sees a Wolf first, the Beast loses both voice and courage: So Godly Men, who fear devilish Temptations, and prepare themselves for resistance, can easily by Prayer and Divine cryes put that malignant Enemy to flight.

(8.) The Wolf mightily dreads Fire and—Swords: So the Devil fears the light of Gods word and Prayer, &c. which are the Churches weapons. Hence Chrysostom said, that Swords are not so terrible to Wolves, as the prayers of the godly are to the Devil.

Seducers and False Teachers are called Wolves, Act. 20.29. I know that after my departure shall grievous (or Ravenous) Wolves enter in among you, where we are to note the Epithet, for 'tis not said Wolves, but ravenous Wolves;foreign, for there are some more rapacious than others. Oppianus and other learned men say that there are a certain kind of Wolves, which are called foreign, Snatchers or Ravening Wolves ▪ These are the swiftest sort, and go out very early to prey, and invade with a terrible onset, they are very unsatiable and craving, and inhabit Mountains, yet of such impudence that in the Winter they come to the very Cities, and behave themselves quietly till an opportunity of seizing upon a Lamb, young Goat or other prey offers, which they carry away, to which the Patriarch seems to allude, Gen. 49.27.

1. As Wolves are said to take away a mans voice: So false Teachers take away the purity of the heavenly Doctrine and Worship of God.

2. The Wolf is so cruel and devouring, that he kills not only what would serve his Belly, but the whole Flock, if let alone: So Hereticks aim not at the destruction of one or two, but the whole Church.

3. As the Wolf is most crafty, and silently approaches the Sheepfold to know whether the Dogs be asleep, or the Shepherd wanting, or whether they are careless and negligent, and so watches a fit occasion to destroy the flock, and suck their blood: So Hereticks before they propose their manifest and apparent errors, slily insinuate themselves into the good opinion of men, and with wretched hypocrisie and sophistry counterfeit much piety, humility and Angelical sanctimony, boasting of peculiar Illuminations and Communion with God; thus when they have purchased a good repute they instill their venome into the minds of their unwary Proselytes, till they wholly corrupt them.

4. It is said that even after death there remains a natural Antipathy between a Wolf and a Sheep, insomuch that if the skin of each be made into a Drum,Hist. Animal. pag. 213. (as a Learned Naturalist observes) the very sound of the Wolves skin breaks the other, and that if their Guts be made into Vyol (or Lute) Strings it is impossible to tune them to Ʋnisons or one sound: So the perverse Doctrine of Hereticks does mischief in the Church, even when the Hereticks themselves are dead.

5. As the Wolf at the approach of peril betakes himself to flight privately; So Hereticks skulk in time of persecution, and withdraw most cowardly.

6. By the Attick Laws (and so in Ireland at this day) Wolf killers were considerably rewarded; So they deserve praise and encouragement that detect the fraud, sophistry, and impiety of those Wolves, that would destroy the Flock of Christ. The Wolf disappointed of his prey walks about with an open or gaping mouth; so Hereticks thirst for the blood of the Orthodox. And as the Cubs or Whelps of Wolves are killed, although they have yet committed no mischief; so the fry and disciples of wicked Hereticks ought to be bridled, and care taken to prevent, that they invenome not the Church, so far Franzius.

A [Leopard] is a fierce and swift Creature,Leopard. and carries the notion of Cruelty and Enmity in the Scripture, Jer. 5.6.

That a [Fox] denotes Hereticks, and the Churches Enemies,Fox. Cant. 2.15. Lam 5.18. is the judgment of Interpreters. As Franzius Hist. Animal. p. 191. &c. That Christ called Herod a Fox is evident from Luk. 13.32. by reason of his Treacherous Plots, which he privately contriv'd to intrap him. Erasmus in his Paraphrase— Go and tell that Fox, who confides in humane craft, and Believes he can do anything against the Majesty and Counsel of God, &c. This was the Fox that would betray that Hen we read of Matth. 23.37. which is produced by way of excellent p. 154Similitude to denote the most gracious care and loving kindness of God to his Church, &c.

A Hind is commonly taken in a Good sence, Gen. 49.21. Naphtali is a Hind let loose, that is, which flies most swiftly. This is expounded of a ready promptitude and Activity in the happy dispatch and Management of affairs. The Hebrews refer this to Barak the Naphtalite, who made a very speedy levy of 10000 men of the Tribe of Zebulun and Naphtali, and together with Deborah pursued Sisera their Enemy, Judg. 4.10. It is added in that Text, (Gen. 49.21.) he giveth goodly words, which they refer to the same History, and that sweet Song of Barak and Deborah mentioned Judg. 5.

Prov. 5.19. A good Wife is called a Hind of loves, and a pleasant Roe, so the Hebrew, that is a Hind Beloved: because men take a singular Delight in wild Beasts, that are made Tame and Sociable, &c.

The second kind of Animals A Horse, &c.A [Horse] and his Neighing Metaphorically denotes unbridled lust, Jer. 5.8. See Ezek. 23.20.

[To Ride] signifies to Rule, or to be in an eminent Condition, Deut. 32.13. Psal. 66.12. Isa. 58.14. Where it is ascribed to God, is already shown.

[A Bridle, or to Bridle] which properly belongs to Horses, Jam. 3.5. by which they are restrained and guided, Psal. 32.8, 9. Metaphorically denotes the curbing and averting the violence of Enemies—, sometimes when attributed to the Tongue, it denotes a Prudent and becoming Moderation, Jam. 3.2. and 1.26. See Job 30.11. 2 Sam. 8.1. Psal. 66.11, 12.

[An Ass] besides the place cited, viz. Ezek. 23.20. is found in a Metaphor, Gen. 49.14. Where the tribe of Issachar is called the ass of a Bone, that is of big bones, and so strong, that though dull by Nature, it shakes not off, but bears what burdens are laid upon it; hence it is subjoyn'd, Couching down between two burdens, for they were wont to Divide its load, and place it in two bundles on either side, the Explication follows, ver. 15. See Judg. 5.16.

[A Bull] denotes a violent, cruel, and proud Enemy, that abuses and infests the miserable, Psal. 22.12. Psal. 68.30. Isa. 34.7. By the name of Kine, the Grandees of the Kingdom are expressed, Amos 4.1. about which see Chap. 10. where we have treated of the hill Bashan.

Isa. 15.5. An Heifer of three years old seems to be a Metaphorical Epithet of the City Zoar belonging to the Moabites; the same we read, Jer. 48.34. and that it was near the City Horanaim. Upon which Texts some Expositors say, that it denotes the Pride, Luxury and Wantonness of the Moabites, because when a Cow comes to be of that age, it begins to grow fierce and wanton. Others understand it, of plenty of Pastures and other conveniencies, with which that Land abounded, as a Heifer or Cow of three years old, gives store of Milk. Hierome in his Comment. on Isaiah says, that we are to understand the Heifer of three year old, of perfect and full age. For as the thirtieth year compleats a mans strength, so the third year does the the like in those Beasts.

Lyranus says, that 'tis so call'd because of its luxurious petulancy, and that the feminine gender is used, to denote their filthy Sodomy, which is a far fetcht exposition. Junius and Tremelius expound it of the Bawling Moabites, (who are so call'd by an emphatical Prosopopaeia) when they labour'd to confirm their flying and despairing Friends. For as a Heifer unaccustom'd to the Yoke, is therefore more impatient, and complains with louder and stronger bellowing at that Age; so they, impatient of servitude, cry aloud, &c.

Jer. 46.20. Egypt is call'd a very fair (or beautiful) Heifer, but destruction cometh out of the north to it. Here is a comparison of its present felicity (by a Metaphor taken from a fatten'd and plump Heifer) with its future Disgrace and Ruine.

Hos. 10.11. Ephraim, or the People of Israel is called an Heifer taught or accustom'd, loving to tread out the Corn. Which Metaphor, Brentius thus Expounds, this labour of treading out Corn was easie aad pleasing to the heifers, for they were not p. 155bound, nor yok'd, nor burden'd, but had a full freedom of dancing about, and had food enough, according to Deut. 25.4. So is Israel hitherto unaccustom'd to Banishments, depredations; and utter Devastations, but dwelling in their own Kingdom under their own Vine and Fig-tree, enjoying what they possest in peace, &c.

[A Yoke] that Instrument whereby Oxen are tied, to draw a Plough, Cart or Coach, &c. Luk. 14.19 is used Metaphorically; as,

1. It denotes Doctrine and Institution, for as Oxen are thereby ty'd up and appointed to some certain kind of labour, to which in time they become accustomed, so Christians are obliged to the practice of Divine Precepts, Jer. 5.5. But these have altogether broken the Yoke, and burst the bonds (wherewith the Yoke was ty'd) the Chald. renders it, but these have altogether rebelled against the Law, these have Departed from the Doctrine. See Psal. 2.3. Matth. 11 29. Take my Yoke upon you, ver. 30. For my yoke is easie and my Burden is light. That the Evangelical Doctrine of Christ our Saviour is to be understood, is evident by the explication added, learn of me for I am meek and lowly in heart, and ye shall find Rest for your souls. Now because the Gospel is the Doctrine or Word of the Cross, 1 Cor. 1.18. Therefore is this Metaphorical phrase used by Christ. That there are three things comprehended here, is plain from the Words.

(1.) Faith in Christ, begot by the word of the Gospel.

(2.) A Pious Life, conformable to the life of Christ in humility, meekness and other fruits of the Spirit.

(3.) Patience and Constancy in bearing his Cross. And where these are exercis'd the party shall find rest for his Soul. Hence the Devil is call'd **Belial abs…ue f… go Hier. foreign ex Beli, id est Non. & hol id est Jugum. the Septuagint commonly translate it foreign, altogether irregular. Deut. 13.13. &c.Deut 13:13Belial, which signifies without Yoke, because that Apostate Spirit cast of his allegiance to the Laws of God.

2. It Denotes Trouble, Anguish, and Affliction, but especially the oppression of Cruel Masters, Magistrates, or Tyrants, as Oxen Yok't, are heavy loaden, and compell'd by flashing and pricking to draw through the most difficult ways by their hard-hearted Owners, Lev. 26.13. 1 Kin. 12.4. Isa. 9.4. and 10.27. and 14.25. and 47.6. Jer. 2.20. and 28.2, 4, 11, 14. and 30.8. Lam. 1.14. and 3.27. 1 Tim. 6.1. &c.

It is put for a heavy and troublesome burden in spirituals, Act. 15:10. Gal. 5.1. &c.

3. It denotes Conjunction and Conformity with others, as the Oxen joined together by the Yoke, draw the burthen with the greater ease, because of their mutual aid to each other, 2 Cor. 6.14. Be ye not unequally Yok't with unbelievers, by which, Idolatry, or any kind of Impiety is understood. The word foreign is Emphatical, and signifies to bear a strange Yoke, which believers, are, of all men, most obliged to keep the remotest distance from.

The term foreign Phil. 4.3. which is well translated Yoke-fellow,Masculini & feminini generis est, significat Conjugatum. Zan. is diversly interpreted by the learned; Clemens Alexandrinus understood it of Pauls Wife, and many follow him, as Erasmus, Musculus, Illyricus, and others: But Cajetan, Calvin, Beza, and Piscator turn it socie, that is, Companion, &c. the Phrase is certainly Metaphorical, whether it be understood of Pauls Wife, or any assistant Preacher. The Syriack uses a Masculine word foreign fili jugi mei, son of my Yoke; by which it appears that they understood it of some man that was Pauls Colleague.

[A Dog] Because he is Ravenous and given to Biting, A Dog.Metaphorically denotes a violent and bitter spiteful Enemy, Psal. 22.1….20. and because reputed a base Creature among men, it is used as a term of disgrace, or vilifying, 2 Kin. 8.13. so a Dead Dog, 1 Sam 24.15. 2 Sam. 9.8. and 16.9. And the head of a Dog, 2 Sam. 3.8. Impudent Whoremongers or Sodomites, are called so, Deut. 23.17, 18 Though some understood this phrase properly, yet by the 17. verse it seems to be meant of Sodomites.

It denotes wicked men who are stubbornly ingrateful and obstinate, Matth 7.6. where Dogs and Swine are joyned (as likewise in the Proverb,Mat. …. Dogs and Swine. 2 Pet. 2.22.) which Metaphors Emphatically set forth the qualities, and acts of the Sons of this World, that are strangers to the Kingdom of God.

p. 1561. Like Ravenous Currs, they bark at the heavenly Doctrine, and its faithful Ministers, whom they reproach with impudent scandals, and whose utter extirpation they study.

2. Like Swine **Theophilact.foreign vitam impuram agunt, they lead a filthy life, wallowing in beastly pleasures, as Hogs do in Mire. Christ therefore gives warning to his people, that they should take special care that the Mysteries of his blessed Sacraments should not be communicated to, or polluted by, such blasphemers, persecutors, and Epicurean Hogs. But what the conclusion and reward of such Dogs and Swine will be, appears, Rev. 22.15. &c.

Esa. 56.10. They are all dumb Dogs they cannot bark, this is a description of false Teachers, who, when they ought to speak with respect to matter and time, were silent, and forsak't their office. On the other hand, ver. 11. it is said that they are greedy Dogs which can never be satisfied, which denotes their unsatiable covetousness.

Phil. 3.2. False Apostles, and False Prophets are called Dogs because they have qualities like Dogs, as Impudence, Calumny, or currish biting, and voracity or covetousness. There are three kinds of Dogs.

1. Such as are chain'd up and bark at every Passenger if unknown to them, bite the stones thrown at them, and yet are pacified by a bit of Bread: So Hereticks that are the Slaves or Captives of Satan, bark to have the Scriptures theirs, though the sence be unknown to them, and quarrel with Scripture objections made against them, and as it were bite it, by their false interpretations, but yet are satisfied by the fat Morsels of Benefices, &c.

2. Hunting Dogs, who pursue and seize upon Beasts: So the Hereticks persecute the Orthodox.

3. Ravening or preying Dogs, whom pertinacious Arch-Hereticks imitate.

Sheep.A [Sheep] is frequently used in a Metaphor, as well as an Allegory and express similitude. And because tne explication of this metaphorical speech is obvious every where, we shall dispatch what we have to say here about it breifly.

The Faithful and godly are called Sheep, and the Church, the Flock, Psal. 78. and 100.3. Esa. 5.17. Ezek. 36.38. John 10.15, 16, 26, 27. and 21.15, 16, 17. Act. 20.28. Heb. 13.20. 1 Pet. 5.2. To this belongs intire Allegories and Parables, taken from the state and keeping of Sheep, Psal. 23. Ezek. 34. John 10.

Sometimes by way of opposition, as Sheep signifie Beleivers, because of their simplicity, patience, purity, obedience, fruitfulness and profit, Ezek. 34.16, 17. Matth. 25.32, 33. So Goats or Rams signifie Ʋnbelievers in the texts last cited, because of their petulancy or boldness.

Goats.[Goats or Rams] signifie the Captains or Governours of the People, Esa. 14.9. Zach. 10.3. See Jer. 50.8.

To FeedTo Feed] pascere, which Term is properly spoken of flocks of Sheep, is frequently translated to men, and signifies to Rule and Govern, if applyed to Magistrates: But if spoken of Ministers, it denotes to teach, and govern according to the Rule of Gods Word. Examples of the former may be read, Gen. 49.24. 2 Sam. 5.2. 1 Chron. 11.2. Psal. 78.71. Esa. 44.28. Jer. 12.10. and 23.1, 2, 4. and 50.6. Zach. 10.3. and 11.3, 8. Rev. 2.27. and 19.15. Of the latter Jer. 17.16. and 3.15. John 21.15, 16. Act. 20.28. Eph. 4.11. 1 Pet. 5.2, 3. &c. See Prov. 10.21. and 13.20. and 29.3. and 22.24.

The third Class of Animals.[A Serpent] is brought Gen. 3.15. to denote the Devil, because (lurking in a natural Serpent,) he seduced man, and the Head of the Serpent denotes the chief power, Rule, Tyranny, and Virulence of Devils. The same appellation, as also that of a Dragon, we meet with Rev. 12.7, 9. and 20.2. Hence the wicked are called the generation of Vipers, Matth. 3.7. and 12.34. and 23.33. Luke 3 7 See John 8.44. 1 John 3.8. The Eggs of an Asp, Adder, or Cockatrice, out of which that venomous Creatures is produced, are metaphorical…y put to signifie the malice and perverseness of their minds, Esa. 59.5. The poyson of Asps, denotes filthy, naughty speeches, calumnies and blaspemies, Psal. 140.3. Rom. 3.13. Jer. 8.17. Serpents, biting Cockatrices, signifie the Chaldeans, the cruel and implacable Enemies of the p. 157Jews, Job …0.14, 16. the Gall, Head, and Tongue of Asps, is put for a very mischievous and deadly thing: So the Asp and the Basilisk, are put for extreme perils. In two other places a Serpent has a different signification from these, as Gen. 49.17. The appellation and action of a Serpent is attributed to the Tribe of Dan, because of a certain likeness: For as a Serpent hurts men by craft and treachery; the Danites made use of subtlety and Stratagems as the sacred Histories testifie, as when they went to surprise Laish Judges 18. And Sampson by stratagem, not by open War destroy'd so many of the Philistins, Judges 14. &c. The Papists wrest this text to denote Antichrist which they say is to be of the Tribe of Dan, and is the Serpent here meant; but that conceit is grounded upon some obsolete figments of Jewish Traditions, and upon no Scripture Foundation, &c.

By the Root of the Serpent, Esa. 14.29. The Progeny of King Ʋzziah is understood, who grievously afflicted the Philistins, 2 Chron. 26.6. And by the Viper King Hezekiah, who yet afflicted them more, and almost involv'd them in incurable mischiefs, 2 Kings 18.8. Betwixt these two Ahaz, Reigned, by reason of whose sloath (God punishing his impiety) the Philistins became insolent, harassing and wasting Judea without controul, 2 Chron. 28.28. But the Prophet here denounces that they shall be no longer suffer'd to rage at that rate, but that they shall be destroy'd, &c.

[Scorpions] denote most malignant and perverse men, Ezek. 2.6.Scorpions. Spide…. Moles. Also most grievous and intolerable strokes, 1 King. 12.11, 14. 2 Chron. 11.11.14. Spiders Webs,] denote the vanity of wicked designs, Job 8.14. Esa. 59.5, 6. Moles] to which Bats] are joyned, Esa. 2.20. denote such as are spiritually blind and ignorant of God; because Moles live obscurely under ground; and Bats in dark nights fly about; as if he had said, when they are converted to Christ, they will leave their Idols which they worshipped, to such as are obstinately blind and unbeleiving; but they themselves shall serve God being divinely illuminated.

[A Worm] denotes a thing Vile and contemptible, Psal. 22.6. Esa. 41.14. Sometimes perpetual affliction, Esa. 66.24. Mark 9.44, 46, 48. Because it is always gnawing and consuming the Wood, or living Creature wherein it is, A [Flea] denotes extraordinary vilifying, extenuation of worth, 1 Sam. 24.14. and 26.20.

Hitherto we have treated of Terestrial Creatures:Vol…le Creatures. Now of Volatile or flying Creatures, and Aquatile, that is, such as live in waters, we will give what Metaphors are met with, which are but few. Of the wings and flight of Birds we have spoke before. Eccl. 10.20. Fame or Report (because of its swiftness) is expressed by the Metaphor of a Bird, Curse not the King, no not in thy Conscience, and Curse not the Rich in thy Bed Chamber: For a Bird of the Air shall carry the voice, and that which hath wings shall tell the matter: That is, because Fame is an Evil, than which nothing is more swift, and shall with great speed, like a flying Bird convey thy words to the hearing of such as will create you danger. Some refer this to a Hyperbole, that the sence may be, that Princes and great men are full of Ears, so that there is scarce any thing done or said, but they have notice of it by their spies and observers. Hence came the Greek Proverb, foreign: The King has many Eyes, and many Ears.

Of the warlike Host of the King of Assyria, it is said, Esa. 8.8. That the stretching out of his wings shall be the breadth of thy Land O Immanuel: Upon which Musculus in his Comment. h. l. says, That by this Metaphor of a great Bird, the multitude of his Host is denoted, which is of so vast a body, and of such large and spreading wings, that nothing in the whole Land can escape his depredations, &c. The Lord says, Esa. 46.11. That he will call a **foreign Rapa… vol…cer.Ravenous Bird from the East, that is, Cyrus, a Leader of a notable Expedition, who subdues all difficulties, as if he had wings to fly over them. The Epithet (Ravenous) denotes his cruelty which he exercised in the destruction of Babylon, as wings signifie the swiftness of the execution.

Jer. 12.9. My possession is to me as a talloned Bird, (or a Bird with Claws or Tallons.) In the former verse, he compared that stubborn people to a Lion;See Pliny Nat Hist. lib. 11. c. 47. and here to a rapacious Fowl, which invades his prey with Tallons, as if they were fingers— He proceeds in the Metaphor, the Birds round about her, are against her; p. 158come ye assemble all the Beasts of the Field, come to devour; this is a challenge to the Chaldeans and other Gentiles, to come against the Jews, &c.

[The Chattering of Birds] is put for the Groans of men in sickness, Esa. 38.14. Where some Species of Birds as a Crane, a Swallow, and a Dove are mentioned. Also in the Hebrew Text, Esa. 8.19. Of VVizards or such as have familiar Spirits, upon which place the paraphrase of Junius and Tremellius is excellent:Non sunt i…i seductores tantâ facultate praediti, &c. Those Seducers are not endued with such a faculty, as to shew openly and with a clear voice, or expound in plain terms, what should be said, as we the Prophets relate the Judgments of God in an intelligible and most evident phrase: But they speak in their Throat and keep a piping as Chickens hardly hatcht, or if they utter any thing with an audible, they do so mutter as the Sybil out of her tripod: Which self same reason the Prophet explains chap. 29. ver. 4. And Historians almost every where.

Musculus upon the place says, Ecquid aliud vocandi sunt, qui inter Missandum sic Mussitant, &c. What shall we otherwise call them who mutter and murmur at that rate when they are a Massing, as if they designed of set purpose to conceal their words from such as are present, and attribute a certain hidden vertue to that Mussitation (or muttering) by which the substance of Bread and Wine are converted into the Flesh and Blood of Christ: That Species of muttering and antick gesture bespeaks not an Apostolical and Christian Spirit, but rather that which consists of Magick and Legerdemain, &c.

[A Nest] the habitation of a Bird is put for Rooms or Chambers, Gen. 6.14. Nests shalt thou make in the Ark, (so the Hebrew) that is, separate lodgings for the respective kinds of Creatures in Noahs Ark. Sometimes it is put for the Dwellings of men, especially such as are built in High Places, as Ravenous Birds build their Nests, in steep and craggy Rocks, Job 29.18. Numb. 24.21. Jer. 22.23. and 49.16. Obad: ver. 4. Habak. 2.9. See Job 29.38.

Turtle-Dove.Of the kinds of Volatiles, The Turtle Dove denotes the People of Israel, or the Church, Psal. 74.19. O deliver not the Soul of thy Turtle Dove unto the multitude (of which he spoke ver. 18.) that is, thy Church and People, who worship none but but thee, as a Turtle Dove, that never entertains Conjunction with another and who in their affliction, like a Turtle Dove, (Esa. 38.14.) expresse their grief in solitary groans, and sighs to thee: And which is unarmed, weak, simple, and meek like a Dove, yea like a Turtle Dove, which is esteem'd the least among the Species of Doves as **lib. 5. de Hist. Animal. cap. 13.Aristotle says. The Chaldee renders it, the Soul of such as learn thy Law, (that word foreign a Turtle Dove, being of some affinity with foreign Law) Christ calls his Church a Dove, Cant. 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 foreign, 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 p. 159them 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 foreign (Thannin) a huge serpent and the Leviathan, Thannin. Formam quandam Draconis & serpentis refert.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.