A Key to Open Scripture Metaphors, Book 1 · Chapter 12

A Key to Open Scripture Metaphors · Book 1 · Chapter 12

p. 159CHAP. XII. Of Metaphors taken from Man and what belongs to Him.

IN Man we are to Consider, what are

(1.) Essential.

(2.) What are Accidental.

The Essentials are his Body with its members: and its Ʋnion with the Soul which is Life.

The Accidentals are partly, Internal, as some differences betwixt Men, and their Actions of divers kinds: Partly External, as the containing Subjects and various Adjuncts.

Of which in Order.

p. 160Metaphors from a Humane Body and its Members.

The Church Christs Mystical Body.THE Body foreign (Soma) is frequently put in the New Testament, for the People of God or the Church, Rom. 12.5. 1 Cor. 10.17. and 12.13, 27. Eph. 1.23. —2.16. —4.4, 12, 16.—5.23. Col. 1.8, 24. —2.19. —3.15. The Explication of which Trope is easie. And to speake concisely, we shall shew it.

1. With respect to Christ the Head of the Church, and whose Body the Church is called.

(1.) As the Head is not at a distance from a living body, but most closely joyned to it: so there is a sacred and most Mystical Union betwixt Christ and his Church, or Believers.

(2.) As the Head Rules the whole body, and influences it with a vital power: So Christ wisely directs, and moderates, strongly preserves, quickens, by Counsel instructs, and eternally saves his Church, Eph. 1.23. and 2.16. and 4.16. and 5.23. &c.

2. With respect to true Christians who are spiritual Members of that Body.

Of these the Metaphor of a Body signifies many things, chiefly these three.

(1.) The various Gifts and Offices of Christians, especially the Preachers of the Gospel. For,

1. As one Body has divers Members, which have their particular and distinct Offices: So there are peculiar Gifts and Offices in the Church, which particular persons fitted for their exercise, are chosen for.

2. As the Members of a Humane body differ among themselves with respect to exexcellency and operation; yet those of an inferior office, do not envy the superior, neither does the superior despise the inferior: So among true Christians there is a Society and Conversation without envy in the lowest, or scorn in the highest Rank, to each other; Rom. 12.4, 5. 1 Cor. 12.12. &c.

(2.) Of the bond of perfection, which is Love with its Fruits and Vertues. The Members of a humane body have a natural instinct of love and sympathy, one to another, if one be in pain, the rest are unquiet and ill at ease: If one be well, the rest rejoyce, and each contributes to supply the necessity of the other of its own accord, neither will one willingly part with the other: So true Believers sincerely love each other, and by tender, sympathizing, compassionate, fellow feeling love, and mutual aid of each other, declare themselves to be living Members of the Mystical body of Christ, Rom. 12.5. 1 Cor. 12.21. Eph. 4.3, 4, 16.

3. With respect to the spiritual knowledge of Faith and increase of Godliness, from the similitude of a humane body, which increases and grows greater and stronger, &c. Eph. 4.13. Col. 2.19.

Head.[The Head] of a man is his Chief, Supreme and Principal Member, and therefore carries a threefold Metaphorical Notion.

1. The Beginning or Original of any thing, Gen. 2.10. Exod. 12.2. Deut. 20.9. Isa. 41.4. and 51.20. Ezek. 10.11. and 40.1. &c.

2. Superiority and Eminency, as well with respect to Quantity or Place; as Quality and Rule. foreign Caput, a Head, the very top or highest part of a thing, Gen. 28.12, 18. (where what we translate [top of Jacobs Ladder] in the Hebrew is Head) Gen. 47.31. Exod. 34.2. 2 Sam. 15.32. and 16.1. 2 Kin. 1.9. Psal. 24.7, 9. and 72.16. Isa. 2.2. Amos 1.2.— The Head-stone Zach. 4.7. is the highest in a Building, which finishes the Work.

It denotes Superiority of Government, as a Prince or (Chief Ruler, Num. 14.4. and 36.1. Deut. 1.13, 15. and 28.44. Judg, 10.18. and 11.8. 2 Sam. 22.44. and 23.13. 2 Chron. 31.10. Job 12.24. Psal. 18.43. and 110.6. Jer. 52.24. Lam. 1.5. Eph. 3.23. 1 Cor. 11.3. &c.

p. 161The Head of the Corner] denotes the extreme Corner-stone, which by another Metaphor is attributed to Christ, Psal. 118.22. Matth. 41.42. Luk. 20.17. Act. 4.11. 1 Pet. 2.7.

3. The most chief or desirable in any thing, Exod. 30.23. the Head spices, that is, the best. See Cant. 4.14. Ezek. 27.22. Deut. 33.15. Psal. 141.5. (Head Oyl, that is, Excellent Oyl) Psal. 119.160. Isa. 7.8, 9. The Head of Syria is Damascus,— the Head of Ephraim is Samaria, that is, the Principal or Metropolitan City. Head is put for the Chief or Principal place, 1 Sam. 9.22. 1 Kin. 21.9. It is put for the sum or contents of any thing, Exod. 30.12. Num. 1.2, 49. and 4.2, 22. and 31.25. Psal. 139.17. See Lev. 6.5. Hence comes the word foreign, to reduce into one sum, which is Elegantly spoke of the precepts of the Divine Law of the second Table, the sum or whole Contents of which is Charity or Love, as the Apostle has it Rom. 13.9. See Acts 22.28. Heb. 8.1. The distinct squadrons of an Army are called Heads because they consist of a certain or select Number, Judg. 7.16. and 9.34, 37, 43. 1 Sam. 11.11. and 13.17. Job 1.17. Finally, the Sections or Divisions of Books are called heads (Capita) vulgarly Chapters, to which we may Refer what is spoken Psal. 40.7. In the volumn of thy Book, which the Apostle, Heb. 10.7. renders foreign,Heb. 10.7. In the Head of thy Book, &c.Heb 10:7 in the Head (or Chapter) of thy Book. Upon which Cunaeus lib. 3. de Repub▪ Heb. cap. 1. says—, These foreign are nothing else, but those which the Jews, and especially the Thalmudists call foreign, that is, the members or parts of Books. Therefore the Apostle being himself a Jew, and writing to the Jews, very significantly makes use of that word. There is a Synecdoche, joyn'd with the Metaphor here, and by foreign the whole body and volume of the old Testament, in which the Prophecies and Types of the Messiah are extant, is to be understood. Hierome on Isa. 29. says, In the Head of the Book (says our Saviour in the Psalm) it is written of me, not of Jeremy or Isaiah, but in all the Holy Scripture, which is called one Book.

[A Face] the foremost part of a mans head; Bare and fit for seeing;Face. and apt to vary its posture or aspect according to the different affections of the Mind, carries a threefold Metaphorical Notion.

1. It denotes the first part of any thing, 2 Sam. 10.9. Jer. 1.13. Ezek. 2.10.

2. The Superficies and external species of any Substance, which appears to, or is beheld by Men, Gen. 1.2. 1 Sam. 14.25. 2 Sam. 17.19. Isa. 14.21. Luk. 21.35.

3. The Mind or inward faculty or affections, as Anger, Joy, Benevolence, Magnanimity, &c. Gen. 32.20. 1 Sam. 1.5.18. Job 9.27. Prov. 16.15. and 27.17. Ezek. 3.8.

A Forehead] the Superior part of the face, is Metaphorically brought to denote the Interior Affection of the Mind. A hard forehead denotes obstinacy in Wickedness, Isa. 48.4. and a persevering Magnanimous Zeal against the Wicked, Ezek. 3.7, 8, 9. A Whores Forehead, Jer. 3.3. signifies extreme Impudence, the Metaphor being taken from those Graceless, Shameless, and Immodest Prostitutes.

An Eye] the Organ of sight, by a Metaphorical Translation oftentimes denotes the Mind, Judgment, and Knowledge; Gen. 16.4, 5. Deut. 15.18. 1 Sam. 15.17. and 18.23. 2 Sam. 6.22. Job 32.1. Psal. 15.4. Prov. 3.7. and 28.11. and 30.12. Isa. 5.21. Zach. 8.6. Matth. 6.22. Joh. 5.35. Hence the Right Eye is put for the greatest Prudence, Zach. 11.17. An Evil Eye, for a perverse and Malignant mind, Deut. 15.9. Prov. 23.6. and 28.22. Matth. 20.15. Mark. 7.22. A Good Eye, for a Good and benevolent Mind, Prov. 22.9. Eccl. 35.9.

An Eye signifies a providential Carefulness, sometimes a solicitude in Evil, as Psal. 10.8. — 17.8. (see 1 Sam. 18.9.) sometimes in Good, Gen. 44.21. Numb. 10.31. Ruth 2.9. Job 29.15. Psal. 10.6. Prov. 4.25. and 21.9, 12. Eccl. 2.14. Sometimes it denotes Experience Gen. 3.7. Sometimes spiritual Illumination or Renewing of heart, Psal 13.3. Psal. 119.18. Isa. 32.3. Eph. 1.18. Sometimes spiritual Blindness, Psal. 69.23. Isa. 6.10. Matth. 13.15. Joh. 12.40. Act. 28.27. Rom. 11.8, 10. See Lam. 5.17.

**foreign oculus & Derivatū foreignIt denotes a fountain, Gen. 34.13. and 49.22. Exod. 15.27. Psal. 84.6. Psal. 114.8.

p. 162A Tear] an humor flowing from the Eyes of such as Weep, metaphorically denotes Wine and Oyl, because they drop as tears do, when the Grapes or Olives are bruised in the Press, Exod. 22.29. See Deut. 7.13.

Eye-salve denotes the spiritual healing of our Natural Darkness, Rev. 3.18. three things are said of a man corrupted by sin, ver. 17. viz. that he is Poor, Naked and Blind, and therefore Miserable. To remove these three, ver. 18. are Medicines proposed;

(1) Gold tried in the Fire, (that is, heavenly Treasure) which makes one Divinely Rich.

(2) White Raiment, (that is, the merits of Christ apply'd by Faith) by which nakedness being covered, a man may be preciously adorn'd.

(3) Eye-salve to annoint the Eyes (that is, the saving word of the Gospel, by which a man is illuminated) which restores or gives spiritual sight.

[An Ear] as well as the Eye, is translated to denote the Mind, and when referred to the Word of God, denotes a faithful attention and Receiving of it, Psal. 49.4. and 78.1. and 45.10. Isa. 55.3. where you may Note nevertheless that the external hearing of the word is not excluded, but presupposed.

Heaviness or shutting of Ears, denotes hardness and stubbornness of heart, Isa. 6.10. Matth. 13.15. Act. 28.27. Rom. 11.8. Itching ears, denote such as with a perverse curiosity study after false opinions, 2 Tim. 4.3. with Act. 17.21.

The Phrase, Gal. 6.7. Be not deceived, God is not mocked, is emphatical, for the word foreign, signifies more than to mock, viz. to fleer with the Nose and Mouth,foreign Authore Polluce Nasum significat Erasm. And in the times past (as Erasmus and Pliny say) they were wont to use gestures of derision or mockery by the Nose, from which term (foreign) the word here is derived. By another Metaphor the Jews call their own King the Breath of their Nostrils, Lam. 4.20. that is, under whose Protection they did Breath and were Refreshed, &c.

To speak.A [Mouth] is more used in a Metonymy than a Metaphor, yet sometimes it denotes the Mind and Will of Man, Gen. 24.57. We will ask her mouth, that is, learn her Mind and Will, 2 Sam. 17.5. To fight with one mouth (so the Hebrew) Josh. 9.2. that is, with one consent. See Psal. 126.2. and 103.4, 5. and 81.10, 11. Exod. 4.16.

Prov. 6.13. A perverse man, is said to speak with his feet, and teach with his fingers, which denotes some composed artificial Gestures of deceit, as when by treading upon anothers foot, he signifies something, which is Metaphorically call'd speaking: and so by the gestures or numbering of his fingers, informs another of something he knows not, by way of Confederacy to deceive a third Person.

A shoulder.A [Shoulder] because it bears Burdens, signifies Affliction and Tribulation, Psal. 21.12. Isa. 9.4. and 14.25. sometimes obedience, Zeph. 3.9. Zach. 7.11. Hos. 6.9. Isa. 11.14. Deut. 33.12.

Isa. 9.6.Isa 9:6Isa. 9.6. The Government shall be upon his shoulders. The sense of this is variously given by Interpreters. The Chald. understands it of the fulfilling of Gods Law: thus rendring it, He took the Law upon himself to keep it. Many of the Fathers understand it of the Cross of Christ, and quote Isa. 22.22. But it seems plainly to denote the whole administration of Christs Office. Brentius upon the place, says, Mundani Monarchae non gestant principatum super humeros suos, sed, &c. Worldly Monarchs do not bear the burden of Government on their own shoulders, but transfer it upon their Servants, Counsellors, and Civil and Military Officers, &c. But Christ is such a King, that he bears all the weight of Government on his own shoulders; for he alone rules, preserves, and Governs his Church. He only expiated sin. He had no helper, as Earthly Princes are wont to have, &c.

Arm.An [Arm] because it exerts a mans strength, is put for power or strong aid, 1 Sam. 2.31. Job 22.8. and 35.9. and 38.15. and 40.4. Psal. 44.3. Jer. 17.5. and 48.25. Ezek. 30.22. and 31.17. and 22 6. Zach. 11.17. Isa. 9.20. They shall eat every man the flesh of his own arm, that is, they will destroy and Consume those of their Friends and Neighbours from whom they were wont to be supplyed, &c.

p. 163[A Hand] the extreme part of the Arm,Hand. by which works are promptly perform'd, is also put for strength, Exod. 18.9. Deut. 32.36. Josh. 8.20. Job 34.20. Psal. 89.25. Esa. 28.2. Dan. 12.7. Hence it is Proverbially said.

An Nescis longas Regibus esse Manus?

Dost thou not know that Royal hands are long?

that is, that the Kings power reaches a great way.

It is likewise put for Help, Ministry and Machination, which require power, Exod. 23.1. 1 Sam. 22.17. 2 Sam. 3.12. and 14.19. 2 King. 17.13. Esa. 20.2. Hag. 1.1. and 2.1. In these last four Texts, A Hand signifies the Ministry. For the Prophets are the Organs or Instruments of the Holy Spirit, and the dispensers of the Mysteries of God, which they received, to be communicated to the people, or to be reacht forth, as it were by the hand. As if when one remits Money or Treasure to be distributed or paid by him, it is said to be by such a Hand, &c.

Lev. 25.35. It is said and if thy Brother waxeth poor and his hand faileth, (so the Hebrew) that is, if through Poverty he be rendred uncapable of Business, Trade, or Employment, and so not able to provide for his Family, &c. Then Relieve him. The metaphor being taken from a man thats consum'd or weakened by a Disease, who cannot labour with his hands. On the contrary to strengthen the Hand, is by Counsel and Help to assist, 1 Sam. 23.16. Job 4.3. Esa. 35.3. When a Hand is attributed to the Earth it signifies a certain place or space, Deut. 23.12. Num. 34.3. 2 Sam. 8.3 Esa. 56.5. and 57.9. Jer. 6.3. &c.

[The Back] denotes alienation, estrangedness, or neglect,Back. 1 King. 14.9. Neh. 9.26. Sometimes it is a symbol of oppression and affliction, Psal. 129.3. The Plowers plowed on my Back, &c. Esa. 51.27. Rom. 11.10.

[The Loyns] because the strength of the Body consists in them, Job 40.11. are metaphorically, (or it may be rather metonymically) put for strength it self, Esa. 45.1. I will loose (or dissolve) the Loyns of Kings, the Septuagint has it foreign, And I will break the strength of Kings. Et fortitudinem Regum frang…m.See Psal. 69.23. Rom. 11.10.

This Metaphor chiefly respects the girding of is Loyns, which denotes a confirmation of strength and activity in order to run, labour or fight, 1 King. 18.46. 2 Kings 3.21. Psal. 18.40. Prov. 31.17. Job 38.3. Jer. 1.10. Esa. 5.27. &c. Hence the phrase of girding the Loyns, is translated to spirituals, Esa. 11.5. denoting the faithfulness, alacrity and expedition of the Messiah. In his great Mediational and Redeeming Office, Psal. 45.3. In the faithful Members of Christ, it denotes Christian vigilancy and perseverance in the profession of Truth and Piety, Luk. 12.35. 1 Pet. 1.13. Eph. 6.14. Upon which place Hemingius says, As the Loyns, in which are the chiefest strength of the Body, are made more firm by girding, making the Souldier in fight more steady and active: So the heart is made more firm by the Truth of God, which causes, that in our Doubts and Hesitations the Devil cannot overthrow and destroy us.

[A Navel] by which nourishment is conveyed to the Infant in the VVomb,Navel. is by an elegant Metaphor transferred to the Sons of the Church, Prov. 3.8. It (that is, to Fear the Lord, and depart from evil) shall be Health, (or a medicine) to thy Navel; as if he had said, as the child is nourished by the Navel so the knowledge and fear of, and obedience to God, will by the blessed Spirit feed, educate and comfort. It is added, and watering or moistning to thy bones, that is, it shall be thy whole strength, as the bones are moistned and strengthned by Marrow, as Job 21.24. &c. Not cutting the Navel, is allegorically translated to denote the primitive, miserable and abominable state of the Jewish People, Ezek. 16.4. It signifies the middle or an eminent place in the Earth, as the Navel is in the midst, Judg. 9.37. Hence God is said to work Salvation in the midst of the Earth, Psal. 74, 12. Because Judea was esteemed so by the Geographers of those times.

p. 164[A Bosome] is put for the middle or concavity of a Chariot, 1 King. 22.35. Ezek. 43.13, 14, 17. And because that part for modesties sake is covered with a garment, it is applied to the hidden and inward parts of man, Job 19.27. Eccl. 7.10. Psal. 89.51. and 35.12, 13. It carries the notion of Love, because of Conjugal embraces, Deut. 1….6. and 28.56.

Eternal Life is called the Bosome of Abraham. Luk. 16, 22. Upon which Brentius in his Commentary.**Sinum Abrahae Intelligas non corporalem quendam & externum hujus saeculi locum &c. By the Bosome of Abraham you are not to understand a certain corporal or external place in this World, but either the promise of Christ made to Abraham, In thy Seed shall all Nations be blessed; or Christ himself who came of the Seed of Abraham; for in this sense all the Godly that sleep in the Lord are reposited or rest in Christ himself, till in the last day they rise together with their bodies, Acts. 7.59. Phil. 1.23. Therefore when Lazarus is said to be carried by Angels into Abrahams Bosome, we are to understand, that he was in the enjoyment of supreme felicity in Christ, in the latter day shall be revealed, &c.

Abraham is proposed as the Father of all believers, Rom. 4.11, 12. Because such as follow his steps, and constantly persevere in Faith and Godliness to the end, shall as our Saviour shews be gathered together in Immortal Life: For tender Children are wont to be carried and cherished in the Bosome of their Loving Parents. Ruth. 4.16. 1 Kings 17.19.

This Term denotes the condition of Eternal Life, for the carrying of Infants in the Bosome of the Parent, denotes love and intimate good Will; so in the heavenly Life, there is most pure love, from whence arises true Joy. In the Bosome of the Parent, the Infant finds rest and defence, so in heaven, there is certain security and a most quiet tranquillity, &c.

A Bosome by a Metonymie signifies a Garment, that covers it, which being loose is convenient to receive and carry things, Prov. 6.27. and 16.33. Therefore metaphorically it is put for the retribution of reward or punishment. Of Reward as 2 Sam. 12.8. Luk. 6.38. Of Punishment, as Psal. 79.12. Esa. 65.6, 7. Jer. 32.18.

[To Strengthen feeble Knees] signifies to comfort such as are cast down by anguish or sorrow of mind, and confirm them by Instruction and Counsel, Job 4.4. Esa. 35.3. Heb. 12.12. The metaphor being taken from outward perils which invade upon a sudden, in which the knees of an affrighted and fearful man are weakned, because the strength of the Nerves and Muscles, by the terror of sudden danger leaves its operation, which for bearing the body resides in the knees. Hence a sudden or pannick fear is expressed by the weakness or beating together of the Knees, Psal. 109.24. Ezek. 7.17. Dan. 5.6. Nahum. 2.11.

[The Feet] are metaphorically (as well as by another Trope) taken divers ways; Of which take some of the Chief.

1. With respect to Externals, Job says chap. 29. ver. 15. That he was Feet to the Lame— that is, he relieved the miserable, as the Feet help men to get out of danger. See Gen. 30.30. noting the marginal reading. The Foot of Pride, Psal. 36.11. denotes the violence of proud Enemies— The slipping, halting &c. of the Feet, &c. denotes danger and Calamity, Job 12.5. Psal. 38.17. and 116.8. and 140.4.11. &c. See Jer. 30.16.

On the contrary to deliver the feet from falling denotes divine protection, against any malignant Enemies, Psal. 56.13. and 18.36. and 91.12. Psal. 121.3. &c. To tread with the feet, denotes to disgrace, or to insult upon one, as an Enemy, Psal. 7.5. and 91.12, 13. Ezek. 34.18, 19. Matth. 7.6. Luke 10.19. Heb. 10.29.

[Lameness or Halting] which is a disease or accidental hurt of the Feet denotes Calamity, Affliction, and Dangers, Psal. 35.15. In mine halting (we translate it adversity) they rejoyced, Psal. 38.18. Jer. 20.10. Mich 4.6, 7. Zeph. 3.19. In which two last places the Term foreign is Feminine alluding to the voice of a sheep upon which Illyricus says, That it is a speech taken from Sheep: For many of them in the Summer especially those of hotter Countries do halt, or go lame, or else it may relate to the People and Church, of which the Scripture speaks in the Feminine Gender, as before.

p. 1652. With respect to Internals and spirituals, because the Life of man and the exercise of Godliness is compar'd to walking or running, and so the Feet translated to the mind, signifie desire and a holy endeavour, as the outward running or hastning to a place is performed by the Feet, Psal. 17.5. and 119.59, 105. (with ver. 32.) Prov. 4.26, 27. Eccl. 4.17. The Beautifulness of the Apostles feet, Esa. 52.7. Rom. 10.15. is not to be understood of their bodily Feet, but of the interior and Divine, as well with respect to their Mission, or being sent, as also the foreign, or fervor in teaching, as a footman in an Errand of great concern performs his Journey speedily, Nahum. 2.1. Some interpret it thus: It is not prancing Horses, Cathedral Seats, costly and magnificent Vestments, Cardinals Hats, and other precious worldly accoutrements that are commended, but simply the feet which denotes the humility of their Apostolical legation or Embassy, and all their Successors are exhorted to the same vertue, 1 Cor. 2.3, 4. Gal. 4.13, 14. &c.

Eph. 6.15. The Feet are said to be shod, Eph. 6.15▪Eph 6:15upon which a learned Expositor says the feet signifie the Ministry of the Gospel, which must be shod, that is, defended with Boots or Shooes, from Thorns, Bryars and Dirt, that is, that they may be able to go through all Dangers in Teaching and Confessing the Gospel. See Ezek. 16.10. What we translate (uprightly) Gal. 2.14. is in the Greek foreign, recto pede incederent, that is, walk with a right foot, viz. according to the rule and measure of the Gospel. See Heb. 12.13.

Hitherto we have treated of the dissimilary parts of a humane Body. The similary parts yeild but few Metaphors.

[The biting of the Flesh] Job 13.14. is transferred to the mind,Flesh. why should I take away my Flesh with my Teeth. that is, consume my self with Cares. (See 1 Sam. 19.5. Eccl. 4.5.

[Blood] in a Metaphor as Illyricus says, Cl. Script. Col. 1083. signifies spiritual Death, or Eternal Destruction, Ezek. 3.18. and 33.8. Acts 18.6. and 20.26. &c.

Of Metaphors from such things as concern the Life of Man.

TO the Body and its Members aptly succeeds its Ʋnion with the Soul, whence Life proceeds. The word (Soul) has no metaphorical notion, except when attributed to God, which belongs to an Anthropopathy, as was before expounded.

[Life] is used metaphorically; as Living waters are put for such as flow briskly,Life. To Live. To be quickned and plentifully, Gen. 26.19. Prov. 10.11. Jer. 2.13. and 17.13. &c. Time is said to live, and a Building, to be quickned, of which before chap. 9. Sect. 4. See Hab. 3.2. To Live and Life] are put for happiness, strength, and health, 1 King 1.25. Psal. 69.32, 33. Eccl. 6.8.

[Health] or Soundness is put for the Word or Doctrine of God and Eternal Life, the consequence of receiving it, 1 Tim. 1.10. and 6.3. 2 Tim. 1.13. and 4.3. Tit. 1.9.13. and 2.1, 2, 8. Hereby is denoted the condition and quality, as well as the fruit and efficacy of both, &c.

[To Cure or Heal] metaphorically signifies a deliverance or Restauration from Calamity, Adversity or Trouble,To Heal. Exod. 15.26. 2 Chron. 7.14. and 36.16. John 13.4. Prov. 3.8. and 12.18. and 13.17. and 14.30. Esa. 3.7. and 58.8. Jer. 8.22. and 30.13, 14, 17. Lam. 2.13. Hos. 14.5. And when p. 166Translated to the Soul it denotes the free Pardon and Remission of Sin, (that disease of the Soul) through the merits of our Blessed Redeemer, Psal. 6.2. and 41.4. and 147.3. Esa. 6.10. and 19.21. and 30.26. and 53.5. Jer. 3.22. Malach. 4.2. Matth. 13.15. (with Mark 4.12.) John 12.40. Act 28.27. 1 Pet. 2.24. &c.

And in Regard the knowing and manifestation of the disease and its Cause, is the beginning of a Cure, therefore this term is Elegantly transferr'd to the Ministers of the Word, whose Office it is to shew people their sins, and rebuke it, Jer. 6.14. They have healed the bruise of the Daughter of my people slightly—, that is, did not reprehend, as much as need was.

To Health, are oppos'd in general, Diseases, Griefs, Pains, Wounds, Stripes, &c. In which there is a Metaphorical Translation.

foreign dolore afficietis.1. To Inanimates, 2 Kin. 3.19. And ye shall grieve (or pain) every good peice of land with stones; that is. cover, corrupt or mar it. It denotes the irruptions of Enemies to annoy the whole Jewish Polity, Deut. 29.22, 23. Isa. 1.5, 6, 7, 8.

2. To Man, denoting his depraved Nature, Jer. 17.9. Psal. 38.3, 5, 7, 8. Isa. 53.4. Matth. 9.12, 13. Mark 2.17. Luk. 5.31, 32. 1 Tim. 6.4. a corrupt captious wrangler about words and questions is called foreign sick about questions, to which is elegantly oppos'd, ver. 3. of the wholsome words (foreign for sound speeches) of our Lord Jesus Christ.

All humane Calamities which afflict a man, like a Disease, are represented by this similitude, Psal. 77.10. Jer. 10.19. Job 9.17. Eccl. 5.12.15. and 6.2. Isa. 1.6. and 30.26. Jer. 15.8. and 30.12, 14, 15. Lam. 2.13. Hos. 5.13. Wounds denote sharp reprehension, Prov. 27.6. See Psal. 141.5.

More specially what are adverse to health, and Metaphorically used are,

[Brands or Marks] or scars of Wounds are put for persecution for the confession of Christ which Paul gives an account of with respect to himself, as you may see by their Catalogue, 1 Cor. 4. 2 Cor. 6. and 11. What a seared Conscience is, we have before spoke in Metaphors taken from fire.

Leanness or Corruption.[Leanness, Thinness, &c.] are put for Calamities, Punishments and Anguish, Isa. 17.4. and 24.16. Ezek. 33.10. Zeph. 2.11. (Psal. 73.8. it is spoke of Tyrants) Rottenness of bones] denotes dolors and terrors of Mind, Prov. 14.30. Hab. 3.16. Prov. 12.4. To Rot] is to Perish, Prov. 10.7. &c.

Plague.[The Plague] denotes a very mischievous and destroying man, Act. 24.5. where Paul was accounted by the wicked Jews a Pestilent fellow. Poyson.Poyson] a very killing and fatal Ingredient, that commonly destroys men, unless expelled by very Soveraign and powerful Antidotes, denotes devilish Doctrine, as also the malice and malignity of the VVicked, who (as far as they can) destroy the Souls, Bodies and Good Name of honest pious men, Deut. 32.33. Psal. 58.4. Rom. 3.13.

Death.To Life is oppos'd [Death] which is either the privation of Natural Life, because of the separation of the Soul from the Body: or the privation of spiritual and heavenly life, because of the separation of the Soul from God through sin. Both these not Metaphorically, but properly are to be understood, Gen. 2.17.

To Dye to sin.But [To Dye] is used Metaphorically, when Believers are said to Dye to sin, Rom. 6.2, 7, 11. that is to renounce it, and to be idle and unfruitful with respect to it, as a Dead man naturally neither Acts nor Operates.

But, [To be Dead in Sins and Trespasses] is quite another thing, Eph. 2.1, 5. for that denotes spiritual Death, when men by sin separate themselves from the Grace of God, and the hope of Eternal Life, when their sins are not remitted: In which sense Matth. 8.22. Joh. 5.25. 1 Tim. 5.6. are taken. Paul asserts himself to be Dead to the Law, Gal. 2.19. that is, the accusation or curse of it, for he could not by that be Justified, nor did he depend upon works but upon free Grace, and so was Dead as to that hope, (viz. of a legal Justification) as a Dead man has not the power of operation, See Rom. 7.4.10. To be Dead from the Elements of the World, Col. 2.20. is to be freed by Christ from the observation of the difference of Levitical Meats and the Mosaical Ceremonies (this was the Jewish Paedagogy) by which God inform'd the world, Gal. 4.3. And Col. 3.3. (see 1 Joh. 3.1.) Believers are said to be Dead to the World, &c. which denotes an abrenunciation of its depraved concupiscences, p. 167and mad pleasures—, the Text says, for ye are Dead, Col. 3.3.Col 3:3and your life is hid with Christ in God; that is, as Erasmus sayes in his Paraphrase: ye seem Dead to this World, because ye do not relish the Glories thereof, nor are moved with those vanities which the worldings admire. Therefore you do not live here so, as to attract the splendid Notice of Men, but you live in Christ with God, altho' your life is hid according to the Judgment of the World, &c.

Death] is attributed to Seed, or Corn cast into the Earth, Joh. 12.24. 1 Cor. 15.36. not because it perishes, but because of its change, it becoming the root of much fruit. In the first text it tacitly denotes the Death of Christ, and in the second the Death of Believers, whose Resurrection is also denoted by this similitude or Metaphor of a Corn, or grain.

Of Metaphors from Humane Sense.

GEnerally feeling, sense, or the Instrument of sense, (call'd in Greek foreign,) are transferr'd to the Mind, which Metaphor, is frequent among the Latines, Luk. 9.45. that they may not foreign feel it, that is understand it as it is expounded, Chap. 18.34. Phil. 1.9. what we translate Judgment in the Greek is foreign sense, viz. a lively faith in Christ. Tit. 1.1, 2. Joh. 17.3. Isa. 53.11. See Rom. 5.1, 5. and 8.16, 17. and 14.17. See also Heb. 5.14. with 1 Cor. 2. 13.15.

[Sight or Seeing] denotes experience or enjoyment, Exod. 20.18. Num. 20.23. Psal. 4.6, 7. and 16.9, 10. and 27.12, 13. and 34.12, 13. and 49.10, 11. and 60.4, 5.89.48, 49. Psal. 90.49, 50. and 91.15, 16. and 98.2, 3. and 128.6. Eccl. 8.16. (where, to see sleep, denotes to sleep; so, to see corruption in Death, Psal. 16.9, 10.) Eccl. 9.9. Isa. 44.16. Jer. 17.8. and 43.14. Lam. 3.1. Luk. 2.26. (where to see Death signifies to Dye) Luk. 17.22. Joh. 8.51, 56. Rev. 18.7. &c.

Especially the Verb to see] is used to denote a real experience of Promises of great things, Isa. 53.11. and 60.5. and 66.14. and of Punishment under Comminanation, Isa. 26.11.

2. It is transferred to the Mind and Intellect, and signifies to know or understand, Gen. 42.1. Eccl. 1.16. Jer. 2.31. Matth. 2.16. and 9.2, 4. Rom. 7.23. with ver. 7. Rev. 1.12. To think or consider, Gen. 20.10. and 49.15. Eccl. 1.14. Isa. 22.9. and 5.12. Matth. 6.26. (see Luk. 12.24.) Rom. 11.22. Col. 4.17. Jam. 1.25. To provide carefully, Gen. 41.33. &c. or avoid hurt, Matth. 9.30. Mark 12.38, &c.

3. It signifies spiritual vision, as the Prophecies, Num. 24.16, 17. 1 Sam. 9.9. Isa. 30.10. &c.

It is said of Angels that they desire foreign to look into the Mysteries of the Gospel, 1 Pet. 1.12. that is, they coveted a full and perfect knowledge of it, such is the Majesty and Beauty of that blessed Mystery.

To Sight is oppos'd Blindness] by which the want of true Faith and Gospel Illumination is noted, Isa. 42.18, 19. Lam. 4.14. Matth. 15.14. and 23.16, 24, 26. Joh. 9.39. Rom. 2.19. 2 Pet. 1.9. 1 Joh. 2.11. Rev. 3.17.

[Blindness] attributed to the VVicked Denotes three things, as;

1. 1 Joh. 2.11. Darkness hath blinded his Eyes, this is the proximate and immediate Cause, viz. a corrupt mind and VVill expressed by the term Darkness, (See Eph. 4.18.)

2. 2 Cor. 4.4. It is said that the God of this world hath blinded the Eyes of them that Believe not, &c. This is the first cause of all Evil and Condemnation, viz. the Devil seducing and hardning men.

p. 1683. John 12.40. It is said, He (that is God) hath blinded their Eyes, In what respects this is attributed to God the great and sole Fountain of Goodness and Mercy, you may find expounded in Gram. Sacra. p. 285.286.

It is said Exod. 23.8. That gifts blind the seeing, that is, Bribes corrupt the wise and skilful to pervert Justice. And therefore blindness with the Synonimous Terms are ascribed to the wicked that will not take Counsel, Deut. 28.28. Esa. 8.21, 2…. and 59.9, 10. Zeph. 1.17.

Whiteness.The Object of sight are Colours. Of these Whiteness] is a most exact symbol of inward purity and cleansing from sin, Psal. 51.7. Esa. 1.18. Rev. 7.14. A metaphor taken from Linnen, which when foul is restor'd to its colour, by washing, and cleansing it from all spots.

Outward Whiteness] as by rubbing of chalk or washing with Lime, denotes Hypocrisie, Act. 23.2. See Matth. 23.27. Ezek. 13.10. and 22.28, &c. Of the White Stone, Rev. 2.17. we will treat anon.

[Redness] or a Red colour is attributed to Sin, Esa. 1.18. where the Prophets respects Blood as ver. 15. by which, not only Homicides or killing of men is metonymically understood, but also all enormous sins by a Synecdoche. For as blood rashly spilt, contaminates the Homicide, and renders him guilty, 1 Kings 2.5, 6, 31.32, 33. So Sins are nothing but an abominable spot and contamination in the sight of God.

To this cursed Redness, the blessed blood of Christ is oppos'd, which expiates sin, and converts it into whiteness. See Rev. 1.5. and 7.14. &c.

Blackness.[Blackness,] with Comeliness is mentioned as the beauty of the Spouse, Cant. 1.5. The first denoting Sin and Affliction, the latter Divine Grace which Regenerates and Renews.Serm. 8. de Temp. Augustine says, Black by Nature, fair by Grace; black in Original sin, fair by Regeneration. Beda upon the place, Black by the adversity of oppressions, but fair by the Beauty of vertues. Whiteness and Redness are attributed to the heavenly Spouse, Cant. 5.10. denoting extraordinary beauty, loveliness and health, the native sign of which, that colour is. Some say that he is called white, with respect to his Divinity, and red with respect to his humanity: White because of his purity, and foreign, (that is, being without sin) and red, because his blood was pour'd out, &c.

[Hearing and to Hear] denotes,

(1.) The inward understanding, intelligence or discretion of the mind Gen. 11.7. and 41.15. and 42.23. 2 Kings 18.26. Esa. 36.11. Jerem. 5.15. Matth. 13.13. 1 Cor. 14.2. &c.

2. Approbation and Obedience, Gen. 3.17. —21.12. Josh. 1.17, 18. Judg. 2.17, 20. Deut. 18.19. 1 Sam. 2.25. Prov. 4.1. Esa. 33.15. Matth. 17.5. John 8.47. —9.27. —10.27. 1 Tim. 4.16. See Jam. 1.22. &c.

To Hearing is oppos'd Deafness] denoting, unbelieving, wicked, and obstinate sinners, Esa. 42.18, 19. with 6.10. 'tis spoke of the Converted, Esa. 29.18.

[Smell] what relates to this sence we have in part shewed before, A thread of Tow is said to Smell the Fire, (so the Hebrew) Judg. 16.9. when it touches it, and finds its force. See chap. 15.14. also Job 14.9. and 39.25. Bad Report is said to stink, Gen. 34.30. Exod. 5.21. 1 Sam. 13.4. 2 Sam. 10.6. —16.21. Dan. 6.14.

[To Tast] is put for to understand, experience, or enjoy, Psal. 34.8, 9. Prov. 31.18. Matth. 16.28. John 8.52. Heb. 6.4, 5. 1 Pet. 2.3. Hence the Noun foreign Gustus, Tast, translated to the Mind signifies Counsel, Judgment, or Reason, 1 Sam. 21.13. —25.33. Psal. 119.66. Prov. 11.22. Job 12.20. Dan. 3.10.12. Jonas 3.7.

[Sweetness] or to be sweet) is a metaphor well known, and signifies to delight, or to be well pleased in a thing, Job 20.12. Psal. 55.14. Prov. 3.24. and 9.17. (where by a metaphor of stol'n Waters, which are said to be sweet, and bread of Secrecies to be pleasant, wicked Company-keeping with an Adulteress is expressed) Cant. 2.3, 14. —5.16. Jer. 31.26. &c. See Prov. 3.22. Psal. 19.10, 11. Psal. 119.103.

p. 169[Bitterness, or to be bitter] denotes an overwhelming with Calamity, which are as hateful to the mind and sense, as bitterness is to the Taste, Gen. 26.35. Exod. 1.14. Ruth 1.20. 1 Sam. 30.6. and 1.10. 2 Kin. 4.27. Job 13.26. and 21.25. Prov. 17.25. Isa. 38.17. Lam. 3.15. Ezek. 3.14. Zach. 12.10. &c. Isa. 24.9.

It betokens that which is evil and hurtful, Prov. 5.4. Jer. 2.19. and so is applyed to Idols Hos. 12.15. More especially it denotes anger or fierceness and cruelty of Mind, Gen. 49.23. Judg. 18.25. 2 Sam. 17.8. Hab. 1.6. Eph. 4.31. Col. 3.19. It denotes Calumnie, Rom. 3.14. Jam. 3.14. with ver. 8, 9, 10, 11. Sin, as Acts 8.23. Rom. 3.14. Heb. 12.15. Matth. 26.75. Luk. 22.62.

The Object of Touch is hard and soft. Hardness is spoken

1. Of Men; and denotes,Hardness.

(1) Pravity, Pertinacy, and Stubbornness of Mind, Exod. 7.3. and 13.15. Deut. 2.30. and 10.16. Prov. 28.15. Isa. 48.4. —63.17. Ezek. 2.4. Matth. 19.8. Mark 10.5. Acts 19.9. Rom. 2.5. and 9.18. Heb. 3.8, 13, 15. and 4.7.

(2) It denotes cruelty and unmercifulness, Gen. 49.7. Judg. 4.24. 1 Sam. 5.7. Isa. 8.22. and 19.4. Matth. 25.24.

(3) Afflictions and sadness, 1 Sam. 1.15. Job 30.25. Psal. 60.5. &c.

2. Of Things, and so their perplexity, difficulty, and grievousness is intimated, Gen. 35.16, 17. Deut. 1.17. and chap. 15.18. 2 Sam. 2.17. Acts 9.5. Jam. 3.4.

3. Of Speech, and words, as when they are bitter, Gen. 42.7. 2 Sam. 19.4…. Psal. 31.18. when they are difficult to be understood, 2 Kin. 2.10. Joh. 6.60. He is call'd hard, who denounces evil or adversity, or any misfortune, 1 Kin. 14.6.

[Softness] is apply'd,

1. To the heart of man, and Denotes consternation and fear Deut. 20.3. Job 23.16. Jer. 51.46. Isa. 7.4. Also contrition and Repentance, 2 Kin. 22.19. with Ezek 36.26. By the softness or Effeminacy, 1 Cor. 6.9. is meant those impure Wretches that unnaturally abuse themselves or others, as Illyricus says.

2. To speech, as flattery, Psal. 5.9. and 12.3. and 55.21. Prov. 2.16. —7.5. —26.29. —28.23. and 29.5. In which places the term, foreign molle, mild, or soft is used for flattery. Sometimes it notes mildness and humanity joined with Prudence, Prov. 15.1. and 25.15. where the word **mollis, mild.foreign is used. See Job 40.22.

[Sleep] the Cessation of the Senses, by which is signified

1. Security, as that of Faith, by those that depend upon and acquiesce in the Lord, Psal. 3.5. and 127.2. Ezek. 34.25. Sometimes it denotes the carnal security of wicked and unbelieving men, Rom. 13.11. Eph. 5.14. 1 Thes. 5.6, 7. Hence it is said, Isa. 29.10. He hath poured on them the spirit of Deep sleep, &c.

2. Sloth, Laziness or sluggishness, which sleepy persons are very subject to, Prov. 6.9, 10. and 24.33. Isa. 56.10. Nah. 3.18. Isa. 5.27. 2 Pet. 2.3. &c.

3. Death and destruction, Job 3.13. and 14.12. with 16.22. Psal. 13.3. and 76.6. Jer. 51.39. Hence the Prophane Authors call sleep the Image of Death; Mortis Imago. Somnus et Mors g… mini So… ni frater mors.Homer calls Sleep and Death Twins, and Hesiod calls sleep the Brother of Death.

Believers are said to sleep when they Die a Corporal Death, Matth. 27.52. Joh. 11.11, 13. Act. 7.60. and 13.36. 1 Cor. 15.18, 20, 51. 1 Thes. 4.13, 14, 15. The Reasons are elsewhere given, the Substance of which is, that their Souls have blessed Rest with God, and their Bodies have rest in the Grave, Isa. 57.1, 2. In the certain hope of a future Resurrection, Act. 2.26. Rev. 14.13. Psal. 17.14, 15. Sleep being a representation or figure of both, in which there is rest from Labour, and a refreshing of strength, &c.

To sleep is opposed Watching] therefore the Reason of it in signification is opposite with Respect to sleep.

1. As sleep denotes carnal security, so watchfulness signifies true Repentance, and a serious and diligent exercise of Piety, Matth. 24.42. and 25.13. Mark 13.35. Luk. 21.36. 1 Cor. 16.13. Rom. 13.11. 1 Cor. 15.34. Eph. 5.14. and 6.18. Col. 4.2. 1 Thes. 5.6, 10. 1 Pet. 5.8. Rev. 3.2, 3. and 16.15. &c.

p. 1702. As sleep denotes sloath and laziness; so watchfulness signifies alacrity, diligence and prudence, in the management of Duty or Office, Psal. 127.1. Act. 20.31. Hab. 13.17.

3. As sleep denotes Death, so watchfulness denotes Life, both are joyn'd together, 1 Thes. 5.10. See Rom. 14.8. more comparisons might be made, but they are obvious.

Metaphors from the various Differences of Mankind.

WE will consider the Differences of humane kind with respect, 1. To Sex 2. Age. 3. Relation. 4. Country or Family. And although some of these belong to the head of Adjuncts, yet for more commodious order we will place them here.

Man.1. As to Sex; they are Man and Woman. [A Man] foreign Metaphorically denotes, a Stout, Couragious, Eminent Person. 1 Sam. 26.15. In that Irony of David, Art not thou a Man? that is, hast thou not behav'd thy self gallantly? Jer. 5.1. Seek in the Broad places thereof (that is Jerusalem) if ye can find a man; that is, a wise man, &c. 1 Kin. 2.2, 3. Psal. 49.2, 3. —4.3. —118.5, 6. —144.2, 3. —82.6, 7. 1 Cor. 3.21. —7.23. —16.13. &c.

A [Woman] on the Contrary, denotes one that is timorous, weak and dispirited,Woman. Isa. 3.12. Jer. 51.30. Nahum 3.13. See Jer. 48.41. Isa. 19.16. Hence a sort of men are call'd effeminate, &c.

The Church is likned to a chast Virgin; 2 Cor. 11.2. See Hosea 2.19. This Metaphor alludes to the legal type of the high Priest, who might marry none but a Virgin, Lev. 21.14. See Cant. 1.3. Zach. 9.17. Rev. 14.4. To which Spiritual Whoredom and Adultery is opposed.

2. The Age of man may be thus distinguished, viz. Infants, Boyes, Youths, Men, old Men. Infants & infancy.A sucking Infant and Boy, Metaphorically denote,

(1) True Believers, Psal. 8.2, 3. Matth. 11.25. Luk. 10.21. See Matth. 18.3, 4. 1 Cor. 14.20. 1 Pet. 2.1, 2. &c.

(2) Such as are ignorant in the Faith, Rom. 2.20. 1 Cor. 3.1, 2. Heb. 5.12, 13, 14. Gal. 4.3.

(3) Fools and wicked men destitute of the knowledge of Truth, Isa. 28.9. and 65.20. Eph. 4.14. Sucking is attributed to the Church, Isa. 49.23. and 60.16. 2 Cor. 8.1, 2, 3, 4. The Consolation of the Gospel which the faithful enjoy in the Church is compar'd to sucking, Isa. 66.11, 12.

When the term Boy, or little one is attributed to Princes or Magistrates, it denotes Folly and lack of Prudence, Eccl. 10.16, 17. Isa. 3.4, 12.

Childhood or youth.[Childhood] signifies the time of Israels departure out of Egypt, Jer. 3.4. Thou art the guide of my childhood. See Hos. 2.15. and 11.1. Ezek. 23.19. It denotes spiritual strength, Psal. 103.4, 5.

Manhood[Manhood] Eph. 4.13. denotes the perfection of Wisdom and knowledge in Believers, viz. so much as is attainable in this World, to which childhood is oppos'd, ver. 14.

Old Age.[Old Age] Sometimes has the notion of Wisdom. Hence the term Elders is apply'd to Senators, in whom not always Age, but Prudence is respected, 2 Kin. 10.1. &c. Hence also the term is used, of the Chief Officers of the Church, 1 Tim. 5.1, 17, 19. Tit. 1.5. Heb. 11.2. Jam. 5.14. 1 Pet. 5.1. and 5.5.

p. 1713. The Relations which afford any Metaphors are, A Spouse, Husband, Wife; Widdow; Father, Mother, Son; Brother, Sister; Lord, Servant; Master, Scholar.

By the Metaphor of Espousals, Spouse.(which is the most pleasant Metaphor of all) the Spiritual Union between Christ and the Church is expressed, Hos. 2.19, 20. Matth. 22.2. and the following verses, Joh. 3.29. 2 Cor. 11.3. Rev. 21.2, 9.10. &c. See the Metaphor of a Bridegroom in the second Book, where the Parallel is Run.

From the Names of Husband and Wife a few Metaphors are taken as Isa. 54.5. where God calls himself the foreign husband of the Church. Husband.The text is word for word for word from the Hebrew, thy makers are thy husbands, which plural phrase denotes the Mystery of the Trinity—. Hence the Land of Sion, (that is the Church) is said to be foreign Beulah, that is Married, Isa. 62.4. &c.

Widdowhood denotes desolation, Isa. 47.8, 9. Hence 'tis said Jer. 51.5.Widdowhood. Israel hath not been foreign widdowed (or left a widow) nor Judah of his God.

A Father foreign with respect to Diverse attributes, yeelds divers Metaphors.Father.

1. With respect to begetting and production, he is put for the Author of any thing, Gen. 4.20, 21. Job 38.28. John 8.44.

2. With respect to the Education of his children, he is put for a Doctor, Teacher or Master, Judg. 17.10. 2 Kings 2.12. (hence comes the appellation of Children of the Prophets, 2 Kings 6.1. and elsewhere, by which their Disciples are understood) Matth. 23.9. 1 Cor. 1.15. Acts 18.8, 9, 10.11.

3. Because he governs his Children, he is put for a Prince or superior, 1 Sam. 24.11. 2 Kings 5.13. Isa. 22.21. Hence Deborah is call'd a Mother, Judg. 5.7.

4. Because of his Conversation with his Children, he is put for any thing most conjunct, Job 17.14.

5. Because of his love, he is put for any thing loving or benevolent, Gen. 45.8. Job. 29.16.

6. He is put for an Example (or Exemplar, rather) proposed for imitation, Rom. 4.11, 12, 16, 18. Of the word (Mother) See chap. 9. Sect. 5. §. 4.Mother. Babylon or the Antichristian Church is called the Mother of fornications and abominations of the Earth; that is, that Invented, confirm'd, propagated, and defended the Idolatries, damnable Doctrines, Errors, Nefarious wickednesses of all sorts of Men, which are mystical whoredom, and the greatest abomination in the sight of God.

By Allusion to the Mans words that said to Christ, Matth. 12.47.Mat. 12.49.Matt 12:49 Thy Mother and thy Brethren stand without, desiring to speak with thee; Christ calls his Disciples and all Believers his Mother, Brothers and Sisters, that is, they were as Dear to him as such, and denotes that Spiritual Relation is of higher value, than Earthly. The Parting of two wayes is call'd a Mother, Ezek. 21.21. because two wayes, as if they were two Daughters, proceed from it.

A Son foreign, Ben,] what significations this is of, may be read, Chap. 7.Son. Sons of God. All Believers are call'd the Sons of God, Joh. 1.12, 13. Rom. 8.14, 16, 17, 19, 21. Gal. 3.26. and 4.5, 6. 1 Pet. 1.14.23. 1 Joh. 3.1, 2. &c. Because of the Mystery of Regeneration. And because this is effected by Preaching of the word. Paul calls his Converts his Sons, 1 Cor. 4.14, 17. Philemon ver. 10. Thus such as Believe as Abraham did, and only such, are call'd his seed or Children, Sons of Abraham.and he their Father, Rom. 4.16. See Rom. 9.7, 8, 9. and Gal. 4.22. &c.

The Impious and unbelieving on the Contrary are call'd the Children of the Devil, Acts 13.10. 1 John 3.10. (See ver. 8.) and 1 John 8.44. because they imitate him in Wickedness.

Princes and Magistrates are called Sons of the most high, Psal. 82.6.Ps. 82.6. Sons of the most high.Ps 82:6 Not with respect to their Faith, but

(1) Because they are on Earth as it were Gods heirs, succeeding in a certain part of Judiciary Authority.

(2) Because they are of such Authority on Earth that God tenders and loves them, and commands Reverence and Obedience to them, Rom. 13.1. &c.

First begotten Son] in a Metaphor obtains the Notion of Excellence and Prerogative, and is put for one very dear and precious, as the eldest Son is to the Parent, Exod. 4.22. Jer. 31.9, 20. &c.

An Orphan denotes a forlorn and helpless condition, Psal. 10.14.18. Lam. 5.3.Orphan. Fatherless. Hence John 14.18. Christ promises his Disciples that he would not leave them (foreign) p. 172Orphans, that is destitute of help. A Brother] is put for that which is like a thing, Job 30.29. Prov. 18.9. A man and his Brother denote, society or mutual ingagement, Gen. 26.31. and 37.19. and 42.21, 28. Exod. 16.15. Num. 14.4. Jer. 23.35. and 25.26. Mal. 2.10. See Exod 25.20. Job 4.8. Joel 2.8. A w… man and her sister, Exod. 26.3, 5, 6, 17. Ezek. 1.9, 23. and 3.13. &c. See also Jer. 23.35. and 31.34. Isa. 34.15, 16.

A Lord foreign Baal] the Metaphorical significations hereof are at large given **Gram. Sacr p. 120. seqq.elsewhere. The Principal Species of Lordship is Royalty, which to figure the eminency of heavenly glory is attributed to Believers, who are called Kings, Rev. 1.6. and 5.10. See Matth. 25.34. Dan. 7.22.27. 1 Pet. 2.9. Hence is the mention of Thrones, Rev. 3.21. and 4.4. Matth. 19.28. and 22.30. Of Royal Government, Rev. 2.26, 27. And a Crown, ver. 11. and elsewhere frequently.

A Servant, to serve, and servitude] have very many Metaphorical acceptations, denoting sometimes good, sometimes evil.

1. Good, as the service of God (of which there is frequent mention in Scripture) by which his sincere worship, in Faith and Obedience is noted. So a man is said to be the servant of Righteousness when he serves God in Faith, Holiness and Righteousness, Rom. 6.16, 18, 19. Luk. 1.75. To serve other men, Matth. 20.27. Mark 10.43, 44. Gal. 5.13. denotes an officious Humility, and Beneficence, the fruit of Faith. So Paul was the servant of Christians; 2 Cor. 4.5. See 1 Cor. 9.19. Paul says that he brought his body into foreign servitude, 1 Cor. 9.27. which denotes mortification.

2. It denotes Evil, when it respects sin, and what relates to it. To serve sin, denotes impenitence, John 8.34. Rom. 6.6, 17, 19, 20. Tit. 3.3. 2 Pet. 2.19. To serve Mammon, denotes worldly-mindedness, and a greedy desire after ill got riches, Matth. 6.24. To serve the Belly, denotes an indulging ones self in Carnal pleasures, Rom. 16.18. See Phil. 3.19. Tit. 3.3. To serve much wine (foreign) denotes Drunkenness, Tit. 2.3. To serve men, denotes an obedience to their prescriptions in opposition to the Commands of God; 1 Cor. 7.23.25. Gal. 5.1. and 4.9. with Acts 15.10. which two last Texts respect the legal Ceremonies, and hence that Phrase is taken, Rom. 8.15. Spirit of Bondage, to which is opposed the Spirit of Adoption: the One denotes legal strictness and terror, the other Evangelical Grace. See Heb. 12.18 &c.: See also Heb. 2.15.

Schoolmaster. Isa. 28.10. Precept upon precept.Isa 28:10The Law is call'd a Schoolmaster, because it taught the way to Christ, Gal. 3.24. There is a very fair Metaphor taken from a Schoolmasters Instruction, Isa. 28.10. For Precept must be (or hath been) upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little (was added) As Rules and Precepts are given and inculcated into the minds of Children, and their hands guided to write (as in the old Verse, Adde parum parvo, parvo superadde pusillum, i. e. Add little to little, and to little, superadd very little) that at length they may acquire the whole treasure of Learning; so, God by his Prophets (2 Chron. 36.15.) and Ministers instructs his People in Divine learning, &c.

4. The Metaphors from a Country or Family are these;

Canaanite.A Canaanite is put for a stranger or impure Person, Zach. 14. last verse, Isa. 35.8. Joel 3.22. For a Merchant, because their Country was near the Sea, Prov. 31.24. Isa. 2….8. Jer. 10.17. Hos. 12.8. Zeph. 1.11.

Arabian. Edomites MoabitesAn Arabian is put for a Thief or Robber, because they were infamous that way, Jer. 3.2. Isa. 13.20. the Edomites and Moabites are put for the Churches Enemies, because they were such to the Jews (Psal. 137.7. Lam. 4.21. Amos 1.11. Obadiah ver. 10. Ezek. 25.12.) Isa. 34.5, 6. and 63.1. and 25.10. Chaldeans are put for Mathematicians or Fortune-tellers, because that Nation was given to it. Dan. 2.2.Sodom. Gomorrah. &c. The Names of Sodom and Gomorrah are attributed to the Rebellious and stubborn Jews, Isa. 1.10. See Isa. 3.9. Ezek. 16.48, 49, 53.

Rome, the seat of Antichrist, is call'd Sodom and Egypt, Rev. 11.8. Sodom, because of its Corporal and Spiritual Whoredom, and other enormous sins; Egypt, because of its Tyranny and Cruelty against the People of God.

p. 173Metaphors from the various Actions of Men.

SUch of the Actions of Men as we have not treated off before, shall be breifly given— These may be distinguished into such as are Necessary, and such as are Contingent.

1. Necessary Actions, as [to Eat and Drink] denotes,To Eat.

(1.) To consume or destroy, Gen. 31.15. Exod. 3.2. Deut. 31.17. and 7.16. Prov. 30.14. Psal. 14.4. Psal. 69.10. Esa. 1.20. Jer. 30.16. Gal. 5.15. Jam. 5.2.3. &c.

(2.) To Enjoy, or receive benefit, as eating nourishes the body— this enjoyment is either Corporal, as Gen. 45.18. Psal. 128.2. Esa. 1.19 and 3.10. &c. Or Spiritual, Prov. 9.5. and 8.5, 6, 10. &c. Jer. 15.16. 1 Tim. 4.6.

2. It denotes a participation of the Merits and Blessings of Christ, John 6.50. &c. 1 Cor. 10.16.

3. The compleating of Eternal Happiness, or Everlasting Life it self, Luke 14.15. and 22.30. John 6.27. Rev. 2.7. and 3.20. &c. To be filled,] that is after Eating denotes any fulness, as when an old man is said to be foreign (Sept. foreign,) Full of Days, Gen. 25.8. and 35.29. See Hos. 13.6. Luke 6.25. 1 Cor. 4.8. It denotes a sufficient enjoyment of things pleasing and profitable, Psal. 16.10. and 17.14. and 81.10. and 103.5. and 107.9. Matth. 5.6. Luke 6.21. Sometimes it denotes loathing, as a full Stomach does Meat, Psal. 88.3. Hab. 2.16. Hence by an Anthropopathy 'tis attributed to God, Esa. 1.11.

To Hunger and Thirst] denotes an ardent desire in the Godly, after heavenly things, Psal, 42.2. and 63.1. Esa. 41.17. and 51. 1. Matth. 5.6. Luke 6.21. and 1.53. In the wicked it denotes Eternal malediction for the want of those blessings, Esa. 65.13. Luke 6.25. See Luke 16.24. and Amos 8.11.

[To Drink] denotes the enjoyment of good and pleasant things, Jer. 2:18. Victory, as Num. 23.24. See Prov. 5.15. Esa. 37.25. Participation of Heaven, Prov. 9.5. Esa. 65.13. John 4.14. and 7.38. See Rev. 22.17. &c. To suffer inconveniences, as Job 21.20▪ Jer. 25.16. and 49.12. Obad. 1.16. Hab. 2.16. Prov. 20.6. Matth. 20.22. and 26.39. &c. To be accustom'd to a thing, Job 15.16. and 34.7. Rev. 18.3. Prov. 9.5.

To be Drunk] denotes to be filled with good things, Deut. 29.19. Psal. 36.8, 9. Prov. 5.19. and 11.25. Cant. 5.1 Jer. 31.14. To be overwhelmed with Calamities, Esa. 51.21. and 63.6. Jer. 48.26. Ezek. 23.33. To be obstinately confirm'd in impiety by the just Judgment of God, Esa. 29.9, 10. Hence sobriety on the contrary, both of Body and mind, is attributed to a godly man, 1 Thess. 5.6, 8.2 Tim. 4.5. and 2.26. 1 Pet. 1.13. and 4.7. and 5.8.

[To Beget and bring forth] is put for the production or event of any thing, Job. 38.28. Psal. 90.2. Prov. 25.23. and 27.1. Zeph. 2.2. Jam. 1.15. Hence Generations signifie things done, or Histories, Gen. 2.4. and 5.1. and 37.2. It is attributed to Spiritual renovation, Esa. 66.9. John 1.13. The Church being as it were the Mother of Believers, Esa. 54.1. and 66.7, 8. Gal. 4.26, 27. To the Ministers of the Gospel, 1 Cor. 4.15. Gal. 4.…9. Philemon ver. 10. &c. When a man is said to bring forth Wind, Stubble, Vanity, &c. it denotes the ill success of his malignant endeavours, Job 15.35. Psal. 7.14. Esa. 26.28. and 33.11. and 59.4.

Hitherto of the necessary Actions of men;Contingent actions. now we shall briefly touch such as are contingent, which are good or bad; with respect to the Agent or others.

What concerns Site or Local motion, as [to Go or Walk,] is put for the Life,Site or Local motion. Manners, and Actions of Men, Gen. 17. 1. Psal. 1.1. Psal. 119.1, 3, 9. &c. Rom. 8.1. Eph 2.2, 10. &c. 2 Cor. 12.18. Hence a Way is put for the course of Life or conduct of men, Gen. 18.19. and 31.35. Prov. 28.6. Jer. 6.16. Matth. 21. p. 17432. Act. 14.16. &c. To Go] signifies to die, Gen. 15.2. Josh. 2….14. Luke 22.22. &c. To Stay or Tarry] signifies to Live, John 21.22. Phil. 1.25. To Follow signifies, inmitation and conformity in life and actions, 1 Kings 18.21. Matth. 16.24. John 8.12. 1 Pet. 2.21. 2 Pet. 1.16, To Run] betokens diligence, Psal. 119.32. Cant. 1.4. Jer. 23.2. Rom 9.16. 1 Cor. 9.26. Gal. 5.7. Phil. 2.16. 2 Tim. 4.7. Heb. 12.1. The word of God is said to Run. when it is largely propagated, 2 Thess. 3.1. and when the Will of God is fulfilled, Psal. 147.15. To Hasten signifies Temerity, Rashness, Precipitancy and Folly, Job 5.13. Esa. 35.4. To Stand] signifies to be happy or in a good Condition, 1 Sam. 24.21. Psal. 30.7, 8. Dan. 11.2. Rom. 14.4. To believe firmly and persevere, Exod. 14.13. Rom. 5.2. and 11.20. 1 Cor. 10.12. and 16.13. 2 Cor: 1.24. Phil. 4.1.

It denotes perseverance in sin, Psal. 1.1. Eccl. 8.3. Hos. 10.9. The Confirmation or ratifying of a word or decree, Lev. 27.14. Deut. 9.5. and 19.15. Esa. 40.8. Jer. 44.28. 2 Cor. 13.1. &c.

[To Sit] denotes to be quiet and stedfast, Gen. 49.24. Psal. 113.9. Micah 5.3. &c. To Fall] denotes to Sin, Jer. 8.4. 1 Cor, 11.12. and to be overwhelmed with Calamities, Prov. 24.16, 17. Amos 5.2. To be despicable or low, Neh. 6.16. Esth. 6.13. John 12.3. To Dye, Gen. 25.18. 1 Cor. 10.8. See more Examples Gal. 5.4. 2 Pet. 3.17. Rev. 2.5. Matth. 8.11. Luk. 13.29. Matth. 22.1. &c. Esa. 25.6. &c.

[To Gird] denotes fortitude, preparation and dispatch of business, 1 Sam. 2.4. Job 38.3. Prov. 31.17. Jer. 1.17. To put on] denotes a close Union, Job 10.11. Jer. 43.12. Putting on] denotes Regeneration or Renovation, 2 Cor. 5.3. Rom. 13.12, 14. Eph. 4.24. Col. 3.9, 10. 1 Pet. 5.5.

There are many transient Actions of men used metaphorically of which take a few examples instead of many, by which you may judge of the rest.

[To Take] is put for to Learn or understand, Job 22.22. Prov. 1.3. &c. To Build] (foreign banah) for getting of Children, Gen 16.2. Deut. 25.9. Ruth. 4.11. To Restore, exalt or make prosperous, Job 22.23. Esa. 58.12. Jer. 12.16. and 31.4. Mal. 3.15. (to which [to Destroy] is oppos'd, Jer. 42.10. &c.) To Establish and Confirm, Psal. 89.2. Matth. 7.25. To inform by Doctrine and example Rom. 15.20. 1 Cor. 8.1. and 10.23. and 14.4, 17. Gal. 2.18. 1 Thess. 5.11. Jude ver. 20. (Hence foreign, Edification, is put for Information by Word and Life, Rom. 14.19. and 15.2. 1 Cor. 14.3, 5, 12. 2 Cor. 10.8. and 13.10.) Thus is the Church Built, which is the House and City of God, Psal. 51.18. and 102.14. Esa. 60.10. and 54.11, 12. Matth. 16.18. 1 Cor. 3.9. Eph. 2.21, 22. and 4.12. 1 Pet. 2.5. Hence such as should preserve and restore the Church are called Builders, Psal. 118.22. Matth. 21.42. Act. 4.11. 1 Pet. 2.7. To Build] is also put for seducing by False Doctrine, 1 Cor. 8.10. &c.

[To War, Fight, &c.] is put for the spiritual fight of Believers against the Devil, the World and the Flesh, Esa. 40.2. 2 Cor. 10.4. Eph. 6.12. 1 Tim. 1.18. 2 Tim. 2.3, 4. and 4.7. Phil. 1.27. Tis said of such things as disagree amongst themselves, as Flesh and Spirit, Rom. 7.23. Jam. 4.1. 1 Pet. 2.21. Prayers are spiritual weapons, Rom. 15.30. Col. 4.12 &c. To Commit Adultery or play the Whore] is put for Idolatry and Impiety of which there are abundance of examples in Scripture, Exod. 34.15, 16. Deut. 31.16. Jude 2.17. and 8.27.33. 2 Kings 9.22. 1 Chron. 5.25. Esa. 1.21. and 57.3, 4. Jer. 2.20. and 3.1, 6, 8, 9. and 13.27. and 23.14. Ezek. 16.15, 2. and 23.3. Hos. 1.2. and 4.12. and 5.3. and 6.10. Nahum. 3.4. Rev. 2.20.21, 22. and 14.8. and 17.2. and 18.3. &c. The Reason of the Metaphor is, because God hath joyned and as it were espoused his Church to himself in a spiritual Contract or Covenant, that thereby he may beget spiritual Children to be eternally saved. If the Church therefore will basely forsake him, and run to Idols without any respect to the violation of that Conjugal engagement, it is spiritual Adultery and the Scripture so stiles it, &c. To Bewitch] it put for to Seduce by wicked Doctrine, Gal. 3.1.

p. 175Apostates and such as persecute the Saints are said Heb. 6.6. To Crucifie the Son of God afresh. In which sence Rome, the seat of Antichrist is thus described, Rev. 11.8. The great City which spiritually is called Sodom and Egypt, where also our Lord was Crucified. Which Periphrasis denotes the cruel persecution of true Christians, with all the oppression, and Massacres perpetrated by Rome and its Instruments, where ever they have power to act. For whatsoever injuries are offered to Believers, are by the Holy Spirit said to be offered to Christ himself, because none of the Members can be hurt, but the head sympathizes and suffers with it, as was said before. **Homil. 11. in Jer.Origen says, By every Martyrs condemnation, Jesus is condemned: For if a Christian be condemned for this alone, that he is a Christian, it is Christ then, that is condemned; (and so Crucifyed)

Metaphors taken from the Containing Subjects.

TO this belongs.

(1) Generally Place and its Dimensions.

(2.) Particularly the Habitations of Men.

To the Dimensions or differences of place belongs Altitude or height, which when referred to the mind and understanding of man, metaphorically denotes an abstruse thing, or that which is difficult to be understood, Prov. 24.7. Wisdom is too high for a fool, that is, he cannot attain it. See Prov. 14.6. A Word that has affinity with this denotes the distraction of an irresolute mind, by reason of divers cares and doubts Luke 12.29, foreign. Be ye not lifted up on high, we translate it, be ye not of a doubtful mind; this metaphor is taken from Meteors, and denotes a mind as it were hung up in the Air, apt to be blown hither by every blast; the meaning is, be not distracted with various cares for your sustentation, but acquiesce in the hope of Divine help.

Gen. 43.18. We are brought in, that he may Roll himself upon us, and fall upon us, Gen. 43.18.Gen 43:18and take us for bondmen. This is an elegant metaphor taken from the fall of a Body from an high place or precipice, upon which Junius says, Metaphora duplex, a corporibus magnae & ponderosae molis, &c. A double metaphor taken from bodies of a great and weighty bulk, which by wheeling (as it were) are tumbled down from on high, and the higher they are, by so much the more violence do they fall: As if he had said, whereas he has no lawful cause of quarrel against us, he will make us Captives, or Bondmen by this pretext of money, &c.

[To go Backward] denotes Apostacy, Jer. 7.14. To turn their Hearts back again, signifies Repentance, and their abhorring Baal whom they thought to be a God, 1 King 18.37. See Esa. 50.5.

[To turn to the Right Hand or Left Hand] Gen. 24.49. signifies a desire what to do, or not to do; the metaphor being taken from such as are doubtful, when they come to a parting way, which to take, and are wont to be directed by that phrase, turn to the right or left hand.

This phrase is used with respect to Divine Obedience, when men are commanded to walk neither to the Right nor Left hand, that is, to keep exactly to that rule and order with respect to Gods Worship, which he hath set down in his Word, Deut. 5.32. — 17.11, 20. —28.14. Josh. 1.7. —23.6. Prov. 4.27. Esa. 30.21. &c. The Right side is a symbol of prudence, circumspection, and honesty; and the Left of imprudence, temerity, and incogitancy, Eccl. 10.2. &c.

[Latitude or Largeness] gives some metaphors, foreign dilatare, to inlarge, signifies a deliverance and help from Calamity, Psal. 4.1. Psal. 18.19. and 31.8, 9. Prov. p. 17618.16. So Narrowness betokens Trouble and Affliction, Psal. 25.16.17. —31.9. —138.6, 7. Prov. 11.8. —24.10. The Metaphor being taken from narrow places, or men shut up, besieg'd, or surrounded by an enemy in a narrow Compass, which exposes them to much distress and difficulties of deliverance—. A heart enlarged signifies Joy, Psal. 119.32. Isa. 60.5. See 2 Cor. 6.11, 12, 13. &c.

This enlarging of heart, denotes sometimes great wisdom and vertue, 1 Kings 4.29. Sometimes Pride and Audacity, Psal. 101.4, 5. Prov. 21.4. and 28.25. See 1 Sam. 2.1. 2 Cor. 6.11. Eph. 6.19. Psal. 81.10, 11. —119.131. &c.

Of Places where men Dwell we will shew (1) Their parts. (2) Their species or kinds. The Parts, from which Metaphors are taken are,

The parts of a Building. Christ a Foundation.1. Foundation, in which we are to consider,

(1) Its Dignity, being the principal part of the Edifice, which supports the whole weight of the building. Hence Christ is call'd a Foundation of the Church, which is his spiritual house, Isa. 28.16. 1 Cor. 3.10.11. Eph. 2.20. See Matth. 16.16, 18. 1 Pet. 2.4, 5. Jude ver. 20. Rev. 21.14. because from him, and by him, and in him are all things, which are needful for the gathering, preserving, and saving of his Church

(2) Its stedfastness, stability and firmness; which makes the whole building strong and durable. Hence it is said of the Creation of the Earth, that solid and immoveable body, together with its parts, Exod. 9.18. Job 38.4. Psal. 24.1, 2. —104.5. Prov. 3.19. —8.29. Heb. 1.10. Hence 'tis put for the ground, which we tread upon, Hab. 3.13. by making naked the foundation (so the Hebrew) that is, by clearing your land of its Enemies, who so covered it, as if they had taken a perpetual Root in it, ver. 6. More Metaphors you may find, Prov. 10.25. 2 Tim. 2.19. Joh. 6.27. Isa. 14.32. Eph. 3.18. Col. 1.23. 'Tis put for to Consult or Deliberate, because every Design must have a beginning, Psal. 2.2. —31.13, 14. and to appoint, decree or ordain, so as that a thing should be firm and certain, 1 Chron. 9.21. Esther 1.8. Psal. 8.2. Out of the mouths of Babes and Sucklings hast thou founded (so the Hebrew) strength, &c.

(3.) Its Order, because it is the first thing in a building, and the last in the destroying of an House; Hence it is put for beginning, with respect to time, Isa. 7.9. and for the very extreme or end in the destruction or utter rooting out of the People, Psal. 137.7.

[A Wall] is transferr'd to a humane Body, Jer. 4.19. I am pained at the walls of my heart (so the Hebrew) that is, my Bowels and sides which environ or encompass my heart, in which places, such as are troubled with an hypocondriach disease, are much pained, &c. Acts 23.3. Paul calls the Chief Priest whited wall, that is, an Hypocrite and vain speaker, who bragg'd of the Dignity, and title of his Office, whose outward Appearance was gaudy and splendid, bespeaking much sanctity, whereas within he was full of Impiety and Uncleanness. See Matth. 23.27. It seems this kind of wall which he alludes to, was made of Mud, that is a slight wall of untempered Mortar, as Ezek. 13.10. which had no solid or durable substance in the inside, but were curiously whited with Lime on the outside.

Eph. 2.14. foreign intergerinus paries, the middle wall of partition, denotes the Mosaical Law,Eph. 2.14. Middle Wall.Eph 2:14 which like a Partition divided the Jews from the Gentiles, which being now taken away they are all one in Christ.

A Wall, in a Metaphor is a Symbol of strength and defence, 1 Sam. 25.16. Psal. 18.29. Isa. 26.1. Jer. 1.18. and 15.20. A hedge denotes also Defence, Ezek. 13.5.22.30. Jer. 5.1. Psal. 106.23, 30.

A Step or Stair,] or degree, foreign, is put for increase of spiritual gifts, 1 Tim. 3.13. See Matth. 13.12. a Pillar Metaphorically signifies things like it, whether with respect to figure and shape, Exod. 13.21, 22. Judg. 20.40. Rev. 10.1. or use, for it is firm, and bears great Weight, and therefore denotes firmness, constancy and lastingness, Prov. 9.1. Jer. 1.18. Job 9.6. and 26.11. 1 Tim. 3.5. Rev. 3.12. dignity and preheminence in the Church, Gal. 2.9. the Common-wealth, Psal. 75.4.

p. 177A Corner] denotes extremity, because it is the extreme part of the Building, as

1. The extremes of the earth, Exod. 27.9. Num. 34.3. Neh. 9.22. Jer. 9.26. Deut. 32.26.

2. Of a field and Country, Lev. 19.19. Num. 24.17. where the Chaldee and Septuagint understand Princes.

3. Of the head, as the Forehead and Temples, Lev. 13.41. and 19.27. The outward Corner of a house, signifies a Prince or Grandee, Judges 20.2. 1 Sam. 14.38. Isa 19.13. Hence Christ is called a Corner-stone, Psal. 118.22. Expounded Eph. 2.15, 16, 17, 20.

A Nail, signifies one fixt for common good, Isa. 22.23. the Chaldee renders it faithful governor, and the Septuagint foreign, a Prince.

A Gate or Door] is put for a populous City, through which the passage of traffick or Commerce is wont to be Ezek. 26.2. For the entrance into a Country, Micah 5.5. For the Lips, Job. 41.5. See Psal. 141.3. Psal. 78.22, 23. Job 3.10. What a door of hope denotes is shewn before in the mention of the Valley of Achor, Hos. 2.15. the opening of a door, denotes preaching the Gospel, Isa. 26.2. and 60.11. Acts 14.27. 1 Cor. 16.9. 2 Cor. 2.12. Col. 4.3. Rev. 3.8. The door of heaven denotes the means of arriving to blessedness, Gen. 28.17. Matth. 7.14. Luk. 13.24. Christ calls himself a door, John 10.1, 2, 7, 9. because none can get into heaven, or rightly into the Church but through him. See Metaphor Door in the second Book.

Matth. 23.14. The Pharisees are said to shut the Kingdom of heaven and prohibit entrance therein, because they hindered men from looking after the saving Graces of the Messiah, who is the only door of Salvation, and because they depraved his holy word: To be at the door, denotes nearness of time, Matth. 24.33. Jam. 5.9. The Gates of Death, denote extreme peril, Job 38. Psal. 9.13. and 107.18. Isa. 38.10. The Gates of Hell, Matth. 16.18. denote the Stratagems, Machinations, Plots, and power of the Devil and his Ministers, &c. Believers are said to knock at the door, when they pray earnestly, Matth. 7.7, 8. Luk. 11.9. God is said to knock at the Door (of our heart) when he earnestly invites men to Repentance, Rev. 3.20. &c.

Bars, which strengthen gates, 1 Sam. 23.7. are Metaphorically put for any kind of Fortification or Strength, Job 38.10. Psal. 147.13. Ezek. 30.18. Amos 1.5. Isa. 15.5. and 43.14.

[A Key] denotes Authority and Power, Isa. 22.22.Key. 'Tis attributed to Christ with respect to Hell and Death, Rev. 1.18. and the Church and Heaven, Rev. 3.7. which denotes Chief Dominion. The Keys of the Kingdom of heaven, Matth. 16.19. denote the Ministry and Office of the Apostles, Joh. 20.23. in retaining sins (viz. excommunicating Scandalous sinners) and remitting sins, (that is, receiving the penitent) set forth by the Metaphors of a Key, which shuts or opens the door.

The Species of Buildings, are (1.) A City, which Metaphorically denotes the Church Militant, Isa. 26.1. Heb. 12.22. See Matth 5.14.Species of buildings. The Church Triumphant, Heb. 11.10. and 13.14. Rev. 2.2. &c. See Phil. 3.20. and 1.27. where heavenly conversation is exprest by a word derived of foreign a City, as Civility is from Civis a Citizen, because their Conversation should be civil, in opposition to the rudeness and barbarity of such as live in the Country. It is said of a Fool, Eccl. 10.15. that he knows not how to go to the City, that is, he cannot perfect what he undertook.

[Strong Holds] or Munitions are elegantly used by the Apostle,Strong Holds or Munitions. 2 Cor. 10.4. for all that which the Churches Enemies put their Confidence in, as Carnal Wisdom, Learning, Eloquence, &c. Which those Divine Weapons pull down, &c.

Towers sometimes denote Proud Tyrants, and worldly Grandees,Towers. Isa. 2.15. and 30.25. Other significations of these, see before, chap. 8. and in the Metaphorical Parallels, Book 2.

A House] denotes the Church Militant, Psa. 27.3, 4. —69.9. (John 2.17.A house.) —84.4. —92.13. Isa. 56.5, 7. Eph. 2.19, 22. 1 Tim. 3.15. Heb. 3.6. and 10.21. 1 Pet. 25. and 4.17. Hence the Apostles are called foreign, the house-servants or Stewards of God, 1 Cor. 4.1. The Temple of Jerusalem is frequently called the house of God, 2 Sam. 7.5, 6. Psal 26.7, 8. — 12.2. 1 Jer. 7.11. Math. 21.13. &c. The Church Triumphant and Eternal Life, is called a House, p. 178Psal. 36.8. John 14.2. 2 Cor. 5.1, 2. The Reason is, because

(1.) God lives there with the Blessed, as the Master of a Family with his Domesticks.

(2.) Because it is a most quiet and secure habitation.

(3.) Because of the perfect and clear vision of God.

(4.) With respect to the glorious Ornaments of his family; for the Grandees of the World maintain their Families as splendidly as they can.

(5.) Because all the spiritual sons of God are gathered into this house, where there is perfect harmony and Concord, &c.

Tabernacle.A Tabernacle is almost of the same signification, and is put for the Church Militant, Psal. 15.1. —27.4, 5. —84.1. for the Church Triumphant, Luk. 16.8. Rev. 21.3. The Tabernacle of David, Amos 9.11. Acts 15.16. denotes the Kingdom and Church of the Messiah, &c.

The word Tabernacle is said of the Suns tarrying in heaven, Psal. 19.4. and of a humane Body, A Chamber.2 Cor. 5.1, 4. 2 Pet. 1.14. because the Soul dwels in it, as its habitation till death.

**foreign cheder. this word signifies the inmost and most retired part of any place. Judg. 15.1. -16.9. Cant. 3.4. Pagnin. Thesaur. Prison.Judg 15:1–16Judg 15:9Song 3:4A Chamber or Inner Room] which the Latines calls Penetrale is attributed to God, which is a symbol of that divine and intimate Communion which the Saints enjoy with him, Cant. 1.4. See John. 14.2. where the many Mansions there, are thus to be Metaphorically understood, viz. variety of heavenly Joys.

Chambers of the South, Job 9.9. and 37.9.] this denotes that part of Heaven which is near the Antartick Pole, or Southern Axis, which being below our horizon cannot be seen of us. See Prov. 24.4. and 18.8.

By Chambers of Death, Prov. 7.27. is denoted Damnation. The Chambers of the People. Isa. 26.20. are temporal Death, or the Graves of the Godly, from which at the last day there will be a Resurrection.

A Prison, and Imprisonment is most elegantly translated to Denote Gods Vengeance against his Enemy, Isa. 24.21. And it shall come to pass in that day, that the Lord shall visit (that is, take notice of) the host of every high one, with him that is on high, and the Kings of the Earth, with their Land, (that is, he will punish high and low, King and Subject) ver. 22. And they shall be gathered together with the gathering of Prisoners into the Dungeon, and shall be shut up in Prison (that is, they shall be held Captive by the power of God, whatsoever they are that are his Adversaries, for this shutting up in Prison denotes any kind of Punishment) and after many things they shall be wanting, that is, they shall never be able to extol or lift themselves up more against God. See 2 Cor. 10.4, 5. A freeing from prison, denotes divine Deliverance, Psal. 142.7.

A Ship.A Ship, Isa. 33.21. denotes all the force of the Churches Enemies, Psal. 48.7. The breaking of the Ships of Tarshish, betokens (as many Interpreters say) the confusion of those Enemies. See Isa. 2.16, 17. Besides this foreign to make shipwrack of Faith, denotes Apostacy from the Faith, &c.

A Grave.A Grave denotes the depraved Nature of man, Psal. 5.9. Rom. 3.13. Their throat is an open sepulchre, the Metaphor being taken from the noysome scent of a Grave, which is translated to the corrupt and wicked discourse of ill men. See Matth. 23.27, 28, &c. See also Isa. 14.11. Thy Pomp is brought down to the Grave-, that is, none will honour thee, &c.

p. 179Metaphors from the various Adjuncts of Men.

THese may be Divided into Internal and External; of the Internal we have before expounded Many; of the Externals, by which the various Utensils or Instruments, &c. useful for humane Life are to be understood, we will here treat briefly.

Arms are translated by a notable Emphasis to denote the spiritual fight or strugling of a Pious Soul against Sin and Temptation; Arms or Armour.Rom. 6.19. —13.12. 2 Cor. 6.7. —10.4. 1 Pet. 4.1. Of Which the Apostle treats most Elegantly, Eph. 6. upon which, see Mr. Gurnal, who hath well handled that Subject.

The Devil is said to be a strong man Arm'd, Luk. 11.21. that is, well provided with Craft, Guile, and Subtlety, to over-reach and overcome a Soul.

A Sword denotes 1. A thing hurtful, because it is cutting,A Sword. and so betokens most bitter Griefs, Psal. 22.20. Luk. 2.35. Hence 'tis said of an ill-speaking and virulent Tongue, Psal. 55.21. —57.4. —59.7. Job 5.15. See Psal. 64.3. &c. To put a knife to the Throat denotes extreme peril, Prov. 23.2.

2. It denotes a thing very penetrating, and efficacious, Psal. 149.6. Micah 5.5. Eph. 6.17. It is said of the Word of God that it is sharper than a two-edged sword, Heb. 4.12. Gladio ancipiti, foreign, scindendo penetrabilius esse, which denotes its piercing efficacy, to reach the heart, when set home by the Spirit. See Isa. 49.2. Rev. 1.16. —2.12, 16. &c.

A Bow and Arrows] signifie the same thing, that is,Bow and Arrows. are put for an ill speaking and lying tongue, Psal. 64.3. —120.4. Jer. 9.3. An arrow flying by day] denotes any sudden or invading danger, Psal. 91.5. how attributed to God, we have shewn in the Chapter of an Anthropopathy, page 71.

A Quiver] wherein arrows are kept is put for a Family wherein Children are well educated;A Quiver. Psal. 127.5. (see ver. 3.4. and Psal. 8.2. Matth. 9.38. Isa. 41.16. Psal. 45.5. Isa. 49.2.) the Chaldee renders it, It is good for that man that fills his School with them.

A Shield] put for Princes,A Shield. Psal. 47.9. Hosea 4.18. who defend their Subjects as a Shield does the Body. Paul calls the Word of God, the shield of Faith, Eph. 6.16. which quenches all the fiery darts of the VVicked One, because when received in Faith, it defends a Soul from all the Temptations of the Devil, which are as Darts, that would obstruct its passage to heaven, see Gurnal as before. See 1 Thes. 5.8. &c.

Elisha and Elijah, are called the Chariots and the Horsemen of Israel, Chariots & horsemen.2 Kings 2.12. — 13.14. that is, their principal strength, as Chariots and horsemen are in VVar, &c.

A Staff] because it is the supporter of a weak or lame Man,A Staff. denotes help and support, 2 Kings 18.21. Psal. 18.18. Hence the Staff, of Bread, Water, &c. is put for Meat and Drink by which the life of man is Supported and Refreshed, Lev. 26.26. Psal. 105.16. Isa. 3.1. Ezek. 5.16. —14 13. &c. Hence Bread is said to support (in our Version strengthen) the heart of man, as a staff does the body; that is, comforts and refreshes him. Hence also foreign fulcire, to prop, is put for eating 1 Kings 13.7. &c.

On the Contrary a staff is a symbol of Meanness and Poverty, as in the Prayer of Jacob, Gen. 32.10. With my staff I passed over this Jordan, that is, weak and poor, the Metaphor being taken from such as are taken Captives in VVar, and despoiled of all their Arms, and are dismissed with a Staff.

Because a staff is an Instrument whereby men use to beat, It is put for Tyranny, Cruelty and severe Government, Prov. 10.13. —22.8. —26.3. 2 Sam. 7.14. Psal. 89.32. Isa. 10.5.24. —14.5.

p. 180A [Prize] is put for the Reward of the Godly; the metaphor being taken from such as win a race, A Prize.or overcome any challenger or adversary that contended with them at any exercise, 1 Cor. 9.24. Phil. 3.14. For the exercise of Faith and Piety is compared to a Race or Strife, 1 Cor. 9.24, 25, 26. Gal. 5.7. Heb. 12.1. &c.

Col. 2.18. foreign, signifies to defraud of that Reward— the metaphor is taken from the Custom of Heathens, who in their Games and publick Exercises of wrestling and the like, had some that used to sit as Ʋmpires to give to them, that did best, the Reward of a Garland or Crown, or some such thing, yet were sometimes unjust, and defrauded by some corrupt dealing, those that really won the prize. The sence is, that they should not trust the Judgment of Divine matters, and the Mysteries of Gods Law with respect to Worship to the Folly of humane Reason, and the Comments of Will Worshippers, lest they should lose Truth, and consequently the prize of Eternal Salvation, Col. 3.15.

The [White Stone] Rev. 2.17. is a symbol of Heavenly glory, To him that overcometh will I give a White Stone, and in the Stone, a new Name written, &c. The Metaphor (as some conjecture) is taken from an ancient Custome, that a White Stone was given to an acquitted person that was accused and tryed; and a Black one, to guilty and condemned, according to that of Ovid. 15. Metam.

Mos erat Antiquis, niveis; atrisquè lapillis,

His damnare Reos, illis absolvere culpae, &c.

The Custom was, by White and Black small Stones,

T' Acquit the Guiltless; and Dam'n guilty ones.

The writing of a new Name in the White Stone, is said by Interpreters to denote, not only a freedom from condemnation, but also an adorning with heavenly Glory; 1 John 3.2. Others say that 'tis a symbol of Victory, &c.

[A Cup] foreign because the guests drink out of it (Jer. 16.7. Luke 22.17.) and because it holds sometimes bitter liquor, sometimes sweet, metaphorically denotes sometimes a prosperous and happy condition, as Psal. 16.5. —23.5. and 116.13. Sometimes Punishment and Affliction, Psal. 11.6. and 75.8. Esa. 51.17, 22. Lam. 4.21. Jer. 25.15. and 51.7. Ezek. 23.33, 34. Matth. 20.22, 23. and 26.39, 42. &c.

Col 2.14. Hand Writing. foreign.Col 2:14[A Hand Writing] commonly called a Bond, Col. 2.14. is put for an obligation, or that guilt that sinners incurr'd by sinning; the cancelling of which and fixing it upon the Cross, is the full or plenary satisfaction for sin made by Christ, and applied to the soul by true Faith, upon which see Erasmus in his paraphrase, who does excellently expound it.

A CrownA [Crown] That peculiar and principal Ornament of the head in general, denotes any beautiful or very pleasing Ornament or profitable thing, Prov. 4.9. and 17.6. Jer. 13.18. Phil. 4.1. 1 Thess. 2.19. Hence to Crown is put for to adorn, bless with good things, and so to make joyful, Psal. 8.5. and 103.4. See Psal. 65.11. Esa. 23.8. Tyre is called the Crowning (City) that is, a place that made its Inhabibitants great and Wealthy; for 'tis added, whose Merchants are Princes, whose Traffiquers are the honourable of the Earth.

2. A Crown is the symbol of an Empire or a Kingdom, hence the Kingdom of Israel is called a Crown of Pride, Esa. 28.1. (See Hos. 5.5. and 7.10.) viz. a most proud Kingdom— More Examples are to be read, Psal. 21.3. and 89.39. Lam. 5.16. Ezek. 21.26. But this rather belongs to a Metonymie of the sign. But 'tis metaphorically, when Crowning is attributed to Christ the heavenly King, Zach. 6.11, 12, 13, 14. Psal. 8.5. Heb. 2.7, 9. &c.

3. It denotes heavenly Reward or Eternal Life, 1 Cor. 9.25. 2 Tim 2.5. and 4.8. Jam. 1.12. 1 Pet. 5.4. Rev. 2.10. and 3.11. &c.

p. 181[Riches] foreign, is put for plenty of heavenly things, and the spiritual gifts received through Christ,Riches. Luke 12.21. 1 Cor. 1.5. 2 Cor. 6.10. and 8.9. Heb. 10.34. and 11.26. Col. 2.2. Jam. 2.5. Rev. 3 18. See Esa. 53.9. Serious piety, 2 Cor. 8.2. and 9.11. 1 Tim. 6.18. The Conversion of the Gentiles, Rom. 11.12.

[Treasure] denotes plenty of heavenly good, Esa. 33.6. Matth. 6.20. &c. which is called foreign, the Inheritance of Believers,Inheritance: Acts 20.32. Eph. 1.14, 18. Col. 3.24. Heb. 9.15. 1 Pet. 1.4. And Believers themselves are called Heirs and Co-heirs with Christ, Rom. 8.17. Gal. 4.7. Tit. 3.7. Heb. 6.17. Jam. 2.5. 1 Pet. 3.7. Hence the phrase to inherit the Kingdom of heaven, Matth. 19.29. —25.34. and sundry other places; the metaphor is taken from the Jewish Inheritances, which were kept very sacredly and strictly by the Possessors, and left to their posterity, as appears by that Heroick speech of Naboth, 2 Kings 21.3. who refused to exchange his Vineyard for a better, &c.

To Riches, Treasures, &c. are oppos'd poverty and begging, which denote the want of spiritual good things, Rev. 3.17. Sometimes Repentance and Contrition, with a desire after them, Matth. 5.3. and 11.5. Luke 4.18. and 6.20. &c.

A [Debt] denotes sin, Matth. 6.12. (See Luke 11.4.Debt.) Luke 13.4. because we become thereby obnoxious to the wrath of God as a Debtor does to the Arrest and Suit of his Creditor. See the Parables, Matth. 5.26. and 18.23. &c. Luke 7.41, 42, 47. and the appellation of a Bond, Col. 2.14. of which before.

A [Whip] Metaphorically denotes Affliction, Calamity and Loss,Whip. 1 Kings 12.11, 14. Josh. 23.13. Job 5.21. and 9.23. Esa. 10.25. and 28.18. Mark 3.10. and 5.29.34. Luke 7.21. Heb. 12.6. &c.

The [Hammer] of the whole Earth,Hammer. is a metaphorical Epithet of the Babylonian Monarch, Jer. 50.23. because God (as if it were with a great Hammer) made use of him at that time to break in pieces the Kingdomes of the whole World. See Jer. 23.29. and 51.20.

A [Table] denotes heavenly good things, Psal. 23.5. —69.22. Prov. 9.2. Rom. 11.9.

A [Measure] foreign, metron, has 3 metaphorical significations.

1. Because it contains part of an intire heap or parcel,Measure. it is put for that portion or proportion of the gifts of the Spirit which Beleivers have, Rom. 12.3. Eph. 4.7, 16. Thus it is said of Christ, John 3.34. That God giveth not the Spirit by Measure unto him, on which **lib. de Trinit. f. 630.Tertullian most elegantly, Spiritus sanctus habitat in Christo plenus & totus, nec in aliqua Mensura, aut portione Mutilatus, sed cum tota sua redundantia cumulatè admissus, ut ex illo delibationem quandam gratiarum caeteri consequi possint, totius sancti spiritus, in Christo, fonte remanente, ut ex illo donorum atque operum venae ducerentur, spiritu sancto in Christo affluentèr habitante. That is, The Holy Spirit dwells fully and intirely in Christ only, neither is it in any Measure or portion maimed (or defective) but with his whole redundancy intirely or absolutely admitted, that others may receive the Communications of Graces from him, the whole spring or fountain of the spirit remaining in Christ, that the Veins of gifts and works may convey influence from him, the Holy Spirit dwelling most abundantly in him.

2. In regard a Measure is filled, when a thing is sold, it is put for a large remuneration of benefits (Luke 6.38.) or blessings. As also the abundance or termination of evil and wickedness, Matth. 23.32. (with 1 Thess. 2.16.) fill ye up then the Measure of your Fathers, viz. of the sins of your Fathers, as Erasmus paraphrases it, go on, imitate your Ancestors, and what they wanted of extreme cruelty, do ye make it up; they killed the Prophets, and you him, by whom, and of whom they Prophesied. The highest pitch of villany is noted by this phrase, beyond which there is no further progress, and makes ripe for Divine Vengeance, and severest punishment, which certainly follows it, as payment follows things fully measured and sold. See the examples of the Amorites, Gen. 15.16. Of the Sodomites, Gen. 18.20. &c. Of the Amalekites, Exod. 17.14. 1 Sam. 15.2. &c.

3. Because there is a mutual equality and proportion, in giving and restoring, p. 182therefore it is metaphorically said in a Proverb, with what measure ye mete, it shall be measured to you again, which we find three times, with a different or diverse scope.

(1.) Denoting just Retaliation, either with respect to reward or punishment, Matth. 7.2. Luke 6.38. Relating to our Neighbour.

(2.) A legitimate and saving handling of the Word of God, Mark 4.24. As Euthymius says, as ye attend the Word, so ye shall profit in knowledge. Or,

(3.) As Piscator says, If ye communicate the word of God liberally, God will communicate the knowledge of his Divine Mysteries more liberally to you, and augment your Gifts, &c. For this heavenly Talent is improved and multiply'd by communicating it to others.

Razor.A [Razor] which shaves off hair, is put for the King of Assyria, Esa 7.2O. Denoting that God would permit him to destroy Israel. 'Tis called (hired) with respect to the fact of Ahaz, who hired the King of Assyria to assist him against the King of Syria, 2 Kings 16.7, 8. Moab is call a wash pot by David, Psal. …0.9. denoting the baseness of those people, and that they were only fit for the vilest Offices, 2 Sam. 8.2.

A [Burthen] denotes things troublesom and difficult, Exod. 6.6. Psal. 55.22. Esa. 9.4. and 10.27. —14.25. Matth. 23.4. &c.

Weight.Weight foreign ▪] signifies the greatness of heavenly glory, 2 Cor. 4.17. frequently, Trouble and Misfortune, Matth. 10.12. Acts 15.28. Gal. 6.2. 1 Thess. 2.6. Rev. 2.24. See Prov. 27.3. Sin is called heavy Heb. 12.1. because it is an impediment in our heavenly race or course to heaven.

—Of a Seal we have treated before.

A [Looking glass] denotes an imperfect knowledge of the Mysteries of God in this Life,Looking-glass. 1 Cor. 13.12. because it gives but an imperfect reflection of the figure or object, compared to the object it self. And because some Looking-glasses reflect the rays or beams of the Sun when it shines on them to an object. The Apostle elegantly says,foreign. signifies to contemplate on…s shape in a Looking-glass. Aret. Spoils. Stipend. Table. uses the Verb (foreign,) Beholding in a Glass for the light of Divine knowledge, 2 Cor. 3.18. But we with open face, beholding as in a Glass the glory of the Lord, are changed into the same Image (that is, are eminently illuminated, and communicate light to others) from Glory to Glory, as by the Spirit of the Lord.

[Spoils taken from an Enemy,] denotes Christs Victory over Satan, Esa. 53.12. Luke 11.22. Col. 2.15. a mans life is said to be to him for a prey, which denotes deliverance from present Death, as he that takes a booty exposes his life to Danger, Jer. 21.9. and 38.2. and 39.18. and 45.5. Stipend or wages given to a Soldier] is attributed to Sin, Rom. 6.23. whose due wages is death Eternal. A Table] is attributed to the heart, when it is fixed upon any thing, Prov. 3.3. Jer. 17.1. A Cover or Covering denotes ignorance,Cover. because if a thing be covered we cannot see it, Esa. 25.7. 2 Cor. 3.14, 15, 16. Lam. 3.65.Sheath. Vessel. A Sheath or Scabbard is put for the body because the Soul lodges there as a Sword in a Sheath, Dan. 7.15. A Vessel is put for a mans body, 1 Sam. 21.5. 1 Thess. 4.4. Paul calls himself and his Collegues Earthen Vessels, 2 Cor. 4.7. because of the Contempt, Calamities and Hazards that they were expos'd to in the World; as Earthen Vessels are more despised and more obnoxious to be broken than such as are made of Silver and Gold, 1 Pet. 3.7. Peter calls a Woman the weaker Vessel, because more subject to weaknesses and infirmities than men. Paul is called a chosen Vessel by Christ, Acts 9.15. that is, a most choice and excellent instrument whom he would use to Convert the Gentiles. Vessels of Grace or Honour are such as are saved by Grace; and Vessels of Wrath and Dishonour, such as rejected and damned for their Infidelity and Contempt of the Messiah, Rom. 9.21, 22, 23. See 2 Tim. 2.20, 21. Where there is an express comparison. See Esa. 22.8. &c.

A [Garment] which covers the body, defends and adorns it, yeilds a double Metaphor.

1. It denotes Salvation by the application and appropriation of the great benefits of Christ as well in this life as in that which is to come, Psal. 45.8.13, 14. Esa. 61 10. p. 183Rev. 3.18. and 7.14. and 16.15. The reason of the Comparison is excellent.

(1.) From the hiding of indecen… nakedness, of which Psal. 32 1. Rom. 4.6, 7.

(2.) Because thereby the body is defended from Cold, and other noxious things, Matth. 2….12. Rom. 8.30. &c.

(3) Because it adorns and beautifies, Psal. 110.3. &c. See the Parables, Ezek. 16.10. &c. Math. 22.11.12. Luke 15.22. The Typical Visions, Zach. 3.3. &c. Rev. 7.13, 14. and 19.8. and 21 2. The Typical Actions, Gen. 3.21. and 24.52. The Putting on and constant keeping, of this spiritual Garment is, primarily by Faith in Christ, Rom. 13.14. Gal. 3.26, and 27. And consequently, by the Renovation of Holy Spirit, and the Conversation of a Holy Life, Rom. 13.12. Eph. 4.24. Col. 3.10, 12. 1 Pet. 3 3, 4. Contrary to this is the Garment spotted with the Flesh, Jude ver. 23. The defiling of Garments, Rev. 3.4. which is the old man, Eph. 4.22. Col. 3.8. See Esa. 59.5, 6. &c.

2. With respect to outward Conversation,Matth. 7.15. Sheeps Clothing.Matt 7:15 Sheeps Cloathing is attributed to the False Prophets and False Teachers in the Church, Matth. 7.15. Which denotes any outward things which are specious, and made use of craftily to acquire authority and popular favour, as when men make use of a dissembling personated, or hypocritical sanctity, as a Cloak to inveagle and deceive others— When they pretend to be called of God, Jer. 23.25, 30. 1 Kings 13.18. Matth. 7.22. When they make a flourish about the knowledge of Tongues, Universal Learning, great Eloquence, and other acquired Ornaments, Rom. 16.18. 1 Cor. 13.1, 2. and gifts especially the working of Miracles whether truly done, or by meer Imposture, Deut. 13.2. Matth. 7.22. 2 Thess. 2.9. See 1 Tim. 4.1, 2, 3. 2 Tim. 3.5.6. Col. 2.18. To this Sheeps Cloathing is fitly oppos'd A Wolfish mind denoting,

(1.) The quality of their Doctrine, viz. it was damning, and a Wolf is a destroyer of Sheep.

(2.) Their bloody principles, that would cruelly Lord it, and Tyrannize over mens Consciences, &c.

Matth. 11.8. A man Cloathed in soft Rayment, that is,Matth. 11.8. A man clothed in soft Rayment.Matt 11:8 one given to pleasures as appears Luke 7.25. and withal a Court Flatterer, who either approves of, or at least connives at, the sins or Debaucheries of Grandees, and if he admonishes, does it in fawning flattering expressions, with all his artifice of extenuation— Christ says, that John is no such person, but was very remote from the pleasures of the flesh, living by a slender and course Diet, Matth. 3.4. and 11.18. and was no Flatterer, as appears by his reproof of Herod for his Incest, Luke 3.19.

[Bonds and Ropes or Cords] are metaphorically symbols of Oppression,Bonds. Calamity and Punishment, Psal. 18.5, 6. 116.3. Prov. 5.22. Esa. 28.22. and 49.9. and 52.2. and 58.6. Nahum. 1.13. It denotes also a Covenant obedience and obligation prescribed by the Law, Psal. 2.3. Jer. 2.20. Ezek. 20.37. God is said to lay bonds upon the prophet, Ezek. chap. 4. ver. 8. when he obliges him to a constant perseverance in his Prophesie. See Ezek. 3.15. Charity is called the Bond of perfection, Col. 3.14. by which is not meant that it makes us perfect in the sight of God,Col. 3.14. Charity the Bond of perfection.Col 3:14 but that the faithful are so joyned together by love, as members of the same body which have a perfect harmony, sympathy and concord towards each other. The same is called the Bond of peace, Eph. 4.3. See Zach. 9.12. Acts 20.22. Cords of Iniquity or Bonds of Iniquity. Esa. 5.18. Acts 8.23. denote the conspiracy of the wicked and the spiritual Captivity of sin.

[A Rod] denotes any Castigation or correction,A Rod. Job 21.9. Esa. 9.4. 1 Cor. 4.21. See Staff for the Hebrew **foreignword properly signifies both. See also chap. 7. towards the End.