A Key to Open Scripture Metaphors, Book 1 · Chapter 7 · Part 3
Humane Actions ascribed to God.
THese we shall distribute according to those more eminent Faculties.
(1.) That which is intelligent and rational.
(2.) That which is Sentient or Animal.
Actions which respect the Intellect and Reason, and from which (as from the first principles) things flow, are either Internal or External, the internal which by Anthropopathy are attributed to God, are
[Knowledge] (which must not be generically understood) for that most properly, and most perfectly belongs to the Omniscient God,Knowledge. but such a knowledge as is Experimental, and arrived unto, by some special acts or new acquisitions, as Gen. 18.21. I will go down now and see whether they have done altogether according to the cry of it, which is come unto me, and if not, I will KNOW. foreign, aliisque mediis certi de ea fiunt.The Omniscient Jehovah speaks of himself after the manner of men, who when they would know a thing, repair to the place where it was done that by Autopsy or personal sight, and other mediums they may be assured that it is so.
Gen. 22.12. For now do I know that thou fearest God, &c. God knew it before, and had a most exact prospect into Abrahams Heart, but such an illustrious example of Faith and Obedience, was never externally shewn; which done Jehovahs says by the Angel, now I know, &c. that is, by a manifest and external proof, thy hearty Faith and Obedience is now apparent. See Gen. 11.25. Deut. 8.2. and 13.3. Psal. 14.2. To this may be referred what Paul says, Phil. 4.6. In every thing by Prayer and Supplication let your Requests be made known unto God. foreign.By Prayers being made known to God, he intimates that they are grateful to him, and assuredly heard. See Act. 10.4. Psal. 1.6. and 31.8.2.19.
Ignorance.[Ignorance] (which is the opposite to knowledge) is attributed to God, by which is denoted his displeasure, hatred, anger and aversation, Esa. 40.27. Why sayst thou O Jacob, and speakest O Israel, now my way is hid from the Lord? &c. that is, we are hated and neglected by God, neither does he regard our affairs. Hence Christ says to the Reprobates in the day of their Judgment, Matth. 7.23 I never knew you depart from me, ye that work iniquity. See Matth 25.12. Luke 13.25, 27. &c.
To this head may be referred those questions which God asks as if he had been ignorant, whereas in proper speaking there is nothing hid from him, neither has he any need of being informed, as Gen. 3.9. And the Lord called unto Adam, and said unto him, where art thou? This was no interrogation of ignorance, but a summons to an unwilling appearance, reducing into Adams mind how much he was changed from that blessed state of Immortality, after his fall.
De parad. c. 14.Ambrose upon the place says, where is that (well known guilty) confidence of thine? Thy fear argues a Crime, and thy skulking, prevarication. Therefore where art thou? I do not ask in what place, but in what state? Whither has thy sin hurry'd thee, that thou hidest thy self from God, whom before thou hast sought. This is more a chiding, then a question; from what good, from what blessedness, from what grace, and into what misery, art thou fallen? Gen. 4.9. And the Lord said unto Cain, where is Abel thy Brother? Augustine says, he asks not as an ignorant, that would fain,lib. 12. contra Faustum Manich. cap. 10. know, but as a Judge to punish the guilty— See Gen 32.27. Num. 22.9. 1 King. 19.9, 13. 2 Kings 20.14, 15. Esa. 39.3, 4. So the questions of Christ, Matth. 22.20, 45. Luke 8.45. &c.
To this may also be referred when God seems to deliberate as if he had not known (or doubts) what to do.
Junius in his Commentary, on Ezek. 20.8. says thus. God that he may more amply shew the wonders of his Mercy seems in Scripture to use a consultation with himself after the manner of men, and then, as if swayed by Mercy to his Creature, though a sinner, after his disputes in his own mind, and a (seemingly) doubtful conflict, inclines at last to a sentence of Mercy— of which there is an eminent instance in Hos. 11.8, 9. How shall I give thee up Ephraim? How shall I deliver thee Israel. My Heart is turned within me, my repentings are kindled together, I will not execute the fierceness of my Anger, I will not return to destroy Ephraim, for I am God and not man, &c. So when God is said to search the Heart and Reins, which must not be understood as if they were before unknown to him, but a most exact and infinite knowledge is denoted by this phrase. So Paul says of the Holy Spirit, that it searcheth all things, yea the deep things of God, 1 Cor. 2.10. Search and inquiry goes before knowledge in men, and without it they can scarce arrive at any certain excellency in science,foreign, certissima scientia. Remembrance. therefore this phrase is only used to signifie the infinite perfection of knowledge in the Holy Spirit by an Anthropopathy.
[Remembrance] is attributed to God, sometimes in good part, signifying that he will give help and releif unto men after hard calamities in which he seemed to forget them, as Gen. 8.1. And God Remembred Noah, and every beast or living thing: Upon which Luther in his Comment, says, although it be true, that God always remembers his, even when he seems to forsake them, yet Moses here signifies, that he was mindful of them, even with respect to sence, that is so far as to make a signal and manifest discovery thereof, which before by his Word and Spirit he had promised. See Gen. 30.22. Exod. 2.24. 1 Sam. 1.11, 19. and several other places.
Divine Remembrance towards men denotes the Benevolence, Affection, Grace and good Will of Jehovah towards them, Psal. 115.12. Psal. 136.23. Nehem. 5.19, and 13.22, 31. Luke 23.42. Acts 10.4. After the same manner the remembrance of his Covenant is attributed to God, by the sight of which he becomes a gracious benefactor to men, Gen. 9.15, 16.6.5. And the Remembrance of his Mercy, Psal▪ 25.6. Of his word, Psal. 119.49.
Hierome in his Comment on Lament. 5.1. saith, Remembrance is ascribed to him, who could never forget any. It is not to refresh his Memory that the Divinity is so prayed to, for all things past and to come are present with him — 'Tis unbecoming, to attribute Oblivion to so great a Majesty, but he is prayed to Remember, that he would quickly afford help to the needy, and that his grace may be made manifest which before was hidden.
[To Remember,] when it is applyed to God, with respect to bad men, signifies the execution of punishment and vengeance upon them, Psal. 25.7. and 79.8. and 137.7. Esa. 45.25. Rev. 18.5. He is said to Remember the blood of the innocent, when he Revenges its violent effusion, or unjust slaughter, Psal. 9.13.
[Forgetfulness] or Oblivion is attributed to God,Forgetfulness. which signifies that he disregards, and leaves men exposed to Evils, without any comfort or help, as if he had quite forgotten them, 1 Sam. 1.11. Psal. 9.18. and 13.1. and 42.9.10. Esa. 49.15. Jer. 23.39. Hos. 4.6. &c. Luke 12.6. Are not five Sparrows sold for two farthings, and not one is forgotten before God, that is, God has a care of every individual Creature, and sustains them. Sometimes God is said to forget when he delays and defers the punishment of the wicked, for their ill deeds, Psal. 74.22, 23. Amos 8.7. Job 12.7. And know that God hath forgotten thee (so foreign signifies) for thine iniquity, that is, he delays your punishment, and does not rigidly exact, according to their greatness, agreeing in sence with our Translation, which runs thus— And know therefore that God exacteth of thee less then thine iniquity deserveth.
[Thoughtfulness or Thinking,] is ascribed to God, by which his Will, Sentence or Decree, is understood, Gen. 50.20. You thought evil against me,Thoughtfulness. but the Lord thought it into good, (so the Original has it,) that is, he turned it into good, or (as our Translation hath it) meant it unto good. Here is an Antanaclasis of one Verb properly applyed to malignant men, but to God by an Anthropopathy, alluding to the former. See Psal. 40.5, 6. and 92.5, 6. and 139.16, 17. Esa. 55.8, 9. Jer. 4.28. and 29.11. and 51.12. &c.
Hitherto of the inward acts of man — The external or outward acts (which are obvious to the notice of sence, for orders sake) may be distinguisht into the actions.External Actions.
(1.) Of the Mouth.
(2.) Of the Hands.
(3.) Of the Feet.
[Hissing] is attributed to God, by which, a Divine Call, or summons of God,Hissing. for men to gather together, and appear in a certain place, is noted, as Esa. 5.26. and 7.18. For 'tis customary with men oftentimes to call certain Beasts to them that way. This Hissing of God is used in a good sence, Zach. 10.8. I will hiss for them and gather them, for I have redeemed them, and they shall increase as they have increased, which is understood of the gathering of the Church by the voice of the Gospel.
[Breathing] is ascribed to God, Gen. 2.7.Breathing. And he Breathed into his Face the breath of Life— that is, he endued the Body he had formed with a living soul, in the Image of God— Sometimes it denotes Gods Anger, the Metaphor being taken from Angry men, who then puff and blow strongly, as Evek. 21.31. I will pour out mine indignation upon thee, I will blow or breath against thee, &c. See Act. 9.1.
[Laughing and Deriding] are attributed to God, Psal. 2.4.Laughing and Deriding. He that sitteth in the Heavens shall Laugh, the Lord shall have them in Derision. Psal. 37▪ 12. The wicked plotteth against the Just, and gnasheth upon him with his Teeth. Verse 13. The Lord shall laugh at him, for he seeth that his day is coming— This is spoken by an Anthropopathy, the Metaphor being taken from a wise and prudent man, who (when he sees some heady and inconsiderate undertaker, rush on towards his fancied exploits, without deliberation, or a solid foundation laid, and bragging of extraordinary matters,) has him in contempt, and (as it were laughing in his sleeve) expects an unhappy event, that is to say, when this Mountain shall bring forth a Mouse, as it is vulgarly spoken. So men deride an Enemy that threatens, when he has no strength or power to execute his menaces. But this phrase notes the most wise Providence of God which slights the folly of his Enemies, whom he tolerates for a time, and to whose malice he hath appointed bounds, and at the appointed season, confounds, tramples on, and destroys them. As it is said of wicked and stubborn men, Prov. 1.26. I will also laugh at your calamity, I will mock when your fear cometh— By which is to be understood, the neglect and rejection of the Wicked in their Adversity. As if he had said— Even as you neglect and despise my wholesome admonitions, so will I despise and neglect your applications, and reject you when your Calamities comes, &c.
Kissing.[Kissing] is ascribed to God, when the speech is of the Son of God incarnate, as Cant. 1.2. Where the optative words of the Mystical spouse (viz. the Church) are had, let him kiss me with the kisses of his Mouth— upon which place the Chaldee says, that it is allusive to Gods speaking face to face to the Israelites, as a man does to his Friend, and kisses him for love— But more truly it is to be understood or expounded of the promulgation or publishing of the Gospel by the Son of God made man, John 1, 17, 18. 1 Tim. 1.10. Heb. 1.1. &c.
Solomon says, Prov. 24.26. That every man shall kiss his lips that giveth a right answer, which by *foreign.way of eminency is applicable to him, of whom it is said, Esa: 40.4. The Lord hath given him the Tongue of the learned, that he should know how to speak a word in season to him that is weary— and (Psal. 45.2.) Into whose lips grace is poured, Jehova kissed (that is shewed intimate tokens of his love to) his people in the Old Testament times, by many appearances, and by Moses, Prophets, and Angels, employed to make discoveries of him, but this came short of this Kiss, which the Church (under the term of Spouse) here desires. Let him Kiss me with the Kisses of his Mouth, that is, let him comfort me with a manifestation more eminent then the former, viz. of Christs coming into the Flesh, and compleating the work of redemption.
Homil in Cant. Hierom. interpr. Tom. 4. fol. 80.The paraphrase of Origen upon this Text is— How long will my Spouse send me Kisses by Moses, and the Prophets? Now I long to have them, personally of himself— let him assume my natural shape, and Kiss me in the Flesh according to the Prophesies, Esa. 7.14. Behold a Virgin shall Conceive, and bear a Son, and shall call his name Emmanuel, so that this is a Prayer for the Incarnation of Christ, the Blessed Spouse, and Bridegroom of our Souls. Heb. 1.1. To this Divine Kiss by a mutual relation of Faith answers, Cant. 8.1. O that thou wert as my Brother, that sucked the brest of my Mother; when I should find thee without I would Kiss thee? By which the sincere Love of the Church, and the unblemished obedience of Faith is understood.
Psal. 2.12. Kiss the Son lest he be Angry, by which the Kings of the Earth, and the potents in the World are instructed to yield homage and obedience to the King of Glroy, Christ the Son of God, being exhibited in the World— For in former times subjection was signified by a Kiss, as Gen. 41.40. 1 Sam. 10.1. 1 King. 19.18. Hosea 13.2.
Crying.[A Military Clamor,] or the crying of a Travailing Woman is attributed to God, Esa. 42.13, 14. By which is noted that his Lenity, Patience, and Long Forbearance, are changed into a severe vengeance, Junius and Tremellius do remark from Vegelius, that the Roman Souldiers were wont in the beginning of Battle to fall on with a horrible Clamor to daunt the Enemy.
Also a Travailing Woman, though in great pain, yet patiently endures it to the utmost extremities of her throws, and then being overcome by the violence of her greif. Orphans breaks out into Cryes and Vociferation, which most elegantly expresses the Patience and Forbearance of God,Pulcherrime divinae foreign, et subsequentis vindictae gravissi: mae conditio exprimitur. Speaking and the extremity of his Wrath when provokt. See Psal. 78.65, 66. Rom. 2.4, 5.
[Speaking] and Speech, is attributed to God. Where we must note that those places of Scripture wherein God is said to speak or utter certain Words, that he might manifest his Divine pleasure to men that way, do not belong to this place. God sometimes thus spake immediately as to our first Parents, Gen. 2.16. and 3.9. To Noah. Gen. 6.13. To Abraham, Gen. 12.1. chap. 16. and 17. and 18. To Moses Exod. 3.4, 5. and the following verses, and to Patriarchs, Prophets, &c. in the Old Testament.
2. Sometimes, God spake mediately, by divinely inspired men, in whom a mind enlightned by the Spirit of God was formed into words,quorum foreign ubivis prostat. an account of such is found every where in Scripture, as also of Angels who are his Ministring spirits, now God does not speak thus by way of Anthropopathy or Metaphor, but truly and properly, although in a far different and excellent manner then men do, or can think.
But that speaking, of God, which belongs to this figure is.
(1.) When the effectual or efficacious decree of the Divine Will about the Creature,Cum efficiax divin… voluntatis de Creaturis decretum, ejusve Executio per modum loquel… humane exprimitur, &c. In more Nebochin. part 1. sap. 6.5. and the executions thereof is revealed or expressed after the manner of humane speech, as Gen. 1.3. And God said let there be light, and there was light, (suitable to 2 Cor. 4.6. where 'tis written and God who said, or Commanded the light to shine out of Darkness) verse 6. And God said, let there be a firmament in the midst of the Waters, and verse 9. And God said let the Waters under the Heaven be gathered together, &c and verse 11. And God said let the Earth bring forth Grass, &c. verse 14. And God said let there be lights in the firmament of the Heavens, and verse 20. And God said let the Waters bring forth abundantly the moving Creature, and verse 24. And God said let the Earth bring forth the living Creature, &c. Rab. Mos. Maimon. says, that this phrase in the Creation, (and God said) is to be under stood of the Will and not of Speech; because speech by which a thing is Commanded, must of necessity be directed to some being or object capable to execute his Commands but no objects of such a capacity had then being; therefore of necessity it must be understood only of Gods Will.
Masculus in his Comment, says, that Moses speaks of God after the manner of men, not that God spoke so. For by his word the vertue and efficacy of his Will is expressed, &c. for what we would have done; that it might be understood, believed, or done, we express our selves by the prolation of a word, and when Gods Will is expressed, it is called a word— God is a Spirit, and uses no corporeal or Organical Speech, no transient voice, nor Hebrew, Greek, or other Idiom, unless in some temporary dispensation he was pleased to utter himself Organically, which has no place here, &c. So the appellation of Names given to the Creatures, verses … ▪ 10. which is ascribed to God, notes only his decree and divine Constitution … men should so call them.
So the blessing of God to Fishes, Fowl, benedictio divina quae ad pisces, et a…es prolata esse a Deo dicitnr, v. 22. realis est multiplicationis specierum illarum constitutio.&c. ver. 22. denotes his real appointment of the multiplication of their respective kinds, upon which Musculus very well says, if you consider that God speaks to a quatiles or watry Creatures, you will judge it a wounderful kind of speech. But he speaks not to their Ears, but to their Natures, to which by the vertue of his word he hath given a power and efficacy to propagate their own kinds.
From this description of the Creation, the Divine force and efficacy of Gods Will in the Creation and Conservation of the Creatures (which is so conspicuous) is called the Word of God, Psal. 33.5, 6. Psal. 107.20. Psal. 147.15, 18. Heb. 1.3. and 11.3. 2 Pet. 3.5, 7. &c. So in other decrees of the Divine Will, God is said to speak. Gen. 8.21. And the Lord said in his heart, I will not again Curse the ground, that is, he so constituted and decreed it, that by Noah it should be so manifested unto the World.
Psal. 2.5. Then shall he speak to them in his Wrath, that is, he will crush his Enemies with horrible Judgements and Punishments.
Sometimes the Decrees and Appointments of the Trinity by way of Dialogue or Colloquy, among the Divine persons, as Gen. 1.26. And God said let us make man in our likeness or Image, &c. and chap. 2.18. And the Lord said, it is not good that the man should be alone, I will make him an help meet for him, and Gen. 3.22. And the Lord God said, behold the man is become as one of us, &c. Gen. 11.6. And the Lord said behold the People is one, and have one language— go to, let us go down, and there confound their Language, By this deliberate way of expression, the Decrees of the Holy Trinity, and their effectual power of operation are noted, Psal. 2.7. I will declare the Decree, the Lord said unto me, thou art my Son, this day have I begotten thee— ask of me and I will give thee the Heathen for thine Inheritance, Psal. 110.1. The Lord said unto my Lord, sit thou at my right hand, &c. These phrases signifie the most Holy and most efficacious discerning and efficiency of Gods VVill.
To this speaking of the Father answers the hearing attributed to Christ, John 8.26, 40. and 15, 15. And to the Holy Spirit, John 16.13.
For this cause (among others) the Son of God is called the VVord, foreign for by him a manifestation of the internal speech of the Holy Trinity (that is their Divine Decrees) for mans Salvation is made unto us, John 1.1, 13, 14, &c.
Rebuking.So much of speech in general. More particularly Rebuking or Chiding is attributed to God, by which its real effect, or destruction is noted, of which you may see examples, Psal. 18.15, 2 Sam. 22.16. VVhere Tempests, Earthquakes, &c. are said to be at Gods Rebukes, and Psal. 104.7. that at his rebuke the waters fled— that is, were separated from the Earth, Gen. 1.9.
To Rebuke, in proper speaking, two things are requisite.
(1.) That that which is reprehensible, may be chekt.
(2.) That it may be corrected or amended, these may be aptly applyed to Gods Creating VVord, for when he said, Let the waters under the Heaven be gathered together into one place, and let the dry Land appear— In the first the indigested confusion of things is reprehended, and in the second they are corrected, and rightly disposed off into their proper places. Musculus on this place annexes this marginal note— that it is an invincible Argument of Christs Divinity, that at his rebuke the Winds and Seas were obedient, Mark 4.39. Luke 8.24. See Psal. 9.5. and 76.6. and 68.30. Esa. 17.13. Zach. 3.2.
Rebuke signifies destruction, Deut. 28.20. [Calling] when ascribed to God signifies its real product or effect as 2 Kings 8.1.Calling. The Lord hath called for a Famine, and it shall also come upon the Land for seven years, Psal. 105.16.
Commanding.Rom. 4.17. Gods [Commanding] inanimate or irrational Creatures, denotes a direction for some certain work to be done or omitted, as Esa. 5..6. I will also Command the Clouds, that they Rain no more upon it. See Esa. 45.12.
Answering.[Answering] is attributed to God, when he is said to Answer mens Prayers, 2 Sam. 7.9. Psal. 3.4, 5. Esa. 58.8. &c. Illyricus says, that in hearing God answers in a threefold manner.
(1.) By the very hearing, for every man that prayes earnestly requests that.
(2.) By some Testimony of his Spirit, that we are heard.
(3.) By granting the petition, which is the most real and apparent answer.
Silence.Contrary to this, is Gods [Silence,] when his people pray, by which his delay in comforting and helping them is noted, as Psal. 28.1. Ʋnto thee O Lord do I Cry— be not deaf toward me, &c. So Psal. 83.1. And God is said to answer when he takes pleasures in man, Eccl. 5.20. and 9.7.
VVitnessing.The Lord is said to be a [Witness,] when he declares the Truth of a thing in fact, or justly punishes Lyers, 1 Sam. 12.5. Jer. 42.5. Malach. 3.5. &c. The Lord hath been a VVitness between thee and the wife of thy Youth, Mal. 2.14. that is, to joyn them in an individual Society of Life.
A judicial Inquisition, which inflicts revenge and punishment upon the guilty is noted in these texts, Gen. 9.5. Josh. 22.23. Psal. 9.12. Psal. 10.14, 15. The Metaphor is taken from the Custom of Judges, who by the Examination and weighing of Testimonies first inquire into the case, and then proceed to sentence.
Numbring.By [Numbring] the most exact care and providence of God is noted, as men keep accounts of affairs that concern them much, Psal. 56.8. Thou tellest my wandrings, put thou my tears into thy bottle, are they not in thy book? Matth. 10.30. But the very hairs of your head are numbred. Also his most exact knowledge of things that are innumerable to us, Psal. 147.4. He telleth the Number of the Stars, he calleth the… all by their Names. Esa. 40.26. —He bringeth out their host by Number, he calleth them all by their Names, by the greatness of his Might, &c.
By the term [Selling] a delivery into the power of the Enemy, by an offended God is noted,Buying and Selling. as things that are sold by men, are transfeerred into the right, power, and property of another, as Deut. 32.30. How should one chase a thousand, and two put ten thousand to flight except their Rock had sold them, Jud. 2.14. And the Anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers, that spoiled them, and he Sold them into the hands of their Enemies round about, &c. and chap. 4.9. The Lord shall Sell Sisera into the hand of a Woman, &c. See Psal. 44.12. Esa. 50.1. Ezek. 30.12. &c.
By the term [Buying] is signifyed Redemption by and through Christ, as 1 Cor. 6.20. For ye are bought with a price, therefore glorifie God, &c. and 1 Cor. 7.23. Ye are bought with a price be ye not the Servants of men— So Gal. 3.13. and 4, 5. 2 Pet. 2.1. Rev. 14.3, 4. The price which purchases this Mystical Buying is the Blood, Death, Passion, and Merit of our Blessed Saviour.
The second kind of Actions, which are proper to the hands,The second sort of Actions. are either general or special. In general there is ascribed to God by an Anthropopathy.
[Labour] in the work of the Creation— So Job calls himself the Labour of his hands, Job 10.3. that is, fashioned and formed him in his Mothers Womb,Labour. of which he emphatically speaks in verse 8. Thine hands have made me, and fashioned me together round about. foreignThe Hebrew word properly signifies the forming of a thing with great Labour, Art, and Diligence: In other places it denotes anxiety, Grief and Trouble; setting forth the exceeding great Wisdom of God in the Creation, or forming of man, which is expounded in the 10th. and 11th. verses, with more special and emphatical words, hast thou not pou…ed me out as Milk, and curdled me like Cheese— Thou hast cloathed me with Skin and Flesh, and hast fenced me with Bones and Sinews, &c. Psal. 139.13, 14, 15. This Divine work is spoken of, Thou hast covered me in my Mothers Womb— I will praise thee for I am fearfully and wonderfully made; marvellous are thy works, and that my Soul knoweth right well— My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the Earth, &c.foreign. The Hebrew Translated (curiously wrought) is very emphatical, for it properly signifies to paint with a Needle, or the texture or weaving, various Figures and Pictures, in Arras or Tapestry Hangings, or Garments interwoven or wrought with many curious colours.Ob mirabilem, ex tam varis membris, venis arteriis, ossibus, carne, c…te quasi contexturam. The formation of man is therefore compared to such a work, because of its marvellous Order, Symmetry, and Contexture of various Members, Veins, Arteries, Bones, Flesh, Skin, &c.
In the work of Redemption, the Passion and Death of Christ is called Labour, as Esa. 43.24. Thou hast made Labour in thine iniquities (so the Hebrew) He shall see the Labour (or travel) of his soul. Esa. 53.11. This comes to pass in a two-fold respect, which attend Labour, As
(1.) Anxiety and Toyl, Then
(2.) The Ʋtility and Profit that follows, for the word comprehends both, according to that saying, Gen. 3.19. In the sweat of thy face shall thou eat Bread, where the Toyl and Profit are joyned. The Toyl and Anxiety of Christ in the work of our Redemption is largely described by the Evangelists; and how great the profit and benefit of it (with respect to the unspeakable blessing it brought to poor mankind,) is evident to every soul that has tasted of his grace.
To [Labour] is opposed [Rest] and Recreation,Rest. which by this figure is attributed to God, Gen. 2.2. And God rested on the seventh day from all his works, which he had made— and verse 3. And God blessed the seventh day and sanctifyed it; because that in it he had rested, &c. This Rest in God, presupposes no wearyness (as it does in men) but the compleating end, and perfection, of his admirable work, of this great and incomprehensible Fabrick, and so only a cessation from his Creating work is to be understood. For among men, the more Arduous, Laborious, and Profitable the work is, the more pleasing and delectable the Artificers rest is, when he compleats it.
Some say that the word foreign Rest is properly attributed to God, which strictly signifie Rest, as foreign does, but a bare and simple cessation, as Josh. 5.12. Job 32.9. Rev. 4.8. &c. And commonly it is said, that he that ceases from his work, does Rest, although not weary, but in full strength and vigor.
Be it so, but for foreign the word foreign is put for the very Rest here spoken of, Exod, 20.11. For in six days the Lord made Heaven and Earth, and all that in them is, and Rested the seventh day, &c. And if the word signifies a meer cessation without any previous wearyness, 1 Sam. 25.9 It is to heedfully noted that it is said, Exod. 31.17. For in six days the Lord made Heaven and Earth, and on the seventh day he *foreignRested, was refreshed (or took breath;) which word is also used, Exod. 23.12. Of the weary Servant after his Labour, viz. On the seventh day shalt thou Rest, and 2 Sam. 16.14. It is expressely opposed to weariness. Sion and the Church is called the place of his Rest, Psal. 132.14. and Esa. 11.10. Which denotes his gracious Presence, Operation, and Complacency.
Of the special Actions of men, a great many are attributed to God, by which his various works of Grace, Righteousness and Wrath are to be understood. As
To wash.1. He is said to wash away filth and sin, when he graciously remits it, Psal. 51.2. Wash me throughly from mine iniquity, and cleanse me from my sin, Esa. 4.4. When the Lord shall have washed away the filth of the daughter of Sion, &c.
To Hide.2. He is said to hide the Godly and Believers when he protects and defends them, Psal. 31, 20. Thou shalt hide them in the secret of thy presence, Psal. 64.2. Hide me from the secret Counsel of the Wicked, from the insurrection of the workers of iniquity, Psal. 91.1.
To wipe.3. He is said to [Wipe] when he destroys, 2 Kings 21.13. a Metaphor taken from Dishes, which are VViped or made clean by rubbing with the hands. He is said to Wipe away Tears from off their Faces, when he Comforts and Rejoyces his People. Esa. 25.8. Rev. 7.17.
4. He is said [To Gird with Strength] when he Comforts and Supports, as Psal. 18.32. and 30.11, 12.To Gird.
To build.5. He is said [to Build] when he produces a being by way of Creation, Gen. 2.22. And the rib which the Lord God had taken from man, Builded he a Woman. See Exod. 1.21. 2 Sam. 7.11.
6. He is said [to Bind up Wounds] when he spiritually heals men, and secures them from mischief,To bind up wounds. Job 5.18. Psal. 147.2, 3. Esa. 61.1. Hosea. 6.1. Come let us return unto the Lord for he hath torn and he will heal us, he hath smitten, and he will Bind us up.
To Open7. He is said [to Open the gates of Heaven,] when he bestows Divine and Miraculous blessings, Psal. 78.22, 23, 24. Though he had Commanded the Clouds from above, and Opened the doors of Heaven, and had rained down Ma…a upon them to eat, and had given them of the Corn of Heaven, &c. And also when he sends down Rain, Deut. 28.12. He is said to Open the door of speech, when he affords a fit occasion, and saving means to his Ministers of Preaching the Gospel, 1 Cor. 16.9. 2 Cor. 2.12. Col. 4.3. To Open the door of Faith, when he calls and admits men to the Faith and Communion of the Church, Acts 14.27. To Open the Heart and Mind, when he gives the saving understanding of his word, Luke 24.45. Acts 16.14. Psal. 119.129, 130.
To Hold.8. He is said [to Hold the right-hand of Cyrus] when he gave him a prosperous success in his warlike expedition against Babilon, Esa. 45.1.
To conclude men in unbeleif.9. He is said [to Conclude men in Sin and unbelief,] when as a most just Judge he declares them obnoxious to sin, and therefore liable to Eternal Damnation, Rom. 11.32. Gal. 3.22.
To Try.10. He is said [to Try and Prove, as Silver is Tryed] (after the manner of Goldsmiths, or others concerned in Mettals,) when he Purifies and Tryes the Godly with Crosses and Afflictions, Psal. 17.3. and 66.10. Zach. 13.9. So when he Purifies and Reforms Doctrines,To break Mal. 3.2, 3. Or Destroys such as are obstinately wicked, Ezek. 22.18. &c.
11. He is said [to break with a rod of Iron,] when he Chastises and Destroys, Psal. 2.9. and 3.7. Esa. 38.13. and Lament. 3.4. &c.
13. He is said [to Sift in a sieve,] when he tryes his People by Calamities and yet preserves them,To Sift. Am. 9.9. and when he scatters or disperses his Enemies like chaff, Esa. 30.28. To Sift the Nations with the sieve of Vanity— that is, they shall be cast on the Earth, as through a sieve, that so dispersed they should no longer appear— He compares the multitude of the Gentiles, by whom Jerusalem was to be distressed to dust or chaff which is easily blown away, so that little will remain of a great heap.
14. He is said [to make Bald the Head, To make Bald.] when he despoiles men of their Ornaments, Esa. 3.17, 24. for the cheif adorning of Women was in their Hair, as 1 Pet. 3.3.
15. He is said [to Blot out of the Book of Life,] when men are not accounted in the number of the saved, Exod. 32.32, 33. Psal. 69.28.29.To Blot out of the Book of Life. He is said to Blot out sins, when he remits or forgives them. Psal. 37.2, 3. For the Scripture speaks as if there were an account kept of them in a certain Written Book, which because the Messias has made satisfaction, are Blotted or crossed out. See Col. 2.13, 14.
16. He is said [to Devour or Swallow,] when he totally destroys,To Devour or Swallow. as Exod. 15.7. Esa. 25.8. 1 Cor. 15.54. He is to said to make Room or enlarge, when he vouchsafes Deliverance from difficulties and troubles, Gen. 26.22. Psal. 4.1, 2. Psal. 119.31, 32.
He is said [to Direct or make plain the way, To Direct.] when he gives a happy issue and conclusion to the endeavours of men, as Psal. 5.8, 9. Esay 45.2, 13.
[To Lose or Ʋngird the Loyns] when he makes men feeble and unarmed,To Ungird. and so uncapable of defence or offence, Esa. 45.1.
[To Pour out his Anger,] when he Punishes,To Pour out his Anger, Psal. 79.5, 6. Ezek. 9.8. and 20.13, 21, 33.
[To Pour out his Spirit,] when he largely distributes his gifts,Spirit. Joel 3.1, 2. Zach. 12.10. Act. 2.17, 18, 33. Rom. 5.5. Tit. 3.5, 6.
[To make Void Counsel,] when he disappoints and blasts the purposes of men,To make Void. Jer. 19.7.
[To Pour out a Blessing,] when he plentifully distributes his benefits,To Pour out a Blessing. Mal. 3.10.
He is said [to Hew by the Prophets,] when he terrifies men by fearful Admonitions, and legal Threatnings,To Hew. as Hosea 6.5. and when he spiritually kills them as in the following verses.
He is said [to Stretch out the line of Confusion,] and the Stones of emptiness,To Stretch out. when he leaves Kingdoms and Nations to the Desolations of the Enemy, Esa. 34.11. This Metaphor is taken from Architects, who use lines, perpendiculars and little Ropes, &c.
He is said [to Bear or carry] when he Preserves, Sustains,To Bear. Supports and Governs his People, as Deut. 1.31. Exod. 19.4. Esa. 46.3, 4. Heb. 1.3.
He is said [to Break the Head,] when his Wrath falls heavy and destroys men,To break the Head. Psal. 110.5, 6. Hab. 3.13.
He is said to Sling out the Souls of Davids Enemies, as out of a Sling, 1 Sam. 25.29. that is, he will violently take it away (as a stone out of a Sling flies with greater force a greater way, without further regard of him that throws it.) The Metaphors is taken from the weapons of David, which was a Sling, &c. On the contrary the Soul of David is said to be Bound up in the bundle of Life, denoting Gods Fatherly care of him in securing him from Death, which his Enemies designed, and preserving him so safe, that nothing could be forced away from him.
He is said [to make Way to his Anger, To make Way.] when with just Judgments he recompences the unjust stubborness and contumacy of the Wicked, Psal. 79.50. He made Way for his Anger, he spared not their Souls from Death, but gave their Life over to the Pestilence.
He is said to Weigh the Mountains in Scales, and the Hills in a Ballance, Esa. 40.12. Which notes with what facility and ease the Lord can sustain, and manage the whole Universe, even as men do a small pair of Scales. The Lord is said to Weigh Spirits, Prov. 16.2. by which his most exact knowledge of our Minds and inward frames, is noted, this metaphor is taken from men, who do with a great deal of exactness Weigh things that they may know their value. See Prov. 5.21. and 21.2. and 24.12.
God is said [to put his Hook in the Nose,] and his Bridle in the Lips of his Enemies, when he stops their fury,To Put his Hook in the Nose. thwarts their purposes, and keeps them under, 2 Kings 19.28. Esa. 37.29.
He is said to put the Tears of the Godly in a bottle, when he suffers them not to be shed in vain, but preserving their Memory turns them to Everlasting Joy, Psal. 56.8.
Quâ imputatio illi facta, et plena sa…sfactio intelligitur 1 Pet 2.24.Christ is peculiarly said to Bear our sins, Esa. 53.4, 12. by which their imputation to him, and a full satisfaction is understood, 1 Pet. 2.24. Who his own self Bare our sins in his own Body on the Tree, that we being dead to sin, should live unto Righteousness, by whose stripes ye were healed.
God is said to cast our sins behind his back, when he forgives them, and remits the Punishment, Esa. 38.17. To which there is a contrary phrase, Psal. 90.8. Thou hast set our iniquities before thee, our secret sins in the light of thy Countenance.
He is said [to Shave with a Razor] the Head, and the hair of the Feet, and the Beard, when he makes a spoil and devastation of the Land, and scatters small and great from thence Esa. 7.20.Flaccus Illyricus. *Judicat se operâ Regis Assyriae Isralitas puniturum, ita ut homines, et animalia, ac aedificia & plantae vastentur. Ideo autem addit, conductitiâ, ut sciant illam novaculam suam mercedem flagitaturam, &c.God here intimates that by the King of Assyria he would punish the Israelites, so as that Men, Beasts, Buildings, Plants, &c. should be destroyed, He says with a Razor that is hired, that they may know it would exact its own reward, that is, that the Assyrians, through greediness of Prey and Spoil would make havock of, and sweep away all things, The Lord is said to break forth upon his Enemies, when he disperses, crushes, and slays them, 2 Sam. 5.20. and 6.8.
He is said to Shoot with an Arrow, when he heaps swift and speedy vengeance upon the wicked, Psal. 64.7. But God shall Shoot at them with an Arrow, suddenly shall they be wounded.
God is said to Write, which denotes his Knowledge and Providence, with respect to Grace and Benignity, as when he is said to VVrite the Godly in the Book of Life, or his Book. Esa. 4.3. Dan. 12.1. or when he VVrites his Law in their Hearts, Jer. 31.33. Heb. 8.10. By which a Renovation by the Holy Spirit is noted, that Beleivers should know, and willingly obey the Will of God, 2 Cor. 3.3. Hence he is said to Grave them upon the palm of his Hands, Esa. 49.16. Which shews his most faithful care and eminent Grace towards them. See Rev. 3.12.
Sometimes his VVriting signifies his Wrath and Punishment of sinners, as when Job says, thou VVritest bitter things, against me, Job 13.26. that is, thou dost afflict me with bitter and heavy strokes, a metaphor taken from Courts of Judicature, where legal sentences are Recorded. Esa. 65.6. Behold it is VVritten before me, I will not keep silence but I will recompence, even recompence into their bosom, by which Divine knowledge is noted, a metaphor taken from men, who Write down in a Book or Paper what they would remember.
It is said, Jer. 17.13. They that depart from thee shall be written in the Earth, because they have forsaken the Lord the Fountain of living waters, that is, such Apostates shall be excluded from Heaven, and destinated to Eternal Destruction.
God is said to Search Jerusalem with Candles, that is, all their secret sins shall be brought to light, and punished, Zeph. 1.12.
He is said to Engrave the graving of one stone, &c. Zach. 3.9. Which betokens the Wounds, Languor and Passion of Christ, who is figured by that Stone.
He is said to put an Hedge round about one, when he preserves him from the malignity of malicious Spirits, Job 1.10. And to remove the Hedge, signifies, that he will leave them naked, exposed, and defenceless, Esa. 5.5. Psal. 8.12, 13. and 89.40, 41. When he is said to Enclose mans way with hewen Stones, it denotes a being environed with Afflictions and Calamities, as Lam. 3.9. To Hedge up the way with Thorns, as Hosea 2.6. signifies that God will by Afflictions and other means hinder and divert men from an intended sin and iniquity.
God is said to [Seal] up the hand of every man, Job 37.7.To Seal. When he prohibits or hinders their actions— It is said that God the Father Sealed Christ, John 6.27. that is, sent him forth, with Divine Authority for the good of men. See Cant. 4.12. and 8.6. Hag. 2.24, Where by Seal is betokened that he confirms and preserves Believers in Truth and Piety, 2 Cor. 1.22. Eph, 1.13. and 4.30. As men fix their Seal to that which they would Ratifie and Confirm.
The Father is said to Draw men to Christ, John 6.44, 45, 65. When he illuminates the mind with his word, and bestows the true knowledge of Salvation— So Cant. 1.4. Jer. 31.2. Hosea. 11.4. John 12.32. 2 Thess. 3.5. This is no violent Compulsion, but a benevolent flexion, bending, or disposition of a mind averse to goodness, and that by means, as the word Revealed, and Preached, &c.
It is said Jer. 15.7. I will Fan them with a Fan, &c. that is, in my Anger I will disperse and destroy them. The word is properly taken, Esa. 30.24. It is said of Christ, Matth. 3.12. Luke 3.17. That his Fan is in his hand, and he will throughly purge his Floor, and gather his VVheat into his Garner, but he will burn up the chaff with unquenchable fire, that is, by the word of his Power and by Afflictions and Tribulations, he will segregate or separate the Godly from the Wicked, as by a Fan or winnowing, the pure grain is divided from the Chaff.
God is said to Sweep with the Besom of Destruction, Esa. 14.23. which intimates an utter Desolation. and spoil of Inhabitants to the Land.
It is said Psal. 76.12. He shall cut off the Spirit of Princes, the word Translated cut off is emphatical, and signifies the lopping off the branches of a Vine, leaving it naked and desolate, and so it notes a deprivation of Strength, Courage or Life it self.
God is said to Annoint, when he Comforts, lifts up, or makes glad his People, Psal. 23.4, 5. 2 Cor. 1.21. But most large, extensive, and copious in the Ʋnction of Christ our Blessed Saviour, wherewith he is by the Father annointed for the Salvation of poor sinners, Psal. 45.7, 8. Esa. 61.1. Luke 4, 18. Heb. 1.9. John 3.34. Act. 10.38. &c.
A third kind of Actions, Actions of the Feet.which properly belong to the [Feet] are ascribed to God, as Gen. 3.15. A breaking the Serpents Head— where by the Serpent, is meant the Devil, who seduced Eve in that form; and by the Serpents head, his Power, and diabolical fierceness. So the breaking of his Head, is to be performed by the Messias *foreign,God-man, and signifies the destruction of the power and Kingdom of the Devil, and mans Redemption, from its Tyranny and Vassallage. Our Saviour is figured here as a magnificent Hero, who with his Feet tramples upon, the Serpent or Dragon, and breaks his Head. But it is said that the Serpent shall bruise his heel, by which phrase the Passion and Death of Christ is meant. To this passage the Apostle Paul alludes, Rom. 16.20. And the God of peace shall bruise Satan under your Feet shortly, &c.
Such a treading under Foot as is used in a Wine-Press is ascribed to God, Lam. 1.5. By which the extream Oppression and Affliction of men is noted. To this may be refered that emphatical phrase, Esa. 63.3. I have trodden the wine-press alone, &c. which is spoken of Christ, who by his Merit and satisfaction freed us from our Enemies whom he crushed under his Feet.
Hitherto of Actions which concern the rational Soul,The Actions of the Animal Faculty. and such as concern the animal faculty follow, which are threefold, as it respects the present purpose.
1. The Actions of the External senses, which are five.
2. The Actions of the Locomotive faculty, or which respect motion, and local situation.
3. Actions procreating or generating, which Physitians calls vegative, but we reduce it to the Animal, for vegetatives are comprehended under it.
[Seeing] or Sight is attributed to God,Seeing. by which (as was said before when we treated of Eyes) his most exact knowledge is intimated, Exod. 32.9. I have seen this People and behold it is a stiff-necked People, that is, I very well know how wicked they are,Homo videt quae sunt prae oculis, Dominus autem videt ad Cor. 1 Sam. 16.7. A man looketh on whats before his Eye, but the Lord sees to the Heart, that is, he hath an exact prospect into the very thoughts of the Heart, and the whole inward frame of the mind, and accordingly Judges. Psal. 11.4. The Lords Eyes behold, his Eye-lids try the Children of mens, 'tis a singular passage which we find, John 5.19. Where Christ says of himself, Verily, verily, I say unto you, the Son can do nothing of himself, but what he seeth the Father do; for what things soever he doth, these also doth the Son likewise. Here the Sight of Christ is equal with the Omniscient Fathers, and consequently his Omnipotence is equal, and his foreign ▪ energy, or power in operation. Upon this and the following verse Erasmus, thus paraphrases, *Illud etiam atque etiam affirmo vobis, filius qui totus apatre pendet, non potest quicquam ex se facere, cum ex se non sit &c. Eras. Paraphr. in loc.I affirm it again, and again, that the Son, who wholly depends on the Father, can of himself do nothing, forasmuch as he is not of himself, but what he sees the Father do the same does he; their Will and Power is the very same, with the Father there is Authority, and whatsoever the Son is or can do is derived from him. Whatsoever therefore the Father hath done, the same in the like manner is wrought by the Son, because of the equality of the Communicated power. Amongst men the Sons oftentimes degenerate from the Fathers, neither have they always the same Will and Faculty, but the matter is otherwise here, the Father loves the Son alone, and begot him most like himself, and transfer'd an equal power of operation into him, shewing him all things that are to be done by himself; he is sent forth as the great exemplar by him, in all other matters the operation of each is common, &c.
2. By the Sight of God, his Providence over his Creatures is to be understood, sometimes denoting his approbation, favour, Grace and good Will, as Gen. 1.4. And God saw that the Light was good, &c. So verses 10, 12, 18, 21, 25. After which is annexed a general sentence, verse 31. And God saw every thing that he had made, and behold it was very good. Which signifies his Divine approbation of his created works, and his sanction of the duration of Natures order to the end of the World. See Psal. 104.30, 31. &c. Hence comes that form of Speech, when God is said to See, denoting his Providence of certain persons or things, under his immediate Care and Government, as Gen. 16.13. Thou God Seest me, that is, thou providest for me. And Gen. 22.8. God will See (that is, provide) himself a Lamb for a Burnt-offering. It is not to be understood that Abraham knew before hand, that he should find a Ram to offer for a Sacrifice to God instead of Isaac, but that he would quiet his Son by that kind of answer, he being solicitous and inquisitive for the Lamb that should be offer'd for a Burnt-offering, therefore he intimates that Isaac should leave it to the Care of Divine Providence; and as Abraham spoke, the event happ'ned, for he lifted up his Eyes, verse 13. and beheld the Sacrifice to be offered, and so he gave the place a Name. viz. Jehovah-jireh, that is, God shall see, verse 14. &c. So 1 Sam. 16.1. I have Seen me a King among his Sons, that is, as our Translation has it, I have provided and chosen me a King.
More specially the foreign respicere or Seeing, or respect of God as it concerns men, denotes his Approbation, Mercy, Care and Help. Of which Illyricus in Clave. *Est in his duplicata figura, nempe tum Anthropopathia, quod Deo aspectustribuitur, tum etiam Metalepsis aut Metonymia, quod externus oculorum motus consequens est &c.There is in this a twofold figure, viz. An Anthropopathy, in as much as Sight is ascribed to God, then a Metalepsis or Metonymie, because the external motion of the Eyes, the Effect being put for the Cause, signifies the inward affection of the Mind: For it takes in the external help which is the consequent of the internal affection, and the external motion of the Eyes, so that here is a third Trope— Gen. 4.4. And the Lord had respect unto Abel and to his Offering, and verse 5. but unto Cain, and his Offering he had not respect, that is, he accepted and approved of the one but not of the other. See Num. 16.15. 1 Sam. 1.11. Psal. 9.13, 14. and 10.13, 14. Psal. 84.9, 10. Psal. 102.17, 18. and 74.19.20. Psal. 113.6. Esa. 66.2. Lam. 4.16. and 5.1. Jon. 3.10. Luk. 1.25, 48. &c. Deut. 26, 15. Psal. 80.14, 15. Psal. 102.20. Lam. 3.50. &c.
Hitherto the phrase of Gods Seeing or Respecting, denotes his Favour and Love, which is sometimes directed to the object, as when he is said to have respect to the Man or his Offering, sometimes to an internal Cause, as when he is said to have respect to his Covenant, that is, the declaration of his Mercy and Grace that way expressed to man, Psal. 74.19, 20. Likewise when he is said to look upon the Face of his Annointed (that is, Christ) who is our Mediator and Saviour, for whose sake David) Prays for a blessing, calling him the Servant of the Lord, 2 Chron. 17.19. And the Word of the Lord, 2 Sam. 7.21. See 1 Chron. 17.17.
2. It denotes Evil, as Wrath, Vengeance, and Punishment, as Exod. 14.24. And it came to pass that in the morning Watch, the Lord looked unto the Host of the Egyptians, through the pillar of Fire, and of the Cloud, and troubled them, &c. 1 Chron. 12.17. Psal. 104.31, 32. Jer. 3.8. Lam. 3.36. Ezek. 16.50. &c.
[Hearing] is attributed to God, Hearing.in which likewise his Grace and Benevolence in satisfying the desires of his People, and in a ready hearing their Prayers and Sighs is denoted, as Gen. 16.11. —The Lord hath heard thy Affliction, Exod. 2.24. And God heard their groaning, 2 King. 20.5. I have heard thy Prayer, &c. So Psal. 4.3, 4. and 5.1, 2, 3, 4. and 130.1, 2. Esa. 65.24. 1 John 5.14. &c. Thus God is said to Hear the Heavens, Hos. 2.21. When he gives the blessings (as Paul mentions Act. 14.17.) of Rain from Heaven, and fruitful Seasons are granted, which Heaven as it were silently desires and begs God for.
The Scripture uses the term of Gods attention, Hearkning as it were to the Prayers and Desires of the Godly, by way of illustration of the greatness of his Compassion, Psal. 10.16, 17. and 66.18, 19. and 130.1, 2. &c. On the contrary …od is said to shut Prayers, Lam. 3.8. And to cover himself with a Cloud that Prayers could not pass through, verse 44. When he rejects the petitions of any. See Esa. 1.15. and 59.2. &c.
[Smelling] is attributed to God,Smelling. but which in like manner his Complacency and Grace is noted, as a man is refreshed and pleased with a sweet smell, as Gen. 8.21. And the Lord smelled a savour of rest (so the Hebrew) The Chald. says, and the Lord received their sacrifice very pleasingly — Upon which place Luther, In Aureo Commentario, hocloco sicut medici Nonunquam exanimes suavitate odorum revocant, &c. Per Anthropopathiam Moses Deo tribuit odorandi facultatem & de sacrificio Noe non scribit, &c.says thus— As Physitians sometimes recover fainting or swounding Persons, by the fragrancy of of Odors, and on the contrary as a horrible stench does vehemently offend Nature, and sometimes makes men faint; so God may be said to be offended with the ill savour of impiety, and to be delighted, and as it were refreshed, when he sees (Noah) provide himself to Sacrifice, as a specimen of his gratitude, and by a publick example manifest himself not to be wicked, but a true and cordial Worshipper and Reverencer of God, which was the proper end of Sacrifices.
Musculus in his Comment upon the place says very excellently, that Moses by an Anthropopathy ascribes the faculty of Smelling to God, and writes not of the Sacrifice of Noah, for it is not said that the Lord smelled the Odor of the Burnt-Offering, but a sweet savour; for God smells not by the Organ of Nostrils as man does, for it was not the smell of the Sacrifice of Beasts that yeilded that fragrancy, such being in themselves rather nauseous then sweet — Hence we learn that our Works of what kind soever they be, have a certain Smell which ascends to the Nostrils of God, and is either approved by him as sweet and pleasing, or disapproved as noysome and unsavoury. This Odor is, not what our external works represent to sence, but what results from the spirituality of our Hearts; for good Acts proceeding from a good and pious intention smell sweetly, but bad ones the contrary. In the Sacrifice of Noah, there was a Corporal and external Savour, which was obvious to the notice of men, but the piety of his Heart was pleasing to God, whilst in the sincerity and faithfulness of a pious mind, he acknowledged and celebrated the goodness of his Lord, &c. To this may be referred several other places where this phrase (of a sweet smelling savour is sound, as Exod. 29.18, 25, 41. Levit. 1.9. and 2.12. and 3.16. and 8.21. Num. 28.2. Ezek. 20.28., 41. &c Doubtless in these places respect is had to the Messias ▪ whom the Sacrifices of the Old Testament typified, as Eph. 5.2. Christ Jesus also hath loved us, and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour. So Esa. 11.3. Where it is said, that he shall make him of a sent or a smell (so the Hebrew) in the fear of the Lord, which is expounded of the propitiatory Sacrifice of Christ, and his Obedience to the Father even unto Death, which the Prophet calls the fear of the Lord, according to 2 Cor. 2.15. For we are made of God a sweet savour of Christ, that is, our Ministry to God through Christ, is as it were accepted as a sweet Sacrifice. See Rom. 15.16. Psal. 45.8, 9. Cam. 1.3. &c.
[Tasting and Touching] are ascribed to God, of which there are not many examples,Tast and Touch. Psal. 104.34. My meditation shall be sweet to him (so the Hebrew) that is, grateful and acceptable. Hosea 9 4. They shall not offer Wine (offerings) to the Lord, for they shall not be sweet unto him, that is, not pleasing nor accepted. See Mal. 3.4. Jer. 30.21. Psal. 40.8, 9. John 4.32, 34.
It is said Psal. 104.32. He Toucheth the Hills and they smoke (as if it were said) by his Touch only he can destroy the loftiest and most firm things — So some say that the phrase, Psal. 144.5. alludes to the smoking of Mount Sinai at the promulgation of the Law, Exod. 19. and 20. Also some phrases may be reduced hither that are mentioned, where a hand is attributed to God, as before.
So much of the external Actions of Sense, whose Affections are Sleep and Watchfulness;The Cessation of sense as Sleep. Lib. de somno & Vigil c. 1. for as in Sleep the actions of sense are still and quiet, so in Watchfulness they are provoked to their respective Operations, as Aristotle says.
Both these are by an Anthropopathy attributed to God, Psal. 44.23, 24. Awake why Sleepest thou, O Lord, cast us not off for Ever, Psal 78.65. Then the Lord awaked as one out of Sleep, Jer. 31.26. Ʋpon this I awaked and beheld and my Sleep was sweet unto me, by the former a delay of Divine help is noted, by the later his strength and power against his Enemies, and his Favour and Grace towards his Church after that delay. Awaking without the mention of Sleep is expressed. Psal. 35.22, 23. Esa. 51.9. &c. It is said Psal. 121.3, 4 He that keepeth thee, will not slumber — Behold he that keepeth Israel, shall neither slumber nor sleep, by which phrase the absolute and undoubted certainty of Divine help is declared. So Watching is attributed to God,foreign vigilavit and denotes his assiduity or dispatch, in inflicting Punishments or granting benefits, Jer. 31.28. and 44.27.
Locomotive Actions.Actions of the second kind, as local motion, are ascribed to God by an Anthropopathy as Coming unto Believers, whereby the exhibition of his Grace and Blessings is to be understood, Exod. 20.24. John 14.23. There is also a Coming to Judge and Punish, Esa. 3.13, 14. To which belongs that in Hos 11.9. I will not come (or enter) into the City, that is, in an hostile manner, or to destroy it, as Sodom.
[Walking] is attributed to God, whereby his gracious presence, and help is signifyed, Levit. 29.12. And I will Walk in the midst of you, that is, ye shall have my present help, and protection — So Deut. 23.14. 2 Cor. 6.16. Levit. 26.24. It is said, then will I also walk contrary to you and punish you, that is, without distinction of persons, I will let the Reins of mine Anger loose upon you.
God is said to Come down from Heaven, when he takes apparent and especial cognizance of the actions of men, and that sometimes out of grace and favour, as Exod. 3.8. or to punish in Wrath and Anger, as Gen. 11.5, 7. and 18.21. Psal. 18.9, 10. Esa. 64.1. &c.
The Son of God is said to Come down from Heaven, when he assumed humane Nature, and manifested himself to men in order to their Salvation, John 3.13. and 6.38, 42, 50. The Holy Spirit is said to Come down, when in the visible appearance of a Dove it manifested it self resting upon Christ, Matth. 3.16. Mark 1.10. Luk. 3.22. John 1.32, 33. In another signification God promised that he would go down with Jacob into Egypt, that is, that his Grace and protection should accompany him in that way, Gen. 26.4.
[Riding] is ascribed unto God, by which his glorious operation is noted, which he exerts in the Heavens, in tempests and otherwise, Deut. 33.26. There is none like unto the God of Jesurun, who Rideth upon the Heaven, Psal. 68.33. To him that Rideth upon the Heaven of Heavens. Likewise his speed and celerity, in the execution of his Judgements, Psal. 18.10. He rode upon a Cherub, and did flie, yea he did fly upon the wings of the Wind. So Esa. 19.1. &c.
To Meet or Meeting with a person is ascribed to God, and signifies either his manifestation is noted, as Num. 23.4, 16. Or his Grace and Beneficence, as Esa. 64.5. God is said to Return to his place, which signifies a sending of Punishment, Hos. 5.15. For when men are afflicted, and help is delayed, God seems to be absent from them.
Jud. 16.13. Lam. 3.43, 44. A [Returning] on High, Returning:signifies his going into his Judicial Throne, or Divine Judgement it self, Psal. 7.7. A Returning to the Godly, signifies the taking away of Sin and the exhibition of Grace, Psal. 6.4, 5. Zach. 1.3.
By his [Rising] up his Divine purpose with respect to his great Works is noted,Rising up Num. 10.35. Psal. 12.5, 6. and 44.26, 27. and 68.1, 2. and 102.14. Esa. 33.10.
The Holy Ghost coming upon one, signifies that it works in a singular manner in and by him, Luke 1, 35. Act. 1.8. which Luke 24.49. is to be endued with power from on High.
A [Passing] through, or passing over, is attributed to God,Transition. Exod. 12.12, 13. Amos 5.17. By which Divine punishment is noted sometimes a forbearance from punishing, as Amos 7.8. and 8.2. With 1.3. Micah 7.18. Prov. 19.11. foreign Pesach or Pascha, the Passover takes its Name from hence, Exod. 12, 13, 23— So 'tis used in the Deliverance of the People from the Babylonish Captivity, Esa. 31.5. Dan. 5.30.
[Visitation] is ascribed to God, by which either his exploration, that is,Visitation. a diligent search, notice or knowledge of things, Psal. 17.3. Or a real exhibition of his Grace and Benefits is noted, Gen. 21.1. Psal. 65.9, 10. Psal. 106.4. Jerem. 29.10. Luke 19.44. &c. Sometimes it denotes Wrath and Punishment, Exod. 34.7. Psal. 59.6. Esa. 27.1. Jerem. 6.6. and 15.3.
Sometimes a diligent [Search] is attributed to God, Ezek. 20.6.Searching. In Comment. hoc loco. To bring them forth out of the Land of Egypt, to the Land which I Searched out for them, (so 'tis in the Hebrew) flowing with Milk and Honey; the Land of Judaea is commended (says Junius) by the Providence and choice of the Eternal God, because (as if it were by search) he had provided it for a most commodious seat, where after they had cast out their Enemies they were to rest, &c. the like is said of the Ark of the Covenant, Num. 10.33.
[Seeking,] which is done by going up and down, is also ascribed to God,Seeking. signifying his desire and serious will, Ezek. 22.30. John 4.23. &c.
[Finding] out Iniquity is attributed likewise to God,Finding. when he chastises and Punishes in Wrath, Gen. 44.16. He is said to Find his Enemies, when he lays condigne Punishment upon them. He is said to Find David his Servant, when out of singular Love and Providence he elected and made choice of him, Psal. 89.20. Acts 13.22. In which sence he is also said to Seek him, 1 Sam. 13.14.
The third kind of Action is generative, not that Eternal Generation,Procreative or generative Actions. by which God the Father from Everlasting begat the Son, Co-eternal and Consubstantial with himself, for that is not metaphorical, but most proper, Psal. 2.7. Prov. 8.24, 25. Heb. 1.5. But that Spiritual and Mystical Generation, by which he is said to beget his believing People, when he remits their sin, renews his own Image upon them, and Adopts them into the priviledge of Sonship, through Christ the Saviour— Of which see Esa. 66.9. John 1.13. and 3, 5, 6. Tit. 3.5. 1 Pet. 1.3, 23. 1 John 3.9. Jam. 1.18. &c.
God is said to be a Father with respect to certain inanimate Creatures, Job 38.28. Hath the Rain a Father, or who hath begotten the drops of the Dew? — that is, besides me? For there is no other can send it upon the Earth— by which God intimates, that he only can give this benefit, and that men cannot imitate it. And verse 29. Out of whose Womb came the Ice? (that is, where is the Artist besides me, that can make it?) And the hoary frost of Heaven, who hath gendred it? viz. beside me.
To this may be referred that phrase, Zeph. 2.2. Where God says, before the Decree bring forth. Parate vos in occursum Domini, cum nondum parit, seu in lucem edit & exequitur, Decretum seu statutum quod poenis velut pregnans Deus fecit, easque jam parturit, &c. Tarnovius in loc.Upon which place the Learned Tarnovius thus paraphrases. Prepare your selves to meet the Lord, who has not yet brought forth, produced or excuted his Decree, or Statute, which he (as if he were pregnant with punishment) goes now big with — For as the Birth does not immediately follow Conception, but has a certain allotted and prescribed time by Natures Law, for its ripening or maturity— So God although he hath certainly decreed to punish, and has establisht and conceived the sentence in his own mind; yet he defers execution for a certain space, that he may give opportunity for Repentance, which if sinners will by no means do, then their iniquity grows Ripe, and Gods punishment mature, and fit for Execution. And as the Birth must of necessity follow conception, when the time limited by Nature is expired — So the Judgments of God are inevitable, when the determinate time comes.